King James Bible
with Catholic Commentary by George Leo Haydock

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Leviticus 2

The meat-offering of flour. (1-11) The offering of first-fruits. (12-16)

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The meat-offering of flour

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.

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.

The offering of first-fruits

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.

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G Haydock's Catholic Bible Commentary

Ver. 1. One, (anima). The soul is put to denote the whole person. — Of sacrifice. Heb. mincha, which is applied to inanimate things, particularly to flour, “a present of wheat.” Vatable. — As the other sacrifices have peculiar names, this is barely called sacrifice by the Vulg. It was instituted, 1. for the poor; 2. to support the ministers of religion; 3. to shew that God was to be honoured with the fruits of the earth; 4. sacrifice being intended as a sort of feast, bread, salt, wine, and oil accompany it; and also incense, which was almost solely reserved for God. M. — The person who offered the sacrifice, had to furnish all things belonging to it. The Sam. and Sept. add at the end of this verse, “Behold what is the offering of the Lord.” Similar words occur, (v. 6. and 16,) in Heb. Sacrifices of flour were the most ancient of all. Ovid (Fast. ii.) says, Farra tamen veteres jaciebant, farra metebant, &c. “Numa taught the people to worship the gods with fruits and flour, and to make supplication with a salted cake.” (Plin. xviii. 2.) Fruge deos colere, & molâ salsâ supplicare. C.

Ver. 2. Memorial. “To worship and celebrate the name of God.” Louis de Dieu.

Ver. 3. Holy of holies. That is, most holy; as being dedicated to God, and set aside by his ordinance for the use of his priests. Ch. — All was to be eaten or consumed in the tabernacle. The high priest offered a gomor full of flour and oil, rather baked, every day. C. vi. 20. C.

Ver. 9. Out of. The handful, which shall be burnt, shall cause God to remember and grant the request of the offerer, equally as if the whole were consumed. M.

Ver. 11. Without leaven or honey. No leaven or honey was to be used in the sacrifice offered to God: to signify that we are to exclude from the pure worship of the gospel, all double-dealing and affection to carnal pleasures. Ch. — The prohibition of leaven regarded these sacrifices. It was offered with the first-fruits, (C. xxiii. 17,) and perhaps also in peace-offerings. C. vii. 13. Honey is here rejected, as incompatible with the other ingredients, to admonish us to lead a penitential life, and to keep at a greater distance from the customs of the pagans, who generally accompanied their oblations with honey. Ezec. xvi. 18. Herodotus (B. ii.) says, the Egyptians used honey in sacrifice. C. — By unleavened bread, the Hebrews were reminded of their flight out of Egypt; and by refraining from honey, they were taught to act like men. M.

Ver. 12. First-fruits, &c. to be voluntarily given to the priest, in honour of God. The honey arising from the dates might also be offered. — It was little inferior to that of bees. Josep. Bel. v. 3. See Num. xv. 19.

Ver. 13. Salt. In every sacrifice salt was to be used, which is an emblem of wisdom and discretion, without which none of our performances are agreeable to God. Ch. — Salt is not prescribed in the sacrifices of animals. But it was to be used in them, as we learn from the Jews, and from S. Mark ix. 48. Every victim shall be salted. The ancient poets never specify salt in their descriptions of sacrifices. But Pliny assures us, that in his time it was of the greatest authority, and always used in sacrifice, with cakes. Maxime in sacris intelligebatur salis auctoritas, quando nulla conficiuntur sine molâ salsâ. B. xxxi. 7. — Covenant. It is so called, because it was a symbol of the durable condition of the alliance with God, which was renewed in every sacrifice; (C.) or it may signify “the salt prescribed” by God: for the law and covenant are often used synonymously. M. — Let your speech be always in grace, seasoned with salt. Col. iv. 6. See Num. xviii. 19.

Ver. 14. And break, &c. Heb. has simply, “corn beaten out (or ready to be beaten out) of full ears.” H. — These were to be offered at the Passover. D.