Leviticus 6:19
Verse
Context
The Grain Offering
18Any male among the sons of Aaron may eat it. This is a permanent portion from the offerings made by fire to the LORD for the generations to come. Anything that touches them will become holy.”19Then the LORD said to Moses, 20“This is the offering that Aaron and his sons must present to the LORD on the day he is anointed: a tenth of an ephah of fine flour as a regular grain offering, half of it in the morning and half in the evening.
Summary
Commentary
- Keil-Delitzsch
- John Gill
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
The Meat-Offering of the Priests is introduced, as a new law, with a special formula, and is inserted here in its proper place in the sacrificial instructions given for the priests, as it would have been altogether out of place among the general laws for the laity. In "the day of his anointing" (המּשׁח, construed as a passive with the accusative as in Gen 4:18), Aaron and his sons were to offer a corban as "a perpetual meat-offering" (minchah, in the absolute instead of the construct state: cf. Exo 29:42; Num 28:6; see Ges. 116, 6, Note b); and this was to be done in all future time by "the priest who was anointed of his sons in his stead," that is to say, by every high priest at the time of his consecration. "In the day of his anointing:" when the anointing was finished, the seven were designated as "the day," like the seven days of creation in Gen 2:4. This minchah was not offered during the seven days of the anointing itself, but after the consecration was finished, i.e., in all probability, as the Jewish tradition assumes, at the beginning of the eighth day, when the high priest entered upon his office, viz., along with the daily morning sacrifices (Exo 29:38-39), and before the offering described in Lev 9. It then continued to be offered, as "a perpetual minchah," every morning and evening during the whole term of his office, according to the testimony of the book of Wis. (45:14, where we cannot suppose the daily burnt-offering to be intended) and also of Josephus (Ant. 3:10, 7). (Note: Vid., Lundius, jd. Heiligthmer, B. 3, c 9, 17 and 19; Thalhofer ut supra, p. 139; and Delitzsch on the Epistle to the Hebrews. The text evidently enjoins the offering of this minchah upon Aaron alone; for though Aaron and his sons are mentioned in Lev 6:13, as they were consecrated together, in Lev 6:15 the priest anointed of his sons in Aaron's stead, i.e., the successor of Aaron in the high-priesthood, is commanded to offer it. Consequently the view maintained by Maimonides, Abarbanel, and others, which did not become general even among the Rabbins, viz., that every ordinary priest was required to offer this meat-offering when entering upon his office, has no solid foundation in the law (see Selden de success. in pontif. ii. c. 9; L' Empereur ad Middoth 1, 4, Not. 8; and Thalhofer, p. 150).) It was to consist of the tenth of an ephah of fine flour, one half of which was to be presented in the morning, the other in the evening; - not as flour, however, but made in a pan with oil, "roasted" and פּתּים מנחת ני תּפי ("broken pieces of a minchah of crumbs"), i.e., in broken pieces, like a minchah composed of crumbs. מרבּכת (Lev 6:14 and Ch1 23:29) is no doubt synonymous with מרבּכת סלת, and to be understood as denoting fine flour sufficiently burned or roasted in oil; the meaning mixed or mingled does not harmonise with Lev 7:12, where the mixing or kneading with oil is expressed by בּשּׁמן בּלוּלת. The hapax legomenon תּפיני signifies either broken or baked, according as we suppose the word to be derived from the Arabic 'afana diminuit, or, as Gesenius and the Rabbins do, from אפה to bake, a point which can hardly be decided with certainty. This minchah, which was also instituted as a perpetual ordinance, was to be burnt entirely upon the altar, like every meat-offering presented by a priest, because it belonged to the category of the burnt-offerings, and of these meat-offerings the offerer himself had no share (Lev 2:3, Lev 2:10). Origen observes in his homil. iv. in Levit.: In caeteris quidem praeceptis pontifex in offerendis sacrificiis populo praebet officium, in hoc vero mandato quae propria sunt curat et quod ad se spectat exequitur. It is also to be observed that the high priest was to offer only a bloodless minchah for himself, and not a bleeding sacrifice, which would have pointed to expiation. As the sanctified of the Lord, he was to draw near to the Lord every day with a sacrificial gift, which shadowed forth the fruits of sanctification.
John Gill Bible Commentary
This is the offering of Aaron and his sons,.... That is, of such of them as succeeded him in the high priesthood, as appears from Lev 6:22 so Aben Ezra, of him, or of one of his sons in his room; though some think the common priests offered the following oblation at the time of their initiation into their office, though they were not anointed as the high priest was, nor obliged as he to continue the offering daily: which they shall offer unto the Lord in the day when he is anointed; when he, or any of his sons in his stead, were anointed, for as yet he himself was not; see Lev 8:2 some, as Aben Ezra observes, think that "in", is instead of "from", and that the sense is, that Aaron, or his successor, and every of them, were to offer the following offering perpetually from the time of their being anointed, and put into the office of the high priest, and which certainly was the case, as appears by what follows: the tenth part of an ephah of fine flour for a meat offering perpetual; which was an omer, and as much as a man could eat in one day; and this the high priest offered every day, as long as he lived, or was in his office, and that at his own expense, as Josephus says (p), not altogether, but in the following manner: half of it in the morning, and half of it at night; so that this constantly returned as the morning and evening sacrifices did, and followed them. Jarchi says of this, that it was the common meat offering at the consecration of a priest, but the high priest offered it every day; and it appears from the Misnic writers (q) that this meat offering consisted of twelve cakes, the same number as those of the shewbread; the same phrase, a "perpetual statute", being used of one as the other; and six of these were offered in the morning, and six at evening; and this as the daily sacrifice had the same mystical meaning, and respected the continual efficacy of the sacrifice of Christ. (p) Antiqu. l. 3. c. 10. sect. 7. (q) Misn. Menachot, c. 6. sect. 5. & Maimon. & Bartenora in ib.
Tyndale Open Study Notes
6:19-23 These instructions applied only to the grain portion of the ordination offering (see 2:1-16; for the rest of the ordination offering, see 8:22-32).
Leviticus 6:19
The Grain Offering
18Any male among the sons of Aaron may eat it. This is a permanent portion from the offerings made by fire to the LORD for the generations to come. Anything that touches them will become holy.”19Then the LORD said to Moses, 20“This is the offering that Aaron and his sons must present to the LORD on the day he is anointed: a tenth of an ephah of fine flour as a regular grain offering, half of it in the morning and half in the evening.
- Scripture
- Sermons
- Commentary
- Keil-Delitzsch
- John Gill
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
The Meat-Offering of the Priests is introduced, as a new law, with a special formula, and is inserted here in its proper place in the sacrificial instructions given for the priests, as it would have been altogether out of place among the general laws for the laity. In "the day of his anointing" (המּשׁח, construed as a passive with the accusative as in Gen 4:18), Aaron and his sons were to offer a corban as "a perpetual meat-offering" (minchah, in the absolute instead of the construct state: cf. Exo 29:42; Num 28:6; see Ges. 116, 6, Note b); and this was to be done in all future time by "the priest who was anointed of his sons in his stead," that is to say, by every high priest at the time of his consecration. "In the day of his anointing:" when the anointing was finished, the seven were designated as "the day," like the seven days of creation in Gen 2:4. This minchah was not offered during the seven days of the anointing itself, but after the consecration was finished, i.e., in all probability, as the Jewish tradition assumes, at the beginning of the eighth day, when the high priest entered upon his office, viz., along with the daily morning sacrifices (Exo 29:38-39), and before the offering described in Lev 9. It then continued to be offered, as "a perpetual minchah," every morning and evening during the whole term of his office, according to the testimony of the book of Wis. (45:14, where we cannot suppose the daily burnt-offering to be intended) and also of Josephus (Ant. 3:10, 7). (Note: Vid., Lundius, jd. Heiligthmer, B. 3, c 9, 17 and 19; Thalhofer ut supra, p. 139; and Delitzsch on the Epistle to the Hebrews. The text evidently enjoins the offering of this minchah upon Aaron alone; for though Aaron and his sons are mentioned in Lev 6:13, as they were consecrated together, in Lev 6:15 the priest anointed of his sons in Aaron's stead, i.e., the successor of Aaron in the high-priesthood, is commanded to offer it. Consequently the view maintained by Maimonides, Abarbanel, and others, which did not become general even among the Rabbins, viz., that every ordinary priest was required to offer this meat-offering when entering upon his office, has no solid foundation in the law (see Selden de success. in pontif. ii. c. 9; L' Empereur ad Middoth 1, 4, Not. 8; and Thalhofer, p. 150).) It was to consist of the tenth of an ephah of fine flour, one half of which was to be presented in the morning, the other in the evening; - not as flour, however, but made in a pan with oil, "roasted" and פּתּים מנחת ני תּפי ("broken pieces of a minchah of crumbs"), i.e., in broken pieces, like a minchah composed of crumbs. מרבּכת (Lev 6:14 and Ch1 23:29) is no doubt synonymous with מרבּכת סלת, and to be understood as denoting fine flour sufficiently burned or roasted in oil; the meaning mixed or mingled does not harmonise with Lev 7:12, where the mixing or kneading with oil is expressed by בּשּׁמן בּלוּלת. The hapax legomenon תּפיני signifies either broken or baked, according as we suppose the word to be derived from the Arabic 'afana diminuit, or, as Gesenius and the Rabbins do, from אפה to bake, a point which can hardly be decided with certainty. This minchah, which was also instituted as a perpetual ordinance, was to be burnt entirely upon the altar, like every meat-offering presented by a priest, because it belonged to the category of the burnt-offerings, and of these meat-offerings the offerer himself had no share (Lev 2:3, Lev 2:10). Origen observes in his homil. iv. in Levit.: In caeteris quidem praeceptis pontifex in offerendis sacrificiis populo praebet officium, in hoc vero mandato quae propria sunt curat et quod ad se spectat exequitur. It is also to be observed that the high priest was to offer only a bloodless minchah for himself, and not a bleeding sacrifice, which would have pointed to expiation. As the sanctified of the Lord, he was to draw near to the Lord every day with a sacrificial gift, which shadowed forth the fruits of sanctification.
John Gill Bible Commentary
This is the offering of Aaron and his sons,.... That is, of such of them as succeeded him in the high priesthood, as appears from Lev 6:22 so Aben Ezra, of him, or of one of his sons in his room; though some think the common priests offered the following oblation at the time of their initiation into their office, though they were not anointed as the high priest was, nor obliged as he to continue the offering daily: which they shall offer unto the Lord in the day when he is anointed; when he, or any of his sons in his stead, were anointed, for as yet he himself was not; see Lev 8:2 some, as Aben Ezra observes, think that "in", is instead of "from", and that the sense is, that Aaron, or his successor, and every of them, were to offer the following offering perpetually from the time of their being anointed, and put into the office of the high priest, and which certainly was the case, as appears by what follows: the tenth part of an ephah of fine flour for a meat offering perpetual; which was an omer, and as much as a man could eat in one day; and this the high priest offered every day, as long as he lived, or was in his office, and that at his own expense, as Josephus says (p), not altogether, but in the following manner: half of it in the morning, and half of it at night; so that this constantly returned as the morning and evening sacrifices did, and followed them. Jarchi says of this, that it was the common meat offering at the consecration of a priest, but the high priest offered it every day; and it appears from the Misnic writers (q) that this meat offering consisted of twelve cakes, the same number as those of the shewbread; the same phrase, a "perpetual statute", being used of one as the other; and six of these were offered in the morning, and six at evening; and this as the daily sacrifice had the same mystical meaning, and respected the continual efficacy of the sacrifice of Christ. (p) Antiqu. l. 3. c. 10. sect. 7. (q) Misn. Menachot, c. 6. sect. 5. & Maimon. & Bartenora in ib.
Tyndale Open Study Notes
6:19-23 These instructions applied only to the grain portion of the ordination offering (see 2:1-16; for the rest of the ordination offering, see 8:22-32).