Leviticus 2:1

Grain Offering Regulations: Offering of Raw Flour

2:1 “‘When a person presents a grain offering ¹  to the Lord, his offering must consist of choice wheat flour, ²  and he must pour olive oil on it and put frankincense ³  on it.

Leviticus 2:16

2:16 Then the priest must offer its memorial portion up in smoke – some of its crushed bits, some of its olive oil, in addition to all of its frankincense – it is ⁴  a gift to the Lord.

Leviticus 6:21

6:21 It must be made with olive oil on a griddle and you must bring it well soaked, ⁵  so you must present a grain offering of broken pieces ⁶  as a soothing aroma to the Lord.

Leviticus 8:26

8:26 and from the basket of unleavened bread that was before the Lord he took one unleavened loaf, one loaf of bread mixed with olive oil, and one wafer, ⁷  and placed them on the fat parts and on the right thigh.

Leviticus 9:4

9:4 and an ox and a ram for peace offerings to sacrifice before the Lord, and a grain offering mixed with olive oil, for today the Lord is going to appear ⁸  to you.’”

Leviticus 10:7

10:7 but you must not go out from the entrance of the Meeting Tent lest you die, for the Lord’s anointing oil is on you.” So they acted according to the word of Moses.

Leviticus 14:12

14:12 “The priest is to take one male lamb ⁹  and present it for a guilt offering ¹⁰  along with the log of olive oil and present them as a wave offering before the Lord. ¹¹ 

Leviticus 14:18

14:18 and the remainder of the olive oil ¹²  that is in his hand the priest is to put on the head of the one being cleansed. So the priest is to make atonement for him before the Lord.

Leviticus 14:24

14:24 and the priest is to take the male lamb of the guilt offering and the log of olive oil and wave them ¹³  as a wave offering before the Lord.

Leviticus 14:29

14:29 and the remainder of the olive oil that is in the hand ¹⁴  of the priest he is to put ¹⁵  on the head of the one being cleansed to make atonement for him before the Lord.

Leviticus 21:10

Rules for the High Priest

21:10 “‘The high ¹⁶  priest – who is greater than his brothers, on whose head the anointing oil is poured, who has been ordained ¹⁷  to wear the priestly garments – must neither dishevel the hair of his head nor tear his garments. ¹⁸ 

Leviticus 21:12

21:12 He must not go out from the sanctuary and must not profane ¹⁹  the sanctuary of his God, because the dedication of the anointing oil of his God is on him. I am the Lord.

Leviticus 23:13

23:13 along with its grain offering, two tenths of an ephah of ²⁰  choice wheat flour ²¹  mixed with olive oil, as a gift to the Lord, a soothing aroma, ²²  and its drink offering, one fourth of a hin of wine. ²³ 

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¹ sn The “grain offering” ( מִנְחָה[minkhah]; here קָרְבַּן מִנְחָה, [qorbban minkhah], “an offering of a grain offering”) generally accompanied a burnt or peace offering to supplement the meat with bread (the libation provided the drink; cf. Num 15:1-10), thus completing the food “gift” to the Lord. It made atonement (see the note on Lev 1:4) along with the burnt offering (e.g., Lev 14:20) or alone as a sin offering for the poor (Lev 5:11-13).

² tn The Hebrew term for “choice wheat flour” (סֹלֶת, selet) is often translated “fine flour” (cf. KJV, NAB, NIV, NCV), but it refers specifically to wheat as opposed to barley (B. A. Levine, Leviticus [JPSTC], 10). Moreover, the translation “flour” might be problematic, since the Hebrew term may designate the “grits” rather than the more finely ground “flour” (see J. Milgrom, Leviticus [AB], 1:179 as opposed to Levine, 10, and J. E. Hartley, Leviticus [WBC], 30).

³ sn This is not just any “incense” (קְטֹרֶת, qÿtoret; R. E. Averbeck, NIDOTTE 3:913-16), but specifically “frankincense” (לְבֹנָה, lÿvonah; R. E. Averbeck, NIDOTTE 2:756-57).

⁴ tn See the note on “it is” in 2:9b.

⁵ tn The term rendered here “well soaked” (see, e.g., NRSV; the Hebrew term is מֻרְבֶּכֶת, murbbekhet) occurs only three times (here; 7:12, and 1 Chr 23:29), and is sometimes translated “well-mixed” (e.g., NIV, NCV, NLT; NASB “well stirred”; NAB “well kneaded”). The meaning is uncertain (J. Milgrom, Leviticus [AB], 1:399-400), but in Lev 7:12 it stands parallel to already prepared grain offerings either “mixed” (the Hebrew term is בְּלוּלֹת (bÿlulot), not מֻרְבֶּכֶת as in Lev 6:21 [6:14 HT]) or anointed with oil.

⁶ tn Heb “broken bits [?] of a grain offering of pieces,” but the meaning of the Hebrew term rendered here “broken bits” (תֻּפִינֵי, tufiney) is quite uncertain. Some take it from the Hebrew verb “to break up, to crumble” (פַּת [pat]; e.g., the Syriac, NAB, NIV, NLT “broken” pieces) and others from “to bake” (אָפַה, ’afah; e.g., NRSV “baked pieces”). For a good summary of other proposed options, see J. E. Hartley, Leviticus (WBC), 90. Compare Lev 2:5-6 for the general regulations regarding this manner of grain offering. Similar but less problematic terminology is used there.

⁷ tn See Lev 2:4.

⁸ tn The verb is either a prophetic perfect (“will appear to you”) as in the MT (cf. IBHS §30.5.1.e; so many English versions), or a futurum instans participle (“is going to appear to you”) as in the LXX and several other versions (see the BHS footnote; cf. IBHS 627 §37.6f). In either case, the point is that Moses was anticipating that the Lord would indeed appear to them on this day (cf. vv. 6, 22-24).

⁹ tn Heb “And the priest shall take the one lamb.”

¹⁰ tn See the note on Lev 5:15 above. The primary purpose of the “guilt offering” (אָשָׁם, ’asham) was to “atone” (כִּפֶּר, kipper, “to make atonement,” see v. 18 below and the note on Lev 1:4) for “trespassing” on the Lord’s “holy things,” whether sacred objects or sacred people. It is, therefore, closely associated with the reconsecration of the Lord’s holy people as, for example, here and in the case of the corpse contaminated Nazirite (Num 6:11b-12). Since the nation of Israel was “a kingdom of priests and a holy nation” to the Lord (Exod 19:6; cf. the blood splashed on all the people in Exod 24:8), the skin diseased person was essentially a member of the “holy nation” who had been expelled from the community. Therefore, he or she had been desecrated and the guilt offering was essential to restoring him or her to the community. In fact, the manipulation of blood and oil in the guilt offering ritual procedure for the healed person (see vv. 14-18 below) is reminiscent of that employed for the ordination offering in the consecration of the holy Aaronic priests of the nation (Exod 29:19-21; Lev 8:22-30).

¹¹ tn Heb “wave them [as] a wave offering before the Lord” (NAB similar). See the note on Lev 7:30 and the literature cited there. Other possible translations include “elevate them [as] an elevation offering before the Lord” (cf. NRSV) or “present them [as] a presentation offering before the Lord.” To be sure, the actual physical “waving” of a male lamb seems unlikely, but some waving gesture may have been performed in the presentation of the offering (cf. also the “waving” of the Levites as a “wave offering” in Num 8:11, etc.).

¹² tn Heb “and the remainder in the oil.”

¹³ tn Heb “and the priest shall wave them.” In the present translation “priest” is not repeated a second time in the verse for stylistic reasons. With regard to the “waving” of the “wave offering,” see the note on v. 12 above.

¹⁴ tn Heb “on the hand.”

¹⁵ tn Heb “give.”

¹⁶ tn The adjective “high” has been supplied in the translation for clarity, as in many English versions.

¹⁷ tn Heb “and he has filled his hand.” For this expression see the note on Lev 8:33.

¹⁸ tn Regarding these signs of mourning see the note on Lev 10:6. His head had been anointed (v. 10a) so it must not be unkempt (v. 10b), and his garments were special priestly garments (v. 10a) so he must not tear them (v. 10b). In the translation “garments” has been employed rather than “clothes” to suggest that the special priestly garments are referred to here; cf. NRSV “nor tear his vestments.”

¹⁹ sn Regarding “profane,” see the note on Lev 10:10 above.

²⁰ sn See the note on Lev 5:11.

²¹ sn See the note on Lev 2:1.

²² sn See the note on Lev 1:9.

²³ tn Heb “wine, one fourth of the hin.” A pre-exilic hin is about 3.6 liters (= ca. 1 quart), so one fourth of a hin would be about one cup.