Ղեւտական / Leviticus - 2 |

Text:
< PreviousՂեւտական - 2 Leviticus - 2Next >


jg▾ tr▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter we have the law concerning the meat-offering. I. The matter of it; whether of raw flour with oil and incense (ver. 1), or baked in the oven (ver. 4), or upon a plate (ver. 5, 6), or in a frying pan, ver. 7. II. The management of it, of the flour (ver. 2, 3), of the cakes, ver. 8-10. III. Some particular rules concerning it, That leaven and honey must never be admitted (ver. 11, 12), and salt never omitted in the meat-offering, ver. 13. IV. The law concerning the offering of firstfruits in the ear, ver. 14, &c.
Adam Clarke: Commentary on the Bible - 1831
The meat-offering of flour with oil and incense, Lev 2:1-3. The oblation of the meat-offering baked in the oven and in the pan, Lev 2:4-6. The meat-offering baked in the frying-pan, Lev 2:7-10. No leaven nor honey to be offered with the meat-offering, Lev 2:11. The oblation of the first-fruits, Lev 2:12. Salt to be offered with the meat offering, Lev 2:13. Green ears dried by the fire, and corn to be beaten out of full ears, with oil and frankincense, to be offered as a meat-offering of first-fruits, Lev 2:14-16.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Lev 2:1, The meat offering of flour with oil and incense, Lev 2:4, either baked in the oven, Lev 2:5, or on a plate, Lev 2:7, or in a frying-pan; Lev 2:12, The first fruits not to be burnt on the altar; Lev 2:13, Salt to be used with every offering; Lev 2:14, The offering of first fruits in the ear.
John Gill
INTRODUCTION TO LEVITICUS 2
This chapter contains the law of the meat offering, and gives an account of what it was made of, fine flour, with oil poured, and frankincense put upon it, Lev 2:1 what was done with it; part of it burnt upon the altar, and the rest was the property of the priests, Lev 2:2 how it was to be when baked in an oven, or in a pan, or fried in a frying pan, Lev 2:4 what was prohibited in it, leaven and honey, Lev 2:11 what was to be used in it, salt, Lev 2:13 and what was to be the oblation and meat offering of the first fruits, and what to be done with it, Lev 2:12.
2:12:1: Եւ անձն ոք՝ եթէ մատուցանիցէ պատարագ Տեառն, նաշի՛հ լիցի պատարագն նորա. եւ արկցէ զնովաւ եւղ, եւ դիցէ ՚ի վերայ նորա կնդրուկ. զի զո՛հ է[894]։ [894] ՚Ի լուս՛՛. Պատարագ զոհ Տեառն։
1 «Եթէ մէկը անարիւն զոհ է մատուցում Տիրոջը, նրա մատուցածը ընտիր ալիւր թող լինի: Դրա վրայ թող իւղ լցնի ու կնդրուկ դնի: Դա անարիւն զոհաբերութիւնն է:
2 «Երբ մէկը հացի ընծայ մատուցանելու ըլլայ Տէրոջը, ընծան բարակ ալիւրէ պէտք է ըլլայ ու անոր վրայ իւղ պէտք է թափէ եւ կնդրուկ դնէ վրան։
Եւ անձն ոք եթէ մատուցանիցէ պատարագ Տեառն, նաշիհ լիցի պատարագն նորա. եւ արկցէ զնովաւ եւղ, եւ դիցէ ի վերայ նորա կնդրուկ. [22]զի զոհ է:

2:1: Եւ անձն ոք՝ եթէ մատուցանիցէ պատարագ Տեառն, նաշի՛հ լիցի պատարագն նորա. եւ արկցէ զնովաւ եւղ, եւ դիցէ ՚ի վերայ նորա կնդրուկ. զի զո՛հ է[894]։
[894] ՚Ի լուս՛՛. Պատարագ զոհ Տեառն։
1 «Եթէ մէկը անարիւն զոհ է մատուցում Տիրոջը, նրա մատուցածը ընտիր ալիւր թող լինի: Դրա վրայ թող իւղ լցնի ու կնդրուկ դնի: Դա անարիւն զոհաբերութիւնն է:
2 «Երբ մէկը հացի ընծայ մատուցանելու ըլլայ Տէրոջը, ընծան բարակ ալիւրէ պէտք է ըլլայ ու անոր վրայ իւղ պէտք է թափէ եւ կնդրուկ դնէ վրան։
zohrab-1805▾ eastern-1994▾ western am▾
2:11: Если какая душа хочет принести Господу жертву приношения хлебного, пусть принесет пшеничной муки, и вольет на нее елея, и положит на нее ливана,
2:1 ἐὰν εαν and if; unless δὲ δε though; while ψυχὴ ψυχη soul προσφέρῃ προσφερω offer; bring to δῶρον δωρον present θυσίαν θυσια immolation; sacrifice τῷ ο the κυρίῳ κυριος lord; master σεμίδαλις σεμιδαλις fine flour ἔσται ειμι be τὸ ο the δῶρον δωρον present αὐτοῦ αυτος he; him καὶ και and; even ἐπιχεεῖ επιχεω pour on ἐπ᾿ επι in; on αὐτὸ αυτος he; him ἔλαιον ελαιον oil καὶ και and; even ἐπιθήσει επιτιθημι put on; put another ἐπ᾿ επι in; on αὐτὸ αυτος he; him λίβανον λιβανος.1 frankincense θυσία θυσια immolation; sacrifice ἐστίν ειμι be
2:1 וְ wᵊ וְ and נֶ֗פֶשׁ nˈefeš נֶפֶשׁ soul כִּֽי־ kˈî- כִּי that תַקְרִ֞יב ṯaqrˈîv קרב approach קָרְבַּ֤ן qorbˈan קָרְבָּן offering מִנְחָה֙ minḥˌā מִנְחָה present לַֽ lˈa לְ to יהוָ֔ה [yhwˈāh] יְהוָה YHWH סֹ֖לֶת sˌōleṯ סֹלֶת wheat groat יִהְיֶ֣ה yihyˈeh היה be קָרְבָּנֹ֑ו qorbānˈô קָרְבָּן offering וְ wᵊ וְ and יָצַ֤ק yāṣˈaq יצק pour עָלֶ֨יהָ֙ ʕālˈeʸhā עַל upon שֶׁ֔מֶן šˈemen שֶׁמֶן oil וְ wᵊ וְ and נָתַ֥ן nāṯˌan נתן give עָלֶ֖יהָ ʕālˌeʸhā עַל upon לְבֹנָֽה׃ lᵊvōnˈā לְבֹנָה incense
2:1. anima cum obtulerit oblationem sacrificii Domino simila erit eius oblatio fundetque super eam oleum et ponet tusWhen any one shall offer an oblation of sacrifice to the Lord, his offering shall be of fine flour: and he shall pour oil upon it, and put frankincense,
1. And when any one offereth an oblation of a meal offering unto the LORD, his oblation shall be of fine flour; and he shall pour oil upon it, and put frankincense thereon:
2:1. When a soul will offer an oblation of sacrifice to the Lord, his oblation shall be of fine wheat flour, and he shall pour oil over it, and he shall set down frankincense,
2:1. And when any will offer a meat offering unto the LORD, his offering shall be [of] fine flour; and he shall pour oil upon it, and put frankincense thereon:
And when any will offer a meat offering unto the LORD, his offering shall be [of] fine flour; and he shall pour oil upon it, and put frankincense thereon:

1: Если какая душа хочет принести Господу жертву приношения хлебного, пусть принесет пшеничной муки, и вольет на нее елея, и положит на нее ливана,
2:1
ἐὰν εαν and if; unless
δὲ δε though; while
ψυχὴ ψυχη soul
προσφέρῃ προσφερω offer; bring to
δῶρον δωρον present
θυσίαν θυσια immolation; sacrifice
τῷ ο the
κυρίῳ κυριος lord; master
σεμίδαλις σεμιδαλις fine flour
ἔσται ειμι be
τὸ ο the
δῶρον δωρον present
αὐτοῦ αυτος he; him
καὶ και and; even
ἐπιχεεῖ επιχεω pour on
ἐπ᾿ επι in; on
αὐτὸ αυτος he; him
ἔλαιον ελαιον oil
καὶ και and; even
ἐπιθήσει επιτιθημι put on; put another
ἐπ᾿ επι in; on
αὐτὸ αυτος he; him
λίβανον λιβανος.1 frankincense
θυσία θυσια immolation; sacrifice
ἐστίν ειμι be
2:1
וְ wᵊ וְ and
נֶ֗פֶשׁ nˈefeš נֶפֶשׁ soul
כִּֽי־ kˈî- כִּי that
תַקְרִ֞יב ṯaqrˈîv קרב approach
קָרְבַּ֤ן qorbˈan קָרְבָּן offering
מִנְחָה֙ minḥˌā מִנְחָה present
לַֽ lˈa לְ to
יהוָ֔ה [yhwˈāh] יְהוָה YHWH
סֹ֖לֶת sˌōleṯ סֹלֶת wheat groat
יִהְיֶ֣ה yihyˈeh היה be
קָרְבָּנֹ֑ו qorbānˈô קָרְבָּן offering
וְ wᵊ וְ and
יָצַ֤ק yāṣˈaq יצק pour
עָלֶ֨יהָ֙ ʕālˈeʸhā עַל upon
שֶׁ֔מֶן šˈemen שֶׁמֶן oil
וְ wᵊ וְ and
נָתַ֥ן nāṯˌan נתן give
עָלֶ֖יהָ ʕālˌeʸhā עַל upon
לְבֹנָֽה׃ lᵊvōnˈā לְבֹנָה incense
2:1. anima cum obtulerit oblationem sacrificii Domino simila erit eius oblatio fundetque super eam oleum et ponet tus
When any one shall offer an oblation of sacrifice to the Lord, his offering shall be of fine flour: and he shall pour oil upon it, and put frankincense,
2:1. When a soul will offer an oblation of sacrifice to the Lord, his oblation shall be of fine wheat flour, and he shall pour oil over it, and he shall set down frankincense,
2:1. And when any will offer a meat offering unto the LORD, his offering shall be [of] fine flour; and he shall pour oil upon it, and put frankincense thereon:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: В отличие от кровавых жертв zebachim (от гл. zabach умерщвлять, б. ч. для ритуальных целей), жертва бескровная или растительная называется minchah, или, как здесь, qorban minchah; по LXX: dwron qusia (также prosfora, manna, semidaliV), Vulg.: oblatio sacrificil. В свою очередь от растительной жертвы из твердых продуктов, minchah, отличается растительная жертва жидкая, жертва возлияния, nesech, LXX: spondeion, spondh, Vulg.: libamen, libamentum. В дозаконное время minchah имело общее значение дара (Быт XXXII:21–22; XLIII:11,15) и означало даже и кровавые жертвы, напр., жертва Авеля так же названа минха, как и жертва Каина (Быт IV:3–5). В законодательстве же Моисеевом минха означает собственно бескровную жертву, которая в главных продуктах — муке, елее и вине — представляла на служение Богу земледелие Израиля, как жертва кровавая — скотоводство; обе главные отрасли древнееврейской промышленности должны были доставлять на алтарь бога Израилева свои произведения. Бескровная жертва могла быть и была двоякая: 1) самостоятельная, отдельная от жертвы кровавой (такая описывается в Лев II), и 2) добавочная при кровавой жертве, всесожжении или мирной. Вопреки отрицанию, у некоторых библеистов (Бэр, Герлах и др. протестанты), самостоятельного существования бескровной жертвы в Ветхом Завете, последняя, несомненно, существовала, как показывают уже жертвы Каина (Быт IV), Мелхиседека (Быт XIV и Гедеона (Суд VI:18). Самостоятельною же жертвою бескровною были, напр., хлебы предложения в святилище. По учению отцов и учителей Церкви (И. Злат., Амврос., Евсевий, блаж. Иероним), бескровная жертва Ветхого Завета предъизображала новозаветную жертву евхаристии.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1: The Law of the Meat-Offering.B. C. 1490.
1 And when any will offer a meat offering unto the LORD, his offering shall be of fine flour; and he shall pour oil upon it, and put frankincense thereon: 2 And he shall bring it to Aaron's sons the priests: and he shall take thereout his handful of the flour thereof, and of the oil thereof, with all the frankincense thereof; and the priest shall burn the memorial of it upon the altar, to be an offering made by fire, of a sweet savour unto the LORD: 3 And the remnant of the meat offering shall be Aaron's and his sons': it is a thing most holy of the offerings of the LORD made by fire. 4 And if thou bring an oblation of a meat offering baken in the oven, it shall be unleavened cakes of fine flour mingled with oil, or unleavened wafers anointed with oil. 5 And if thy oblation be a meat offering baken in a pan, it shall be of fine flour unleavened, mingled with oil. 6 Thou shalt part it in pieces, and pour oil thereon: it is a meat offering. 7 And if thy oblation be a meat offering baken in the fryingpan, it shall be made of fine flour with oil. 8 And thou shalt bring the meat offering that is made of these things unto the LORD: and when it is presented unto the priest, he shall bring it unto the altar. 9 And the priest shall take from the meat offering a memorial thereof, and shall burn it upon the altar: it is an offering made by fire, of a sweet savour unto the LORD. 10 And that which is left of the meat offering shall be Aaron's and his sons': it is a thing most holy of the offerings of the LORD made by fire.
There were some meat-offerings that were only appendices to the burnt-offerings, as that which was offered with the daily sacrifice (Exod. xxix. 38, 39) and with the peace-offerings; these had drink-offerings joined with them (see Num. xv. 4, 7, 9, 10), and in these the quantity was appointed. But the law of this chapter concerns those meat-offerings that were offered by themselves, whenever a man saw cause thus to express his devotion. The first offering we read of in scripture was of this kind (Gen. iv. 3): Cain brought of the fruit of the ground an offering.
I. This sort of offerings was appointed, 1. In condescension to the poor, and their ability, that those who themselves lived only upon bread and cakes might offer an acceptable offering to God out of that which was their own coarse and homely fare, and by making for God's altar, as the widow of Sarepta for his prophet, a little cake first, might procure such a blessing upon the handful of meal in the barrel, and the oil in the cruse, as that it should not fail. 2. As a proper acknowledgment of the mercy of God to them in their food. This was like a quitrent, by which they testified their dependence upon God, their thankfulness to him, and their expectations from him as their owner and bountiful benefactor, who giveth to all life, and breath, and food convenient. Thus must they honour the Lord with their substance, and, in token of their eating and drinking to his glory, must consecrate some of their meat and drink to his immediate service. Those that now, with a grateful charitable heart, deal out their bread to the hungry, and provide for the necessities of those that are destitute of daily food, and when they eat the fat and drink the sweet themselves send portions to those for whom nothing is prepared, offer unto God an acceptable meat-offering. The prophet laments it as one of the direful effects of famine that thereby the meat-offering and drink-offering were cut off from the house of the Lord (Joel i. 9), and reckoned it the greatest blessing of plenty that it would be the revival of them, Joel ii. 14.
II. The laws of the meat-offerings were these:-- 1. The ingredients must always be fine flour and oil, two staple commodities of the land of Canaan, Deut. viii. 8. Oil was to them then in their food what butter is now to us. If it was undressed, the oil must be poured upon the flour (v. 1); if cooked, it must be mingled with the flour, v. 4, &c. 2. If it was flour unbaked, besides the oil it must have frankincense put upon it, which was to be burnt with it (v. 1, 2), for the perfuming of the altar; in allusion to this, gospel ministers are said to be a sweet savour unto God, 2 Cor. ii. 15. 3. If it was prepared, this might be done in various ways; the offerer might bake it, or fry it, or mix the flour and oil upon a plate, for the doing of which conveniences were provided about the tabernacle. The law was very exact even about those offerings that were least costly, to intimate the cognizance God takes of the religious services performed with a devout mind, even by the poor of his people. 4. It was to be presented by the offerer to the priest, which is called bringing it to the Lord (v. 8), for the priests were God's receivers, and were ordained to offer gifts. 5. Part of it was to be burnt upon the altar, for a memorial, that is, in token of their mindfulness of God's bounty to them, in giving them all things richly to enjoy. It was an offering made by fire, v. 2, 9. The consuming of it by fire might remind them that they deserved to have all the fruits of the earth thus burnt up, and that it was of the Lord's mercies that they were not. They might also learn that as meats are for the belly, and the belly for meats, so God shall destroy both it and them (1 Cor. vi. 13), and that man lives not by bread alone. This offering made by fire is here said to be of a sweet savour unto the Lord; and so are our spiritual offerings, which are made by the fire of holy love, particularly that of almsgiving, which is said to be an odour of a sweet smell, a sacrifice acceptable, well pleasing to God (Phil. iv. 18), and with such sacrifices God is well pleased, Heb. xiii. 16. 6. The remainder of the meat-offering was to be given to the priests, v. 3, 10. It is a thing most holy, not to be eaten by the offerers, as the peace-offerings (which, though holy, were not most holy), but by the priests only, and their families. Thus God provided that those who served at the altar should live upon the altar, and live comfortably.
Adam Clarke: Commentary on the Bible - 1831
2:1: Meat-offering - מנחה minchah. For an explanation of this word see Clarke's note on Gen 4:3, and Lev. vii. Calmet has remarked that there are five kinds of the minchah mentioned in this chapter.
1. סלת soleth, simple flour or meal, Lev 2:1.
2. Cakes and wafers, or whatever was baked in the oven, Lev 2:4.
3. Cakes baked in the pan, Lev 2:5.
4. Cakes baked on the frying-pan, or probably, a gridiron, Lev 2:7.
5. Green ears of corn parched, Lev 2:14.
All these were offered without honey or leaven, but accompanied with wine, oil, and frankincense. It is very likely that the minchah, in some or all of the above forms, was the earliest oblation offered to the Supreme Being, and probably was in use before sin entered into the world, and consequently before bloody sacrifices, or piacular victims, had been ordained. The minchah of green ears of corn dried by the fire, etc., was properly the gratitude-offering for a good seed time, and the prospect of a plentiful harvest. This appears to have been the offering brought by Cain, Gen 4:3; see Clarke's note Gen 4:3. The flour, whether of wheat, rice, barley, rye, or any other grain used for aliment, was in all likelihood equally proper; for in Num 5:15, we find the flour of barley, or barley meal, is called minchah. It is plain that in the institution of the minchah no animal was here included, though in other places it seems to include both kinds; but in general the minchah was not a bloody offering, nor used by way of atonement or expiation, but merely in a eucharistic way, expressing gratitude to God for the produce of the soil. It is such an offering as what is called natural religion might be reasonably expected to suggest: but alas! so far lost is man, that even thankfulness to God for the fruits of the earth must be taught by a Divine revelation; for in the heart of man even the seeds of gratitude are not found, till sown there by the hand of Divine grace. Offerings of different kinds of grain, flour, bread, fruits, etc., are the most ancient among the heathen nations; and even the people of God have had them from the beginning of the world. See this subject largely discussed on Exo 23:29 (note), where several examples are given. Ovid intimates that these gratitude-offerings originated with agriculture. "In the most ancient times men lived by rapine, hunting, etc., for the sword was considered to be more honorable than the plough; but when they sowed their fields, they dedicated the first-fruits of their harvest to Ceres, to whom the ancients attributed the art of agriculture, and to whom burnt-offerings of corn were made, according to immemorial usages." The passage to which I refer, and of which I have given the substance, is the following: -
"Non habuit tellus doctos antiqua colonos:
Lassabant agiles aspera bella viros.
Plus erat in gladio quam curvo laudis aratro:
Neglectus domino pauca ferebat ager.
Farra tamen veteres jaciebant, farra metebant:
Primitias Cereri farra resecta dabant.
Usibus admoniti flammis torrenda dedere:
Multaque peccato damna tulere suo."
Fastor., lib. ii., ver. 515.
Pliny observes that "Numa taught the Romans to offer fruits to the gods, and to make supplications before them, bringing salt cakes and parched corn; as grain in this state was deemed most wholesome." Numa instituit deos Fruge colere, et Mola Salsa supplicare, atque (ut auctor est Hemina) far torrere, quoniam tostum cibo salubrius esset - Hist. Nat. lib xviii., c. 2. And it is worthy of remark, that the ancient Romans considered "no grain as pure or proper for divine service that had not been previously parched." Id uno modo consecutum, statuendo non esse purum ad rem divinam nisi tostum - Ibid.
God, says Calmet, requires nothing here which was not in common use for nourishment; but he commands that these things should be offered with such articles as might give them the most exquisite relish, such as salt, oil, and wine, and that the flour should be of the finest and purest kind. The ancients, according to Suidas, seem to have made much use or meal formed into a paste with milk, and sometimes with water. (See Suidas in Μαζα). The priests kept in the temples a certain mixture of flour mingled with oil and wine, which they called Ὑγιεια Hugieia or health, and which they used as a kind of amulet or charm against sickness; after they had finished their sacrifices, they generally threw some flour upon the fire, mingled with oil and wine, which they called θυληματα thulemata, and which, according to Theophrastus, was the ordinary sacrifice of the poor.
Albert Barnes: Notes on the Bible - 1834
2:1: A meat offering - Better translated in Lev 2:4 an oblation of a meat offering קרבן qorbâ n, see Lev 1:2 מנחה mı̂ nchā h. signifies literally a "gift"; and it appears to have been applied especially to what was given by an inferior to a superior Gen 32:18-20; Gen 43:11; Jdg 3:15; Sa1 10:27 : but in the technical language of the Law, it regularly denoted the vegetable offerings as distinguished from the animal offerings. Our translators have rendered it "meat-offering", applying the word "meat", according to old usage, as a general term for food. Vegetable-offering or meal-offering would be a more convenient rendering.
The meaning of the מנחה mı̂ nchā h appears to be much more simple than that of the animal sacrifices. The מנחה mı̂ nchā h, as a sacrifice, was something surrendered to God, which was of the greatest value to man as a means of living. It might thus seem to be merely eucharistic. But it should not be overlooked that the grain had been modified, and made useful, by man's own labor. Hence, it has been supposed that the מנחה mı̂ nchā h expressed a confession that all our good works are performed in God and are due to Him.
The order in which the kinds of offering are named agrees with their development in order of time. The burnt-offering and the מנחה mı̂ nchā h answer to the first two offerings on record Gen 4:3-4; Amo 5:22.
Three kinds of מנחה mı̂ nchā h are here mentioned; (1) Lev 2:1-3; (2) Lev 2:4-7; (3) Lev 2:14-16. Of each of them a small portion was burned on the altar "for a memorial," and the remainder was given to the priests. The offerings of flour belonged to the priests at large, but those of cakes and wafers to the officiating priests, Lev 7:9-10. Instructions to the priests are given in Lev 6:14-23.
Fine flour - finely bolted flour of wheat. It was probably always presented in a bowl, compare Num 7:13.
Oil - For the purpose of anointing and as food; in both senses a symbol of divine grace.
Frankincense - See the Exo 30:34 note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:1: meat offering: Minchah, from the Arabic manacha, to give, especially as a reciprocal gift, a gift, oblation, or eucharistical or gratitude offering, for the bounties of providence displayed in the fruits of the earth. It is termed a meat offering by our translators, because the term meat in their time was the general name for food. Lev 6:14-18, Lev 6:20-23, Lev 9:17; Num. 15:4-21; Isa 66:20; Joh 6:35
fine flour: Exo 29:2; Num 7:13, Num 7:19; Joe 1:9, Joe 2:14
pour oil: Lev 2:4-8, Lev 2:15, Lev 2:16, Lev 7:10-12; Jo1 2:20, Jo1 2:27; Jde 1:20
frankincense: Mal 1:11; Luk 1:9, Luk 1:10; Rev 8:3
Carl Friedrich Keil and Franz Delitzsch
2:1
The first kind consisted of soleth, probably from סלה = סלל to swing, swung flour, like πάλη from πάλλω, i.e., fine flour; and for this no doubt wheaten flour was always used, even when חטּים is not added, as in Ex 29:2, to distinguish it from קמח, or ordinary meal (σεμίδαλις: 3Kings 5:2). The suffix in קרבּנו (his offering) refers to נפשׁ, which is frequently construed as both masculine and feminine (Lev 4:2, Lev 4:27-28, Lev 2:1, etc.), or as masculine only (Num 31:28) in the sense of person, any one. "And let him pour oil upon it, and put incense thereon (or add incense to it)." This was not spread upon the flour, on which oil had been poured, but added in such a way, that it could be lifted from the minchah and burned upon the altar (Lev 2:2). The priest was then to take a handful of the gift that had been presented, and cause the azcarah of it to evaporate above (together with) all the incense. קמצו מלא: the filling of his closed hand, i.e., as much as he could hold with his hand full, not merely with three fingers, as the Rabbins affirm. Azcarah (from זכר, formed like אשׁמרה from שׁמר) is only applied to Jehovah's portion, which was burned upon the altar in the case of the meat-offering (Lev 2:9, Lev 2:16, and Lev 6:8), the sin-offering of flour (Lev 5:11), and the jealousy-offering (Num 5:26), and to the incense added to the shew-bread (Lev 24:7). It does not mean the prize portion, i.e., the portion offered for the glory of God, as De Dieu and Rosenmller maintain, still less the fragrance-offering (Ewald), but the memorial, or remembrance-portion, μνημόσυνον or ἀνάμνησις (Lev 24:7, lxx), memoriale (Vulg.), inasmuch as that part of the minchah which was placed upon the altar ascended in the smoke of the fire "on behalf of the giver, as a practical mememto ('remember me') to Jehovah:" though there is no necessity that we should trace the word to the Hiphil in consequence. The rest of the minchah was to belong to Aaron and his sons, i.e., to the priesthood, as a most holy thing of the firings of Jehovah. The term "most holy" is applied to all the sacrificial gifts that were consecrated to Jehovah, in this sense, that such portions as were not burned upon the altar were to be eaten by the priests alone in a holy place; the laity, and even such of the Levites as were not priests, being prohibited from partaking of them (see at Ex 26:33 and Ex 30:10). Thus the independent meat-offerings, which were not entirely consumed upon the altar (Lev 2:3, Lev 2:10, Lev 6:10; Lev 10:12), the sin-offerings and trespass-offerings, the flesh of which was not burned outside the camp (Lev 6:18, Lev 6:22; Lev 7:1, Lev 7:6; Lev 10:17; Lev 14:13; Num 18:9), the shew-bread (Lev 24:9), and even objects put under the ban and devoted to the Lord, whether men, cattle, or property of other kinds (Lev 27:28), as well as the holy incense (Ex 30:36), - in fact, all the holy sacrificial gifts, in which there was any fear lest a portion should be perverted to other objects, - were called most holy; whereas the burnt-offerings, the priestly meat-offerings (Lev 6:12-16) and other sacrifices, which were quite as holy, were not called most holy, because the command to burn them entirely precluded the possibility of their being devoted to any of the ordinary purposes of life.
Geneva 1599
2:1 And when any will offer a (a) meat offering unto the LORD, his offering shall be [of] fine flour; and he shall pour oil upon it, and put frankincense thereon:
(a) Because the burnt offering could not be without the meat offering.
John Gill
2:1 And when any man will offer a meat offering unto the Lord,.... Or, "when a soul", and which Onkelos renders "a man", so called from his more noble part; and, as the Jews say, this word is used because the Minchah, or meat offering here spoken of, was a freewill offering, and was offered up with all the heart and soul; and one that offered in this manner, it was all one as if he offered his soul to the Lord (s): there were some meat offerings which were appointed and fixed at certain times, and were obliged to be offered, as at the daily sacrifice, the consecration of priests, the waving of the sheaf, &c. Ex 29:40 but this was a freewill offering; wherefore it is said, "when any man will offer"; the Hebrew word "a meat offering", may be derived from "to bring" or "offer", and so is a name common to offerings of any sort; or from to "recreate" and delight, it being of a sweet savour to the Lord, as other offerings were; others derive it from a root not in use, and in the Chaldee language signifies a gift or present, in which sense this word is used, Gen 32:13.
his offering shall be of fine flour; of flour of wheat, Ex 29:2 for, as the Jews say, there is no fine flour but wheat, and this was for the meat offering, 1Chron 21:23 and this was to be of the finest of the wheat; for all offerings, whether private or public, were to be of the best, and to be brought from those places which were noted for having the best; and the best places for fine flour were Mechmas and Mezonicha, and the next to them were Caphariim, in the valley; and though it might be taken out of any part of the land of Israel and used, yet it chiefly came from hence (t); and according to the Jewish writers (u); the least quantity of fine flour used in a meat offering was the tenth part of an ephah, which was about three pints and a half, and a fifth part of half a pint: Christ was prefigured by the meat offering; his sacrifice came in the room of it, and put an end to it, Ps 40:7 whose flesh is meat indeed, the true meat or bread, in distinction from this typical meat offering, Jn 6:55 the fine flour denotes the choiceness, excellency, and purity of Christ; the dignity of his person, the superiority of him to angels and men, being the chiefest, and chosen out of ten thousand; the purity of his human nature being free from the bran of original corruption, and the spotlessness of his sacrifice: and fine flour of wheat being that of which bread is made, which is the principal part of human sustenance, and what strengthens the heart of man, and nourishes him, and is the means of maintaining and supporting life; it is a fit emblem of Christ, the bread of life, by which the saints are supported in their spiritual life, and strengthened to perform vital acts, and are nourished up unto everlasting life, and who, as the meat offering, is called the bread of God, Lev 21:6 Jn 6:33.
and he shall pour oil upon it; upon all of it, as Jarchi observes, because it was mingled with it, and it was the best oil that was used; and though it might be brought from any part of the land of Israel, which was a land of oil olive, yet the chief place for oil was Tekoah, and the next to it was Ragab beyond Jordan, and from hence it was usually brought (w); and the common quantity was a log, or half a pint, to a tenth deal of fine flour, as Gersom asserts from the wise men, and to which Maimonides (x) agrees; and Gersom on the place observes, that it is proper that some of the oil should be put in the lower part of the vessel, and after that the fine flour should put in it, and then he should pour some of it upon it and mix it: the oil denotes the grace of the Spirit poured out upon Christ without measure, the oil of gladness, with which he was anointed above his fellows, and from whence he has the name of Messiah or Christ, or Anointed; and with which he was anointed to be prophet, priest, and King, and which renders him very desirable and delightful to his people, his name being as ointment poured forth, Ps 45:7.
and put frankincense thereon; on a part of it, as Jarchi's note is; and according to him, the man that brought the meat offering left an handful of frankincense upon it on one side; and the reason of this was, because it was not to be mixed with it as the oil was, and it was not to be taken in the handful with it (z); and the quantity of the frankincense, as Gersom says, was one handful: this denoted the sweet odour and acceptableness of Christ, the meat offering, both to God and to his people: it is an observation of the Jewish writers, that the pouring out of the oil on the fine flour, and mixing it with it, and putting on the frankincense, might be done by a stranger, by any man, by the man that brought the meat offering, but what follows after the bringing of it to the priest were done by him (a).
(s) Jarchi, Aben Ezra, & Baal Hatturim, in loc. (t) Misn. Menachot, c. 8. sect. 1. (u) Jarchi & Gersom in loc. (w) Misn. Menachot, c. 8. sect. 3. (x) Hilchot Maaseh, Hakorbanot, c. 13. sect 5. (z) Vid T. Bab. Sotah, fol. 14. 2. (a) T. Bab. Menachot, fol. 9. 1. & 18. 2. & Pesachim, fol. 36. 1. & Jarchi in loc.
John Wesley
2:1 A meal - offering - (Not meat - offering, an ancient false print, which has run thro' many editions of our bible.) This was of two kinds, the one joined with other offerings, Num 15:4, Num 15:7, Num 15:10, which was prescribed, together with the measure or proportion of it: the other, of which this place speaks, was left to the offerer's good will both for the thing, and for the quantity. And the matter for this offering was things without life, as meal, corn, or cakes. Now this sort of sacrifices were appointed, because these are things of greatest necessity and benefit to man, and therefore it is meet that God should be served with them, and owned and praised as the giver of them. In condescension to the poor, that they might not want an offering for God, and to shew that God would accept even the meanest services, when offered with a sincere mind. These were necessary provisions for the feast which was to be presented to God, and for the use of the priests, who were to attend upon these holy ministrations. He shall pour oil - This may note the graces of the Holy Ghost, which are compared to oil, and anointing with it, Ps 45:7; 1Jn 2:20, and which are necessary to make any offering acceptable to God. Frankincense - Manifestly designed Christ's satisfaction and intercession, which is compared to a sweet odour, Eph 5:2.
Robert Jamieson, A. R. Fausset and David Brown
2:1 THE MEAT OFFERINGS. (Lev. 2:1-16)
when any will offer a meat offering--or gift--distinguishing a bloodless from a bloody sacrifice. The word "meat," however, is improper, as its meaning as now used is different from that attached at the date of our English translation. It was then applied not to "flesh," but "food," generally, and here it is applied to the flour of wheat. The meat offerings were intended as a thankful acknowledgment for the bounty of Providence; and hence, although meat offerings accompanied some of the appointed sacrifices, those here described being voluntary oblations, were offered alone.
pour oil upon it--Oil was used as butter is with us; symbolically it meant the influences of the Spirit, of which oil was the emblem, as incense was of prayer.
2:22:2: Եւ տարցի զայն առ քահանայսն որդիս Ահարոնի. եւ լցեալ զձեռն իւր ՚ի նաշհւոյ անտի իւղովն հանդերձ, եւ զամենայն զկնդրուկն նորա, եւ դիցէ քահանայն զյիշատակ նորա ՚ի վերայ սեղանոյն զո՛հ ՚ի հոտ անուշից Տեառն[895]։ [895] Ոմանք. Զոհ հոտ անուշից Տեառն։
2 Այն թող տանի քահանաների՝ Ահարոնի որդիների մօտ, քահանան թող վերցնի իւղած ընտիր ալիւրից մի բուռ ու բերուած ամբողջ կնդրուկը եւ դրանք իբրեւ յիշատակ դնի զոհասեղանի վրայ: Դա Տիրոջն ընծայաբերուող անուշահոտ զոհ է:
2 Ահարոնին որդիներուն՝ քահանաներուն՝ թող բերէ զայն ու քահանան անկէ իր ձեռքը լեցուն անոր բարակ ալիւրէն ու իւղէն առնէ բոլոր կնդրուկին հետ մէկտեղ եւ քահանան յիշատակի համար սեղանին վրայ այրէ Տէրոջը անուշահոտ պատարագ ըլլալու համար։
Եւ տարցի զայն առ քահանայսն որդիս Ահարոնի. եւ լցեալ զձեռն իւր ի նաշհոյ անտի իւղովն հանդերձ, եւ զամենայն զկնդրուկն նորա, [23]դիցէ քահանայն զյիշատակ նորա ի վերայ սեղանոյն զոհ ի հոտ անուշից Տեառն:

2:2: Եւ տարցի զայն առ քահանայսն որդիս Ահարոնի. եւ լցեալ զձեռն իւր ՚ի նաշհւոյ անտի իւղովն հանդերձ, եւ զամենայն զկնդրուկն նորա, եւ դիցէ քահանայն զյիշատակ նորա ՚ի վերայ սեղանոյն զո՛հ ՚ի հոտ անուշից Տեառն[895]։
[895] Ոմանք. Զոհ հոտ անուշից Տեառն։
2 Այն թող տանի քահանաների՝ Ահարոնի որդիների մօտ, քահանան թող վերցնի իւղած ընտիր ալիւրից մի բուռ ու բերուած ամբողջ կնդրուկը եւ դրանք իբրեւ յիշատակ դնի զոհասեղանի վրայ: Դա Տիրոջն ընծայաբերուող անուշահոտ զոհ է:
2 Ահարոնին որդիներուն՝ քահանաներուն՝ թող բերէ զայն ու քահանան անկէ իր ձեռքը լեցուն անոր բարակ ալիւրէն ու իւղէն առնէ բոլոր կնդրուկին հետ մէկտեղ եւ քահանան յիշատակի համար սեղանին վրայ այրէ Տէրոջը անուշահոտ պատարագ ըլլալու համար։
zohrab-1805▾ eastern-1994▾ western am▾
2:22: и принесет ее к сынам Аароновым, священникам, и возьмет полную горсть муки с елеем и со всем ливаном, и сожжет сие священник в память на жертвеннике; [это] жертва, благоухание, приятное Господу;
2:2 καὶ και and; even οἴσει φερω carry; bring πρὸς προς to; toward τοὺς ο the υἱοὺς υιος son Ααρων ααρων Aarōn; Aaron τοὺς ο the ἱερεῖς ιερευς priest καὶ και and; even δραξάμενος δρασσομαι catch ἀπ᾿ απο from; away αὐτῆς αυτος he; him πλήρη πληρης full τὴν ο the δράκα δραξ from; away τῆς ο the σεμιδάλεως σεμιδαλις fine flour σὺν συν with; [definite object marker] τῷ ο the ἐλαίῳ ελαιον oil καὶ και and; even πάντα πας all; every τὸν ο the λίβανον λιβανος.1 frankincense αὐτῆς αυτος he; him καὶ και and; even ἐπιθήσει επιτιθημι put on; put another ὁ ο the ἱερεὺς ιερευς priest τὸ ο the μνημόσυνον μνημοσυνον remembrance αὐτῆς αυτος he; him ἐπὶ επι in; on τὸ ο the θυσιαστήριον θυσιαστηριον altar θυσία θυσια immolation; sacrifice ὀσμὴ οσμη scent εὐωδίας ευωδια fragrance τῷ ο the κυρίῳ κυριος lord; master
2:2 וֶֽ wˈe וְ and הֱבִיאָ֗הּ hᵉvîʔˈāh בוא come אֶל־ ʔel- אֶל to בְּנֵ֣י bᵊnˈê בֵּן son אַהֲרֹן֮ ʔahᵃrōn אַהֲרֹן Aaron הַ ha הַ the כֹּהֲנִים֒ kkōhᵃnîm כֹּהֵן priest וְ wᵊ וְ and קָמַ֨ץ qāmˌaṣ קמץ take handful מִ mi מִן from שָּׁ֜ם ššˈām שָׁם there מְלֹ֣א mᵊlˈō מְלֹא fullness קֻמְצֹ֗ו qumṣˈô קֹמֶץ handful מִ mi מִן from סָּלְתָּהּ֙ ssoltˌāh סֹלֶת wheat groat וּ û וְ and מִ mi מִן from שַּׁמְנָ֔הּ ššamnˈāh שֶׁמֶן oil עַ֖ל ʕˌal עַל upon כָּל־ kol- כֹּל whole לְבֹנָתָ֑הּ lᵊvōnāṯˈāh לְבֹנָה incense וְ wᵊ וְ and הִקְטִ֨יר hiqṭˌîr קטר smoke הַ ha הַ the כֹּהֵ֜ן kkōhˈēn כֹּהֵן priest אֶת־ ʔeṯ- אֵת [object marker] אַזְכָּרָתָהּ֙ ʔazkārāṯˌāh אַזְכָּרָה memorial offering הַ ha הַ the מִּזְבֵּ֔חָה mmizbˈēḥā מִזְבֵּחַ altar אִשֵּׁ֛ה ʔiššˈē אִשֶּׁה fire offering רֵ֥יחַ rˌêₐḥ רֵיחַ scent נִיחֹ֖חַ nîḥˌōₐḥ נִיחֹחַ smell of appeasement לַ la לְ to יהוָֽה׃ [yhwˈāh] יְהוָה YHWH
2:2. ac deferet ad filios Aaron sacerdotes quorum unus tollet pugillum plenum similae et olei ac totum tus et ponet memoriale super altare in odorem suavissimum DominoAnd shall bring it to the sons of Aaron the priests. And one of them shall take a handful of the flour and oil, and all the frankincense; and shall put it a memorial upon the altar for a most sweet savour to the Lord.
2. and he shall bring it to Aaron’s sons the priests: and he shall take thereout his handful of the fine flour thereof, and of the oil thereof, with all the frankincense thereof; and the priest shall burn the memorial thereof upon the altar, an offering made by fire, of a sweet savour unto the LORD:
2:2. and he shall bring it to the sons of Aaron, the priests. One of them shall take a handful of the flour with oil, as well as all the frankincense, and he shall place it as a memorial upon the altar, as a most sweet odor to the Lord.
2:2. And he shall bring it to Aaron’s sons the priests: and he shall take thereout his handful of the flour thereof, and of the oil thereof, with all the frankincense thereof; and the priest shall burn the memorial of it upon the altar, [to be] an offering made by fire, of a sweet savour unto the LORD:
And he shall bring it to Aaron' s sons the priests: and he shall take thereout his handful of the flour thereof, and of the oil thereof, with all the frankincense thereof; and the priest shall burn the memorial of it upon the altar, [to be] an offering made by fire, of a sweet savour unto the LORD:

2: и принесет ее к сынам Аароновым, священникам, и возьмет полную горсть муки с елеем и со всем ливаном, и сожжет сие священник в память на жертвеннике; [это] жертва, благоухание, приятное Господу;
2:2
καὶ και and; even
οἴσει φερω carry; bring
πρὸς προς to; toward
τοὺς ο the
υἱοὺς υιος son
Ααρων ααρων Aarōn; Aaron
τοὺς ο the
ἱερεῖς ιερευς priest
καὶ και and; even
δραξάμενος δρασσομαι catch
ἀπ᾿ απο from; away
αὐτῆς αυτος he; him
πλήρη πληρης full
τὴν ο the
δράκα δραξ from; away
τῆς ο the
σεμιδάλεως σεμιδαλις fine flour
σὺν συν with; [definite object marker]
τῷ ο the
ἐλαίῳ ελαιον oil
καὶ και and; even
πάντα πας all; every
τὸν ο the
λίβανον λιβανος.1 frankincense
αὐτῆς αυτος he; him
καὶ και and; even
ἐπιθήσει επιτιθημι put on; put another
ο the
ἱερεὺς ιερευς priest
τὸ ο the
μνημόσυνον μνημοσυνον remembrance
αὐτῆς αυτος he; him
ἐπὶ επι in; on
τὸ ο the
θυσιαστήριον θυσιαστηριον altar
θυσία θυσια immolation; sacrifice
ὀσμὴ οσμη scent
εὐωδίας ευωδια fragrance
τῷ ο the
κυρίῳ κυριος lord; master
2:2
וֶֽ wˈe וְ and
הֱבִיאָ֗הּ hᵉvîʔˈāh בוא come
אֶל־ ʔel- אֶל to
בְּנֵ֣י bᵊnˈê בֵּן son
אַהֲרֹן֮ ʔahᵃrōn אַהֲרֹן Aaron
הַ ha הַ the
כֹּהֲנִים֒ kkōhᵃnîm כֹּהֵן priest
וְ wᵊ וְ and
קָמַ֨ץ qāmˌaṣ קמץ take handful
מִ mi מִן from
שָּׁ֜ם ššˈām שָׁם there
מְלֹ֣א mᵊlˈō מְלֹא fullness
קֻמְצֹ֗ו qumṣˈô קֹמֶץ handful
מִ mi מִן from
סָּלְתָּהּ֙ ssoltˌāh סֹלֶת wheat groat
וּ û וְ and
מִ mi מִן from
שַּׁמְנָ֔הּ ššamnˈāh שֶׁמֶן oil
עַ֖ל ʕˌal עַל upon
כָּל־ kol- כֹּל whole
לְבֹנָתָ֑הּ lᵊvōnāṯˈāh לְבֹנָה incense
וְ wᵊ וְ and
הִקְטִ֨יר hiqṭˌîr קטר smoke
הַ ha הַ the
כֹּהֵ֜ן kkōhˈēn כֹּהֵן priest
אֶת־ ʔeṯ- אֵת [object marker]
אַזְכָּרָתָהּ֙ ʔazkārāṯˌāh אַזְכָּרָה memorial offering
הַ ha הַ the
מִּזְבֵּ֔חָה mmizbˈēḥā מִזְבֵּחַ altar
אִשֵּׁ֛ה ʔiššˈē אִשֶּׁה fire offering
רֵ֥יחַ rˌêₐḥ רֵיחַ scent
נִיחֹ֖חַ nîḥˌōₐḥ נִיחֹחַ smell of appeasement
לַ la לְ to
יהוָֽה׃ [yhwˈāh] יְהוָה YHWH
2:2. ac deferet ad filios Aaron sacerdotes quorum unus tollet pugillum plenum similae et olei ac totum tus et ponet memoriale super altare in odorem suavissimum Domino
And shall bring it to the sons of Aaron the priests. And one of them shall take a handful of the flour and oil, and all the frankincense; and shall put it a memorial upon the altar for a most sweet savour to the Lord.
2:2. and he shall bring it to the sons of Aaron, the priests. One of them shall take a handful of the flour with oil, as well as all the frankincense, and he shall place it as a memorial upon the altar, as a most sweet odor to the Lord.
2:2. And he shall bring it to Aaron’s sons the priests: and he shall take thereout his handful of the flour thereof, and of the oil thereof, with all the frankincense thereof; and the priest shall burn the memorial of it upon the altar, [to be] an offering made by fire, of a sweet savour unto the LORD:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2-3: Первый род хлебного приношения состоит в муке, политой елеем (не приготовленной путем варенья или печенья). Кроме части (горсти муки), сожигаемой на жертвеннике, остальное количество муки отдавалось «сынам Аарона», священникам (прямым потомкам Аарона и родственным с ним священническим фамилиям). Об участии приносителя в употреблении части жертвы не сказано: отсюда — название «великая святыня» (qodesch qodaschim) для хлебного приношения. «Великою святынею» назывались жертвы, от которых приноситель не вкушал, а всецело передавал Господу, а Он уже отдавал приношение священникам Своим; притом и священники могли вкушать их лишь при входе в скинию. Напротив, «святынею» (qodesch) называлось жертвоприношений, соединявшееся с трапезою, в которой принимал участие и приноситель; этого рода трапезы могли съедаться на всяком чистом месте (ср. VI:17–18; VII:1, 6; XXIV:9; XXII:11–13; XXIII:20; Чис XVIII:17). Бескровная жертва возносилась «в память», евр. azkarah, гр. mnhmosunon (ср. Деян X:4), Vulg.: memoriale — преимущественно пред кровавыми жертвами избранный род жертвы.
Adam Clarke: Commentary on the Bible - 1831
2:2: His handful of the flour - This was for a memorial, to put God in mind of his covenant with their fathers, and to recall to their mind his gracious conduct towards them and their ancestors. Mr. Ainsworth properly remarks, "that there was neither oil nor incense offered with the sin and jealousy offerings; because they were no offerings of memorial, but such as brought iniquities to remembrance, which were neither gracious nor sweet-smelling before the Lord." Num 5:15; Lev 5:11. In this case a handful only was burnt, the rest was reserved for the priest's use; but all the frankincense was burnt, because from it the priest could derive no advantage.
Albert Barnes: Notes on the Bible - 1834
2:2: Better: "And he shall bring it to Aaron's sons, the priests; and the (officiating) priest shall take from it," etc.
Memorial - The regular name not only for the portion of the מנחה mı̂ nchā h which was burned on the altar Lev 2:9, Lev 2:16; Lev 5:12; Lev 6:15; Num 5:26, but for the frankincense which was laid upon the showbread Lev 24:7. It is the word which is applied to the prayers and alms of Cornelius, Act 10:4.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:2: the memorial: Lev 2:9, Lev 5:12, Lev 6:15, Lev 24:7; Exo 30:16; Num 5:18; Neh 13:14, Neh 13:22; Isa 66:3; Act 10:4
Geneva 1599
2:2 And he shall bring it to Aaron's sons the priests: and (b) he shall take thereout his handful of the flour thereof, and of the oil thereof, with all the frankincense thereof; and the priest shall burn the (c) memorial of it upon the altar, [to be] an offering made by fire, of a sweet savour unto the LORD:
(b) The priest.
(c) To signify that God remembers him that offers.
John Gill
2:2 And he shall bring it to Aaron's sons, the priests,.... And this is all that he did with it; he left it with the priest, who carried it to the altar, to the southwest horn of it (b): the order of bringing it, according to Maimonides (c), was this,"a man brings fine flour from his house in baskets of silver or of gold or of other kind of metals, in a vessel fit to be a ministering vessel; and if it is a meat offering of fine flour, he puts it into a ministering vessel, and sanctifies it in a ministering vessel;''then did what follows:
and he shall take thereout his handful of the flour thereof, and of the oil thereof; as mixed together: the Jews say (d), this was done with the right hand, which is very likely, that being generally used in this way: the Talmudists thus describe the manner in which the handful was taken; the priest stretched out his three fingers over the palm of his hand, and gathered the handful in the plate or pan, and parted it off with his thumb above, and with his little finger below; and this was the most difficult piece of service in the sanctuary (e): though Maimonides (f) rejects this notion of difficulty, and says it was done in the common way, in which men take up a handful of anything: but Bartenora says (g), it was not in the usual way, but much as before described: the priest put the sides of his fingers into the flour, and gathered the flour with the sides of his fingers within his hand, and took of the flour only three fingers' full, upon the palm of his hand, and no more; and that it might not be heaped or go out, he pared it off, above with his thumb, and below with his little finger; and this he affirms, according to the Gemara, and what his masters had taught him, was one of the hardest pieces of service in the sanctuary:
with all the frankincense thereof; this was not taken along with the handful of flour and oil; for if there was ever so small a quantity of frankincense in the handful it was not right (h); for the frankincense, when brought, was put on one side of the fine flour, and when the handful was taken, then that was taken altogether, and put upon it:
and the priest shall burn the memorial of it upon the altar: that is, he was to burn the handful of fine flour and oil with the frankincense, as a "memorial"; either to put the Lord in mind of his lovingkindness to his people, and of his covenant with them, and promises unto them, to which the allusion is, Ps 20:3 or to put the offerer in mind of the great sacrifice of Christ, who was to be offered for his sins, and to be a meat offering to him: this was the part the Lord had in this offering, and which related to his worship, as the word used sometimes signifies, as De Dieu has observed:
to be an offering made by fire, of a sweet savour unto the Lord; See Gill on Lev 1:9.
(b) T. Bab. Sotah, ib. & Meaachot, fol. 8. 2. (c) Hilchot Maaseh Hakorbanot, c. 13. sect. 12. (d) Misn. Menachot, c. 1. sect. 2. (e) T. Bab. Menachot, fol. 11. 1. (f) In Misn. Menachot, ib. (g) In ib. (h) Misn. ib. & Jarchi in loc.
John Wesley
2:2 He shall take - That priest to whom he brought it, and who is appointed to offer it. The memorial - That part thus selected and offered; which is called a memorial, either to the offerer, who by offering this part is minded, that the whole of that he brought, and of all which he hath of that kind, is God's to whom this part was paid as an acknowledgment. Or to God, whom (to speak after the manner of men) this did put in mind of his gracious covenant and promises of favour, and acceptance of the offerer and his offering. A sweet savour unto the Lord - And so are our spiritual offerings, which are made by the fire of holy love, particularly that of almsgiving. With such sacrifices God is well - pleased.
Robert Jamieson, A. R. Fausset and David Brown
2:2 shall burn the memorial--rather, "for a memorial"; that is, a part of it.
2:32:3: Եւ նշխա՛րն ՚ի զոհէ անտի՝ Ահարոնի եւ որդւոց իւրոց եղիցի. սրբութիւն սրբութեանց ՚ի զոհից անտի Տեառն[896]։ [896] Այլք. Եւ որդւոց իւրոց լիցի։
3 Այդ զոհաբերութիւնից մնացածը պէտք է պատկանի Ահարոնին ու նրա որդիներին: Դա Տիրոջը մատուցուող ամենասուրբ զոհաբերութիւններից է:
3 Եւ հացի ընծայէն մնացածը Ահարոնին ու անոր որդիներուն պիտի ըլլայ. Ասիկա ամենասուրբ պատարագն է Տէրոջը։
Եւ նշխարն ի զոհէ անտի` Ահարոնի եւ որդւոց իւրոց լիցի, սրբութիւն սրբութեանց ի զոհից անտի Տեառն:

2:3: Եւ նշխա՛րն ՚ի զոհէ անտի՝ Ահարոնի եւ որդւոց իւրոց եղիցի. սրբութիւն սրբութեանց ՚ի զոհից անտի Տեառն[896]։
[896] Այլք. Եւ որդւոց իւրոց լիցի։
3 Այդ զոհաբերութիւնից մնացածը պէտք է պատկանի Ահարոնին ու նրա որդիներին: Դա Տիրոջը մատուցուող ամենասուրբ զոհաբերութիւններից է:
3 Եւ հացի ընծայէն մնացածը Ահարոնին ու անոր որդիներուն պիտի ըլլայ. Ասիկա ամենասուրբ պատարագն է Տէրոջը։
zohrab-1805▾ eastern-1994▾ western am▾
2:33: а остатки от приношения хлебного Аарону и сынам его: [это] великая святыня из жертв Господних.
2:3 καὶ και and; even τὸ ο the λοιπὸν λοιπον finally; remainder ἀπὸ απο from; away τῆς ο the θυσίας θυσια immolation; sacrifice Ααρων ααρων Aarōn; Aaron καὶ και and; even τοῖς ο the υἱοῖς υιος son αὐτοῦ αυτος he; him ἅγιον αγιος holy τῶν ο the ἁγίων αγιος holy ἀπὸ απο from; away τῶν ο the θυσιῶν θυσια immolation; sacrifice κυρίου κυριος lord; master
2:3 וְ wᵊ וְ and הַ ha הַ the נֹּותֶ֨רֶת֙ nnôṯˈereṯ יתר remain מִן־ min- מִן from הַ ha הַ the מִּנְחָ֔ה mminḥˈā מִנְחָה present לְ lᵊ לְ to אַהֲרֹ֖ן ʔahᵃrˌōn אַהֲרֹן Aaron וּ û וְ and לְ lᵊ לְ to בָנָ֑יו vānˈāʸw בֵּן son קֹ֥דֶשׁ qˌōḏeš קֹדֶשׁ holiness קָֽדָשִׁ֖ים qˈoḏāšˌîm קֹדֶשׁ holiness מֵ mē מִן from אִשֵּׁ֥י ʔiššˌê אִשֶּׁה fire offering יְהוָֽה׃ ס [yᵊhwˈāh] . s יְהוָה YHWH
2:3. quod autem reliquum fuerit de sacrificio erit Aaron et filiorum eius sanctum sanctorum de oblationibus DominiAnd the remnant of the sacrifice shall be Aaron's, and his sons', holy of holies of the offerings of the Lord.
3. and that which is left of the meal offering shall be Aaron’s and his sons’: it is a thing most holy of the offerings of the LORD made by fire.
2:3. Then what will remain of the sacrifice shall be for Aaron and his sons, the Holy of holies from the oblations of the Lord.
2:3. And the remnant of the meat offering [shall be] Aaron’s and his sons’: [it is] a thing most holy of the offerings of the LORD made by fire.
And the remnant of the meat offering [shall be] Aaron' s and his sons': [it is] a thing most holy of the offerings of the LORD made by fire:

3: а остатки от приношения хлебного Аарону и сынам его: [это] великая святыня из жертв Господних.
2:3
καὶ και and; even
τὸ ο the
λοιπὸν λοιπον finally; remainder
ἀπὸ απο from; away
τῆς ο the
θυσίας θυσια immolation; sacrifice
Ααρων ααρων Aarōn; Aaron
καὶ και and; even
τοῖς ο the
υἱοῖς υιος son
αὐτοῦ αυτος he; him
ἅγιον αγιος holy
τῶν ο the
ἁγίων αγιος holy
ἀπὸ απο from; away
τῶν ο the
θυσιῶν θυσια immolation; sacrifice
κυρίου κυριος lord; master
2:3
וְ wᵊ וְ and
הַ ha הַ the
נֹּותֶ֨רֶת֙ nnôṯˈereṯ יתר remain
מִן־ min- מִן from
הַ ha הַ the
מִּנְחָ֔ה mminḥˈā מִנְחָה present
לְ lᵊ לְ to
אַהֲרֹ֖ן ʔahᵃrˌōn אַהֲרֹן Aaron
וּ û וְ and
לְ lᵊ לְ to
בָנָ֑יו vānˈāʸw בֵּן son
קֹ֥דֶשׁ qˌōḏeš קֹדֶשׁ holiness
קָֽדָשִׁ֖ים qˈoḏāšˌîm קֹדֶשׁ holiness
מֵ מִן from
אִשֵּׁ֥י ʔiššˌê אִשֶּׁה fire offering
יְהוָֽה׃ ס [yᵊhwˈāh] . s יְהוָה YHWH
2:3. quod autem reliquum fuerit de sacrificio erit Aaron et filiorum eius sanctum sanctorum de oblationibus Domini
And the remnant of the sacrifice shall be Aaron's, and his sons', holy of holies of the offerings of the Lord.
2:3. Then what will remain of the sacrifice shall be for Aaron and his sons, the Holy of holies from the oblations of the Lord.
2:3. And the remnant of the meat offering [shall be] Aaron’s and his sons’: [it is] a thing most holy of the offerings of the LORD made by fire.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
2:3: A thing most holy - literally, a holy of holies. All offerings were holy, including the portions of the peace-offerings which were eaten by the laity; but that was "most holy" of which every part was devoted either to the altar, or to the use of the priests. Such were the minchaahs, the showbread, the incense, and the flesh of the sin-offerings and trespass-offerings. Compare the similar distinction between places Exo 26:33. The most holy food was eaten in "the holy place," that is the precinct of the tabernacle, probably in the priests' lodgings; but the priests' portion of the peace-offerings might be eaten by the priests and their families in any "clean place" Lev 10:12-14.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:3: the remnant: Lev 6:16, Lev 6:17, Lev 6:26, Lev 7:9, Lev 10:12, Lev 10:13, Lev 21:22; Num 18:9; Sa1 2:28
most holy: Lev 6:17, Lev 10:12, Lev 21:22; Exo 29:37; Num 18:9
Geneva 1599
2:3 And the remnant of the meat offering [shall be] Aaron's and his sons': [it is] a thing (d) most holy of the offerings of the LORD made by fire.
(d) Therefore no one could eat of it but the priest.
John Gill
2:3 And the remnant of the meat offering shall be Aaron's and his sons',.... Which not only shows the care taken by the Lord for the maintenance of the priests, from whence the apostle argues for the support of ministers of the Gospel, 1Cor 9:13 but denotes that such who are made priests unto God by Christ, have a right to feed upon Christ the meat offering by faith; who is that altar and meat offering, which none but such have a right to eat of:
Tit is a thing most holy of the offerings of the Lord made by fire; some offerings with the Jews were only holy things, or, as they call them, "light" holy things, comparatively speaking; others were heavy holy things, or most holy; or, as it is in the original, "holiness of holiness", the most holy of all.
John Wesley
2:3 Sons - To be eaten by them, Lev 6:16. Most holy - Or such as were to be eaten only by the priests, and that only in the holy place near the altar.
Robert Jamieson, A. R. Fausset and David Brown
2:3 the remnant of the meat offering shall be Aaron's and his sons'--The circumstance of a portion of it being appropriated to the use of the priests distinguishes this from a burnt offering. They alone were to partake of it within the sacred precincts, as among "the most holy things."
2:42:4: Ապա թէ մատուցանիցէ պատարագ զո՛հ եփեալ ՚ի թոնրի. պատարագ Տեառն ՚ի նաշհւոյ՝ պա՛նս բաղարջս, ՚ի նաշհւոյ զանգեալ իւղով, եւ քաքա՛րս բաղարջս օծեալ իւղով։
4 Եթէ մէկը որպէս անարիւն զոհ է մատուցում թոնրի մէջ եփուածը, ապա Տիրոջը որպէս զոհ թող մատուցի իւղած ընտիր ալիւրից պատրաստուած բաղարջ կարկանդակ եւ իւղած բաղարջ հաց:
4 Եւ եթէ թոնիրի մէջ եփած հացի ընծայ մատուցանելու ըլլաս, բարակ ալիւրէ իւղով շաղուած անխմոր շօթեր կամ իւղով օծուած անխմոր լաւաշներ պէտք է ըլլայ։
Ապա թէ [24]մատուցանիցէ պատարագ [25]զոհ եփեալ ի թոնրի, պատարագ Տեառն ի նաշհոյ` պանս բաղարջս ի նաշհոյ զանգեալ իւղով, եւ քաքարս բաղարջս օծեալ իւղով:

2:4: Ապա թէ մատուցանիցէ պատարագ զո՛հ եփեալ ՚ի թոնրի. պատարագ Տեառն ՚ի նաշհւոյ՝ պա՛նս բաղարջս, ՚ի նաշհւոյ զանգեալ իւղով, եւ քաքա՛րս բաղարջս օծեալ իւղով։
4 Եթէ մէկը որպէս անարիւն զոհ է մատուցում թոնրի մէջ եփուածը, ապա Տիրոջը որպէս զոհ թող մատուցի իւղած ընտիր ալիւրից պատրաստուած բաղարջ կարկանդակ եւ իւղած բաղարջ հաց:
4 Եւ եթէ թոնիրի մէջ եփած հացի ընծայ մատուցանելու ըլլաս, բարակ ալիւրէ իւղով շաղուած անխմոր շօթեր կամ իւղով օծուած անխմոր լաւաշներ պէտք է ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
2:44: Если же приносишь жертву приношения хлебного из печеного в печи, [то приноси] пшеничные хлебы пресные, смешанные с елеем, и лепешки пресные, помазанные елеем.
2:4 ἐὰν εαν and if; unless δὲ δε though; while προσφέρῃ προσφερω offer; bring to δῶρον δωρον present θυσίαν θυσια immolation; sacrifice πεπεμμένην πεσσω in κλιβάνῳ κλιβανος oven δῶρον δωρον present κυρίῳ κυριος lord; master ἐκ εκ from; out of σεμιδάλεως σεμιδαλις fine flour ἄρτους αρτος bread; loaves ἀζύμους αζυμος unleavened; Feast of Unleavened Bread πεφυραμένους φυραω in ἐλαίῳ ελαιον oil καὶ και and; even λάγανα λαγανον unleavened; Feast of Unleavened Bread διακεχρισμένα διαχριω in ἐλαίῳ ελαιον oil
2:4 וְ wᵊ וְ and כִ֥י ḵˌî כִּי that תַקְרִ֛ב ṯaqrˈiv קרב approach קָרְבַּ֥ן qorbˌan קָרְבָּן offering מִנְחָ֖ה minḥˌā מִנְחָה present מַאֲפֵ֣ה maʔᵃfˈē מַאֲפֶה cake תַנּ֑וּר ṯannˈûr תַּנּוּר furnace סֹ֣לֶת sˈōleṯ סֹלֶת wheat groat חַלֹּ֤ות ḥallˈôṯ חַלָּה bread מַצֹּת֙ maṣṣˌōṯ מַצָּה matzah בְּלוּלֹ֣ת bᵊlûlˈōṯ בלל moisten, confound בַּ ba בְּ in † הַ the שֶּׁ֔מֶן ššˈemen שֶׁמֶן oil וּ û וְ and רְקִיקֵ֥י rᵊqîqˌê רָקִיק wafer מַצֹּ֖ות maṣṣˌôṯ מַצָּה matzah מְשֻׁחִ֥ים mᵊšuḥˌîm משׁח smear בַּ ba בְּ in † הַ the שָּֽׁמֶן׃ ס ššˈāmen . s שֶׁמֶן oil
2:4. cum autem obtuleris sacrificium coctum in clibano de simila panes scilicet absque fermento conspersos oleo et lagana azyma oleo litaBut when thou offerest a sacrifice baked in the oven of flour, to wit, loaves without leaven, tempered with oil, and unleavened wafers, anointed with oil:
4. And when thou offerest an oblation of a meal offering baken in the oven, it shall be unleavened cakes of fine flour mingled with oil, or unleavened wafers anointed with oil.
2:4. But when you will offer a sacrifice baked in the oven from fine wheat flour, specifically: loaves without leaven, sprinkled with oil, and unleavened wafers, rubbed with oil:
2:4. And if thou bring an oblation of a meat offering baken in the oven, [it shall be] unleavened cakes of fine flour mingled with oil, or unleavened wafers anointed with oil.
And if thou bring an oblation of a meat offering baken in the oven, [it shall be] unleavened cakes of fine flour mingled with oil, or unleavened wafers anointed with oil:

4: Если же приносишь жертву приношения хлебного из печеного в печи, [то приноси] пшеничные хлебы пресные, смешанные с елеем, и лепешки пресные, помазанные елеем.
2:4
ἐὰν εαν and if; unless
δὲ δε though; while
προσφέρῃ προσφερω offer; bring to
δῶρον δωρον present
θυσίαν θυσια immolation; sacrifice
πεπεμμένην πεσσω in
κλιβάνῳ κλιβανος oven
δῶρον δωρον present
κυρίῳ κυριος lord; master
ἐκ εκ from; out of
σεμιδάλεως σεμιδαλις fine flour
ἄρτους αρτος bread; loaves
ἀζύμους αζυμος unleavened; Feast of Unleavened Bread
πεφυραμένους φυραω in
ἐλαίῳ ελαιον oil
καὶ και and; even
λάγανα λαγανον unleavened; Feast of Unleavened Bread
διακεχρισμένα διαχριω in
ἐλαίῳ ελαιον oil
2:4
וְ wᵊ וְ and
כִ֥י ḵˌî כִּי that
תַקְרִ֛ב ṯaqrˈiv קרב approach
קָרְבַּ֥ן qorbˌan קָרְבָּן offering
מִנְחָ֖ה minḥˌā מִנְחָה present
מַאֲפֵ֣ה maʔᵃfˈē מַאֲפֶה cake
תַנּ֑וּר ṯannˈûr תַּנּוּר furnace
סֹ֣לֶת sˈōleṯ סֹלֶת wheat groat
חַלֹּ֤ות ḥallˈôṯ חַלָּה bread
מַצֹּת֙ maṣṣˌōṯ מַצָּה matzah
בְּלוּלֹ֣ת bᵊlûlˈōṯ בלל moisten, confound
בַּ ba בְּ in
הַ the
שֶּׁ֔מֶן ššˈemen שֶׁמֶן oil
וּ û וְ and
רְקִיקֵ֥י rᵊqîqˌê רָקִיק wafer
מַצֹּ֖ות maṣṣˌôṯ מַצָּה matzah
מְשֻׁחִ֥ים mᵊšuḥˌîm משׁח smear
בַּ ba בְּ in
הַ the
שָּֽׁמֶן׃ ס ššˈāmen . s שֶׁמֶן oil
2:4. cum autem obtuleris sacrificium coctum in clibano de simila panes scilicet absque fermento conspersos oleo et lagana azyma oleo lita
But when thou offerest a sacrifice baked in the oven of flour, to wit, loaves without leaven, tempered with oil, and unleavened wafers, anointed with oil:
2:4. But when you will offer a sacrifice baked in the oven from fine wheat flour, specifically: loaves without leaven, sprinkled with oil, and unleavened wafers, rubbed with oil:
2:4. And if thou bring an oblation of a meat offering baken in the oven, [it shall be] unleavened cakes of fine flour mingled with oil, or unleavened wafers anointed with oil.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4-7: Называются 3: вида хлебной жертвы из приготовленных на огне продуктов: а) испеченное в печи (tannur, — во время странствования у евреев были подвижные печи, а по поселении в Ханаане — вырытые в земле и обложенные кирпичом со сводами и трубами) пресные хлебы и лепешки с елеем; б) печенье, также пресное, из пшеничной муки с елеем, поджаренное на сковороде (machabat, Vulg.: sartago) или, наконец, в) печенье из горшка (marcheschet, Vulg.: craticula, слав.: «огнище» — вероятно глиняная, в форме горшка, печь, по раскаленным стенкам которой совершалось печенье теста, как и доселе у арабов), также приправленное елеем.
Adam Clarke: Commentary on the Bible - 1831
2:4: Baken in the oven - תנור tannur, from נר nar, to split, divide, says Mr. Parkhurst; and hence the oven, because of its burning, dissolving, and melting heat.
Albert Barnes: Notes on the Bible - 1834
2:4: The four kinds of bread and the three cooking utensils which are mentioned in this section were probably such as were in common use in the daily life of the Israelites; and there appears no reason to doubt that they were such as are still used in the East. The variety of the offerings was most likely permitted to suit the different circumstances of the worshippers.

2:4
Oven - This was probably a portable vessel of earthenware; in shape a cone about 3 ft. 6 in. high, and 1 ft. 6 in. in diameter. Similar jars are now used for the same purpose by the Arabs. After the vessel has been thoroughly heated by a fire lighted in the inside, the cakes are placed within it, and the top is covered up until they are sufficiently baked. Meantime the outside of the vessel is turned to account. Dough rolled out very thin is spread over it, and a sort of wafer is produced considerably thinner than a Scotch oat-cake.

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:4: meat offering: Ch1 23:28, Ch1 23:29; Psa 22:14; Eze 46:20; Mat 26:38; Joh 12:27
the oven: Tannur, probably such an oven as that described by D'Arvieux, as used by the Arabs. He states that they make a fire in a great stone pitcher, and when heated, mix meal and water, which they apply with the hollow of their hands to the outside, and this soft paste spreading itself upon it, is baked in an instant, and the bread comes of as thin as our wafers. Lev 1:11, Lev 6:17, Lev 7:12, Lev 10:12; Exo 12:8; Co1 5:7, Co1 5:8; Heb 7:26; Pe1 2:1, Pe1 2:22
wafers: Exo 16:31, Exo 29:2; Isa 42:1, Isa 44:3-5, Isa 61:1; Joh 3:34
Carl Friedrich Keil and Franz Delitzsch
2:4
The second kind consisted of pastry of fine flour and oil prepared in different forms. The first was maapheh tannur, oven-baking: by תּנּוּר we are not to understand a baker's over (Hos 7:4, Hos 7:6), but a large pot in the room, such as are used for baking cakes in the East even to the present day (see my Archol. 99, 4). The oven-baking might consist either of "cakes of unleavened meal mixed (made) with oil," or of "pancakes of unleavened meal anointed (smeared) with oil." Challoth: probably from חלל to pierce, perforated cakes, of a thicker kind. Rekkim: from רקק to be beaten out thin; hence cakes or pancakes. As the latter were to be smeared with oil, we cannot understand בּלוּל as signifying merely the pouring of oil upon the baked cakes, but must take it in the sense of mingled, mixed, i.e., kneaded with oil (pefurame'nous lxx, or according to Hesychius, μεμιγμένους).
Lev 2:5-6
Secondly, if the minchah was an offering upon the pan, it was also to be made of fine flour mixed with oil and unleavened. Machabath is a pan, made, according to Ezek 4:3, of iron-no doubt a large iron plate, such as the Arabs still use for baking unleavened bread in large round cakes made flat and thin (Robinson, Palestine i. 50, ii. 180). These girdles or flat pans are still in use among the Turcomans of Syria and the Armenians (see Burckhardt, Syr. p. 1003; Tavernier, Reise 1, p. 280), whilst the Berbians and Cabyles of Africa use shallow iron frying-pans for the purpose, and call them tajen, - the same name, no doubt, as τήγανον, with which the lxx have rendered machabath. These cakes were to be broken in pieces for the minchah, and oil to be poured upon them (the inf. abs. as in Ex 13:3; Ex 20:8, vid., Ges. 131, 4); just as the Bedouins break the cakes which they bake in the hot ashes into small pieces, and prepare them for eating by pouring butter or oil upon them.
Lev 2:7
Thirdly, "If thy oblation be a tigel-minchah, it shall be made of fine flour with oil." Marchesheth is not a gridiron (ἔσχαρα, lxx); but, as it is derived from חרשׁ, ebullivit, it must apply to a vessel in which food was boiled. We have therefore to think of cakes boiled in oil.
John Gill
2:4 And if thou bring an oblation of a meat offering baken in an oven,.... This is another kind of meat offering, or in another form; the former was only fine flour and oil mixed together, and frankincense put on it, but this was made up into cakes, and baked in an oven, and not in anything else, according to the Jewish tradition (i); he that says, lo, upon me be a meat offering baked in an oven, he may not bring that baked otherwise; and this meat offering was made into cakes and wafers, and then baked, as follows: and
Tit shall be unleavened cakes of fine flour mingled with oil, or unleavened wafers anointed with oil; which according to the Jews were made after this manner (k); the priest put the oil into a vessel before the making of it, then put the fine flour to it, and put oil upon it, and mixed it, and kneaded it, and baked it, and cut it in pieces, and put oil upon it, and mixed it, and again put oil upon it, and took the handful, and it was the fourth part of an hin of oil that was divided into the several cakes; the cakes, they say, were obliged to be mixed, and the wafers to be anointed; the cakes were mixed, but not the wafers the wafers were anointed, and not the cakes. The oil denoted the grace of the Spirit of God in Christ, and in his people; and being unleavened, the sincerity and truth with which the meat offering, Christ, is to be upon.
(i) Misn. Menachot, c. 5. sect. 9. Maimon. & Bartenora in. ib. (k) T. Bab. Menachot, fol. 75. 1.
John Wesley
2:4 In the oven - Made in the sanctuary for that use.
Robert Jamieson, A. R. Fausset and David Brown
2:4 if thou bring an oblation of a meat offering baken in the oven--generally a circular hole excavated in the floor, from one to five feet deep, the sides of which are covered with hardened plaster, on which cakes are baked of the form and thickness of pancakes. (See on Gen 18:6). The shape of Eastern ovens varies considerably according to the nomadic or settled habits of the people.
2:52:5: Իսկ եթէ զո՛հ ՚ի տապակէ իցէ պատարագն քո. նաշի՛հ զանգեալ իւղով, բաղա՛րջ լինիցի.
5 Եթէ քո զոհաբերածը տապակի մէջ եփուած բան է, ապա իւղած ընտիր ալիւրի բաղարջ թող լինի:
5 Եւ եթէ ընծադ տապակի վրայ եփուած հացի ընծայ է, բարակ ալիւրէ իւղով շաղուած անխմոր պէտք է ըլլայ։
Իսկ եթէ զոհ ի տապակէ իցէ պատարագն քո, նաշիհ զանգեալ իւղով բաղարջ լինիցի:

2:5: Իսկ եթէ զո՛հ ՚ի տապակէ իցէ պատարագն քո. նաշի՛հ զանգեալ իւղով, բաղա՛րջ լինիցի.
5 Եթէ քո զոհաբերածը տապակի մէջ եփուած բան է, ապա իւղած ընտիր ալիւրի բաղարջ թող լինի:
5 Եւ եթէ ընծադ տապակի վրայ եփուած հացի ընծայ է, բարակ ալիւրէ իւղով շաղուած անխմոր պէտք է ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
2:55: Если жертва твоя приношение хлебное со сковороды, то это должна быть пшеничная мука, смешанная с елеем, пресная;
2:5 ἐὰν εαν and if; unless δὲ δε though; while θυσία θυσια immolation; sacrifice ἀπὸ απο from; away τηγάνου τηγανον the δῶρόν δωρον present σου σου of you; your σεμίδαλις σεμιδαλις fine flour πεφυραμένη φυραω in ἐλαίῳ ελαιον oil ἄζυμα αζυμος unleavened; Feast of Unleavened Bread ἔσται ειμι be
2:5 וְ wᵊ וְ and אִם־ ʔim- אִם if מִנְחָ֥ה minḥˌā מִנְחָה present עַל־ ʕal- עַל upon הַֽ hˈa הַ the מַּחֲבַ֖ת mmaḥᵃvˌaṯ מַחֲבַת griddle קָרְבָּנֶ֑ךָ qorbānˈeḵā קָרְבָּן offering סֹ֛לֶת sˈōleṯ סֹלֶת wheat groat בְּלוּלָ֥ה bᵊlûlˌā בלל moisten, confound בַ va בְּ in † הַ the שֶּׁ֖מֶן ššˌemen שֶׁמֶן oil מַצָּ֥ה maṣṣˌā מַצָּה matzah תִהְיֶֽה׃ ṯihyˈeh היה be
2:5. si oblatio tua fuerit de sartagine similae conspersae oleo et absque fermentoIf thy oblation be from the fryingpan, of flour tempered with oil, and without leaven:
5. And if thy oblation be a meal offering of the baking pan, it shall be of fine flour unleavened, mingled with oil.
2:5. if your oblation will be from the frying pan, of flour tempered with oil and without leaven,
2:5. And if thy oblation [be] a meat offering [baken] in a pan, it shall be [of] fine flour unleavened, mingled with oil.
And if thy oblation [be] a meat offering [baken] in a pan, it shall be [of] fine flour unleavened, mingled with oil:

5: Если жертва твоя приношение хлебное со сковороды, то это должна быть пшеничная мука, смешанная с елеем, пресная;
2:5
ἐὰν εαν and if; unless
δὲ δε though; while
θυσία θυσια immolation; sacrifice
ἀπὸ απο from; away
τηγάνου τηγανον the
δῶρόν δωρον present
σου σου of you; your
σεμίδαλις σεμιδαλις fine flour
πεφυραμένη φυραω in
ἐλαίῳ ελαιον oil
ἄζυμα αζυμος unleavened; Feast of Unleavened Bread
ἔσται ειμι be
2:5
וְ wᵊ וְ and
אִם־ ʔim- אִם if
מִנְחָ֥ה minḥˌā מִנְחָה present
עַל־ ʕal- עַל upon
הַֽ hˈa הַ the
מַּחֲבַ֖ת mmaḥᵃvˌaṯ מַחֲבַת griddle
קָרְבָּנֶ֑ךָ qorbānˈeḵā קָרְבָּן offering
סֹ֛לֶת sˈōleṯ סֹלֶת wheat groat
בְּלוּלָ֥ה bᵊlûlˌā בלל moisten, confound
בַ va בְּ in
הַ the
שֶּׁ֖מֶן ššˌemen שֶׁמֶן oil
מַצָּ֥ה maṣṣˌā מַצָּה matzah
תִהְיֶֽה׃ ṯihyˈeh היה be
2:5. si oblatio tua fuerit de sartagine similae conspersae oleo et absque fermento
If thy oblation be from the fryingpan, of flour tempered with oil, and without leaven:
2:5. if your oblation will be from the frying pan, of flour tempered with oil and without leaven,
2:5. And if thy oblation [be] a meat offering [baken] in a pan, it shall be [of] fine flour unleavened, mingled with oil.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:5: Baken in a pan - מחבת machabath, supposed to be a flat iron plate, placed over the fire; such as is called a griddle in some countries.
Albert Barnes: Notes on the Bible - 1834
2:5
A pan - Rather, as in the margin, a flat plate. It was probably of earthenware, like the oven.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:5: in a pan: or, on a flat plate, or slice, Machavath, a flat iron plate, such as the Arabs still use to bake their cakes on, and which is called a griddle in some of our counties.
Geneva 1599
2:5 And if thy oblation [be] a (e) meat offering [baken] in a pan, it shall be [of] fine flour unleavened, mingled with oil.
(e) Which is a gift offered to God to pacify him.
John Gill
2:5 And if thy meat offering be an oblation baken on a pan,.... Which had no edge or covering, and the paste on it hard, that it might not run out:
Tit shall be of fine flour unleavened, mingled with oil; signifying the same as before.
Robert Jamieson, A. R. Fausset and David Brown
2:5 baken in a pan--a thin plate, generally of copper or iron, placed on a slow fire, similar to what the country people in Scotland called a "girdle" for baking oatmeal cakes.
2:62:6: եւ բրդեսցե՛ս զայն պատառս պատառս. եւ արկցես ՚ի վերայ նոցա եւղ. զի զո՛հ Տեառն է։
6 Դա մաս-մաս կ’անես, դրանց վրայ իւղ կը լցնես, որովհետեւ դա Տիրոջը մատուցուող զոհաբերութիւն է:
6 Կտոր կտոր կտրտէ՛ զայն ու վրան իւղ թափէ՛։ Ասիկա հացի ընծայ է։
Եւ բրդեսցես զայն պատառս պատառս, եւ արկցես ի վերայ նոցա եւղ. զի զոհ [26]Տեառն է:

2:6: եւ բրդեսցե՛ս զայն պատառս պատառս. եւ արկցես ՚ի վերայ նոցա եւղ. զի զո՛հ Տեառն է։
6 Դա մաս-մաս կ’անես, դրանց վրայ իւղ կը լցնես, որովհետեւ դա Տիրոջը մատուցուող զոհաբերութիւն է:
6 Կտոր կտոր կտրտէ՛ զայն ու վրան իւղ թափէ՛։ Ասիկա հացի ընծայ է։
zohrab-1805▾ eastern-1994▾ western am▾
2:66: разломи ее на куски и влей на нее елея: это приношение хлебное.
2:6 καὶ και and; even διαθρύψεις διαθρυπτω he; him κλάσματα κλασμα piece καὶ και and; even ἐπιχεεῖς επιχεω pour on ἐπ᾿ επι in; on αὐτὰ αυτος he; him ἔλαιον ελαιον oil θυσία θυσια immolation; sacrifice ἐστὶν ειμι be κυρίῳ κυριος lord; master
2:6 פָּתֹ֤ות pāṯˈôṯ פתת crumble אֹתָהּ֙ ʔōṯˌāh אֵת [object marker] פִּתִּ֔ים pittˈîm פַּת bit וְ wᵊ וְ and יָצַקְתָּ֥ yāṣaqtˌā יצק pour עָלֶ֖יהָ ʕālˌeʸhā עַל upon שָׁ֑מֶן šˈāmen שֶׁמֶן oil מִנְחָ֖ה minḥˌā מִנְחָה present הִֽוא׃ ס hˈiw . s הִיא she
2:6. divides eam minutatim et fundes supra oleumThou shalt divide it into little pieces, and shalt pour oil upon it.
6. Thou shalt part it in pieces, and pour oil thereon: it is a meal offering.
2:6. you shall divide it into little pieces and pour oil over it.
2:6. Thou shalt part it in pieces, and pour oil thereon: it [is] a meat offering.
Thou shalt part it in pieces, and pour oil thereon: it [is] a meat offering:

6: разломи ее на куски и влей на нее елея: это приношение хлебное.
2:6
καὶ και and; even
διαθρύψεις διαθρυπτω he; him
κλάσματα κλασμα piece
καὶ και and; even
ἐπιχεεῖς επιχεω pour on
ἐπ᾿ επι in; on
αὐτὰ αυτος he; him
ἔλαιον ελαιον oil
θυσία θυσια immolation; sacrifice
ἐστὶν ειμι be
κυρίῳ κυριος lord; master
2:6
פָּתֹ֤ות pāṯˈôṯ פתת crumble
אֹתָהּ֙ ʔōṯˌāh אֵת [object marker]
פִּתִּ֔ים pittˈîm פַּת bit
וְ wᵊ וְ and
יָצַקְתָּ֥ yāṣaqtˌā יצק pour
עָלֶ֖יהָ ʕālˌeʸhā עַל upon
שָׁ֑מֶן šˈāmen שֶׁמֶן oil
מִנְחָ֖ה minḥˌā מִנְחָה present
הִֽוא׃ ס hˈiw . s הִיא she
2:6. divides eam minutatim et fundes supra oleum
Thou shalt divide it into little pieces, and shalt pour oil upon it.
2:6. you shall divide it into little pieces and pour oil over it.
2:6. Thou shalt part it in pieces, and pour oil thereon: it [is] a meat offering.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
2:6
Part it in pieces - Break, not cut. The Bedouins are in the habit of breaking up their cakes when warm and mixing the fragments with butter when that luxury can be obtained.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:6: Lev 1:6; Psa. 22:1-21; Mark 14:1-15:47; John 18:1-19:42
John Gill
2:6 Thou shalt part it in pieces,.... This answered to the dividing of the pieces of the burnt offering, Lev 1:6 and signified the same thing; See Gill on Lev 1:6, Lev 1:12 All meat offerings, it is said (l), that were prepared in a vessel, were obliged to be cut to pieces; the meat offering of an Israelite, one (cake) was doubled into two, and two into four, and then divided, each piece was about the quantity of an olive:
and pour oil thereon; after parted into pieces; see Gill on Lev 2:4.
Tit is a meat offering; as well as that of fine flour, or that which was baked in an oven.
(l) Misn. Menachot, c. 6. sect. 4. Maimon. Maaseh Hakorbanot, c. 13. sect. 10.
John Wesley
2:6 In pieces - Because part of it was offered to God, and part given to the priests.
Robert Jamieson, A. R. Fausset and David Brown
2:6 part it in pieces, and pour oil thereon--Pouring oil on bread is a common practice among Eastern people, who are fond of broken bread dipped in oil, butter, and milk. Oil only was used in the meat offerings, and probably for a symbolic reason. It is evident that these meat offerings were previously prepared by the offerer, and when brought, the priest was to take it from his hands and burn a portion on the altar.
2:72:7: Ապա թէ զո՛հ ՚ի կասկարայից իցէ պատարագն քո, նաշի՛հ իւղով գործեսցի.
7 Եթէ քո մատուցած անարիւն զոհաբերութիւնը կասկարայի վրայ է եփուած, ապա ընտիր ալիւրը պէտք է իւղած լինի:
7 Եւ եթէ քու ընծադ սանի մէջ եփուած հացի ընծայ է, բարակ ալիւրէ իւղով պէտք է շինուի։
Ապա թէ զոհ ի կասկարայից իցէ պատարագն քո, նաշիհ իւղով գործեսցի:

2:7: Ապա թէ զո՛հ ՚ի կասկարայից իցէ պատարագն քո, նաշի՛հ իւղով գործեսցի.
7 Եթէ քո մատուցած անարիւն զոհաբերութիւնը կասկարայի վրայ է եփուած, ապա ընտիր ալիւրը պէտք է իւղած լինի:
7 Եւ եթէ քու ընծադ սանի մէջ եփուած հացի ընծայ է, բարակ ալիւրէ իւղով պէտք է շինուի։
zohrab-1805▾ eastern-1994▾ western am▾
2:77: Если жертва твоя приношение хлебное из горшка, то должно сделать оное из пшеничной муки с елеем,
2:7 ἐὰν εαν and if; unless δὲ δε though; while θυσία θυσια immolation; sacrifice ἀπὸ απο from; away ἐσχάρας εσχαρα the δῶρόν δωρον present σου σου of you; your σεμίδαλις σεμιδαλις fine flour ἐν εν in ἐλαίῳ ελαιον oil ποιηθήσεται ποιεω do; make
2:7 וְ wᵊ וְ and אִם־ ʔim- אִם if מִנְחַ֥ת minḥˌaṯ מִנְחָה present מַרְחֶ֖שֶׁת marḥˌešeṯ מַרְחֶשֶׁת cooking pot קָרְבָּנֶ֑ךָ qorbānˈeḵā קָרְבָּן offering סֹ֥לֶת sˌōleṯ סֹלֶת wheat groat בַּ ba בְּ in † הַ the שֶּׁ֖מֶן ššˌemen שֶׁמֶן oil תֵּעָשֶֽׂה׃ tēʕāśˈeh עשׂה make
2:7. sin autem de craticula sacrificium aeque simila oleo conspergeturAnd if the sacrifice be from the gridiron, in like manner the flour shall be tempered with oil.
7. And if thy oblation be a meal offering of the frying pan, it shall be made of fine flour with oil.
2:7. But if the sacrifice will be from the oven grating, equally the fine wheat flour shall be sprinkled with oil.
2:7. And if thy oblation [be] a meat offering [baken] in the fryingpan, it shall be made [of] fine flour with oil.
And if thy oblation [be] a meat offering [baken] in the fryingpan, it shall be made [of] fine flour with oil:

7: Если жертва твоя приношение хлебное из горшка, то должно сделать оное из пшеничной муки с елеем,
2:7
ἐὰν εαν and if; unless
δὲ δε though; while
θυσία θυσια immolation; sacrifice
ἀπὸ απο from; away
ἐσχάρας εσχαρα the
δῶρόν δωρον present
σου σου of you; your
σεμίδαλις σεμιδαλις fine flour
ἐν εν in
ἐλαίῳ ελαιον oil
ποιηθήσεται ποιεω do; make
2:7
וְ wᵊ וְ and
אִם־ ʔim- אִם if
מִנְחַ֥ת minḥˌaṯ מִנְחָה present
מַרְחֶ֖שֶׁת marḥˌešeṯ מַרְחֶשֶׁת cooking pot
קָרְבָּנֶ֑ךָ qorbānˈeḵā קָרְבָּן offering
סֹ֥לֶת sˌōleṯ סֹלֶת wheat groat
בַּ ba בְּ in
הַ the
שֶּׁ֖מֶן ššˌemen שֶׁמֶן oil
תֵּעָשֶֽׂה׃ tēʕāśˈeh עשׂה make
2:7. sin autem de craticula sacrificium aeque simila oleo conspergetur
And if the sacrifice be from the gridiron, in like manner the flour shall be tempered with oil.
2:7. But if the sacrifice will be from the oven grating, equally the fine wheat flour shall be sprinkled with oil.
2:7. And if thy oblation [be] a meat offering [baken] in the fryingpan, it shall be made [of] fine flour with oil.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:7: The frying-pan - מרחשת marchesheth, supposed to be the same with that called by the Arabs a ta-jen, a shallow earthen vessel like a frying-pan, used not only to fry in, but for other purposes. On the different instruments, as well as the manner of baking in the east, Mr. Harmer, in his observations on select passages of Scripture, has collected the following curious information.
"Dr. Shaw informs us that in the cities and villages of Barbary, there are public ovens, but that among the Bedouins, who live in tents, and the Kabyles, who live in miserable hovels in the mountains, their bread, made into thin cakes, is baked either immediately upon the coals, or else in a ta-jen, which he tells us is a shallow earthen vessel like a frying-pan: and then cites the Septuagint to show that the supposed pan, mentioned Lev 2:5, was the same thing as a ta-jen. The ta-jen, according to Dr. Russel, is exactly the same among the Bedouins as the τηγανον, a word of the same sound as well as meaning, was among the Greeks. So the Septuagint, Lev 2:5 : if thy oblation be a meat-offering, baken in a pan, (απο τηγανου), it shall be of fine flour unleavened, mingled with oil.
"This account given by the doctor is curious; but as it does not give us all the eastern ways of baking, so neither does it furnish us, I am afraid, with a complete comment on that variety of methods of preparing the meat-offerings which is mentioned by Moses in Leviticus 2. So long ago as Queen Elizabeth's time, Rauwolff observed that travelers frequently baked bread in the deserts of Arabia on the ground, heated for that purpose by fire, covering their cakes of bread with ashes and coals, and turning them several times until they were baked enough; but that some of the Arabians had in their tents, stones, or copper plates, made on purpose for baking. Dr. Pococke very lately made a like observation, speaking of iron hearths used for baking their bread.
"Sir John Chardin, mentioning the several ways of baking their bread in the east, describes these iron plates as small and convex. These plates are most commonly used, he tells us, in Persia, and among the wandering people that dwell in tents, as being the easiest way of baking, and done with the least expense; the bread being as thin as a skin, and soon prepared. Another way (for he mentions four) is by baking on the hearth. That bread is about an inch thick; they make no other all along the Black Sea from the Palus Maeotis to the Caspian Sea, in Chaldea, and in Mesopotamia, except in towns. This, he supposes, is owing to their being woody countries. These people make a fire in the middle of a room; when the bread is ready for baking they sweep a corner of the hearth, lay the bread there, and cover it with hot ashes and embers; in a quarter of an hour they turn it: this bread is very good. The third way is that which is common among us. The last way, and that which is common through all Asia, is thus: they make an oven in the ground, four or five feet deep and three in diameter, well plastered with mortar. When it is hot, they place the bread (which is commonly long, and not thicker than a finger) against the sides, and it is baked in a moment.
"D'Arvieux mentions another way used by the Arabs about Mount Carmel, who sometimes bake in an oven, and at other time on the hearth; but have a third method, which is, to make a fire in a great stone pitcher and when it is heated, they mix meal and water, as we do to make paste to glue things together, which they apply with the hollow of their hands to the outside of the pitcher, and this extremely soft paste spreading itself upon it is baked in an instant. The heat of the pitcher having dried up all the moisture, the bread comes off as thin as our wafers; and the operation is so speedily performed that in a very little time a sufficient quantity is made.
"Maimonides and the Septuagint differ in their explanation of Lev 2:5; for that Egyptian rabbi supposes this verse speaks of a fiat plate, and these more ancient interpreters, of a ta-jen. But they both seem to agree that these were two of the methods of preparing the meat-offering; for Maimonides supposes the seventh verse speaks of a frying-pan or ta-jen; whereas the Septuagint, on the contrary, thought the word there meant a hearth, which term takes in an iron or copper plate, though it extends farther.
"The meat-offerings of the fourth verse answer as well to the Arab bread, baked by means of their stone pitchers, which are used by them for the baking of wafers, as to their cakes of bread mentioned by D'Arvieux, who, describing the way of baking among the modern Arabs, after mentioning some of their methods, says they bake their best sort of bread, either by heating an oven, or a large pitcher, half full of certain little smooth shining flints, upon which they lay the dough, spread out in form of a thin broad cake. The mention of wafers seems to fix the meaning of Moses to these oven pitchers, though perhaps it may be thought an objection that this meat-offering is said to have been baked in an oven; but it will be sufficient to observe that the Hebrew words only signify a meat-offering of the oven, and consequently may be understood as well of wafers baked on the outside of these oven pitchers, as of cakes of bread baked in them. And if thou bring an oblation, a baked thing, of the oven, it shall be an unleavened cake of fine flour mingled with oil, or unleavened wafers anointed with oil. Whoever then attends to these accounts of the stone pitcher, the ta-jen, and the copper plate or iron hearth, will enter into this second of Leviticus, I believe, much more perfectly than any commentator has done, and will find in these accounts what answers perfectly well to the description Moses gives us of the different ways of preparing the meat-offerings. A ta-jen indeed, according to Dr. Shaw, serves for a frying-pan as well as for a baking vessel; for he says, the bagreah of the people of Barbary differs not much from our pancakes, only that, instead of rubbing the ta-jen or pan in which they fry them with butter, they rub it with soap, to make them like a honeycomb.
"Moses possibly intended a meat-offering of that kind might be presented to the Lord; and our translators seem to prefer that supposition, since, though the margin mentions the opinion of Maimonides, the reading of the text in the sixth verse opposes a pan for baking to a pan for frying in the seventeenth verse. The thought, however, of Maimonides seems to be most just, as Moses appears to be speaking of different kinds of bread only, not of other farinaceous preparations.
"These oven pitchers mentioned by D'Arvieux, and used by the modern Arabs for baking cakes of bread in them, and wafers on their outsides, are not the only portable ovens of the east. St. Jerome, in his commentary on Lam 5:10, describes an eastern oven as a round vessel of brass, blackened on the outside by the surrounding fire which heats it within. Such an oven I have seen used in England. Which of these the Mishnah refers to when it speaks of the women lending their ovens to one another, as well as their mills and their sieves, I do not know; but the foregoing observations may serve to remove a surprise that this circumstance may otherwise occasion in the reader of the Mishnah. Almost every body knows that little portable handmills are extremely common in the Levant; movable ovens are not so well known. Whether ovens of the kind which St. Jerome mentions be as ancient as the days of Moses, does not appear, unless the ta-jen be used after this manner; but the pitcher ovens of the Arabs are, without doubt, of that remote antiquity.
"Travellers agree that the eastern bread is made in small thin moist cakes, must be eaten new, and is good for nothing when kept longer than a day. This, however, admits of exceptions. Dr. Russel of late, and Rauwolff formerly, assure us that they have several sorts of bread and cakes: some, Rauwolff tells us, done with yolk of eggs; some mixed with several sorts of seed, as of sesamum, Romish coriander, and wild garden saffron, which are also stewed upon it; and he elsewhere supposes that they prepare biscuits for travelling. Russel, who mentions this stewing of seeds on their cakes says, they have a variety of rusks and biscuits. To these authors let me add Pitts, who tells us the biscuits they carry with them from Egypt will last them to Mecca and back again.
"The Scriptures suppose their loaves of bread were very small, three of them being requisite for the entertainment of a single person, Luk 11:5. That they were generally eaten new, and baked as they wanted them, as appears from the case of Abraham. That sometimes, however, they were made so as to keep several days; so the shew-bread was fit food, after lying before the Lord a week. And that bread for travelers was wont to be made to keep some time, as appears from the pretences of the Gibeonites, Jos 9:12, and the preparations made for Jacob's journey into Egypt, Gen 45:23. The bread or rusks for travelling is often made in the form of large rings, and is moistened or soaked in water before it is used. In like manner, too, they seem to have had there a variety of eatables of this kind as the Aleppines now have. In particular, some made like those on which seeds are strewed, as we may collect from that part of the presents of Jeroboam's wife to the Prophet Ahijah, which our translators have rendered cracknels, Kg1 14:3. Buxtorf indeed supposes the original word נקדים nikkuddim signifies biscuits, called by this name, either because they were formed into little buttons like some of our gingerbread, or because they were pricked full of holes after a particular manner. The last of these two conjectures, I imagine, was embraced by our translators of this passage; for cracknels, if they are all over England of the same form, are full of holes, being formed into a kind of flourish of lattice-work. I have seen some of the unleavened bread of the English Jews made in like manner in a net form. Nevertheless I should think it more natural to understand the word of biscuit spotted with seeds; for it is used elsewhere to signify works of gold spotted with studs of silver; and, as it should seem, bread spotted with mould, Jos 9:5-12; how much more natural is it then to understand the word of cakes spotted with seeds, which are so common in the east! Is not לבבות lebiboth, in particular, the word that in general means rich cakes? a sort of which Tamar used to prepare that was not common, and furnished Amnon with a pretense for desiring her being sent to his house, that she might make some of that kind for him in the time of his indisposition, his fancy running upon them; see Sa2 13:2-8. Parkhurst supposes the original word to signify pancakes, and translates the root לבב labab to move or toss up and down: 'And she took the dough, (ותלוש vattalosh), and kneaded (ותלבב vattelabbeb, and tossed) it in his sight, ותבשל vattebashshel, and dressed the cakes.' In this passage, says Mr. Parkhurst, it is to be observed that לבב is distinguished from לש to knead, and from בשל to dress, which agrees with the interpretation here given.
"The account which Mr. Jackson gives of an Arab baking apparatus, and the manner of kneading and tossing their cakes, will at once, if I mistake not, fix the meaning of this passage, and cast much light on Lev 11:35. "I was much amused by observing the dexterity of the Arab women in baking their bread. They have a small place built with clay, between two and three feet high, having a hole in the bottom for the convenience of drawing out the ashes, somewhat similar to that of a lime-kiln. The oven, which I think is the most proper name for this place, is usually about fifteen inches wide at top, and gradually grows wider to the bottom. It is heated with wood, and when sufficiently hot, and perfectly clear from smoke, having nothing but clear embers at the bottom, which continue to reflect great heat, they prepare the dough in a large bowl, and mould the cakes to the desired size on a board or stone placed near the oven. After they have kneaded the cake to a proper consistence, they pat it a little, then toss it about with great dexterity in one hand till it is as thin as they choose to make it. They then wet one side of it with water, at the same time wetting the hand and arm with which they put it into the oven. The side of the cake adheres fast to the side of the oven till it is sufficiently baked, when, if not paid proper attention to, it would fall down among the embers. If they were not exceedingly quick at this work, the heat of the oven would burn their arms; but they perform it with such amazing dexterity that one woman will continue keeping three or four cakes in the oven at once, till she has done baking. This mode, let me add, does not require half the fuel that is made use of in Europe."
See more in Harmer's Observat., vol. i., p. 414, etc., Edit. 1808.
Albert Barnes: Notes on the Bible - 1834
2:7
Fryingpan - Rather, pan, commonly used for boiling. It is possible that the cakes here spoken of were boiled in oil. The "pan" and the "frying pan" Lev 2:5, Lev 2:7 may have been the common cooking implements of the poorest of the people.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:7: the fryingpan: Marchesheth, a shallow earthen vessel, like a frying pan, which the Arabs call a tajen.
of fine: Lev 2:1, Lev 2:2
John Gill
2:7 And if thy oblation be a meat offering baken in the fryingpan,.... It is asked (m), what difference there is between the pan, and the fryingpan? the fryingpan has a cover, but the pan has no cover; the fryingpan is deep, and its works (or paste) flow, or are thin, but the pan is extended, and its works (or paste) are hard or stiff; which Maimonides (n) explains thus, the fryingpan is a deep vessel, which has a lip or edge round about it, and the paste which is baked in it is thin and flows; the pan is a vessel which has no lip or edge, and therefore its paste is hard or stiff, that it flow not: now all these acts of mixing the flour, and kneading, and baking, and frying, and cutting in pieces, as well as burning part on the altar, signify the dolorous sufferings of Christ when he was sacrificed for us, to be both an atonement for our sins, and food for our faith:
Tit shall be made of fine flour with oil: as the other sort of meat offerings before mentioned.
(m) Misn. Menachot. c. 5. sect. 8. (n) Misn. ib. & Maaseh Hakorbanot, c. 5. sect. 7. Vid. Jarchi & Gersom & Ben Melech in loc.
2:82:8: եւ մատուսցես զզոհն զոր առնիցես ՚ի նոցանէ Տեառն. եւ տարցի՛ս առ քահանայն։ Եւ մատուցեալ քահանայն առ սեղանն,
8 Այսպէս պատրաստուած եւ Տիրոջը մատուցուող նուիրաբերութիւնը կը տանես քահանայի մօտ: Քահանան զոհասեղանին մօտենալով՝
8 Ասոնցմէ շինուած հացի ընծան Տէրոջը պէտք է տանիս ու քահանային ներկայացնես եւ ինք սեղանին մօտեցնէ զայն։
Եւ մատուսցես զզոհն զոր առնիցես ի նոցանէ Տեառն. եւ տարցիս առ քահանայն. եւ մատուցեալ քահանային առ սեղանն:

2:8: եւ մատուսցես զզոհն զոր առնիցես ՚ի նոցանէ Տեառն. եւ տարցի՛ս առ քահանայն։ Եւ մատուցեալ քահանայն առ սեղանն,
8 Այսպէս պատրաստուած եւ Տիրոջը մատուցուող նուիրաբերութիւնը կը տանես քահանայի մօտ: Քահանան զոհասեղանին մօտենալով՝
8 Ասոնցմէ շինուած հացի ընծան Տէրոջը պէտք է տանիս ու քահանային ներկայացնես եւ ինք սեղանին մօտեցնէ զայն։
zohrab-1805▾ eastern-1994▾ western am▾
2:88: и принеси приношение, которое из сего составлено, Господу; представь оное священнику, а он принесет его к жертвеннику;
2:8 καὶ και and; even προσοίσει προσφερω offer; bring to τὴν ο the θυσίαν θυσια immolation; sacrifice ἣν ος who; what ἂν αν perhaps; ever ποιῇ ποιεω do; make ἐκ εκ from; out of τούτων ουτος this; he τῷ ο the κυρίῳ κυριος lord; master καὶ και and; even προσοίσει προσφερω offer; bring to πρὸς προς to; toward τὸν ο the ἱερέα ιερευς priest καὶ και and; even προσεγγίσας προσεγγιζω get close to πρὸς προς to; toward τὸ ο the θυσιαστήριον θυσιαστηριον altar
2:8 וְ wᵊ וְ and הֵבֵאתָ֣ hēvēṯˈā בוא come אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מִּנְחָ֗ה mminḥˈā מִנְחָה present אֲשֶׁ֧ר ʔᵃšˈer אֲשֶׁר [relative] יֵעָשֶׂ֛ה yēʕāśˈeh עשׂה make מֵ mē מִן from אֵ֖לֶּה ʔˌēlleh אֵלֶּה these לַ la לְ to יהוָ֑ה [yhwˈāh] יְהוָה YHWH וְ wᵊ וְ and הִקְרִיבָהּ֙ hiqrîvˌāh קרב approach אֶל־ ʔel- אֶל to הַ ha הַ the כֹּהֵ֔ן kkōhˈēn כֹּהֵן priest וְ wᵊ וְ and הִגִּישָׁ֖הּ higgîšˌāh נגשׁ approach אֶל־ ʔel- אֶל to הַ ha הַ the מִּזְבֵּֽחַ׃ mmizbˈēₐḥ מִזְבֵּחַ altar
2:8. quam offeres Domino tradens manibus sacerdotisAnd when thou offerest it to the Lord, thou shalt deliver it to the hands of the priest.
8. And thou shalt bring the meal offering that is made of these things unto the LORD: and it shall be presented unto the priest, and he shall bring it unto the altar.
2:8. When you are offering it to the Lord, you shall deliver it into the hands of the priest.
2:8. And thou shalt bring the meat offering that is made of these things unto the LORD: and when it is presented unto the priest, he shall bring it unto the altar.
And thou shalt bring the meat offering that is made of these things unto the LORD: and when it is presented unto the priest, he shall bring it unto the altar:

8: и принеси приношение, которое из сего составлено, Господу; представь оное священнику, а он принесет его к жертвеннику;
2:8
καὶ και and; even
προσοίσει προσφερω offer; bring to
τὴν ο the
θυσίαν θυσια immolation; sacrifice
ἣν ος who; what
ἂν αν perhaps; ever
ποιῇ ποιεω do; make
ἐκ εκ from; out of
τούτων ουτος this; he
τῷ ο the
κυρίῳ κυριος lord; master
καὶ και and; even
προσοίσει προσφερω offer; bring to
πρὸς προς to; toward
τὸν ο the
ἱερέα ιερευς priest
καὶ και and; even
προσεγγίσας προσεγγιζω get close to
πρὸς προς to; toward
τὸ ο the
θυσιαστήριον θυσιαστηριον altar
2:8
וְ wᵊ וְ and
הֵבֵאתָ֣ hēvēṯˈā בוא come
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
מִּנְחָ֗ה mminḥˈā מִנְחָה present
אֲשֶׁ֧ר ʔᵃšˈer אֲשֶׁר [relative]
יֵעָשֶׂ֛ה yēʕāśˈeh עשׂה make
מֵ מִן from
אֵ֖לֶּה ʔˌēlleh אֵלֶּה these
לַ la לְ to
יהוָ֑ה [yhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
הִקְרִיבָהּ֙ hiqrîvˌāh קרב approach
אֶל־ ʔel- אֶל to
הַ ha הַ the
כֹּהֵ֔ן kkōhˈēn כֹּהֵן priest
וְ wᵊ וְ and
הִגִּישָׁ֖הּ higgîšˌāh נגשׁ approach
אֶל־ ʔel- אֶל to
הַ ha הַ the
מִּזְבֵּֽחַ׃ mmizbˈēₐḥ מִזְבֵּחַ altar
2:8. quam offeres Domino tradens manibus sacerdotis
And when thou offerest it to the Lord, thou shalt deliver it to the hands of the priest.
2:8. When you are offering it to the Lord, you shall deliver it into the hands of the priest.
2:8. And thou shalt bring the meat offering that is made of these things unto the LORD: and when it is presented unto the priest, he shall bring it unto the altar.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8-10: ст. описывают обряд жертвоприношения этой минха или азкара — сходно с предыдущим (2–3).
Adam Clarke: Commentary on the Bible - 1831
2:8: Thou shalt bring the meat-offering - It is likely that the person himself who offered the sacrifice brought it to the priest, and then the priest presented it before the Lord.
John Gill
2:8 And thou shalt bring the meat offering, that is made of these things, unto the Lord,.... Either to the tabernacle, the house of the Lord, or to the Lord's priest, as it follows:
and when it is presented to the priest; by the owner of it:
he shall bring it unto the altar; to the south west horn of the altar (o).
(o) Jarchi & Gersom in loc. T. Bab. Sotah, fol. 14. 2. Menachot, fol. 8. 2. Zebachim, fol. 63. 1.
2:92:9: հանցէ՛ ՚ի զոհէն զառ ՚ի յիշատակէ նորա. եւ դիցէ քահանայն ՚ի վերայ սեղանոյն ընծայ անուշութեան Տեառն է[897]։ [897] Ոմանք. Ընծայ անուշութեան Տեառն է։
9 մի կտոր թող կտրի Աստծուն իբրեւ յիշատակ նուիրաբերուող զոհից եւ այն դնի զոհասեղանին: Դա Տիրոջը մատուցուող անուշահոտ նուիրաբերութիւն է:
9 Եւ քահանան ընծայէն յիշատակի մասը թող առնէ ու սեղանին վրայ այրէ՝ Տէրոջը անուշահոտ պատարագ ըլլալու։
հանցէ ի զոհէն զառ ի յիշատակէ նորա, եւ [27]դիցէ քահանայն ի վերայ սեղանոյն. ընծայ անուշութեան Տեառն է:

2:9: հանցէ՛ ՚ի զոհէն զառ ՚ի յիշատակէ նորա. եւ դիցէ քահանայն ՚ի վերայ սեղանոյն ընծայ անուշութեան Տեառն է[897]։
[897] Ոմանք. Ընծայ անուշութեան Տեառն է։
9 մի կտոր թող կտրի Աստծուն իբրեւ յիշատակ նուիրաբերուող զոհից եւ այն դնի զոհասեղանին: Դա Տիրոջը մատուցուող անուշահոտ նուիրաբերութիւն է:
9 Եւ քահանան ընծայէն յիշատակի մասը թող առնէ ու սեղանին վրայ այրէ՝ Տէրոջը անուշահոտ պատարագ ըլլալու։
zohrab-1805▾ eastern-1994▾ western am▾
2:99: и возьмет священник из сей жертвы часть в память и сожжет на жертвеннике: [это] жертва, благоухание, приятное Господу;
2:9 ἀφελεῖ αφαιρεω take away ὁ ο the ἱερεὺς ιερευς priest ἀπὸ απο from; away τῆς ο the θυσίας θυσια immolation; sacrifice τὸ ο the μνημόσυνον μνημοσυνον remembrance αὐτῆς αυτος he; him καὶ και and; even ἐπιθήσει επιτιθημι put on; put another ὁ ο the ἱερεὺς ιερευς priest ἐπὶ επι in; on τὸ ο the θυσιαστήριον θυσιαστηριον altar κάρπωμα καρπωμα scent εὐωδίας ευωδια fragrance κυρίῳ κυριος lord; master
2:9 וְ wᵊ וְ and הֵרִ֨ים hērˌîm רום be high הַ ha הַ the כֹּהֵ֤ן kkōhˈēn כֹּהֵן priest מִן־ min- מִן from הַ ha הַ the מִּנְחָה֙ mminḥˌā מִנְחָה present אֶת־ ʔeṯ- אֵת [object marker] אַזְכָּ֣רָתָ֔הּ ʔazkˈārāṯˈāh אַזְכָּרָה memorial offering וְ wᵊ וְ and הִקְטִ֖יר hiqṭˌîr קטר smoke הַ ha הַ the מִּזְבֵּ֑חָה mmizbˈēḥā מִזְבֵּחַ altar אִשֵּׁ֛ה ʔiššˈē אִשֶּׁה fire offering רֵ֥יחַ rˌêₐḥ רֵיחַ scent נִיחֹ֖חַ nîḥˌōₐḥ נִיחֹחַ smell of appeasement לַ la לְ to יהוָֽה׃ [yhwˈāh] יְהוָה YHWH
2:9. qui cum obtulerit eam tollet memoriale de sacrificio et adolebit super altare in odorem suavitatis DominoAnd when he hath offered it, he shall take a memorial out of the sacrifice, and burn it upon the altar for a sweet savour to the Lord.
9. And the priest shall take up from the meal offering the memorial thereof, and shall burn it upon the altar: an offering made by fire, of a sweet savour unto the LORD.
2:9. And when he has offered it, he shall take a memorial from the sacrifice and burn it upon the altar as a sweet odor to the Lord.
2:9. And the priest shall take from the meat offering a memorial thereof, and shall burn [it] upon the altar: [it is] an offering made by fire, of a sweet savour unto the LORD.
And the priest shall take from the meat offering a memorial thereof, and shall burn [it] upon the altar: [it is] an offering made by fire, of a sweet savour unto the LORD:

9: и возьмет священник из сей жертвы часть в память и сожжет на жертвеннике: [это] жертва, благоухание, приятное Господу;
2:9
ἀφελεῖ αφαιρεω take away
ο the
ἱερεὺς ιερευς priest
ἀπὸ απο from; away
τῆς ο the
θυσίας θυσια immolation; sacrifice
τὸ ο the
μνημόσυνον μνημοσυνον remembrance
αὐτῆς αυτος he; him
καὶ και and; even
ἐπιθήσει επιτιθημι put on; put another
ο the
ἱερεὺς ιερευς priest
ἐπὶ επι in; on
τὸ ο the
θυσιαστήριον θυσιαστηριον altar
κάρπωμα καρπωμα scent
εὐωδίας ευωδια fragrance
κυρίῳ κυριος lord; master
2:9
וְ wᵊ וְ and
הֵרִ֨ים hērˌîm רום be high
הַ ha הַ the
כֹּהֵ֤ן kkōhˈēn כֹּהֵן priest
מִן־ min- מִן from
הַ ha הַ the
מִּנְחָה֙ mminḥˌā מִנְחָה present
אֶת־ ʔeṯ- אֵת [object marker]
אַזְכָּ֣רָתָ֔הּ ʔazkˈārāṯˈāh אַזְכָּרָה memorial offering
וְ wᵊ וְ and
הִקְטִ֖יר hiqṭˌîr קטר smoke
הַ ha הַ the
מִּזְבֵּ֑חָה mmizbˈēḥā מִזְבֵּחַ altar
אִשֵּׁ֛ה ʔiššˈē אִשֶּׁה fire offering
רֵ֥יחַ rˌêₐḥ רֵיחַ scent
נִיחֹ֖חַ nîḥˌōₐḥ נִיחֹחַ smell of appeasement
לַ la לְ to
יהוָֽה׃ [yhwˈāh] יְהוָה YHWH
2:9. qui cum obtulerit eam tollet memoriale de sacrificio et adolebit super altare in odorem suavitatis Domino
And when he hath offered it, he shall take a memorial out of the sacrifice, and burn it upon the altar for a sweet savour to the Lord.
2:9. And when he has offered it, he shall take a memorial from the sacrifice and burn it upon the altar as a sweet odor to the Lord.
2:9. And the priest shall take from the meat offering a memorial thereof, and shall burn [it] upon the altar: [it is] an offering made by fire, of a sweet savour unto the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:9: a memorial: Lev 2:2, Lev 6:15
an offering: Lev 2:2; Exo 29:18; Psa 22:13, Psa 22:14; Isa 53:10; Zac 13:7, Zac 13:9; Rom 12:1, Rom 15:16; Eph 5:2; Phi 2:17, Phi 4:18
John Gill
2:9 And the priest shall take from the meat offering a memorial thereof,.... That is, an handful of it; as of the fine flour, Lev 2:2 so of the pieces of that which was baked, whether in the oven, or pan, or fryingpan:
and shall burn it upon the altar; the memorial or handful:
Tit is an offering made by fire, of a sweet savour unto the Lord; See Gill on Lev 1:9.
2:102:10: Եւ որ մնայցէ ՚ի զոհէ անտի, Ահարոնի՛ եւ որդւոց նորա լինիցի. սրբութիւն սրբութեանց ՚ի զոհիցն քոց[898]։[898] Այլք. Ահարոնի եւ որդւոց իւրոց լիցի։
10 Ինչ որ մնայ այդ նուիրաբերութիւնից, թող պատկանի Ահարոնին ու նրա որդիներին: Դա ամենասուրբ զոհաբերութիւններից է:
10 Եւ ընծայէն մնացածը Ահարոնին ու անոր որդիներուն պիտի ըլլայ։ Ասիկա սուրբ պատարագն է Տէրոջը։
Եւ որ մնայցէ ի զոհէ անտի, Ահարոնի եւ որդւոց նորա լինիցի, սրբութիւն սրբութեանց ի զոհիցն [28]քոց:

2:10: Եւ որ մնայցէ ՚ի զոհէ անտի, Ահարոնի՛ եւ որդւոց նորա լինիցի. սրբութիւն սրբութեանց ՚ի զոհիցն քոց[898]։
[898] Այլք. Ահարոնի եւ որդւոց իւրոց լիցի։
10 Ինչ որ մնայ այդ նուիրաբերութիւնից, թող պատկանի Ահարոնին ու նրա որդիներին: Դա ամենասուրբ զոհաբերութիւններից է:
10 Եւ ընծայէն մնացածը Ահարոնին ու անոր որդիներուն պիտի ըլլայ։ Ասիկա սուրբ պատարագն է Տէրոջը։
zohrab-1805▾ eastern-1994▾ western am▾
2:1010: а остатки приношения хлебного Аарону и сынам его: [это] великая святыня из жертв Господних.
2:10 τὸ ο the δὲ δε though; while καταλειφθὲν καταλειπω leave behind; remain ἀπὸ απο from; away τῆς ο the θυσίας θυσια immolation; sacrifice Ααρων ααρων Aarōn; Aaron καὶ και and; even τοῖς ο the υἱοῖς υιος son αὐτοῦ αυτος he; him ἅγια αγιος holy τῶν ο the ἁγίων αγιος holy ἀπὸ απο from; away τῶν ο the καρπωμάτων καρπωμα lord; master
2:10 וְ wᵊ וְ and הַ ha הַ the נֹּותֶ֨רֶת֙ nnôṯˈereṯ יתר remain מִן־ min- מִן from הַ ha הַ the מִּנְחָ֔ה mminḥˈā מִנְחָה present לְ lᵊ לְ to אַהֲרֹ֖ן ʔahᵃrˌōn אַהֲרֹן Aaron וּ û וְ and לְ lᵊ לְ to בָנָ֑יו vānˈāʸw בֵּן son קֹ֥דֶשׁ qˌōḏeš קֹדֶשׁ holiness קָֽדָשִׁ֖ים qˈoḏāšˌîm קֹדֶשׁ holiness מֵ mē מִן from אִשֵּׁ֥י ʔiššˌê אִשֶּׁה fire offering יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
2:10. quicquid autem reliquum est erit Aaron et filiorum eius sanctum sanctorum de oblationibus DominiAnd whatsoever is left, shall be Aaron's, and his sons': holy of holies of the offerings of the Lord.
10. And that which is left of the meal offering shall be Aaron’s and his sons’: it is a thing most holy of the offerings of the LORD made by fire.
2:10. But whatever is left shall be for Aaron and his sons, the Holy of holies from the oblations of the Lord.
2:10. And that which is left of the meat offering [shall be] Aaron’s and his sons’: [it is] a thing most holy of the offerings of the LORD made by fire.
And that which is left of the meat offering [shall be] Aaron' s and his sons': [it is] a thing most holy of the offerings of the LORD made by fire:

10: а остатки приношения хлебного Аарону и сынам его: [это] великая святыня из жертв Господних.
2:10
τὸ ο the
δὲ δε though; while
καταλειφθὲν καταλειπω leave behind; remain
ἀπὸ απο from; away
τῆς ο the
θυσίας θυσια immolation; sacrifice
Ααρων ααρων Aarōn; Aaron
καὶ και and; even
τοῖς ο the
υἱοῖς υιος son
αὐτοῦ αυτος he; him
ἅγια αγιος holy
τῶν ο the
ἁγίων αγιος holy
ἀπὸ απο from; away
τῶν ο the
καρπωμάτων καρπωμα lord; master
2:10
וְ wᵊ וְ and
הַ ha הַ the
נֹּותֶ֨רֶת֙ nnôṯˈereṯ יתר remain
מִן־ min- מִן from
הַ ha הַ the
מִּנְחָ֔ה mminḥˈā מִנְחָה present
לְ lᵊ לְ to
אַהֲרֹ֖ן ʔahᵃrˌōn אַהֲרֹן Aaron
וּ û וְ and
לְ lᵊ לְ to
בָנָ֑יו vānˈāʸw בֵּן son
קֹ֥דֶשׁ qˌōḏeš קֹדֶשׁ holiness
קָֽדָשִׁ֖ים qˈoḏāšˌîm קֹדֶשׁ holiness
מֵ מִן from
אִשֵּׁ֥י ʔiššˌê אִשֶּׁה fire offering
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
2:10. quicquid autem reliquum est erit Aaron et filiorum eius sanctum sanctorum de oblationibus Domini
And whatsoever is left, shall be Aaron's, and his sons': holy of holies of the offerings of the Lord.
2:10. But whatever is left shall be for Aaron and his sons, the Holy of holies from the oblations of the Lord.
2:10. And that which is left of the meat offering [shall be] Aaron’s and his sons’: [it is] a thing most holy of the offerings of the LORD made by fire.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:10: Lev 2:3
John Gill
2:10 And that which is left of the meat offering,.... Not burnt with fire:
shall be Aaron's and his sons'; the high priest took his part first, and then the common priests:
Tit is a thing most holy of the offerings of the Lord made by fire; See Gill on Lev 2:3.
2:112:11: Զամենայն զոհ զոր մատուցանիցէք Տեառն, ո՛չ առնիցէք խմորուն։ Զամենայն խմորուն, եւ զամենայն մեղրեալ՝ մի՛ մատուցանիցէք ՚ի նոցանէ պտո՛ւղ ՚ի զոհ Տեառն։
11 Տիրոջը մատուցուող բոլոր անարիւն զոհաբերութիւնները առանց թթխմորի կը պատրաստէք: Թթխմորով ու մեղրով պատրաստուած որեւէ ընծայաբերում Տիրոջը չմատուցէք:
11 Հացի ընծան, որ դուք Տէրոջը պիտի մատուցանէք, բնաւ խմորեալ պէտք չէ ըլլայ. վասն զի պատարագի համար ամենեւին խմոր կամ մեղր պէտք չէ այրէք Տէրոջը։
Զամենայն զոհ զոր մատուցանիցէք Տեառն, ոչ առնիցէք խմորուն. զամենայն խմորուն եւ զամենայն մեղրեալ` մի՛ [29]մատուցանիցէք ի նոցանէ [30]պտուղ ի զոհ Տեառն:

2:11: Զամենայն զոհ զոր մատուցանիցէք Տեառն, ո՛չ առնիցէք խմորուն։ Զամենայն խմորուն, եւ զամենայն մեղրեալ՝ մի՛ մատուցանիցէք ՚ի նոցանէ պտո՛ւղ ՚ի զոհ Տեառն։
11 Տիրոջը մատուցուող բոլոր անարիւն զոհաբերութիւնները առանց թթխմորի կը պատրաստէք: Թթխմորով ու մեղրով պատրաստուած որեւէ ընծայաբերում Տիրոջը չմատուցէք:
11 Հացի ընծան, որ դուք Տէրոջը պիտի մատուցանէք, բնաւ խմորեալ պէտք չէ ըլլայ. վասն զի պատարագի համար ամենեւին խմոր կամ մեղր պէտք չէ այրէք Տէրոջը։
zohrab-1805▾ eastern-1994▾ western am▾
2:1111: Никакого приношения хлебного, которое приносите Господу, не делайте квасного, ибо ни квасного, ни меду не должны вы сожигать в жертву Господу;
2:11 πᾶσαν πας all; every θυσίαν θυσια immolation; sacrifice ἣν ος who; what ἂν αν perhaps; ever προσφέρητε προσφερω offer; bring to κυρίῳ κυριος lord; master οὐ ου not ποιήσετε ποιεω do; make ζυμωτόν ζυμωτος all; every γὰρ γαρ for ζύμην ζυμη leaven καὶ και and; even πᾶν πας all; every μέλι μελι honey οὐ ου not προσοίσετε προσφερω offer; bring to ἀπ᾿ απο from; away αὐτοῦ αυτος he; him καρπῶσαι καρποω lord; master
2:11 כָּל־ kol- כֹּל whole הַ ha הַ the מִּנְחָ֗ה mminḥˈā מִנְחָה present אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] תַּקְרִ֨יבוּ֙ taqrˈîvû קרב approach לַ la לְ to יהוָ֔ה [yhwˈāh] יְהוָה YHWH לֹ֥א lˌō לֹא not תֵעָשֶׂ֖ה ṯēʕāśˌeh עשׂה make חָמֵ֑ץ ḥāmˈēṣ חָמֵץ leaven כִּ֤י kˈî כִּי that כָל־ ḵol- כֹּל whole שְׂאֹר֙ śᵊʔˌōr שְׂאֹר leaven וְ wᵊ וְ and כָל־ ḵol- כֹּל whole דְּבַ֔שׁ dᵊvˈaš דְּבַשׁ honey לֹֽא־ lˈō- לֹא not תַקְטִ֧ירוּ ṯaqṭˈîrû קטר smoke מִמֶּ֛נּוּ mimmˈennû מִן from אִשֶּׁ֖ה ʔiššˌeh אִשֶּׁה fire offering לַֽ lˈa לְ to יהוָֽה׃ [yhwˈāh] יְהוָה YHWH
2:11. omnis oblatio quae offertur Domino absque fermento fiet nec quicquam fermenti ac mellis adolebitur in sacrificio DominiEvery oblation that is offered to the Lord shall be made without leaven: neither shall any leaven or honey be burnt in the sacrifice to the Lord.
11. No meal offering, which ye shall offer unto the LORD, shall be made with leaven: for ye shall burn no leaven, nor any honey, as an offering made by fire unto the LORD.
2:11. Every oblation that is offered to the Lord shall be made without leaven; neither shall any leaven or honey be burned with the sacrifice to the Lord.
2:11. No meat offering, which ye shall bring unto the LORD, shall be made with leaven: for ye shall burn no leaven, nor any honey, in any offering of the LORD made by fire.
No meat offering, which ye shall bring unto the LORD, shall be made with leaven: for ye shall burn no leaven, nor any honey, in any offering of the LORD made by fire:

11: Никакого приношения хлебного, которое приносите Господу, не делайте квасного, ибо ни квасного, ни меду не должны вы сожигать в жертву Господу;
2:11
πᾶσαν πας all; every
θυσίαν θυσια immolation; sacrifice
ἣν ος who; what
ἂν αν perhaps; ever
προσφέρητε προσφερω offer; bring to
κυρίῳ κυριος lord; master
οὐ ου not
ποιήσετε ποιεω do; make
ζυμωτόν ζυμωτος all; every
γὰρ γαρ for
ζύμην ζυμη leaven
καὶ και and; even
πᾶν πας all; every
μέλι μελι honey
οὐ ου not
προσοίσετε προσφερω offer; bring to
ἀπ᾿ απο from; away
αὐτοῦ αυτος he; him
καρπῶσαι καρποω lord; master
2:11
כָּל־ kol- כֹּל whole
הַ ha הַ the
מִּנְחָ֗ה mminḥˈā מִנְחָה present
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
תַּקְרִ֨יבוּ֙ taqrˈîvû קרב approach
לַ la לְ to
יהוָ֔ה [yhwˈāh] יְהוָה YHWH
לֹ֥א lˌō לֹא not
תֵעָשֶׂ֖ה ṯēʕāśˌeh עשׂה make
חָמֵ֑ץ ḥāmˈēṣ חָמֵץ leaven
כִּ֤י kˈî כִּי that
כָל־ ḵol- כֹּל whole
שְׂאֹר֙ śᵊʔˌōr שְׂאֹר leaven
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
דְּבַ֔שׁ dᵊvˈaš דְּבַשׁ honey
לֹֽא־ lˈō- לֹא not
תַקְטִ֧ירוּ ṯaqṭˈîrû קטר smoke
מִמֶּ֛נּוּ mimmˈennû מִן from
אִשֶּׁ֖ה ʔiššˌeh אִשֶּׁה fire offering
לַֽ lˈa לְ to
יהוָֽה׃ [yhwˈāh] יְהוָה YHWH
2:11. omnis oblatio quae offertur Domino absque fermento fiet nec quicquam fermenti ac mellis adolebitur in sacrificio Domini
Every oblation that is offered to the Lord shall be made without leaven: neither shall any leaven or honey be burnt in the sacrifice to the Lord.
2:11. Every oblation that is offered to the Lord shall be made without leaven; neither shall any leaven or honey be burned with the sacrifice to the Lord.
2:11. No meat offering, which ye shall bring unto the LORD, shall be made with leaven: for ye shall burn no leaven, nor any honey, in any offering of the LORD made by fire.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11-12: Хлебное приношение должно быть чуждо всего квасного (chomez), именно в двух его видах: кислое тесто или кислый хлеб (seor) и мед (debasch, по раввинам, фруктовый); то и другое не должно воспламеняться на жертвеннике Иеговы, хотя в пищу человека оба вещества употреблялись. Это запрещение, касающееся жертв бескровных, соответствует требованию беспорочности материала — в постановлениях о жертвах кровавых. Квасное производит брожение, а это последнее рассматривалось как родственное гниению, и потому являлось образом нравственной порчи, греха (jezer hara, йецер-гара у раввинов — первородный грех, похоть; ср. евангельские изречения о «закваске фарисейской» — лицемерии, Лк XII:1; Мф ХVI:6; 1: Кор V:6–8). Мед, особенно фруктовый, по Плинию, также легко окисляется и служит для получения закваски (отсюда у раввинов гл. hidbisch = слащаветь, портиться), кроме того, по Абарб., означает недостаточную деятельность рассудка, а при богослужении все силы духа должны были быть собраны и сбережены на служение Богу. По блаж. Феодориту, под именем кваса разумеется ветхость лукавства, а под именем меда запрещается сластолюбие (вопр. 1: на кн. Левит).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
11 No meat offering, which ye shall bring unto the LORD, shall be made with leaven: for ye shall burn no leaven, nor any honey, in any offering of the LORD made by fire. 12 As for the oblation of the firstfruits, ye shall offer them unto the LORD: but they shall not be burnt on the altar for a sweet savour. 13 And every oblation of thy meat offering shalt thou season with salt; neither shalt thou suffer the salt of the covenant of thy God to be lacking from thy meat offering: with all thine offerings thou shalt offer salt. 14 And if thou offer a meat offering of thy firstfruits unto the LORD, thou shalt offer for the meat offering of thy firstfruits green ears of corn dried by the fire, even corn beaten out of full ears. 15 And thou shalt put oil upon it, and lay frankincense thereon: it is a meat offering. 16 And the priest shall burn the memorial of it, part of the beaten corn thereof, and part of the oil thereof, with all the frankincense thereof: it is an offering made by fire unto the LORD.
Here, I. Leaven and honey are forbidden to be put in any of their meat-offerings: No leaven, nor any honey, in any offering made by fire, v. 11. 1. The leaven was forbidden in remembrance of the unleavened bread they ate when they came out of Egypt. So much despatch was required in the offerings they made that it was not convenient they should stay for the leavening of them. The New Testament comparing pride and hypocrisy to leaven because they swell like leaven, comparing also malice and wickedness to leaven because they sour like leaven, we are to understand and improve this as a caution to take heed of those sins which will certainly spoil the acceptableness of our spiritual sacrifices. Pure hands must be lifted up without wrath, and all our gospel feasts kept with the unleavened bread of sincerity and truth. 2. Honey was forbidden, though Canaan flowed with it, because to eat much honey is not good (Prov. xxv. 16, 27); it turns to choler and bitterness in the stomach, though luscious to the taste. Some think the chief reason why those two things, leaven and honey, were forbidden, was because the Gentiles used them very much in their sacrifices, and God's people must not learn or use the way of the heathen, but his services must be the reverse of their idolatrous services; see Deut. xii. 30, 31. Some make this application of this double prohibition: leaven signifies grief and sadness of spirit (Ps. lxxiii. 21), My heart was leavened; honey signifies sensual pleasure and mirth. In our service of God both these must be avoided, and a mean observed between those extremes; for the sorrow of the world worketh death, and a love to the delights of sense is a great enemy to holy love.
II. Salt is required in all their offerings, v. 13. The altar was the table of the Lord; and therefore, salt being always set on our tables, God would have it always used at his. It is called the salt of the covenant, because, as men confirmed their covenants with each other by eating and drinking together, at all which collations salt was used, so God, by accepting his people's gifts and feasting them upon his sacrifices, supping with them and they with him (Rev. iii. 20), did confirm his covenant with them. Among the ancients salt was a symbol of friendship. The salt for the sacrifice was not brought by the offerers, but was provided at the public charge, as the wood was, Ezra vii. 20-22. And there was a chamber in the court of the temple called the chamber of salt, in which they laid it up. Can that which is unsavoury be eaten without salt? God would hereby intimate to them that their sacrifices in themselves were unsavoury. The saints, who are living sacrifices to God, must have salt in themselves, for every sacrifice must be salted with salt (Mark ix. 49, 50), and our speech must be always with grace (Col. iv. 6), so must all our religious performances be seasoned with that salt. Christianity is the salt of the earth.
III. Directions are given about the first-fruits. 1. The oblation of their first-fruits at harvest, of which we read, Deut. xxvi. 2. These were offered to the Lord, not to be burnt upon the altar, but to be given to the priests as perquisites of their office, v. 12. And you shall offer them (that is, leaven and honey) in the oblation of the first-fruits, though they were forbidden in other meat-offerings; for they were proper enough to be eaten by the priests, though not to be burnt upon the altar. The loaves of the first-fruits are particularly ordered to be baked with leaven, Lev. xxiii. 17. And we read of the first-fruits of honey brought to the house of God, 2 Chron. xxxi. 5. 2. A meat-offering of their first-fruits. The former was required by the law; this was a free-will offering, v. 14-16. If a man, with a thankful sense of God's goodness to him in giving him hopes of a plentiful crop, was disposed to bring an offering in kind immediately out of his field, and present it to God, owning thereby his dependence upon God and obligations to him, (1.) Let him be sure to bring the first ripe and full ears, not such as were small and half-withered. Whatever was brought for an offering to God must be the best in its kind, though it were but green ears of corn. We mock God, and deceive ourselves, if we think to put him off with a corrupt thing while we have in our flock a male, Mal. i. 14. (2.) These green ears must be dried by the fire, that the corn, such as it was, might be beaten out of them. That is not expected from green ears which one may justly look for from those that have been left to grow fully ripe. If those that are young do God's work as well as they can, they shall be accepted, though they cannot do it so well as those that are aged and experienced. God makes the best of green ears of corn, and so must we. (3.) Oil and frankincense must be put upon it. Thus (as some allude to this) wisdom and humility must soften and sweeten the spirits and services of young people, and then their green ears of corn shall be acceptable. God takes a particular delight in the first ripe fruits of the Spirit and the expressions of early piety and devotion. Those that can but think and speak as children, yet, if they think and speak well, God will be well pleased with their buds and blossoms, and will never forget the kindness of their youth. (4.) It must be used as other meat-offerings, v. 16, compare v. 9. He shall offer all the frankincense; it is an offering made by fire. The fire and the frankincense seem to have had a special significancy. [1.] The fire denotes the fervency of spirit which ought to be in all our religious services. In every good thing we must be zealously affected. Holy love to God is the fire by which all our offerings must be made; else they are not of a sweet savour to God. [2.] The frankincense denotes the mediation and intercession of Christ, by which all our services are perfumed and recommended to God's gracious acceptance. Blessed be God that we have the substance of which all these observances were but shadows, the fruit that was hid under these leaves.
Adam Clarke: Commentary on the Bible - 1831
2:11: No meat-offering - shall be made with leaven - See the reason of this prohibition in the note on Exo 12:8 (note).
Nor any honey - Because it was apt to produce acidity, as some think, when wrought up with flour paste; or rather because it was apt to gripe and prove purgative. On this latter account the College of Physicians have totally left it out of all medicinal preparations. This effect which it has in most constitutions was a sufficient reason why it should be prohibited here, as a principal part of all these offerings was used by the priests as a part of their ordinary diet; and these offerings, being those of the poorer sort, were in greater abundance than most others. On this account, the griping, and purgative quality of the honey must render it extremely improper. As leaven was forbidden because producing fermentation, it was considered a species of corruption, and was therefore used to signify hypocrisy, malice, etc., which corrupt the soul; it is possible that honey might have had a moral reference, also, and have signified, as St. Jerome thought, carnal pleasures and sensual gratifications. Some suppose that the honey mentioned here was a sort of saccharine matter extracted from dates. Leaven and honey might be offered with the first-fruits, as we learn from the next verse; but they were forbidden to be burnt on the altar,
Albert Barnes: Notes on the Bible - 1834
2:11: As for the oblation of the firstfruits - Rather, As an oblation of firstfruits. The words refer to the leaven and honey mentioned in Lev 2:11 which might be offered among the firstfruits and tithes (Deu 26:2, Deu 26:12; compare Ch2 31:5). Honey, being used to produce fermentation, and leaven (or, a small piece of fermented dough) were excluded because fermentation was an apt symbol of the working of corruption in the human heart.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:11: no leaven: Lev 6:17; Exo 12:19, Exo 12:20; Mat 16:6, Mat 16:11, Mat 16:12; Mar 8:15; Luk 12:1; Co1 5:6-8; Gal 5:9
honey: Pro 24:13, Pro 25:16, Pro 25:27; Luk 21:34; Act 14:22; Pe1 4:2
John Gill
2:11 No meat offering which ye shall bring unto the Lord shall be made with leaven,.... It might be used in peace offerings, and in the wave loaves, Lev 7:13 but not in meat offerings; not only in the handful that was burnt, but in the rest that was eaten by Aaron and his sons; for so is the rule (p),"all meat offerings are kneaded in hot water, and are kept that they might not be leavened; and if what is left of them be leavened, a negative precept is transgressed, Lev 2:11.''It denoted in Christ, the antitype of the meat offering, freedom from hypocrisy and all false doctrines, which were the leaven of the Scribes and Pharisees, Lk 12:1 and in his people that feed upon him by faith, that they should be clear of malice and wickedness, and of communion with profane and scandalous persons, 1Cor 5:6 so the Jews (q) say, the corruption of nature is like to leaven, and therefore forbid:
for ye shall burn no leaven, nor any honey, in any offering of the Lord made by fire; as leaven was used in some offerings, so honey was brought with the first fruits, 2Chron 31:5 but neither of them might be used in offerings made by fire; they are forbidden to be burnt: the reason why they were forbidden, some think is, because they were used by the Heathens in their sacrifices, so Maimonides (r), whose customs were not to be followed; and certain it is that honey was used in Heathen sacrifices: Homer speaks of honey as the sweet food of the gods (s), and what they desire; and so Pausanias (t) relates of the Eleans, that, according to an ancient custom, they used to offer on the altar frankincense, and wheat mixed with honey: Porphyry (u) observes, that the ancient sacrifices with most were sober, the libations of water; after these, libations of honey, ready prepared by the bees, the first of moist fruits, next libations of oil, and, last of all, libations of wine; the Egyptians used honey in their sacrifices (w); or the reason is, because it was much of the same fermenting nature with leaven, as Aben Ezra, and when burnt gave an ill smell, which was not proper in offerings made by tire, of a sweet savour to the Lord; or rather because a symbol of sin and sinful pleasures. Baal Hatturim on the place says, the corruption of nature is sweet to a man as honey, and intimates that that is the reason of its prohibition: it denotes unto us that such as would feed by faith on Christ ought to relinquish sinful lusts and pleasures; and that those that will live godly in Christ Jesus must not expect their sweets, but bitters, even afflictions, reproaches, and persecutions, for Christ's sake, in this life.
(p) Misn. Menachot, c. 5. sect. 2. (q) Baal Hatturim in loc. (r) Moreh Nevochim, par. 3. c. 46, p. 481. (s) ----- , &c. Hymn. in Mercur. prope finem. , &c. Batrachomyo. (t) Eliac. 1. sive l. 5. p. 316. (u) De Abstinentia, l. 2. c. 20, 21. (w) Herodot. Euterpe, sive l. 2. c. 40.
John Wesley
2:11 No leaven - Namely, in that which is offered of free - will; for in other offerings it might be used, Lev 7:13, Lev 23:17. This was forbidden, partly to mind them of their deliverance out of Egypt, when they were forced thro' haste to bring away their meal or dough (which was the matter of this oblation) unleavened; partly to signify what Christ would be, and what they should be, pure and free from all error in the faith and worship of God, and from all hypocrisy, and malice or wickedness, all which are signified by leaven. Nor any honey - Either, because it hath the same effect with leaven in paste or dough, making it sour, and swelling. Or, in opposition to the sacrifices of the Gentiles, in which the use of honey was most frequent. Or, to teach us, that God's worship is not to be governed by men's fancies and appetites but by God's will.
Robert Jamieson, A. R. Fausset and David Brown
2:11 ye shall burn no leaven, nor any honey, in any offering of the Lord--Nothing sweet or sour was to be offered. In the warm climates of the East leavened bread soon spoils, and hence it was regarded as the emblem of hypocrisy or corruption. Some, however, think that the prohibition was that leaven and honey were used in the idolatrous rites of the heathen.
2:122:12: Պատարագ պտղոյ մատուցանիցէք զայն Տեառն. բայց ՚ի սեղանն մի՛ ելանիցէ ՚ի հոտ անուշից Տեառն։
12 Այն կը մատուցէք Տիրոջը իբրեւ երախայրիքի ընծայաբերում, բայց զոհասեղանի վրայ այն չայրէք, ինչպէս որ այրում էք Տիրոջն ընծայաբերուող անուշահոտ զոհը:
12 Ասոնք իբրեւ երախայրի պտուղի ընծայ պէտք է մատուցանէք Տէրոջը. բայց սեղանին վրայ թող չայրուին անուշահոտութեան համար։
Պատարագ պտղոյ մատուցանիցէք զայն Տեառն, բայց ի սեղանն մի՛ ելանիցէ ի հոտ անուշից [31]Տեառն:

2:12: Պատարագ պտղոյ մատուցանիցէք զայն Տեառն. բայց ՚ի սեղանն մի՛ ելանիցէ ՚ի հոտ անուշից Տեառն։
12 Այն կը մատուցէք Տիրոջը իբրեւ երախայրիքի ընծայաբերում, բայց զոհասեղանի վրայ այն չայրէք, ինչպէս որ այրում էք Տիրոջն ընծայաբերուող անուշահոտ զոհը:
12 Ասոնք իբրեւ երախայրի պտուղի ընծայ պէտք է մատուցանէք Տէրոջը. բայց սեղանին վրայ թող չայրուին անուշահոտութեան համար։
zohrab-1805▾ eastern-1994▾ western am▾
2:1212: как приношение начатков приносите их Господу, а на жертвенник не должно возносить их в приятное благоухание.
2:12 δῶρον δωρον present ἀπαρχῆς απαρχη firstfruit προσοίσετε προσφερω offer; bring to αὐτὰ αυτος he; him κυρίῳ κυριος lord; master ἐπὶ επι in; on δὲ δε though; while τὸ ο the θυσιαστήριον θυσιαστηριον altar οὐκ ου not ἀναβιβασθήσεται αναβιβαζω pull up; mount εἰς εις into; for ὀσμὴν οσμη scent εὐωδίας ευωδια fragrance κυρίῳ κυριος lord; master
2:12 קָרְבַּ֥ן qorbˌan קָרְבָּן offering רֵאשִׁ֛ית rēšˈîṯ רֵאשִׁית beginning תַּקְרִ֥יבוּ taqrˌîvû קרב approach אֹתָ֖ם ʔōṯˌām אֵת [object marker] לַ la לְ to יהוָ֑ה [yhwˈāh] יְהוָה YHWH וְ wᵊ וְ and אֶל־ ʔel- אֶל to הַ ha הַ the מִּזְבֵּ֥חַ mmizbˌēₐḥ מִזְבֵּחַ altar לֹא־ lō- לֹא not יַעֲל֖וּ yaʕᵃlˌû עלה ascend לְ lᵊ לְ to רֵ֥יחַ rˌêₐḥ רֵיחַ scent נִיחֹֽחַ׃ nîḥˈōₐḥ נִיחֹחַ smell of appeasement
2:12. primitias tantum eorum offeretis et munera super altare vero non ponentur in odorem suavitatisYou shall offer only the firstfruits of them and gifts: but they shall not be put upon the altar, for a savour of sweetness.
12. As an oblation of first ye shall offer them unto the LORD: but they shall not come up for a sweet savour on the altar.
2:12. You shall offer only the first-fruits of these along with the gifts. Yet truly, these shall not be placed upon the altar as an odor of sweetness.
2:12. As for the oblation of the firstfruits, ye shall offer them unto the LORD: but they shall not be burnt on the altar for a sweet savour.
As for the oblation of the firstfruits, ye shall offer them unto the LORD: but they shall not be burnt on the altar for a sweet savour:

12: как приношение начатков приносите их Господу, а на жертвенник не должно возносить их в приятное благоухание.
2:12
δῶρον δωρον present
ἀπαρχῆς απαρχη firstfruit
προσοίσετε προσφερω offer; bring to
αὐτὰ αυτος he; him
κυρίῳ κυριος lord; master
ἐπὶ επι in; on
δὲ δε though; while
τὸ ο the
θυσιαστήριον θυσιαστηριον altar
οὐκ ου not
ἀναβιβασθήσεται αναβιβαζω pull up; mount
εἰς εις into; for
ὀσμὴν οσμη scent
εὐωδίας ευωδια fragrance
κυρίῳ κυριος lord; master
2:12
קָרְבַּ֥ן qorbˌan קָרְבָּן offering
רֵאשִׁ֛ית rēšˈîṯ רֵאשִׁית beginning
תַּקְרִ֥יבוּ taqrˌîvû קרב approach
אֹתָ֖ם ʔōṯˌām אֵת [object marker]
לַ la לְ to
יהוָ֑ה [yhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
הַ ha הַ the
מִּזְבֵּ֥חַ mmizbˌēₐḥ מִזְבֵּחַ altar
לֹא־ lō- לֹא not
יַעֲל֖וּ yaʕᵃlˌû עלה ascend
לְ lᵊ לְ to
רֵ֥יחַ rˌêₐḥ רֵיחַ scent
נִיחֹֽחַ׃ nîḥˈōₐḥ נִיחֹחַ smell of appeasement
2:12. primitias tantum eorum offeretis et munera super altare vero non ponentur in odorem suavitatis
You shall offer only the firstfruits of them and gifts: but they shall not be put upon the altar, for a savour of sweetness.
2:12. You shall offer only the first-fruits of these along with the gifts. Yet truly, these shall not be placed upon the altar as an odor of sweetness.
2:12. As for the oblation of the firstfruits, ye shall offer them unto the LORD: but they shall not be burnt on the altar for a sweet savour.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:12: the oblation: Gen 23:10, Gen 23:11, Gen 23:17; Exo 22:29, Exo 23:10, Exo 23:11, Exo 23:19; Num 15:20; Deu 26:10; Ch2 31:5; Co1 15:20; Rev 14:4
be burnt: Heb. ascend
Carl Friedrich Keil and Franz Delitzsch
2:12
The presentation of the minchah "made of these things," i.e., of the different kinds of pastry mentioned in Lev 2:4-7, resembled in the main that described in Lev 2:1-3. The מן הרים in Lev 2:9 corresponds to the מן קמץ in Lev 2:2, and does not denote any special ceremony of heaving, as is supposed by the Rabbins and many archaeological writers, who understand by it a solemn movement up and down. This will be evident from a comparison of Lev 3:3 with Lev 4:8, Lev 4:31, Lev 4:35, and Lev 7:3. In the place of ממּנּוּ ירים in Lev 4:8 we find מזּבח הקריב in Lev 4:10, חלב חוּסר כּאשׁר חוּ in Lev 4:31 and Lev 4:35; so that מן הרים evidently denotes simply the lifting off or removal of those parts which were to be burned upon the altar from the rest of the sacrifice (cf. Bhr, ii. 357, and my Archologie i. p. 244-5). - In Lev 2:11-13 there follow two laws which were applicable to all the meat-offerings: viz., to offer nothing leavened (Lev 2:11), and to salt every meat-offering, and in fact every sacrifice, with salt (Lev 2:13). Every minchah was to be prepared without leaven: "for all leaven, and all honey, ye shall not burn a firing of it for Jehovah. As an offering of first-fruits ye may offer them (leaven and honey, i.e., pastry made with them) to Jehovah, but they shall not come upon the altar." Leaven and honey are mentioned together as things which produce fermentation. Honey has also an acidifying or fermenting quality, and was even used for the preparation of vinegar (Plin. h. n. 11, 15; 21, 14). In rabbinical writings, therefore, הדבישׁ signifies not only dulcedinem admittere, but corrumpsi, fermentari, fermentescere (vid., Buxtorf, lex. chald. talm. et rabb. p. 500). By "honey" we are to understand not grape-honey, the dibs of the Arabs, as Rashi and Bhr do, but the honey of bees; for, according to 2Chron 31:5, this alone was offered as an offering of first-fruits along with corn, new wine, and oil; and in fact, as a rule, this was the only honey used by the ancients in sacrifice (see Bochart, Hieroz. iii. pp. 393ff.). The loaves of first-fruits at the feast of Weeks were leavened; but they were assigned to the priests, and not burned upon the altar (Lev 23:17, Lev 23:20). So also were the cakes offered with the vow-offerings, which were applied to the sacrificial meal (Lev 7:13); but not the shew-bread, as Knobel maintains (see at Lev 24:5.). Whilst leaven and honey were forbidden to be used with any kind of minchah, because of their producing fermentation and corruption, salt on the other hand was not to be omitted from any sacrificial offering. "Thou shalt not let the salt of the covenant of thy God cease from thy meat-offering," i.e., thou shalt never offer a meat-offering without salt. The meaning which the salt, with its power to strengthen food and preserve it from putrefaction and corruption, imparted to the sacrifice, was the unbending truthfulness of that self-surrender to the Lord embodied in the sacrifice, by which all impurity and hypocrisy were repelled. The salt of the sacrifice is called the salt of the covenant, because in common life salt was the symbol of covenant; treaties being concluded and rendered firm and inviolable, according to a well-known custom of the ancient Greeks (see Eustathius ad Iliad. i. 449) which is still retained among the Arabs, by the parties to an alliance eating bread and salt together, as a sign of the treaty which they had made. As a covenant of this kind was called a "covenant of salt," equivalent to an indissoluble covenant (Num 18:19; 2Chron 13:5), so here the salt added to the sacrifice is designated as salt of the covenant of God, because of its imparting strength and purity to the sacrifice, by which Israel was strengthened and fortified in covenant fellowship with Jehovah. The following clause, "upon (with) every sacrificial gift of thine shalt thou offer salt," is not to be restricted to the meat-offering, as Knobel supposes, nor to be understood as meaning that the salt was only to be added to the sacrifice externally, to be offered with or beside it; in which case the strewing of salt upon the different portions of the sacrifice (Ezek 43:24; Mk 9:49) would have been a departure from the ancient law. For korban without any further definition denotes the sacrificial offerings generally, the bleeding quite as much as the bloodless, and the closer definition of על הקריב (offer upon) is contained in the first clause of the verse, "season with salt." The words contain a supplementary rule which was applicable to every sacrifice (bleeding and bloodless), and was so understood from time immemorial by the Jews themselves (cf. Josephus, Ant. iii. 9, 1).
(Note: The Greeks and Romans also regarded salt as indispensable to a sacrifice. Maxime in sacris intelligitur auctoritas salis, quando nulla conficiuntur sine mola salsa. Plin. h. n. 31, 7, (cf. 41).)
Geneva 1599
2:12 As for the oblation of the firstfruits, ye shall offer (f) them unto the LORD: but they shall not be burnt (g) on the altar for a sweet savour.
(f) That is, fruits which were sweet as honey, ye may offer.
(g) But reserved for the priests.
John Gill
2:12 As for the oblation of the firstfruits, ye shall offer them unto the Lord,.... Or "in" or "with the oblation", as some render it; that is, along with the oblation of the firstfruits leaven and honey might be offered: the Arabic version is very express, "but for a sacrifice of firstfruits ye" shall offer both to God; as they might be, as before observed; so the Targum of Jonathan,"for the leavened bread of the firstfruits shall be offered, and dates in the time of the firstfruits; the fruits with their honey shall be offered, and the priest shall eat them:"
but they shall not be burnt on the altar for a sweet savour; which they could not make, and besides were to be the portion of the priests.
John Wesley
2:12 Ye may offer them - Or either of them, leaven or honey. They shall not be burnt - But reserved for the priests.
Robert Jamieson, A. R. Fausset and David Brown
2:12 the oblation of the first-fruits--voluntary offerings made by individuals out of their increase, and leaven and honey might be used with these (Lev 23:17; Num 15:20). Though presented at the altar, they were not consumed, but assigned by God for the use of the priests.
2:132:13: Եւ ամենայն պատարագ զոհից ձերոց աղի՛ւ Տեառն յաղեսցի. մի՛ պակասեցուցանիցէք զա՛ղ ուխտին Աստուծոյ ՚ի զոհից ձերոց. ընդ ամենայն պատարագս ա՛ղ մատուցանիցէք։
13 Ձեր ամէն մի զոհաբերութիւնը Տիրոջը թող աղով աղուի. ձեր զոհաբերութիւններից չպակասեցնէք Աստծու ուխտի աղը. բոլոր զոհաբերութիւնների ժամանակ ա՛ղ մատուցեցէք:
13 Եւ քու ամէն հացի ընծայիդ աղ պէտք է դնես ու քու հացի ընծայէդ քու Աստուծոյդ ուխտին աղը պակաս պէտք չէ ընես։ Քու ամէն ընծաներուդ աղ ալ մատուցանէ։
Եւ ամենայն պատարագ զոհից ձերոց աղիւ [32]Տեառն յաղեսցի. մի՛ պակասեցուցանիցէք զաղ ուխտին Աստուծոյ ի զոհից ձերոց. ընդ ամենայն պատարագս աղ մատուցանիցէք:

2:13: Եւ ամենայն պատարագ զոհից ձերոց աղի՛ւ Տեառն յաղեսցի. մի՛ պակասեցուցանիցէք զա՛ղ ուխտին Աստուծոյ ՚ի զոհից ձերոց. ընդ ամենայն պատարագս ա՛ղ մատուցանիցէք։
13 Ձեր ամէն մի զոհաբերութիւնը Տիրոջը թող աղով աղուի. ձեր զոհաբերութիւններից չպակասեցնէք Աստծու ուխտի աղը. բոլոր զոհաբերութիւնների ժամանակ ա՛ղ մատուցեցէք:
13 Եւ քու ամէն հացի ընծայիդ աղ պէտք է դնես ու քու հացի ընծայէդ քու Աստուծոյդ ուխտին աղը պակաս պէտք չէ ընես։ Քու ամէն ընծաներուդ աղ ալ մատուցանէ։
zohrab-1805▾ eastern-1994▾ western am▾
2:1313: Всякое приношение твое хлебное соли солью, и не оставляй жертвы твоей без соли завета Бога твоего: при всяком приношении твоем приноси соль.
2:13 καὶ και and; even πᾶν πας all; every δῶρον δωρον present θυσίας θυσια immolation; sacrifice ὑμῶν υμων your ἁλὶ αλς salt ἁλισθήσεται αλιζω salt οὐ ου not διαπαύσετε διαπαυω salt διαθήκης διαθηκη covenant κυρίου κυριος lord; master ἀπὸ απο from; away θυσιασμάτων θυσιασμα your ἐπὶ επι in; on παντὸς πας all; every δώρου δωρον present ὑμῶν υμων your προσοίσετε προσφερω offer; bring to κυρίῳ κυριος lord; master τῷ ο the θεῷ θεος God ὑμῶν υμων your ἅλας αλας salt
2:13 וְ wᵊ וְ and כָל־ ḵol- כֹּל whole קָרְבַּ֣ן qorbˈan קָרְבָּן offering מִנְחָתְךָ֮ minḥāṯᵊḵˈā מִנְחָה present בַּ ba בְּ in † הַ the מֶּ֣לַח mmˈelaḥ מֶלַח salt תִּמְלָח֒ timlˌāḥ מלח salt וְ wᵊ וְ and לֹ֣א lˈō לֹא not תַשְׁבִּ֗ית ṯašbˈîṯ שׁבת cease מֶ֚לַח ˈmelaḥ מֶלַח salt בְּרִ֣ית bᵊrˈîṯ בְּרִית covenant אֱלֹהֶ֔יךָ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s) מֵ mē מִן from עַ֖ל ʕˌal עַל upon מִנְחָתֶ֑ךָ minḥāṯˈeḵā מִנְחָה present עַ֥ל ʕˌal עַל upon כָּל־ kol- כֹּל whole קָרְבָּנְךָ֖ qorbānᵊḵˌā קָרְבָּן offering תַּקְרִ֥יב taqrˌîv קרב approach מֶֽלַח׃ ס mˈelaḥ . s מֶלַח salt
2:13. quicquid obtuleris sacrificii sale condies nec auferes sal foederis Dei tui de sacrificio tuo in omni oblatione offeres salWhatsoever sacrifice thou offerest, thou shalt season it with salt: neither shalt thou take away the salt of the covenant of thy God from thy sacrifice. In all thy oblations thou shalt offer salt.
13. And every oblation of thy meal offering shalt thou season with salt; neither shalt thou suffer the salt of the covenant of thy God to be lacking from thy meal offering: with all thine oblations thou shalt offer salt.
2:13. Whatever sacrifice you will offer, you shall season it with salt; neither shall you take away the salt of the covenant of your God from your sacrifice. In all your oblations, you shall offer salt.
2:13. And every oblation of thy meat offering shalt thou season with salt; neither shalt thou suffer the salt of the covenant of thy God to be lacking from thy meat offering: with all thine offerings thou shalt offer salt.
And every oblation of thy meat offering shalt thou season with salt; neither shalt thou suffer the salt of the covenant of thy God to be lacking from thy meat offering: with all thine offerings thou shalt offer salt:

13: Всякое приношение твое хлебное соли солью, и не оставляй жертвы твоей без соли завета Бога твоего: при всяком приношении твоем приноси соль.
2:13
καὶ και and; even
πᾶν πας all; every
δῶρον δωρον present
θυσίας θυσια immolation; sacrifice
ὑμῶν υμων your
ἁλὶ αλς salt
ἁλισθήσεται αλιζω salt
οὐ ου not
διαπαύσετε διαπαυω salt
διαθήκης διαθηκη covenant
κυρίου κυριος lord; master
ἀπὸ απο from; away
θυσιασμάτων θυσιασμα your
ἐπὶ επι in; on
παντὸς πας all; every
δώρου δωρον present
ὑμῶν υμων your
προσοίσετε προσφερω offer; bring to
κυρίῳ κυριος lord; master
τῷ ο the
θεῷ θεος God
ὑμῶν υμων your
ἅλας αλας salt
2:13
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
קָרְבַּ֣ן qorbˈan קָרְבָּן offering
מִנְחָתְךָ֮ minḥāṯᵊḵˈā מִנְחָה present
בַּ ba בְּ in
הַ the
מֶּ֣לַח mmˈelaḥ מֶלַח salt
תִּמְלָח֒ timlˌāḥ מלח salt
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
תַשְׁבִּ֗ית ṯašbˈîṯ שׁבת cease
מֶ֚לַח ˈmelaḥ מֶלַח salt
בְּרִ֣ית bᵊrˈîṯ בְּרִית covenant
אֱלֹהֶ֔יךָ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s)
מֵ מִן from
עַ֖ל ʕˌal עַל upon
מִנְחָתֶ֑ךָ minḥāṯˈeḵā מִנְחָה present
עַ֥ל ʕˌal עַל upon
כָּל־ kol- כֹּל whole
קָרְבָּנְךָ֖ qorbānᵊḵˌā קָרְבָּן offering
תַּקְרִ֥יב taqrˌîv קרב approach
מֶֽלַח׃ ס mˈelaḥ . s מֶלַח salt
2:13. quicquid obtuleris sacrificii sale condies nec auferes sal foederis Dei tui de sacrificio tuo in omni oblatione offeres sal
Whatsoever sacrifice thou offerest, thou shalt season it with salt: neither shalt thou take away the salt of the covenant of thy God from thy sacrifice. In all thy oblations thou shalt offer salt.
2:13. Whatever sacrifice you will offer, you shall season it with salt; neither shall you take away the salt of the covenant of your God from your sacrifice. In all your oblations, you shall offer salt.
2:13. And every oblation of thy meat offering shalt thou season with salt; neither shalt thou suffer the salt of the covenant of thy God to be lacking from thy meat offering: with all thine offerings thou shalt offer salt.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13: Напротив, неизбежным элементом всякой жертвы — бескровной (по данному месту) и кровавой (Иез XLIII:24), вообще при всех жертвах (Мк IX:49), является соль. Значение соли определяется 2-мя моментами: она 1) символ оздоровления нравственного очищения (в Мк IX:49, очистительная сила соли сопоставляется с очистительною силою огня) и 2) тип прочности, постоянства, напр., незыблемости установленного Богом завета с Израилем (Чис XVIII:19; 2: Пар XIII:5). У арабов и доселе при заключении союза обе стороны вкушают соли. В обоих отношениях соль типически противоположна брожению квасного, разрушению. В Евангелии (Мф V:18) солью земли называются избранные проповедники Евангелия, имеющие солью его оздоровить вселенную.
Adam Clarke: Commentary on the Bible - 1831
2:13: With all thine offerings thou shalt offer salt - Salt was the opposite to leaven, for it preserved from putrefaction and corruption, and signified the purity and persevering fidelity that were necessary in the worship of God. Every thing was seasoned with it, to signify the purity and perfection that should be extended through every part of the Divine service, and through the hearts and lives of God's worshippers. It was called the salt of the covenant of God, because as salt is incorruptible, so was the covenant made with Abram, Isaac, Jacob, and the patriarchs, relative to the redemption of the world by the incarnation and death of Jesus Christ. Among the heathens salt was a common ingredient in all their sacrificial offerings; and as it was considered essential to the comfort and preservation of life, and an emblem of the most perfect corporeal and mental endowments, so it was supposed to be one of the most acceptable presents they could make unto their gods, from whose sacrifices it was never absent. That inimitable and invaluable writer, Pliny, has left a long chapter on this subject, the seventh of the thirty-first book of his Natural History, a few extracts from which will not displease the intelligent reader.
Ergo, hercule, vita humanior sine Sale nequit degere: adeoque necessarium elementum est, ut transierit intellectus ad voluptates animi quoque. Nam ita Sales appellantur omnisque vitae lepos et summa hilaritas, laborumque requies non alio magis vocabulo constat. Honoribus etiam militiaeque inter ponitur, Salariis inde dictis - Maxime tamen in sacris intelligitur auctoritas, quando nulla conficiuntur sine mola salsa.
"So essentially necessary is salt that without it human life cannot be preserved: and even the pleasures and endowments of the mind are expressed by it; the delights of life, repose, and the highest mental serenity, are expressed by no other term than sales among the Latins. It has also been applied to designate the honorable rewards given to soldiers, which are called salarii or salaries. But its importance may be farther understood by its use in sacred things, as no sacrifice was offered to the gods without the salt cake."
So Virgil, Eclog. viii., ver. 82: Sparge molam.
"Crumble the sacred mole of salt and corn."
And again, Aeneid., lib. iv., ver. 517: -
Ipsa mola, manibitsque piis, altaria juxta.
"Now with the sacred cake, and lifted hands,
All bent on death, before her altar stands."
Pitt.
In like manner Homer: -
Πασσε δ' ἁλος θειοιο, κρατευταων επαειπας.
Iliad, lib. ix., ver. 214.
"And taking sacred salt from the hearth side,
Where it was treasured, pour'd it o'er the feast."
Cowper.
Quotations of this kind might be easily multiplied, but the above may be deemed sufficient.
Albert Barnes: Notes on the Bible - 1834
2:13: With all thine offerings thou shalt offer salt - Not only every מנחה mı̂ nchā h, but every animal offering was to be accompanied by salt. It was the one symbol which was never absent from the altar of burnt-offering, showing the imperishablness of the love of Yahweh for His people. In its unalterable nature, it is the contrary of leaven (yeast). The Arabs are said to retain in common use the expression, "a covenant of salt;" and the respect they pay to bread and salt in their rites of hospitality is well known.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:13: with salt: Ezr 7:22; Eze 43:24; Mat 5:13; Mar 9:49, Mar 9:50; Col 4:6
the salt: Num 18:19; Ch2 13:5
with all thine: Eze 43:24
Geneva 1599
2:13 And every oblation of thy meat offering shalt thou season with salt; neither shalt thou suffer the salt of the (h) covenant of thy God to be lacking from thy meat offering: with all thine offerings thou shalt offer salt.
(h) Which they were bound (as by covenant) to use all sacrifices, (Num 18:19; 2Chron 13:5; Ezek 43:24) or it means a sure and pure covenant.
John Gill
2:13 And every oblation of thy meat offering shalt thou season with salt,.... Which makes food savoury, and preserves from putrefaction; denoting the savouriness and acceptableness of Christ as a meat offering to his people, he being savoury food, such as their souls love, as well as to God the Father, who is well pleased with his sacrifice; and also the perpetuity of his sacrifice, which always has the same virtue in it, and of him as a meat offering, who is that meat which endures to everlasting life, Jn 6:27 and also the grave and gracious conversation of those that by faith feed upon him, Mk 9:50.
neither shall thou suffer the salt of the covenant of thy God to be lacking from thy meat offering; this seems to suggest the reason why salt was used in meat offerings, and in all others, because it was a symbol of the perpetuity of the covenant, which from thence is called a covenant of salt, Num 18:19 namely, the covenant of the priesthood, to which these sacrifices belonged, Num 25:13 hence the Targum of Jonathan,"because the twenty four gifts of the priests are decreed by the covenant of salt, therefore upon all thine offerings thou shalt offer salt:"
with all thine offerings thou shall offer salt, even those that were not to be eaten, as well as those that were; as the burnt offering of the herd, of the flock, and of fowls, and their several parts; all were obliged to be salted that were offered, excepting wine, blood, wood, and incense (x); hence there was a room in the temple where salt was laid up for this purpose, called , "the salt room" (y); and which was provided by the congregation, and not by a private person (z); our Lord has reference to this law in Mk 9:49 the Heathens always made use of salt in their sacrifices (a).
(x) Maimon. Issure Mizbeach, c. 5. sect. 11. (y) Misn. Middot, c. 5. sect. 2. (z) Maimon. Issure Mizbeach, c. 5. sect. 13. (a) Ante Deos Homini, &c. Ovid. Fastor. l. 1. Vid. Horat. Carmin. l. 3. Ode 23.
John Wesley
2:13 Salt - To signify that incorruption of mind, and sincerity of grace, which in scripture is signified by salt, Mk 9:49, Col 4:6, and which is necessary in all them that would offer an acceptable offering to God. Or in testimony of that communion which they had with God in these exercises of worship; salt being the great symbol of friendship in all nations is called, either, because it represented the perpetuity of God's covenant with them, which is designed by salt, Num 18:19, 2Chron 13:5. Or, because it was so particularly required as a condition of their covenant with God; this being made absolutely necessary in all their offerings; and as the neglect of sacrifices was a breach of covenant on their part, so also was the neglect of salt in their sacrifices.
Robert Jamieson, A. R. Fausset and David Brown
2:13 every . . . meat offering shalt thou season with salt--The same reasons which led to the prohibition of leaven, recommended the use of salt--if the one soon putrefies, the other possesses a strongly preservative property, and hence it became an emblem of incorruption and purity, as well as of a perpetual covenant--a perfect reconciliation and lasting friendship. No injunction in the whole law was more sacredly observed than this application of salt; for besides other uses of it that will be noticed elsewhere, it had a typical meaning referred to by our Lord concerning the effect of the Gospel on those who embrace it (Mk 9:49-50); as when plentifully applied it preserves meat from spoiling, so will the Gospel keep men from being corrupted by sin. And as salt was indispensable to render sacrifices acceptable to God, so the Gospel, brought home to the hearts of men by the Holy Ghost, is indispensably requisite to their offering up of themselves as living sacrifices [BROWN].
2:142:14: Իսկ եթէ յառաջին արմտեաց մատուցանիցես պատարագ Տեառն, մուրկ նո՛ր փխրեալ եւ մաքրեալ՝ Տեառն, մատուսցե՛ս զոհ զառաջնոց արմտեաց քոց։
14 Եթէ Տիրոջը զոհաբերութիւն պիտի անես նոր բերքից, ապա դա թող լինի մաքրած, բոված ու խոշոր աղացած ցորենը:
14 Եւ եթէ առաջին պտուղներուն ընծան մատուցանելու ըլլաս Տէրոջը, առաջին պտուղներուն ընծային համար՝ կրակով բոհրած թարմ հասկերէն ծեծուած ցորեն մատուցանէ՛։
Իսկ եթէ յառաջին արմտեաց մատուցանիցես պատարագ Տեառն, մուրկ նոր փխրեալ եւ մանրեալ [33]Տեառն, մատուսցես զոհ զառաջնոց արմտեաց քոց:

2:14: Իսկ եթէ յառաջին արմտեաց մատուցանիցես պատարագ Տեառն, մուրկ նո՛ր փխրեալ եւ մաքրեալ՝ Տեառն, մատուսցե՛ս զոհ զառաջնոց արմտեաց քոց։
14 Եթէ Տիրոջը զոհաբերութիւն պիտի անես նոր բերքից, ապա դա թող լինի մաքրած, բոված ու խոշոր աղացած ցորենը:
14 Եւ եթէ առաջին պտուղներուն ընծան մատուցանելու ըլլաս Տէրոջը, առաջին պտուղներուն ընծային համար՝ կրակով բոհրած թարմ հասկերէն ծեծուած ցորեն մատուցանէ՛։
zohrab-1805▾ eastern-1994▾ western am▾
2:1414: Если приносишь Господу приношение хлебное из первых плодов, приноси в дар от первых плодов твоих из колосьев, высушенных на огне, растолченные зерна,
2:14 ἐὰν εαν and if; unless δὲ δε though; while προσφέρῃς προσφερω offer; bring to θυσίαν θυσια immolation; sacrifice πρωτογενημάτων πρωτογενημα the κυρίῳ κυριος lord; master νέα νεος new; young πεφρυγμένα φρυγω the κυρίῳ κυριος lord; master καὶ και and; even προσοίσεις προσφερω offer; bring to τὴν ο the θυσίαν θυσια immolation; sacrifice τῶν ο the πρωτογενημάτων πρωτογενημα feast of the first fruits
2:14 וְ wᵊ וְ and אִם־ ʔim- אִם if תַּקְרִ֛יב taqrˈîv קרב approach מִנְחַ֥ת minḥˌaṯ מִנְחָה present בִּכּוּרִ֖ים bikkûrˌîm בִּכּוּרִים first fruits לַ la לְ to יהוָ֑ה [yhwˈāh] יְהוָה YHWH אָבִ֞יב ʔāvˈîv אָבִיב ears קָל֤וּי qālˈûy קלה roast בָּ bā בְּ in † הַ the אֵשׁ֙ ʔˌēš אֵשׁ fire גֶּ֣רֶשׂ gˈereś גֶּרֶשׂ groats כַּרְמֶ֔ל karmˈel כַּרְמֶל new corn תַּקְרִ֕יב taqrˈîv קרב approach אֵ֖ת ʔˌēṯ אֵת [object marker] מִנְחַ֥ת minḥˌaṯ מִנְחָה present בִּכּוּרֶֽיךָ׃ bikkûrˈeʸḵā בִּכּוּרִים first fruits
2:14. sin autem obtuleris munus primarum frugum tuarum Domino de spicis adhuc virentibus torres eas igni et confringes in morem farris et sic offeres primitias tuas DominoBut if thou offer a gift of the firstfruits of thy corn to the Lord, of the ears yet green, thou shalt dry it at the fire, and break it small like meal; and so shalt thou offer thy firstfruits to the Lord:
14. And if thou offer a meal offering of firstfruits unto the LORD, thou shalt offer for the meal offering of thy firstfruits corn in the ear parched with fire, bruised corn of the fresh ear.
2:14. But if you will offer a gift of the first-fruits of your grain to the Lord, from ears of grain still green, you shall parch it at the fire, and break it open in the manner of meal. And so shall you offer your first-fruits to the Lord:
2:14. And if thou offer a meat offering of thy firstfruits unto the LORD, thou shalt offer for the meat offering of thy firstfruits green ears of corn dried by the fire, [even] corn beaten out of full ears.
And if thou offer a meat offering of thy firstfruits unto the LORD, thou shalt offer for the meat offering of thy firstfruits green ears of corn dried by the fire, [even] corn beaten out of full ears:

14: Если приносишь Господу приношение хлебное из первых плодов, приноси в дар от первых плодов твоих из колосьев, высушенных на огне, растолченные зерна,
2:14
ἐὰν εαν and if; unless
δὲ δε though; while
προσφέρῃς προσφερω offer; bring to
θυσίαν θυσια immolation; sacrifice
πρωτογενημάτων πρωτογενημα the
κυρίῳ κυριος lord; master
νέα νεος new; young
πεφρυγμένα φρυγω the
κυρίῳ κυριος lord; master
καὶ και and; even
προσοίσεις προσφερω offer; bring to
τὴν ο the
θυσίαν θυσια immolation; sacrifice
τῶν ο the
πρωτογενημάτων πρωτογενημα feast of the first fruits
2:14
וְ wᵊ וְ and
אִם־ ʔim- אִם if
תַּקְרִ֛יב taqrˈîv קרב approach
מִנְחַ֥ת minḥˌaṯ מִנְחָה present
בִּכּוּרִ֖ים bikkûrˌîm בִּכּוּרִים first fruits
לַ la לְ to
יהוָ֑ה [yhwˈāh] יְהוָה YHWH
אָבִ֞יב ʔāvˈîv אָבִיב ears
קָל֤וּי qālˈûy קלה roast
בָּ בְּ in
הַ the
אֵשׁ֙ ʔˌēš אֵשׁ fire
גֶּ֣רֶשׂ gˈereś גֶּרֶשׂ groats
כַּרְמֶ֔ל karmˈel כַּרְמֶל new corn
תַּקְרִ֕יב taqrˈîv קרב approach
אֵ֖ת ʔˌēṯ אֵת [object marker]
מִנְחַ֥ת minḥˌaṯ מִנְחָה present
בִּכּוּרֶֽיךָ׃ bikkûrˈeʸḵā בִּכּוּרִים first fruits
2:14. sin autem obtuleris munus primarum frugum tuarum Domino de spicis adhuc virentibus torres eas igni et confringes in morem farris et sic offeres primitias tuas Domino
But if thou offer a gift of the firstfruits of thy corn to the Lord, of the ears yet green, thou shalt dry it at the fire, and break it small like meal; and so shalt thou offer thy firstfruits to the Lord:
2:14. But if you will offer a gift of the first-fruits of your grain to the Lord, from ears of grain still green, you shall parch it at the fire, and break it open in the manner of meal. And so shall you offer your first-fruits to the Lord:
2:14. And if thou offer a meat offering of thy firstfruits unto the LORD, thou shalt offer for the meat offering of thy firstfruits green ears of corn dried by the fire, [even] corn beaten out of full ears.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14-16: Приношение первых плодов земли (bikkurim) Иегове — новый вид жертвы минха, именно: зерна только что вызревших колосьев (geres karmel, LXX: cidra erikta, Vulg.: de spicis adhuc virentibus). Ритуал не разнится от указанного в ст. 2. Начатки плодов земли евреи могли приносить и во время странствования, так что нет нужды в предположении некоторых, будто упоминание о них, ст. 14–16, внесено в первоначальный текст лишь по вступлении Израиля.
Adam Clarke: Commentary on the Bible - 1831
2:14: Green ears of corn dried by the fire - Green or half-ripe ears of wheat parched with fire is a species of food in use among the poor people of Palestine and Egypt to the present day. As God is represented as keeping a table among his people, (for the tabernacle was his house, where he had the golden table, shewbread, etc)., so he represents himself as partaking with them of all the aliments that were in use, and even sitting down with the poor to a repast on parched corn! We have already seen that these green ears were presented as a sort of eucharistical offering for the blessings of seed time, and the prospect of a plentiful harvest. See Clarke's note on Lev 2:1; several other examples might be added here, but they are not necessary. The command to offer salt with every oblation, and which was punctually observed by the Jews, will afford the pious reader some profitable reflections. It is well known that salt has two grand properties.
1. It seasons and renders palatable the principal ailments used for the support of life.
2. It prevents putrefaction and decay.
The covenant of God, that is, his agreement with his people, is called a covenant of salt, to denote as we have seen above, its stable undecaying nature, as well as to point out its importance and utility in the preservation of the life of the soul. The grace of God by Christ Jesus is represented under the emblem of salt, (see Mar 9:49; Eph 4:29; Col 4:6), because of its relishing, nourishing, and preserving quality. Without it no offering, no sacrifice, no religious service, no work even of charity and mercy, can be acceptable in the sight of God. In all things we must come unto the Father Through Him. And from none of our sacrifices or services must this salt of the covenant of our God be lacking.
Albert Barnes: Notes on the Bible - 1834
2:14: Green ears of corn - Rather, "fresh ears of corn;" that is, just-ripe grain, freshly gathered. Parched grain, such as is here spoken of, is a common article of food in Syria and Egypt, and was very generally eaten in ancient times.
Beaten out - Not rubbed out by the hands, as described in Luk 6:1, but bruised or crushed so as to form groats.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:14: a meat offering: These first fruits seem to have been the voluntary oblation brought by individuals, of the finest ears of corn out of the field, before the harvest was ripe. Lev 22:29, Lev 23:10, Lev 23:14-17, Lev 23:20; Gen 4:3; Num 28:2; Deu 26:2; Pro 3:9, Pro 3:10; Isa 53:2-10; Mal 1:11; Co1 15:20; Rev 14:4
corn beaten: Kg2 4:42
Carl Friedrich Keil and Franz Delitzsch
2:14
The third kind was the meat-offering of first-fruits, i.e., of the first ripening corn. This was to be offered in the form of "ears parched or roasted by the fire; in other words, to be made from ears which had been roasted at the fire. To this is added the further definition כּרמל גּרשׂ "rubbed out of field-fruit." גּרשׂ, from גּרשׂ = גּרס, to rub to pieces, that which is rubbed to pieces; it only occurs here and in Lev 2:14 and Lev 2:16. כּרמל is applied generally to a corn-field, in Is 29:17 and Is 32:16 to cultivated ground, as distinguished from desert; here, and in Lev 23:14 and 4Kings 4:42, it is used metonymically for field-fruit, and denotes early or the first-ripe corn. Corn roasted by the fire, particularly grains of wheat, is still a very favourite food in Palestine, Syria, and Egypt. The ears are either burnt along with the stalks before they are quite ripe, and then rubbed out in a sieve; or stalks of wheat are bound up in small bundles and roasted at a bright fire, and then the grains are eaten (Seetzen, i. p. 94, iii. p. 221; Robinson, Biblical Researches, p. 393). Corn roasted in this manner is not so agreeable as when (as is frequently the case in harvest, Ruth 2:14) the grains of wheat are taken before they are quite dry and hard, and parched in a pan or upon an iron plate, and then eaten either along with or in the place of bread (Robinson, Pal. ii. 394). The minchah mentioned here was prepared in the first way, viz., of roasted ears of corn, which were afterwards rubbed to obtain the grains: it consisted, therefore, not of crushed corn or groats, but only of toasted grains. In the place of קלוּי אביב we find קלי (Lev 23:14), or קלוּי (Josh 5:11), afterwards employed. Oil and incense were to be added, and the same course adopted with the offering as in the case of the offering of flour (Lev 2:2, Lev 2:3).
If therefore, all the meat-offerings consisted either of flour and oil-the most important ingredients in the vegetable food of the Israelites, - or of food already prepared for eating, there can be no doubt that in them the Israelite offered his daily bread to the Lord, though in a manner which made an essential difference between them and the merely dedicatory offerings of the first-fruits of corn and bread. For whilst the loaves of first-fruits were leavened, and, as in the case of the sheaf of first-fruits, no part of them was burnt upon the altar (Lev 23:10-11; 17, 20), every independent meat-offering was to be prepared without leaven, and a portion given to the Lord as fire-food, for a savour of satisfaction upon the altar; and the rest was to be scrupulously kept from being used by the offerer, as a most holy thing, and to be eaten at the holy place by the sanctified priests alone, as the servants of Jehovah, and the mediators between Him and the nation. On account of this peculiarity, the meat-offerings cannot have denoted merely the sanctification of earthly food, but were symbols of the spiritual food prepared and enjoyed by the congregation of the Lord. If even the earthly life is not sustained and nourished merely by the daily bread which a man procures and enjoys, but by the power of divine grace, which strengthens and blesses the food as means of preserving life; much less can the spiritual life be nourished by earthly food, but only by the spiritual food which a man prepares and partakes of, by the power of the Spirit of God, from the true bread of life, or the word of God. Now, as oil in the Scriptures is invariably a symbol of the Spirit of God as the principle of all spiritual vis vitae, so bread-flour and bread, procured from the seed of the field, are symbols of the word of God (Deut 8:3; Lk 8:11). As God gives man corn and oil to feed and nourish his bodily life, so He gives His people His word and Spirit, that they may draw food from these for the spiritual life of the inner man. The work of sanctification consists in the operation of this spiritual food, through the right use of the means of grace for growth in pious conversation and good works (Mt 5:16; 1Pet 2:12). The enjoyment of this food fills the inner man with peace, joy, and blessedness in God. This fruit of the spiritual life is shadowed forth in the meat-offerings. They were to be kept free, therefore, both from the leaven of hypocrisy (Lk 12:1) and of malice and wickedness (1Cor 5:8), and also from the honey of the deliciae carnis, because both are destructive of spiritual life; whilst, on the other hand, the salt of the covenant of God (i.e., the purifying, strengthening, and quickening power of the covenant, by which moral corruption was averted) and the incense of prayer were both to be added, in order that the fruits of the spiritual life might become well-pleasing to the Lord. It was upon this signification that the most holy character of the meat-offerings was founded.
John Gill
2:14 And if thou offer a meat offering of thy firstfruits unto the Lord,.... This, according to Aben Ezra, was not any of the offerings of the firstfruits, which they were obliged to, as at the passover or pentecost, or feast of tabernacles, but a free will offering; but Jarchi thinks it is to be understood of the meat offering of the Omer, Lev 23:13 and so Gersom, which was offered up on the sixteenth of Nisan; and this is the general sense of the Jewish writers (b):
thou shalt bring for the meat offering of thy firstfruits green ears of corn dried by the fire; these were ears of barley, which began to be ripe in the month Abib, which month had its name from hence, and is the word here used; these were dried by the fire, being green and moist, or otherwise they could not have been ground; for, according to Gersom, these were afterwards ground into fine flour:
even corn beaten out of full ears; and so made the finest flour: the firstfruits were a type of Christ, who is so called, 1Cor 15:23 the beating of the ears of corn, and drying of them by the fire, and the grinding of them, denoted the sufferings of Christ.
(b) Maimon. & Bartenora in Misn. Menachot, c. 10. sect. 4.
John Wesley
2:14 First - fruits - Of thine own free - will; for there were other first - fruits, and that of several sorts, which were prescribed, and the time, quality, and proportion of them appointed by God.
Robert Jamieson, A. R. Fausset and David Brown
2:14 a meat offering of thy first-fruits--From the mention of "green ears," this seems to have been a voluntary offering before the harvest--the ears being prepared in the favorite way of Eastern people, by parching them at the fire, and then beating them out for use. It was designed to be an early tribute of pious thankfulness for the earth's increase, and it was offered according to the usual directions.
2:152:15: Եւ արկցես զնովաւ եւղ, եւ դիցես ՚ի վերայ նորա կնդրուկ, զի զո՛հ է[899]։ [899] Այլք. Եւ արկցես ՚ի նոսա զեւղ։
15 Դրա վրայ իւղ կը լցնես ու կնդրուկ կը դնես: Դա զոհաբերութիւն է:
15 Եւ անոր վրայ իւղ թափէ՛ ու կնդրուկ դի՛ր։ Ասիկա հացի ընծայ է։
Եւ արկցես զնովաւ եւղ, եւ դիցես ի վերայ նորա կնդրուկ. զի զոհ է:

2:15: Եւ արկցես զնովաւ եւղ, եւ դիցես ՚ի վերայ նորա կնդրուկ, զի զո՛հ է[899]։
[899] Այլք. Եւ արկցես ՚ի նոսա զեւղ։
15 Դրա վրայ իւղ կը լցնես ու կնդրուկ կը դնես: Դա զոհաբերութիւն է:
15 Եւ անոր վրայ իւղ թափէ՛ ու կնդրուկ դի՛ր։ Ասիկա հացի ընծայ է։
zohrab-1805▾ eastern-1994▾ western am▾
2:1515: и влей на них елея, и положи на них ливана: это приношение хлебное;
2:15 καὶ και and; even ἐπιχεεῖς επιχεω pour on ἐπ᾿ επι in; on αὐτὴν αυτος he; him ἔλαιον ελαιον oil καὶ και and; even ἐπιθήσεις επιτιθημι put on; put another ἐπ᾿ επι in; on αὐτὴν αυτος he; him λίβανον λιβανος.1 frankincense θυσία θυσια immolation; sacrifice ἐστίν ειμι be
2:15 וְ wᵊ וְ and נָתַתָּ֤ nāṯattˈā נתן give עָלֶ֨יהָ֙ ʕālˈeʸhā עַל upon שֶׁ֔מֶן šˈemen שֶׁמֶן oil וְ wᵊ וְ and שַׂמְתָּ֥ śamtˌā שׂים put עָלֶ֖יהָ ʕālˌeʸhā עַל upon לְבֹנָ֑ה lᵊvōnˈā לְבֹנָה incense מִנְחָ֖ה minḥˌā מִנְחָה present הִֽוא׃ hˈiw הִיא she
2:15. fundens supra oleum et tus inponens quia oblatio Domini estPouring oil upon it and putting on frankincense, because it is the oblation of the Lord.
15. And thou shalt put oil upon it, and lay frankincense thereon: it is a meal offering.
2:15. pouring oil over it, and imposing frankincense, because it is an oblation of the Lord.
2:15. And thou shalt put oil upon it, and lay frankincense thereon: it [is] a meat offering.
And thou shalt put oil upon it, and lay frankincense thereon: it [is] a meat offering:

15: и влей на них елея, и положи на них ливана: это приношение хлебное;
2:15
καὶ και and; even
ἐπιχεεῖς επιχεω pour on
ἐπ᾿ επι in; on
αὐτὴν αυτος he; him
ἔλαιον ελαιον oil
καὶ και and; even
ἐπιθήσεις επιτιθημι put on; put another
ἐπ᾿ επι in; on
αὐτὴν αυτος he; him
λίβανον λιβανος.1 frankincense
θυσία θυσια immolation; sacrifice
ἐστίν ειμι be
2:15
וְ wᵊ וְ and
נָתַתָּ֤ nāṯattˈā נתן give
עָלֶ֨יהָ֙ ʕālˈeʸhā עַל upon
שֶׁ֔מֶן šˈemen שֶׁמֶן oil
וְ wᵊ וְ and
שַׂמְתָּ֥ śamtˌā שׂים put
עָלֶ֖יהָ ʕālˌeʸhā עַל upon
לְבֹנָ֑ה lᵊvōnˈā לְבֹנָה incense
מִנְחָ֖ה minḥˌā מִנְחָה present
הִֽוא׃ hˈiw הִיא she
2:15. fundens supra oleum et tus inponens quia oblatio Domini est
Pouring oil upon it and putting on frankincense, because it is the oblation of the Lord.
2:15. pouring oil over it, and imposing frankincense, because it is an oblation of the Lord.
2:15. And thou shalt put oil upon it, and lay frankincense thereon: it [is] a meat offering.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:15: Lev 2:1
John Gill
2:15 And thou shalt put oil upon it, and lay frankincense thereon,.... Either on the ears of corn dried, or on the fine flour of them when ground; in like manner as the oil and frankincense were put upon the fine flour of wheat, and upon the cakes and wafers baked, Lev 2:1.
Tit is a meat offering; one sort of it, and like the rest.
2:162:16: Եւ հանցէ՛ քահանայն զառ յիշատակէ նորա ՚ի մրկէ անտի հանդերձ իւղովն, եւ զամենայն կնդրուկ նորա զի պտուղ Տեառն է[900]։[900] Ոմանք. Եւ հանցէ քահանայն զայն յիշատակէ նորա ՚ի մրկաց։
16 Քահանան թող վերցնի ցորենի եւ իւղի մի մասը որպէս յիշատակի բաժին, ինչպէս նաեւ ամբողջ կնդրուկը. դա Տիրոջն ընծայաբերուող զոհաբերութիւն է»:
16 Քահանան անոր ծեծուած ցորենէն ու անոր իւղէն, անոր բոլոր կնդրուկովը անոր յիշատակի մասը թող այրէ՛, Տէրոջը պատարագ ըլլալու համար։
Եւ հանցէ քահանայն զառ յիշատակէ նորա ի մրկէ անտի հանդերձ իւղովն, եւ զամենայն կնդրուկ նորա, զի պտուղ Տեառն է:

2:16: Եւ հանցէ՛ քահանայն զառ յիշատակէ նորա ՚ի մրկէ անտի հանդերձ իւղովն, եւ զամենայն կնդրուկ նորա զի պտուղ Տեառն է[900]։
[900] Ոմանք. Եւ հանցէ քահանայն զայն յիշատակէ նորա ՚ի մրկաց։
16 Քահանան թող վերցնի ցորենի եւ իւղի մի մասը որպէս յիշատակի բաժին, ինչպէս նաեւ ամբողջ կնդրուկը. դա Տիրոջն ընծայաբերուող զոհաբերութիւն է»:
16 Քահանան անոր ծեծուած ցորենէն ու անոր իւղէն, անոր բոլոր կնդրուկովը անոր յիշատակի մասը թող այրէ՛, Տէրոջը պատարագ ըլլալու համար։
zohrab-1805▾ eastern-1994▾ western am▾
2:1616: и сожжет священник в память часть зерен и елея со всем ливаном: [это] жертва Господу.
2:16 καὶ και and; even ἀνοίσει αναφερω bring up; carry up ὁ ο the ἱερεὺς ιερευς priest τὸ ο the μνημόσυνον μνημοσυνον remembrance αὐτῆς αυτος he; him ἀπὸ απο from; away τῶν ο the χίδρων χιδρον with; [definite object marker] τῷ ο the ἐλαίῳ ελαιον oil καὶ και and; even πάντα πας all; every τὸν ο the λίβανον λιβανος.1 frankincense αὐτῆς αυτος he; him κάρπωμά καρπωμα be κυρίῳ κυριος lord; master
2:16 וְ wᵊ וְ and הִקְטִ֨יר hiqṭˌîr קטר smoke הַ ha הַ the כֹּהֵ֜ן kkōhˈēn כֹּהֵן priest אֶת־ ʔeṯ- אֵת [object marker] אַזְכָּרָתָ֗הּ ʔazkārāṯˈāh אַזְכָּרָה memorial offering מִ mi מִן from גִּרְשָׂהּ֙ ggirśˌāh גֶּרֶשׂ groats וּ û וְ and מִ mi מִן from שַּׁמְנָ֔הּ ššamnˈāh שֶׁמֶן oil עַ֖ל ʕˌal עַל upon כָּל־ kol- כֹּל whole לְבֹנָתָ֑הּ lᵊvōnāṯˈāh לְבֹנָה incense אִשֶּׁ֖ה ʔiššˌeh אִשֶּׁה fire offering לַ la לְ to יהוָֽה׃ פ [yhwˈāh] . f יְהוָה YHWH
2:16. de qua adolebit sacerdos in memoriam muneris partem farris fracti et olei ac totum tusWhereof the priest shall burn for a memorial of the gift, part of the corn broken small and of the oil, and all the frankincense.
16. And the priest shall burn the memorial of it, part of the bruised corn thereof, and part of the oil thereof, with all the frankincense thereof: it is an offering made by fire unto the LORD.
2:16. From this, the priest shall burn, as a memorial of the gift, a portion of the cracked grain and the oil, as well as all of the frankincense.
2:16. And the priest shall burn the memorial of it, [part] of the beaten corn thereof, and [part] of the oil thereof, with all the frankincense thereof: [it is] an offering made by fire unto the LORD.
And the priest shall burn the memorial of it, [part] of the beaten corn thereof, and [part] of the oil thereof, with all the frankincense thereof: [it is] an offering made by fire unto the LORD:

16: и сожжет священник в память часть зерен и елея со всем ливаном: [это] жертва Господу.
2:16
καὶ και and; even
ἀνοίσει αναφερω bring up; carry up
ο the
ἱερεὺς ιερευς priest
τὸ ο the
μνημόσυνον μνημοσυνον remembrance
αὐτῆς αυτος he; him
ἀπὸ απο from; away
τῶν ο the
χίδρων χιδρον with; [definite object marker]
τῷ ο the
ἐλαίῳ ελαιον oil
καὶ και and; even
πάντα πας all; every
τὸν ο the
λίβανον λιβανος.1 frankincense
αὐτῆς αυτος he; him
κάρπωμά καρπωμα be
κυρίῳ κυριος lord; master
2:16
וְ wᵊ וְ and
הִקְטִ֨יר hiqṭˌîr קטר smoke
הַ ha הַ the
כֹּהֵ֜ן kkōhˈēn כֹּהֵן priest
אֶת־ ʔeṯ- אֵת [object marker]
אַזְכָּרָתָ֗הּ ʔazkārāṯˈāh אַזְכָּרָה memorial offering
מִ mi מִן from
גִּרְשָׂהּ֙ ggirśˌāh גֶּרֶשׂ groats
וּ û וְ and
מִ mi מִן from
שַּׁמְנָ֔הּ ššamnˈāh שֶׁמֶן oil
עַ֖ל ʕˌal עַל upon
כָּל־ kol- כֹּל whole
לְבֹנָתָ֑הּ lᵊvōnāṯˈāh לְבֹנָה incense
אִשֶּׁ֖ה ʔiššˌeh אִשֶּׁה fire offering
לַ la לְ to
יהוָֽה׃ פ [yhwˈāh] . f יְהוָה YHWH
2:16. de qua adolebit sacerdos in memoriam muneris partem farris fracti et olei ac totum tus
Whereof the priest shall burn for a memorial of the gift, part of the corn broken small and of the oil, and all the frankincense.
2:16. From this, the priest shall burn, as a memorial of the gift, a portion of the cracked grain and the oil, as well as all of the frankincense.
2:16. And the priest shall burn the memorial of it, [part] of the beaten corn thereof, and [part] of the oil thereof, with all the frankincense thereof: [it is] an offering made by fire unto the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:16: Lev 2:1, Lev 2:2, Lev 2:4-7, Lev 2:9, Lev 2:12; Psa 141:2; Isa 11:2-4, Isa 61:1; Rom 8:26, Rom 8:27; Heb 5:7
John Gill
2:16 The priest shall burn the memorial of it,.... That which is taken out of it for a memorial, the same with the handful of fine flour and cakes of the meat offering:
part of the beaten corn thereof; or that which was ground in a mill:
and part of the oil thereof, with all the frankincense thereof; as was done in the other meat offerings:
Tit is an offering made by fire unto the Lord, see Lev 2:2.
John Wesley
2:16 Made by fire - The fire denotes that fervency of spirit, which ought to be in all our religious services. Holy love is the fire, by which all our offerings must be made: else they are not of a sweet savour to God.