Leviticus 9:17

9:17 regular burnt offering for the morning: A lamb was offered as a whole burnt offering each morning and evening (6:9; Num 28:2-4).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

meat offering . . . wave offering--It is observable that there is no notice taken of these in the offerings the priests made for themselves. They could not bear their own sins: and therefore, instead of eating any part of their own sin offering, as they were at liberty to do in the case of the people's offering, they had to carry the whole carcasses "without the camp and burn them with fire" [Exo 29:14; Lev 4:12].

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

(17) And he brought the meat offering.—This Aaron offered according to the rule in Lev_2:1-3.

Beside the burnt sacrifice of the morning.—That is, in addition to the lamb which was daily offered as a burnt sacrifice, and was accompanied by a meat offering (Exo_29:30; Exo_29:40). Accordingly Aaron began his priestly functions by first offering the daily morning sacrifice which took precedence of all other sacrifices, and which was never superseded by the extra offerings: then followed the other sacrifices here described.

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

17. The Meal-Offering. The Heb. for taking a handful from the Meal-Offering in this verse is different from that in Lev_2:2.

besides the burnt offering of the morning] The same words in Num_28:23 refer to the continual Burnt-Offering enjoined in Exo_29:38-42 and Num_28:3-8. Are the Burnt-Offerings which have been already offered, or any of them, regarded as ‘the burnt offering of the morning’? or are these last words (so Dillm.) the gloss of a later scribe?

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.

He slew also the bullock and the ram, a sacrifice of peace offerings, which was for the people,.... That they might feast, rejoice, and be glad that atonement was made for their sins, and their gifts and sacrifices accepted of God, see Rom 5:11.

and Aaron's sons presented unto him the blood; of the peace offerings, the bullock and the ram, which they had received into a vessel as they were killing:

which he sprinkled upon the altar round about; as he did with the blood of his own burnt offering, Lev 9:12.

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

Holocaust. Which were religiously observed every day. The law respecting the libations was given already, though it be related, Numbers xv. 4. (Menochius)

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).

The meat-offering was always to be added to the burnt offering. See Le 6. The burnt-sacrifice of the morning was to be first offered every morning; for God will not have his ordinary and stated service swallowed up by extraordinary.

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

17. Meat offering… burnt sacrifice — “The difference between the burnt offering and the meat offering was this: in the burnt offering the surrender of a life figured man’s duty to God; while fruits in the meat offering represented man’s duty to his neighbour.” — Jukes. For the time when the fire was actually applied to all the offerings of this chapter, see Concluding Note.

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

Besides the burnt-sacrifice - Which was to be first offered every morning; for God will not have his ordinary and stated service swallowed up by extraordinary.

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

וימלא כפו AND HE FILLED HIS HAND [THEREWITH] — this is what is elsewhere termed קמיצה (i. e. this is elsewhere expressed by the phrase … וקמץ מלא קמצו “he shall take a fistful”) (Sifra, Shemini, Mechilta d'Miluim 2 10; cf. Menachot 9b).

מלבד עלת הבקר BESIDE THE BURNT OFFERING OF THE MORNING — all these rites he carried out after the continual burnt offering.

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.

BESIDES THE BURNT-OFFERING OF THE MORNING. Scripture had to mention this here, in order to teach us that the burnt-offering of the people [which was a special offering for that day] did not exempt [them from bringing] the Daily burnt-offering, nor did it precede it [as nothing may ever be offered before the Daily burnt-offering of the morning]. But Scripture did not have to mention this about the seven days of consecration [namely that the offerings of those days were to be offered besides the burnt-offering of the morning], because those were offerings of individuals [i.e., Aaron and his sons] to consecrate them as priests, and it is self-understood that such offerings did not exempt [them from bringing] the Daily burnt-offering, nor did they precede it.In the Torath Kohanim the Rabbis have taught: 12. The meaning of this quote will be explained by Ramban further on in the text. “And the meal-offering was presented; and he filled his hand therefrom and burnt it on the altar, besides the burnt-offering of the morning. What does this come to teach us? Shall we say it teaches us that if he could not obtain the meal-offering [which was offered with every burnt-offering] that he should nevertheless bring the animal [as a burnt-offering]? [That could not be the case], for it has already been stated, And the burnt-offering was presented, and he offered it according to the ordinances. If so, why does it say, and he burnt it [i.e., the meal-offering] upon the altar, besides the burnt-offering of the morning? It is to teach us that there were two meal-offerings there, one for the [Daily] burnt-offering and one [brought] by itself” [for the burnt-offering of the people, which was a special offering of that eighth day].The meaning of this text [of the Torath Kohanim] is as follows: Had Scripture stated, “And the burnt-offering was presented, and he offered it according to the ordinance, besides the burnt-offering of the morning,” the sense thereof would have been to teach that the Daily burnt-offering precedes [the other offerings], as He says in the section of the Additional Offerings, it shall be offered beside the continual burnt-offering, and the drink-offering thereof; beside the continual burnt-offering., Verse 31. But since He mentioned the meal-offering — stating, And the meal-offering was presented; and he filled his hand therefrom, and burnt it on the altar, besides the burnt-offering of the morning — it appears that [the phrase, besides the burnt-offering of the morning] is said with reference to the meal-offering. Therefore the Rabbis commented that if it comes to say that he offered this meal-offering alone, but did not offer the drink-offering of the Daily burnt-offering nor that of the people’s burnt-offering [of the eighth day], because he only found [ingredients] for this freewill meal-offering — [that could not be the case]. For [in the preceding verse] it has already been stated, And the burnt-offering was presented, and he offered it according to the ordinance,. The question then re-appears: why is the phrase besides the burnt-offering of the morning mentioned in connection with the meal-offering? which means that it was offered according to its ordinance, with the drink-offering. [Thus we cannot derive from here a principle that the lack of the drink-offering does not prevent the bringing of the offering itself, if the meal-offering and the wine for the drink-offering are not obtainable.] If so, why does it say, And the meal-offering was presented etc. and he burnt it on the altar, besides the burnt-offering of the morning? It is to teach that he offered this meal-offering [of the people’s burnt-offering brought on the eighth day] “besides the burnt-offering of the morning and its meal-offering,” for this meal-offering was not the drink-offering [which is an obligatory part of the Daily burnt-offering], but was the freewill meal-offering of Israel [namely part of the burnt-offering of the people which they brought on that day]. and its meal-offering.” It should be pointed out that Ramban refers to this meal-offering as minchath-nedavah (“freewill — meal-offering”) not because of its voluntary nature, namely that it be optional for Israel to bring it or not. The name minchath-nedavah is only to distinguish it from the meal-offering which constantly accompanied the Daily Whole-offering of the people, while this one represented the willing spirit of the people on this day. See further my Hebrew commentary p. 45.

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.