1 “‘When anyone offers an offering of a meal offering to Yahweh, his offering shall be of fine flour. He shall pour oil on it, and put frankincense on it.
2 He shall bring it to Aaron’s sons, the priests. He shall take his handful of its fine flour, and of its oil, with all its frankincense, and the priest shall burn its memorial on the altar, an offering made by fire, of a pleasant aroma to Yahweh.
3 That which is left of the meal offering shall be Aaron’s and his sons’. It is a most holy part of the offerings of Yahweh made by fire.
4 “‘When you offer an offering of a meal offering baked in the oven, it shall be unleavened cakes of fine flour mixed with oil, or unleavened wafers anointed with oil.
5 If your offering is a meal offering made on a griddle, it shall be of unleavened fine flour, mixed with oil.
6 You shall cut it in pieces, and pour oil on it. It is a meal offering.
7 If your offering is a meal offering of the pan, it shall be made of fine flour with oil.
8 You shall bring the meal offering that is made of these things to Yahweh. It shall be presented to the priest, and he shall bring it to the altar.
9 The priest shall take from the meal offering its memorial, and shall burn it on the altar, an offering made by fire, of a pleasant aroma to Yahweh.
10 That which is left of the meal offering shall be Aaron’s and his sons’. It is a most holy part of the offerings of Yahweh made by fire.
11 “‘No meal offering which you shall offer to Yahweh shall be made with yeast; for you shall burn no yeast, nor any honey, as an offering made by fire to Yahweh.
12 As an offering of first fruits you shall offer them to Yahweh, but they shall not rise up as a pleasant aroma on the altar.
13 Every offering of your meal offering you shall season with salt. You shall not allow the salt of the covenant of your God to be lacking from your meal offering. With all your offerings you shall offer salt.
6 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
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Josephus37–c. 100JewishAntiquities of the Jews · on Leviticus 2:1–10Now the law requires, both in private and public sacrifices, that the finest flour be also brought; … This they consecrate upon the altar, when it is mingled with oil; … but if any one does not offer a complete sacrifice of animals, but brings fine flour only for a vow, he throws a handful upon the altar as its first-fruits, while the priests take the rest for their food, either boiled or mingled with oil, but made into cakes of bread. But whatsoever it be that a priest himself offers, it must of necessity be all burnt.
Now the law requires, both in private and public sacrifices, that the finest flour be also brought; … This they consecrate upon the altar, when it is mingled with oil; … but if any one does not offer a complete sacrifice of animals, but brings fine flour only for a vow, he throws a handful upon the altar as its first-fruits, while the priests take the rest for their food, either boiled or mingled with oil, but made into cakes of bread. But whatsoever it be that a priest himself offers, it must of necessity be all burnt.
Josephus, Antiquities of the Jews, Antiquities 3.9.4; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
John Calvin1509–1564ReformedCommentaries · on Leviticus 2:11–12God here forbids leavened cakes to be offered to Him, by which rite the ancients were taught that God's service is corrupted if any strange invention be mingled with it. … The eating of leaven was forbidden in the Passover for another reason, viz., that they might remember their sudden departure, or rather flight, in which there had been no time to prepare provisions for their journey. Although Paul extends it even further, viz., that believers should abstain from all "leaven of malice and wickedness." (1 Corinthians 5:8.) … With reference to the honey, the ground of its use is more obscure, for I know not whether there is much dependence to be placed on the subtle disquisitions of some respecting its nature. … Cooked honey immediately becomes sour, and causes the bread with which it is mixed to ferment; these two things, therefore, seem to be combined, that neither honey nor leaven should be offered in the fire.
God here forbids leavened cakes to be offered to Him, by which rite the ancients were taught that God's service is corrupted if any strange invention be mingled with it. … The eating of leaven was forbidden in the Passover for another reason, viz., that they might remember their sudden departure, or rather flight, in which there had been no time to prepare provisions for their journey. Although Paul extends it even further, viz., that believers should abstain from all "leaven of malice and wickedness." (1 Corinthians 5:8.) … With reference to the honey, the ground of its use is more obscure, for I know not whether there is much dependence to be placed on the subtle disquisitions of some respecting its nature. … Cooked honey immediately becomes sour, and causes the bread with which it is mixed to ferment; these two things, therefore, seem to be combined, that neither honey nor leaven should be offered in the fire.
John Calvin, Commentaries, on 2:11–12; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Leviticus 2:1–10This 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, … 2. As a proper acknowledgment of the mercy of God to them in their food. This was like a quit-rent, 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.
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, … 2. As a proper acknowledgment of the mercy of God to them in their food. This was like a quit-rent, 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.
Matthew Henry, Commentary on the Whole Bible, on 2:1–10; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Leviticus 2:13Salt is required in all their offerings, Lev 2:13. 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 3:20), did confirm his covenant with them. Among the ancients salt was a symbol of friendship. … 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 (Mar 9:49, Mar 9:50), and our speech must be always with grace (Col 4:6), so must all our religious performances be seasoned with that salt.
Salt is required in all their offerings, Lev 2:13. 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 3:20), did confirm his covenant with them. Among the ancients salt was a symbol of friendship. … 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 (Mar 9:49, Mar 9:50), and our speech must be always with grace (Col 4:6), so must all our religious performances be seasoned with that salt.
Matthew Henry, Commentary on the Whole Bible, on 2:13; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Wesley1703–1791MethodistExplanatory Notes upon the Old Testament · on Leviticus 2:11No leaven - Namely, in that which is offered of free - will; for in other offerings it might be used, Lev 7:13, 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.
No leaven - Namely, in that which is offered of free - will; for in other offerings it might be used, Lev 7:13, 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.
John Wesley, Explanatory Notes upon the Old Testament, on 2:11; Bristol, 1765. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Leviticus 2:13The 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 … 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; Ch2 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 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 … 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; Ch2 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.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 2:11–13; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.
Leviticus 2
Leviticus 2:1–13, World English Bible
Leviticus 2 in the Bible · Told in the Story: Chapter 13, Offerings
What others have written
6 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on Leviticus 2:1–10Now the law requires, both in private and public sacrifices, that the finest flour be also brought; … This they consecrate upon the altar, when it is mingled with oil; … but if any one does not offer a complete sacrifice of animals, but brings fine flour only for a vow, he throws a handful upon the altar as its first-fruits, while the priests take the rest for their food, either boiled or mingled with oil, but made into cakes of bread. But whatsoever it be that a priest himself offers, it must of necessity be all burnt.
Josephus, Antiquities of the Jews, Antiquities 3.9.4; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
John Calvin1509–1564ReformedCommentaries · on Leviticus 2:11–12God here forbids leavened cakes to be offered to Him, by which rite the ancients were taught that God's service is corrupted if any strange invention be mingled with it. … The eating of leaven was forbidden in the Passover for another reason, viz., that they might remember their sudden departure, or rather flight, in which there had been no time to prepare provisions for their journey. Although Paul extends it even further, viz., that believers should abstain from all "leaven of malice and wickedness." (1 Corinthians 5:8.) … With reference to the honey, the ground of its use is more obscure, for I know not whether there is much dependence to be placed on the subtle disquisitions of some respecting its nature. … Cooked honey immediately becomes sour, and causes the bread with which it is mixed to ferment; these two things, therefore, seem to be combined, that neither honey nor leaven should be offered in the fire.
John Calvin, Commentaries, on 2:11–12; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Leviticus 2:1–10This 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, … 2. As a proper acknowledgment of the mercy of God to them in their food. This was like a quit-rent, 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.
Matthew Henry, Commentary on the Whole Bible, on 2:1–10; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Leviticus 2:13Salt is required in all their offerings, Lev 2:13. 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 3:20), did confirm his covenant with them. Among the ancients salt was a symbol of friendship. … 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 (Mar 9:49, Mar 9:50), and our speech must be always with grace (Col 4:6), so must all our religious performances be seasoned with that salt.
Matthew Henry, Commentary on the Whole Bible, on 2:13; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Wesley1703–1791MethodistExplanatory Notes upon the Old Testament · on Leviticus 2:11No leaven - Namely, in that which is offered of free - will; for in other offerings it might be used, Lev 7:13, 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.
John Wesley, Explanatory Notes upon the Old Testament, on 2:11; Bristol, 1765. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Leviticus 2:13The 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 … 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; Ch2 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.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 2:11–13; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.