Or, the offering, or, for the offering of the first-fruits you<\/I> <\/P>
shall or may offer them, <\/B>or either of them, to wit, leaven or honey, which were offered and accepted in that case, Lev 23:17<\/span>; 2Ch 31:5<\/span>. <\/P> They shall not be burnt; <\/B>but reserved for the priests, Num 18:13<\/span>; Deu 18:4<\/span>. <\/P> <\/p>\n 12. the oblation of thefirst-fruits<\/B>voluntary offerings made by individuals out oftheir increase, and leaven and honey might be used with these(Lev 23:17<\/span>; Num 15:20<\/span>).Though presented at the altar, they were not consumed, but assignedby God for the use of the priests.<\/P><\/p>\n As for the oblation of the firstfruits, ye shall offer them unto the Lord<\/strong>,…. 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,<\/p>\n “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:”<\/p>\n but they shall not be burnt on the altar for a sweet savour<\/strong>; which they could not make, and besides were to be the portion of the priests.<\/p>\n The presentation of the minchah <\/em> “made of these things,” i.e., of the different kinds of pastry mentioned in Lev 2:4-7<\/span>, resembled in the main that described in Lev 2:1-3<\/span>. The in Lev 2:9<\/span> corresponds to the in Lev 2:2<\/span>, 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<\/span> with Lev 4:8<\/span>, Lev 4:31<\/span>, Lev 4:35<\/span>, and Lev 7:3<\/span>. In the place of in Lev 4:8<\/span> we find in Lev 4:10<\/span>, in Lev 4:31<\/span> and Lev 4:35<\/span>; so that 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<\/em> i. p. 244-5). – In Lev 2:11-13<\/span> there follow two laws which were applicable to all the meat-offerings: viz., to offer nothing leavened (Lev 2:11<\/span>), and to salt every meat-offering, and in fact every sacrifice, with salt (Lev 2:13<\/span>). Every minchah <\/em> 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 <\/em> (leaven and honey, i.e., pastry made with them) to Jehovah, but they shall not come upon the altar<\/em>.” 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.<\/em> 11, 15; 21, 14). In rabbinical writings, therefore, signifies not only dulcedinem admittere <\/em>, but corrumpsi, fermentari, fermentescere <\/em> (vid., Buxtorf, lex. chald. talm. et rabb.<\/em> p. 500). By “honey” we are to understand not grape-honey, the dibs<\/em> of the Arabs, as Rashi<\/em> and Bhr<\/em> do, but the honey of bees; for, according to 2Ch 31:5<\/span>, 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<\/em>. 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<\/span>, Lev 23:20<\/span>). So also were the cakes offered with the vow-offerings, which were applied to the sacrificial meal (Lev 7:13<\/span>); but not the shew-bread, as Knobel<\/em> maintains (see at Lev 24:5<\/span>.). Whilst leaven and honey were forbidden to be used with any kind of minchah <\/em>, 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,<\/em> ” 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<\/em>. 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<\/span>; 2Ch 13:5<\/span>), 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<\/em> 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 (Eze 43:24<\/span>; Mar 9:49<\/span>) would have been a departure from the ancient law. For korban<\/em> without any further definition denotes the sacrificial offerings generally, the bleeding quite as much as the bloodless, and the closer definition of (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.<\/em> iii. 9, 1).<\/p>\n (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 <\/em>. Plin. h. n. <\/em> 31, 7, (cf. 41).)<\/p>\n Verses 12-16:<\/strong><\/p>\n The “Meat Offerings,” minchah, <\/strong>were to include salt as an essential ingredient. Salt typifies <\/strong>spiritual character, Mt 5:13; Mr 9:49; Lu 14:34; Col 4:6. It is a symbol of a covenant which cannot be broken, <\/strong>see Nu 18:19; 2Ch 13:5. In the ancient world, it was customary that one extend hospitality even to his enemy. And if that hospitality included the eating of food seasoned with salt, this constituted a perpetual bond which prohibited either of the two parties from harming the other.<\/p>\n The text refers to the minchah <\/strong>consisting of parched grain. The same formula was to be followed as for the other methods of offering.<\/p>\n <\/strong><\/p>\n (12) As for the oblation.<\/strong>Better, as an oblation of firstfruits ye may offer them. <\/em>This verse mentions an exception to the rule laid down in the previous one. i.e., <\/em>leaven and honey, which are excluded from the meat offerings, may be used with firstfruits. Hence they are mentioned with firstfruits (Lev. 23:17<\/span>; 2Ch. 31:5<\/span>).<\/p>\n 12<\/strong>. <\/strong> Firstfruits <\/strong> This oblation was to be made publicly by the nation at the three great annual festivals, but individuals could make it at any time. On the morrow after the passover sabbath a sheaf, usually of barley, was waved before the altar. Before this no harvesting could be begun. Fifty days afterwards, as the word pentecost implies, two loaves made from the new flour were to be waved in like manner. The feast of ingathering, or the feast of tabernacles, was itself an acknowledgment of the gift of fruitfulness. Individuals brought the first dough for a heave offering, and a basket of firstfruits, and set it down by the altar and repeated the story of Israel in Egypt. Though the law required the offering of the firstfruits of all the harvests, only seven kinds of produce in their natural state were by usage liable to oblation wheat, barley, grapes, figs, pomegranates, olives, and dates. The minimum <\/em> oblation fixed by custom was one sixtieth part, aside from the tithes, and the corners or borders of the field left for the poor. Seven sorts of firstfruits, prepared for uses, were not required to be taken to Jerusalem, but probably to designated depositories wine, wool, bread, oil, date-honey, and preparations of onions and of cucumbers, from a fortieth to a sixtieth of the whole product. The offerings, not only those at the altar, but those laid up elsewhere, were perquisites of the priests. Jews in foreign lands sent their firstfruits to the Holy City.<\/p>\n <\/p>\n <\/strong> The Meat-offering of the First-Fruits. <\/p>\n v. 12. As for the oblation of the first-fruits, ye shall offer them unto the Lord,<\/strong> bring them as gifts in order to establish or to confirm the fellowship with the Lord; but they shall not be burned on the altar for a sweet savor. <\/strong> In such offerings, therefore, even leaven and honey might be included. <\/p>\n v. 13. And every oblation of thy meat-offering shalt thou season with salt,<\/strong> this being both a purifier and a preservative; 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. <\/strong> Cf Mar 9:49<\/span>; Col 4:6<\/span>. This rule applied not only to meat-offerings, but to all offerings commanded by God. <\/p>\n v. 14. And if thou offer a meat-offering of thy first-fruits unto the Lord,<\/strong> of the first grain that was ready to harvested in the early summer, thou shalt offer for the meat-offering of thy first-fruits green ears of corn dried by the fire, even corn beaten out of full ears. <\/strong> The stalks of the grain were cut with the maturing ears, and the grain roasted at the fire while in the ear, such dried or roasted kernels, in the form of groats, being a favorite dish in the Orient to this day. <\/p>\n v. 15. And thou shalt put oil upon it, and lay fankincense thereon,<\/strong> as in the case of the fine flour; it is a meat-offering. <\/p>\n v. 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. <\/strong> It is undoubtedly well-pleasing to the Lord if we, in addition to the regular sacrifices in good works, are found willing to offer to Him in extraordinary quantities, if He has blessed us in unusual measure. <\/p>\n Lev 2:12<\/span><\/em><\/strong>. <\/strong>As for the oblation of the first-fruits<\/em><\/strong><\/strong> The first-fruits of honey, as Bochart informs us, is that which is first gathered from the hives in the spring: this was to be offered, but not burned upon the altar; see Deu 26:2<\/span>. <\/p>\n The offering not burnt upon the Altar, might have honey in it, because this was for the priests. Lev 23:17<\/span> ; 2Ch 31:5<\/span> .<\/p>\n Lev 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.<\/p>\n Ver. 12. Ye shall offer them,<\/strong> ] i.e., With the firstfruits ye shall offer both leaven Lev 23:17 and honey. 2Ch 31:5 Both which are sometimes taken in the better part. Mat 13:33 <\/em> Son 4:11 <\/p>\n burnt. Hebrew. ‘alah = ascend. See App-43. <\/p>\n 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, 2Ch 31:5, 1Co 15:20, Rev 14:4 <\/p>\n be burnt: Heb. ascend <\/p>\n Reciprocal: Lev 2:16 – General Lev 23:10 – and shall Deu 26:2 – That thou shalt<\/p>\n Lev 2:12. Ye may offer them Or either of them, leaven or honey. They shall not be burnt But reserved for the priests.<\/p>\n 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.<\/p>\n (f) That is, fruits which were sweet as honey, ye may offer.<\/p>\n (g) But reserved for the priests.<\/p>\n 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 savor. Or, the offering, or, for the offering of the first-fruits you shall or may offer them, or either of them, to wit, leaven or honey, which were offered … Continue reading “Exegetical and Hermeneutical Commentary of Leviticus 2:12”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-2783","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/2783","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=2783"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/2783\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=2783"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=2783"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=2783"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: The Popular Commentary on the Bible by Kretzmann<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"