Leviticus 2:6
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Psalms 22:1-21
1My God, my God, why have you forsaken me? Why are you so far from helping me, and from the words of my groaning? 2My God, I cry in the daytime, but you don’t answer; in the night season, and am not silent. 3But you are holy, you who inhabit the praises of Israel. 4Our fathers trusted in you. They trusted, and you delivered them. 5They cried to you, and were delivered. They trusted in you, and were not disappointed. 6But I am a worm, and no man; a reproach of men, and despised by the people. 7All those who see me mock me. They insult me with their lips. They shake their heads, saying, 8“He trusts in the LORD. Let him deliver him. Let him rescue him, since he delights in him.” 9But you brought me out of the womb. You made me trust while at my mother’s breasts. 10I was thrown on you from my mother’s womb. You are my God since my mother bore me. 11Don’t be far from me, for trouble is near. For there is no one to help. 12Many bulls have surrounded me. Strong bulls of Bashan have encircled me. 13They open their mouths wide against me, lions tearing prey and roaring. 14I am poured out like water. All my bones are out of joint. My heart is like wax. It is melted within me. 15My strength is dried up like a potsherd. My tongue sticks to the roof of my mouth. You have brought me into the dust of death. 16For dogs have surrounded me. A company of evildoers have enclosed me. They have pierced my hands and feet.17[+] I can count all of my bones. They look and stare at me. 18They divide my garments among them. They cast lots for my clothing. 19But don’t be far off, LORD. You are my help. Hurry to help me! 20Deliver my soul from the sword, my precious life from the power of the dog. 21Save me from the lion’s mouth! Yes, you have rescued me from the horns of the wild oxen.
John 18:1-19
1When Jesus had spoken these words, he went out with his disciples over the brook Kidron, where there was a garden, into which he and his disciples entered. 2Now Judas, who betrayed him, also knew the place, for Jesus often met there with his disciples. 3Judas then, having taken a detachment of soldiers and officers from the chief priests and the Pharisees, came there with lanterns, torches, and weapons. 4Jesus therefore, knowing all the things that were happening to him, went out and said to them, “Who are you looking for?”
5They answered him, “Jesus of Nazareth.” Jesus said to them, “I am he.” Judas also, who betrayed him, was standing with them.
6When therefore he said to them, “I am he,” they went backward and fell to the ground.
7Again therefore he asked them, “Who are you looking for?” They said, “Jesus of Nazareth.”
8Jesus answered, “I told you that I am he. If therefore you seek me, let these go their way,” 9that the word might be fulfilled which he spoke, “Of those whom you have given me, I have lost none.”
10Simon Peter therefore, having a sword, drew it, struck the high priest’s servant, and cut off his right ear. The servant’s name was Malchus. 11Jesus therefore said to Peter, “Put the sword into its sheath. The cup which the Father has given me, shall I not surely drink it?”
12So the detachment, the commanding officer, and the officers of the Jews seized Jesus and bound him, 13and led him to Annas first, for he was father-in-law to Caiaphas, who was high priest that year. 14Now it was Caiaphas who advised the Jews that it was expedient that one man should perish for the people.
15Simon Peter followed Jesus, as did another disciple. Now that disciple was known to the high priest, and entered in with Jesus into the court of the high priest; 16but Peter was standing at the door outside. So the other disciple, who was known to the high priest, went out and spoke to her who kept the door, and brought in Peter. 17Then the maid who kept the door said to Peter, “Are you also one of this man’s disciples?” He said, “I am not.”
18Now the servants and the officers were standing there, having made a fire of coals, for it was cold. They were warming themselves. Peter was with them, standing and warming himself.
19The high priest therefore asked Jesus about his disciples and about his teaching.
Mark 14:1-15
1It was now two days before the Passover and the Feast of Unleavened Bread, and the chief priests and the scribes sought how they might seize him by deception and kill him. 2For they said, “Not during the feast, because there might be a riot among the people.”
3While he was at Bethany, in the house of Simon the leper, as he sat at the table, a woman came having an alabaster jar of ointment of pure nard—very costly. She broke the jar and poured it over his head. 4But there were some who were indignant among themselves, saying, “Why has this ointment been wasted? 5For this might have been sold for more than three hundred denarii[+] and given to the poor.” So they grumbled against her.
6But Jesus said, “Leave her alone. Why do you trouble her? She has done a good work for me. 7For you always have the poor with you, and whenever you want to, you can do them good; but you will not always have me. 8She has done what she could. She has anointed my body beforehand for the burying. 9Most certainly I tell you, wherever this Good News may be preached throughout the whole world, that which this woman has done will also be spoken of for a memorial of her.”
10Judas Iscariot, who was one of the twelve, went away to the chief priests, that he might deliver him to them. 11They, when they heard it, were glad, and promised to give him money. He sought how he might conveniently deliver him.
12On the first day of unleavened bread, when they sacrificed the Passover, his disciples asked him, “Where do you want us to go and prepare that you may eat the Passover?”
13He sent two of his disciples and said to them, “Go into the city, and there a man carrying a pitcher of water will meet you. Follow him, 14and wherever he enters in, tell the master of the house, ‘The Teacher says, “Where is the guest room, where I may eat the Passover with my disciples?”’ 15He will himself show you a large upper room furnished and ready. Get ready for us there.”
Leviticus 1:6
6He shall skin the burnt offering and cut it into pieces.
Study
Leviticus 2:1–16
The grain offering (Hebrew minkhah, meaning “gift” or “present”) allowed people to worship the Lord by giving a gift. It acknowledged the Lord's authority over the worshiper's life. People gave the grain offering with each whole burnt offering (Numbers 28:3–6, 12–13), sin offering (Numbers 6:14–15), and peace offering (Leviticus 9:4; Numbers 6:17). The grain offering provided bread for the priest's daily needs, as priests did not have farmland.
Section overviews (1)
Leviticus 1:1–7:38
The first major section of Leviticus explains the sacrificial system and the priesthood. There were sacrifices for atonement (whole burnt offering, sin offering, and guilt offering). And there were sacrifices for worship (grain offering and peace offering). Each sacrifice taught Israel about God's character in practice.
Priests led the sacrificial worship at the Tent of Meeting (the tabernacle). They taught the people about God's revelations to Moses at Sinai. They represented the people before God, especially on the Day of Atonement (chapter 16). Priests received a portion of the offerings for their support.
2:6-10
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.
2:1-10
There were some meat-offerings that were only appendices to the burnt-offerings, as that which was offered with the daily sacrifice (Exo 29:38, Exo 29:39) and with the peace-offerings; these had drink-offerings joined with them (see Num 15:4, Num 15:7, Num 15:9, Num 15:10), 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 4:3): 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 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. 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 (Joe 1:9), and reckoned it the greatest blessing of plenty that it would be the revival of them, Joe 2:14.
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, Deu 8:8. 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 (Lev 2:1); if cooked, it must be mingled with the flour, Lev 2:4, etc. 2. If it was flour unbaked, besides the oil it must have frankincense put upon it, which was to be burnt with it (Lev 2:1, Lev 2:2), for the perfuming of the altar; in allusion to this, gospel ministers are said to be a sweet savour unto God, Co2 2:15. 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 (Lev 2:8), 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, Lev 2:2, Lev 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 (Co1 6:13), 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 (Phi 4:18), and with such sacrifices God is well pleased, Heb 13:16. 6. The remainder of the meat-offering was to be given to the priests, Lev 2:3, Lev 2:10. 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.
2:1-10
And when any will offer. In this chapter Moses prescribes the rules for those offerings to which the name of minha is peculiarly given. They were not bloody sacrifices, nor offerings of animals, but only of cakes and oil. If any one would offer plain flour, he is commanded to season it with frankincense and oil, and also to choose fine flour, that the oblation may not be defiled by the bran. Thus here, as in all the service of God, the rule is laid down that nothing but what is pure should be offered; besides, by the oil its savor is improved, and by the frankincense a fragrant odor is imparted to it. We know that God is not attracted either by sweetness of taste nor by pleasant scents; but it was useful to teach a rude people by these symbols, lest they should corrupt God's service by their own foolish inventions. Moses afterwards commands, that whatever is consecrated to God should be delivered into the hand of the priest, as we have before seen that private persons were excluded from this honor so that Christ's peculiar dignity should remain to Him, i.e., that by Him alone access should be sought to God, and that all men might know that no worship pleases God except what He sanctifies. The substance of this type is shewn by the words of the Apostle, when he says that "by him" we now "offer the sacrifice of praise to God continually, that is, the fruit of our lips giving thanks to His name." (Hebrews 13:15.) But when the priest had burnt a handful of the flour with the oil and frankincense, what remained was left for his own use; for, as we have elsewhere seen, the holy of holies of the burnt-offerings were given to the priests. Other kinds are then spoken of, viz., cakes, baken in the oven; then such as were fried in a pan; and thirdly, on a gridiron: for God would have the minha offered Him of every kind of cake, so that the Israelites might learn to look to Him in all their food, since nothing is clean to us except what He consecrates by His blessing. This is the reason why Moses accurately distinguishes between the cakes which were cooked either in the oven, or the frying-pan, or on the gridiron.
2:5-6
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.
2:6
Thou shalt part it in pieces,.... This answered to the dividing of the pieces of the burnt offering, Leviticus 1:6 and signified the same thing; See Gill on Leviticus 1:6, Leviticus 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 Leviticus 2:4.
it 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.
2:6
Thou shalt part it in pieces; because part of it was offered to God, and part given to the priest.
2:4-11
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 Eze 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 Exo 13:3; Exo 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.