Leviticus 6:20

Lev 6:20 This [is] the offering of Aaron and of his sons, which they shall offer unto the LORD in the day when he is anointed; the tenth part of an ephah of fine flour for a meat offering perpetual, half of it in the morning, and half thereof at night.

Ver. 20. When he is anointed,] i.e., When any high priest: for he only was anointed, {Exo 29:7} on the head at least.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Lev 6:20-21. When he is anointed — To be high-priest; for he only of all the priests was to be anointed in future ages. This law of his consecration was delivered before, and is here repeated because of some additions made to it. Perpetual — Whensoever any of them shall be so anointed. At night — Or, in the evening; the one to be annexed to the morning sacrifice, the other to the evening sacrifice, over and besides that offering of things inanimate, which every day was to be added to the daily morning and evening sacrifice. Thou shalt bring it in — Who art so anointed and consecrated.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

So oft as the high Priest shall be elected and anointed.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

THE HIGH PRIEST'S MEAT OFFERING. (Lev 6:19-23)

This is the offering of Aaron, and of his sons--the daily meat offering of the high priest; for though his sons are mentioned along with him, it was probably only those of his descendants who succeeded him in that high office that are meant. It was to be offered, one half of it in the morning and the other half in the evening--being daily laid by the ministering priest on the altar of burnt offering, where, being dedicated to God, it was wholly consumed. This was designed to keep him and the other attendant priests in constant remembrance, that though they were typically expiating the sins of the people, their own persons and services could meet with acceptance only through faith, which required to be daily nourished and strengthened from above.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 20. In the day when he is anointed] Not only in that day, but from that day forward, for this was to them and their successors a statute for ever. See Le 6:22.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(20) This is the offering of Aaron and of his sons.—This offering, which is called the oblation of initiation, was, according to the practice which obtained during the second Temple, the mincha “of Aaron and his sons,” as the text before us declares; that is, of the high priest and of every common priest. The ordinary priest, however, only offered it once on the day of his consecration, whilst the high priest was bound to offer it every day after the regular holocaust, with its meat offering and before the drink offering (Sir_45:14, with Josephus, Antiq. III. 10 § 7). It is to this practice that the apostle refers when he says, “For such a high priest became us . . . who needeth not daily, like those high priests, to offer up sacrifices first for his own sins, &c.” (Heb_7:27).

In the day when he is anointed.—That is, when he is anointed (comp. Gen_2:4) or when his anointing ceremony is completed, and he entered upon the duties of his office, which was on the eighth day. (See Lev_8:35; Lev_9:1.)

A meat offering perpetual.—That is, in the case of the high priest this oblation is to be offered every day as long as he lived or held the pontifical office. This perpetual meat offering is to consist of a tenth part of an ephah, which is an omer, half of which he is to offer in the morning and half in the evening.

In a pan it shall be made.—Better, upon a flat plate. (See Lev_2:5.)

And when it is baken thou shalt bring it in.—Better, thou shalt bring it well soaked. That is, thoroughly saturated with oil.

And the baken pieces of the meat offering shalt thou offer.—That is, a meat offering consisted of small roasted cakes. After the flour was put into the pan, and was soaked in oil, it was divided into and baked in small pieces, apparently to represent the limbs into which the victim of the burnt offering was divided before it was burnt. (See Lev_1:8.) During the second Temple the following practice obtained. The high priest brought the whole tenth part of flour every morning. After sanctifying the whole, he divided it into halves with the measure kept in the sanctuary. He likewise brought three logs of oil, which he mingled with the flour, and kneaded six cakes of each half. After baking the cakes a little, he fried them upon the pan with some of the oil, taking care not to bake them too much, but that they should be between baked and raw, in accordance with the expression, tuphinei, which the authorities of those days explained in this manner but which is rendered here in the Authorised Version by baked, and by us roasted cakes. Hereupon the high priest divided the six cakes into twelve cakes being the same number as those of the shewbread, and offered six subdivided in two in the morning and six in the evening.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

20. the oblation of Aaron and of his sons, which they shall offer] Heb. bring near as in Lev_1:2; not a priestly action, for that is assigned to Moses in the next verse.

in the day when he is anointed] See above, and in the additional note on Lev_6:19-23.

the tenth part of an ephah] See Lev_5:11. An ephah was about a bushel.

fine flour] See introd. note on ch. 2.

perpetually] Heb. tâmîd, a term applied to the daily Burnt-Offering (Exo_29:38-42 where it is translated continually in Exo_29:38, continual in Exo_29:42) and to the lamp (Lev_24:2-3 continually), though how the epithet is suitable for an offering brought on one occasion is not made clear. Accordingly Dillm. suggests that either ‘in the day when he is anointed’ or ‘perpetually’ is a later addition. Cp. add. note, p. 31.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

In a pan it shall be made with oil,.... With oil olive, as the Targum of Jonathan; the pan in which it was made was a vessel that had no covering, nor hollow in the middle, nor any lip or edge, but was a plane, and extended, and the dough made on it was hard and stiff, that it might not run off (r). In the temple was a chamber of those that made the cakes (s), where, as Bartenora (t) observes, was prepared the meat offering, which the high priest offered, one half in the morning, and the other half in the evening:

and when it is baked, thou shalt bring it in; not thoroughly baked, but very little, as says Josephus, hastily, so that it swells, and rises up in bubbles. Jarchi says, the flour was first mixed in hot water, and after that it was baked in an oven, and then fried in a pan:

and the baked pieces of the meat offering shalt thou offer for a sweet savour unto the Lord; or the meat offering cut in pieces shalt thou offer, as both the Targums of Jonathan and Jerusalem; the twelve cakes were broken each into two, and twelve halves were offered in the morning, and twelve at evening: the manner in which it was done was, the priest divided every cake into two by measure, so that he might offer half in the morning, and half in the evening; and he took the halves and doubled everyone of them into two, and broke them, until he found every broken piece doubled into two, and he offered the halves with half the handful of frankincense in the morning, and in like manner in the evening (u): this may have respect to the body of Christ being broken for us, whereby he became fit food for faith, and an offering of a sweet smelling savour to God.

(r) Misn. Menachot, c. 5. sect. 8. & Maimon. & Bartenora in ib. Maimon. Maasch Hakorbanot, c. 13. sect. 7. (s) Misn. Middot, c. 1. sect. 4. (t) In ib. (u) Maimon. Misn. Middot. sect. 4.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

See Lev 4:3. Aaron’s sons here spoken of (as in Lev 6:22) must be the succession of high priests who succeeded him. The day of this offering was probably the eighth day of the ceremony of consecration Lev 8:35; Lev 9:1, when the high priest appears to have entered upon the duties of his office.

A meat offering perpetual - Jewish tradition is in favor of these words implying that this מנחה mı̂nchāh was offered by the high priest as a daily rite from the time of his consecration.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Evening. And this shall continue as long as they are high priests, from the day of their consecration, (Josephus, [Antiquities?] iii. 20.; Cajetan,) a perpetual sacrifice. (Calmet)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

When he is anointed; when any of them are anointed for high priest; for he only of all the priests was to be anointed in future ages. This law of his consecration was delivered before, Exo 29:2,24,25, and is here repeated because of some additions made to it. A meat-offering perpetual, to wit, whensoever any of them shall be so anointed. At night, or, in the evening; the one to be annexed to the morning sacrifice, the other to the evening sacrifice, over and besides that meat-offering which every day was to be added to the daily morning and evening sacrifices, Exo 29:40.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

20. The offering of Aaron — Aaron, at his induction into the high priest’s office, and, according to Josephus, on every day of his continuance therein, and his successors, as we here interpret the words his sons, must offer three quarts of fine flour, half in the morning and half at night, as an oblation appropriate to the high priesthood.

In the day — Some understand this to be only a consecratory oblation limited to one day; but those who credit the testimony of Josephus construe these words to signify from the day, or day by day.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

When he is anointed - For high-priest for he only of all the priests was to be anointed in future ages. This law of his consecration was delivered before, and is here repeated because of some additions made to it. Perpetual - Whensoever any of them shall be so anointed. At night - Or, in the evening; the one to be annexed to the morning-sacrifice, the other to the evening- sacrifice, over and besides that meal-offering which every day was to be added to the daily morning and evening sacrifices.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

כל אשר יגע בבשרה WHATSOEVER SHALL TOUCH THE FLESH THEREOF [SHALL BECOME HOLY] — any article of food that shall touch it and absorb anything of it (cf. Sifra, Tzav, Section 4 5; Zevachim 97a and Rashi on v. 11),

יקדש SHALL BE HOLY, so as to become exactly like itself: if it (the sin-offering) has become invalid, it (the food touching it) also becomes disqualified, and if that be fit for eating this may be eaten only under the same stringency applying to it (the sin-offering).

ואשר יזה מדמה על הבגד means, and if there is splashed of the blood thereof on a garment, that blood-stained spot in the garment whereon it was splashed shalt thou wash in the forecourt (Sifra, Tzav, Chapter 6 3).

אשר יזה means, shall be splashed. It is the same as the verb in (Job. 15:29) “and their substance shall not be spread (יטה) on earth” (cf. Rashi on that verse).

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

THOU SHALT WASH IT IN A HOLY PLACE. Scripture laid down a strict law in connection with the blood [of a sin-offering] which became absorbed by a garment, giving it the law it [the blood] had before it was sprinkled [on the garment, namely] that it may not be taken outside the curtains [and therefore it must be washed within the Court]. He states, and the earthen vessel wherein it is sodden shall be broken. This too is to be broken in the holy place [i.e., within the Court], and the pieces of pottery are swallowed up in the place [where they are broken], and there does not have to be any scouring and rinsing at all [as required if it was boiled in a copper pot]. Similarly, the scouring and rinsing required if [the meat of the sin-offering] was boiled in a copper pot have to be done in a holy place, for all the verses [i.e., Verses 20-21] are connected with “the holy place” mentioned [above in Verse 19: in ‘a holy place’ shall it be eaten, in the Court of the Tent of Meeting].

Ramban (Nachmanides) on the Tanakh — English translation: “Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976” (CC BY 4.0). Text via Sefaria.