Leviticus 7:9

Lev 7:9 And all the meat offering that is baken in the oven, and all that is dressed in the fryingpan, and in the pan, shall be the priest’s that offereth it.

Ver. 9. And all the meat offering.] Which seems to be so called, partly because it went as meat unto the priest - the labourer is surely worthy of his meat, - but {Mat 10:10} principally as leading to Christ, whose "flesh is meat indeed." {Joh 6:55}

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 7:9. All the meat or meal-offering shall be the priest’s — Except the part reserved by God, (Lev 2:2; Lev 2:9,) these being ready dressed, and hot, and to be eaten presently. And the priest who offered it was, in reason, to expect something more than his brethren who laboured not about it, and that he had only in this offering; for the others were equally distributed. For (Lev 7:10) every meat or meal-offering, which was of raw flour, whether mingled with oil or dry, that is, without oil, or drink-offering, all the sons of Aaron were to share equally among them. And there was manifest reason for this difference, because these were offered in greater quantities than the former; and, being raw, might more easily be reserved for the several priests, to dress them in the way which each of them might prefer.

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

Verse 9. Baken in the oven] See Clarke on Le 2:5, &c.

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

(9) And all the meat offering.—Better, every meat offering. That is, dressed in whichever of the three ways here mentioned. (See Lev_2:4-7.)

Shall be the priest’s.—With the exception of the memorial part, which was burnt upon the altar (see Lev_2:4-10), the whole was to go to the particular priest who offered it.

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

9. The three methods of preparing the Meal-Offering specified in this verse are also enumerated in Lev_2:4-7 (see notes there). Many commentators distinguish between these cooked forms of the Meal-offering (here assigned to the priest who offereth it) and the other Meal-Offerings ‘mingled with oil’ described in Lev_2:1-3; Lev_2:14-16, and ‘dry’ Meal-Offerings, such as the Sin-Offering of the poor man (Lev_5:11) and the jealousy-offering (Num_5:15). These belong to ‘all the sons of Aaron one as well as another’ (Lev_7:10). No reason is here given for this different assignment of the Meal-Offerings. All the Meal-Offerings of ch. 2 are mingled with oil, and according to the Jewish traditional interpretation ‘the meal-offering mingled with oil’ includes all the offerings of ch. 2, and the ‘dry’ offering refers to the Sin-Offering of the poor man, and the jealousy-offering. In Lev_2:3; Lev_2:10 and Lev_6:16; Lev_6:18 that which is left of the Meal-Offering, whether cooked or not, is assigned to ‘Aaron and his sons.’

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.

And all the meat offering that is baked in the oven,.... Or "every meat offering" (b), whether dressed in one way or another, and which was done in one or other of these three ways, of which this was one, baked in an oven heated for that purpose:

and all that is dressed in the frying pan; such as we call pancakes:

and in the pan; which was different from the frying pan; it seems to be what was set upon an hearth made hot, and soon baked; See Gill on Lev 6:21 of these three different ways of dressing the meat offering, see Lev 2:4.

(b) "omne munus", Pagninus, Montanus, Junius & Tremellius, Piscator, &c.

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

See the marginal references.

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

Priest’s; to be divided among his brethren, ver. 10. They officiated a week by turns. (Calmet) --- Each, therefore, claimed the parts allotted by God to the priest on duty. But it is not certain what part they could retain for their own use. Some think that the unbaked flour alone was to be distributed equally, ver. 10. (Bonfrere)

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).

All the meat-offering, except the part reserved by God, Lev 2:2,9. Shall be the priest’s that offereth it, because these were ready drest and hot, and not to be presently eaten; and because the priest who offered it was in reason to expect and have something more than his brethren who laboured not about it; and that he had only in this offering, for the other were equally distributed.

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

9. The meat offering — The bread offering, variously prepared, is described in chap. 2, notes.

Shall be the priest’s that offereth it — Thus individual diligence was stimulated and rewarded; but to provide the sick and aged priests with materials for their own sustenance and for offerings to God, the commandment is given in Lev_7:10 that all the sons of Aaron should have the oil and unbaked flour, the largest part, one as much as another — Thus there was a blending of individual interests with community-life as a safeguard against indolence. Moreover, if the whole had been given to the officiating priest there would have been more than he could consume. The cooked-bread offering is supposed to have been small in amount.

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

Vers. 9-15. The peace offering of thanksgiving.

At the conclusion of the instructions concerning the trespass offering, we have a few directions concerning the meat offering (verses 9, 10). Whatever of it was dressed was to be given to the priest that offered it, to be consumed by himself and his family. But that "mingled with oil, and dry" was to be divided amongst the sons of Aaron. The reason appears to be economical. What was prepared would not keep, and was therefore to be consumed at once; that which would keep was to be divided, to be used according to convenience. The God of grace is also the God of providence. And his providence is especially concerned for those who seek his grace. After these notes, the law of the sacrifice of the peace offering is formally considered.

I THE PEACE OFFERING OF THANKSGIVING.

1. There is fitness in this association.

(1) The peace offering has its name, (shelamim), from (shalem), to complete or make whole. It was instituted to express the manner in which our breaches of the covenant are made up by Christ. How the variance between God and man is composed through his atoning sacrifice!

(2) What, then, more fitting than that we should express our thankfulness to God in connection with the peace offering? Praise breaks spontaneously from the heart that is "reconciled to God through the death of his Son". (see Isa_12:1)

2. A bread offering accompanied this.

a. One portion of this bread offering was unleavened (verse 12). This portion was presented upon the altar. As leaven symbolized evil dispositions, no trace of it should be found in anything that touched God"s altar. (Lev_2:11)

b. But the other portion was leavened (verse 13). This portion was eaten by the worshipper, and expressed that he had evil dispositions that needed purging out. What a difference there is between the holy God and sinful man! What a merciful provision is that of the gospel of peace, that reconciles sinners to God!

II THE THANKSGIVING IN THE HEAVE OFFERING. (Verses 14, 15)

1. This was taken from the whole oblation.

(1) The word for oblation, ta (masseath), denotes that which is borne or carried, from a (nast), to bear or carry. It generally describes anything which was carried to the temple to be offered to God. It also expresses the design of all sacrifices to be the carrying or bearing of sin. (see Exo_28:38; also Lev_10:17 Lev_16:21)

(2) In the offerings of the Law this was typical; but in the offering of Christ real. (see Isa_53:4, 12Jo 1:29, margin; 1Pe_2:24)

(3) From the number of these typical sin-bearers borne to the temple, the heave offering was to be taken. It was a representative of the whole of them, and suggested that what was specifically expressed in it might be predicated of any of them.

2. It was lifted up in faith and gratitude to God.

(1) The heave offering had its name, hmwrt (terumah), from (rum, to lift up), because it was lifted up, viz. toward heaven, by the priest.

(2) This action expressed thankfulness to the source whence all blessings come to us, and especially those of redemption. Christ is the "Lord from heaven," the "heavenly gift" of a gracious Father. (see Joh_3:13, Joh_3:16, 31 4:10 6:32, 33 1Co_15:47 Heb_6:4)

3. It became the priest"s who sprinkled the blood of the peace offering.

(1) Those who make their peace with God through the blood of the cross not only offer thanks, but enjoy the blessings of thanksgiving. Thus a grateful heart is a" continual feast.

(2) It was eaten the same day that it was offered. In the very act of thanksgiving to God for his blessings we are blessed. Those who in everything "give thanks" can "rejoice evermore". (1Th_5:16-18)

(3) It was shared by the priest in his own community. (see Num_18:8, Num_18:11, Num_18:18, Num_18:19) Shared domestically. Shared religiously. The stranger had no part nor lot in the matter. J.A.M.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

All the meal-offering - Except the part reserved by God, chap. ii, 2, 9. Because these were ready drest and hot, and to be presently eaten; shall be the priests - The priest, who offered it, was in reason to expect, something more than his brethren who laboured not about it; and that he had only in this offering; for the others were equally distributed.

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

that is baked in an oven ... that is cooked in a frying pan

This can be translated in active form. AT: "that someone bakes in an oven ... that someone cooks in a frying pan" (See: Active or Passive)

oven

This was probably a hollow object made of clay. A fire was lit under the oven, and the heat would bake the dough inside of the oven. See how you translated this in Leviticus 2:4. (See: Translate Unknowns)

a frying pan

This is a metal plate with rounded edges. The dough was placed in the pan and cooked over a fire. See how you translated "pan" in Leviticus 2:7. (See: Translate Unknowns)

a baking pan

This is a thick plate made of either clay or metal. The plate was placed over a fire, and the dough cooked on top of the plate. See how you translated "flat iron pan" in Leviticus 2:5. (See: Translate Unknowns)

translationWords

grain offering

priest

oil

descend

Aaron

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

לכהן המקריב אתה וגו'‏‎‎‏‎‎ [AND EVERY MEAL OFFERING …] SHALL BE THE PRIEST’S THAT OFFERETH IT etc. — One might think it shall be his exclusively! Scripture, however, states (v. 10) לכל בני אהרן תהיה IT SHALL BELONG TO ALL THE SONS OF AARON; — one might think then, that it shall belong to all of them, which is, however, impossible, for Scripture states “[it shall be] the priest’s (that offereth it”! How then can these apparently contradictory passages be reconciled? By referring the text to the “family”) officiating on that day on which it (the מנחה) is offered (Sifra, Tzav, Chapter 10 2).

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.

AND EVERY MEAL-OFFERING THAT IS BAKED IN THE OVEN, [AND EVERYTHING MADE IN THE BOILING POT, AND IN THE PAN, SHALL BE THE PRIESTS THAT OFFERETH IT]. The simple explanation of this verse is apparent, namely that He is commanding here that if one vows to bring one of the three kinds of meal-offering — the one baked in the oven, or made in the boiling pot, or in the pan — that they should all be given exclusively to the priest who offered them. Then He states concerning all the other meal-offerings, — such as if a person vowed to bring a meal-offering without specification of which kind, in which case he brings it of fine flour, and the meal-offering of first-fruits, which are both mixed with oil; and the meal-offering of the sinner, 5:11-14. and of the suspected adulteress which are dry [without oil and without frankincense] — that they should be divided among all the sons of Aaron, that is to say, among all priests of their Father’s House. The meaning of the expression, and every meal-offering, mingled with oil, or dry — is that a meal-offering which is of fine flour only, whether it be mixed with oil or dry, which is not one of these [three] mentioned above [the one baked in the oven, or made in the boiling pot, or in the pan — belongs to all priests who were ministering on that day, and not exclusively to the priests who offered them]. The reason for the difference between them is because [in the case of the three meal-offerings mentioned above] the priest took pains in baking them, and therefore he deserves to be given a greater reward. [All this is in accordance with the plain meaning of Scripture].Our Rabbis, however, did not want to explain the verses in this way because Scripture said, and every meal-offering, mingled with oil or dry, which includes all possible meal-offerings, since they are all either mingled with oil or dry. Therefore the Rabbis understood the expression it shall be the priest’s that offereth it [mentioned here in Verse 9 in connection with the three meal-offerings: the one baked in the oven, etc.] as meaning that it shall belong to all pure priests who are present there. Similarly, when He said, And the priest that offereth any man’s burnt-offering, and the priest that maketh atonement therewith, he shall have it, these verses are only intended to say that they do not belong to the owners who brought them, but that in reward for offering them they belong to the pure priests who are present there, for all of them are engaged in offering them, whether physically or by command, since any individual priest or two or three of them who offered up [the particular offering], did so with the permission of all of them and acting as their deputy, and all of them would stand by the offering. As is the share of him that goeth down to the battle, so shall be the share of him that tarrieth by the baggage; they shall share alike. After He had said [in general terms] that they shall belong to the priests as a reward for their service, He explained it again in detail: and every meal-offering, mingled with oil, or dry, which includes all meal-offerings, shall all the sons of Aaron have, meaning all the officiating priests mentioned [in the preceding verses], one as well as another, that is to say, all clean priests of the Father’s House, as they are all the officiating priests mentioned previously. Thus Scripture [first] mentioned the meal-offerings by their individual names — the one baked in the oven, or made in the boiling pot, or in the pan — and then mentioned them all again in a general rule, saying [that they belong to all the priests], one as well as another, meaning that one priest should only have [of the kind of meal-offering] that the other priest has, [and they cannot give one priest his share of one kind of meal-offering, and the others a share of another kind]. Even if the meal-offering was of fine flour, each is to be given his share from that offering. Scripture thus states that this law applies to meal-offerings, and all the more so to the other offerings, which are of greater monetary value. It is tradition which decides [in favor of the Rabbis’ interpretation mentioned above], and it is furthermore for the benefit of [all] the priests and conducive to peace in the Sanctuary.It is possible that the interpretation of the verses according to this opinion of the Rabbis is as follows: “And every meal-offering that is baked in the oven, and everything made in the boiling pot, and in the pan, shall be the priest’s that offereth it; and every meal-offering, mingled with oil, or dry shall [also] be so, and all the sons of Aaron shall have it, one as well as another.” meal-offerings are mentioned alike in Scripture with respect to the share of all ministering priests on that day.

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.