Numbers 18:19

Num 18:19 All the heave offerings of the holy things, which the children of Israel offer unto the LORD, have I given thee, and thy sons and thy daughters with thee, by a statute for ever: it [is] a covenant of salt for ever before the LORD unto thee and to thy seed with thee.

Ver. 19. It is a covenant of salt.] So 2Ch 13:5; that is, Inviolable, incorruptible; non computrescens vetustate, saith Flaccius. Pierius also tells us, that amity and friendship was symbolised by salt - Corpora enim solidiora facit, et diutissime conservat - for its consolidating and conserving property.

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.

Num 18:19. A covenant of salt — A durable and perpetual covenant; so called here, and 2Ch 13:5, either because salt is of singular use to preserve things from corruption, and was an emblem of friendship; or because it was ratified on their part by salt, which is therefore called the salt of the covenant, for which the priests were obliged to take care that it should never be lacking from any meal-offering, Lev 2:13. And this privilege conferred upon the priests is called a covenant, because it was given them conditionally, upon condition of their service and care about the worship of God.

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

18:19 These arrangements were part of an eternal and unbreakable covenant (literally a covenant of salt; cp. 2 Chr 13:5). The covenant was apparently meant to be permanent, since salt (a preservative) was a symbol of permanence (Lev 2:13).

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

That is, sure, stable, and incorruptible.

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

it is a covenant of salt--that is, a perpetual ordinance. This figurative form of expression was evidently founded on the conservative property of salt, which keeps meat from corruption; and hence it became an emblem of inviolability and permanence. It is a common phrase among Oriental people, who consider the eating of salt a pledge of fidelity, binding them in a covenant of friendship. Hence the partaking of the altar meats, which were appropriated to the priests on condition of their services and of which salt formed a necessary accompaniment, was naturally called "a covenant of salt" (Lev 2:13).

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 19. It is a covenant of salt] That is, an incorruptible, everlasting covenant. As salt was added to different kinds of viands, not only to give them a relish, but to preserve them from putrefaction and decay, it became the emblem of incorruptibility and permanence. Hence, a covenant of salt signified an everlasting covenant. We have already seen that, among the Asiatics, eating together was deemed a bond of perpetual friendship; and as salt was a common article in all their repasts, it may be in reference to this circumstance that a perpetual covenant is termed a covenant of salt; because the parties ate together of the sacrifice offered on the occasion, and the whole transaction was considered as a league of endless friendship. See Clarke on Le 2:13.

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

(19) It is a covenant of salt.—i.e., an indissoluble covenant. (See Lev_2:13, and Note; also 2Ch_13:5.) Hence the phrases used by the Greeks to denote the breach of a covenant, “Where is the salt?” and “They overstepped the salt.” (Comp. Pliny, H. N., xxxi. 41; Cic., De Div., ii. 16; Virgil, Ecl., viii. 82.)

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

19. a covenant of salt] In primitive days the eating of salt, or of the smallest portion of food belonging to another man, constituted a sacred bond of friendship. So the expression denotes ‘a covenant which cannot be broken.’ On the Hebrew ideas of a covenant see the writer’s Exodus, pp. 150–4.

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 the Lord spake unto Aaron,.... What is said, being what concerned the tribe of Levi, at the head of which Aaron was, even concerning the maintenance of the Levites:

thou shalt have no inheritance in their land; in the land of Israel when they come to possess it, as the rest of the tribes had:

neither shalt thou have any part among them; any part of the land when it is divided by lot, as it was in the times of Joshua, when taken from the Canaanites; no tract of land was peculiarly assigned to them as were to the other tribes, as fields, nor vineyards; they had cities appointed them, and they had houses and fields devoted to the Lord which fell to them, and others they had by gift or legacy, or by purchase, as had Jeremiah the priest and Barnabas the Levite, Jer 32:9 Act 4:36; but they had no share in the distribution of the land of Canaan at the time of the division of it among the tribes; no, not even in the spoil of the cities of the land of Canaan, when they were conquered; this Maimonides (n) says they were warned not to take; and a son of Levi that took any part of the spoil was to be beaten; but the spoil of other lands, subdued by the kings of Israel, they might take, as other Israelites did: the reason of all this was, because they had a sufficient provision made for them in another way, and that they might not be entangled in worldly affairs, or spend their time in the culture of fields and vineyards, but wholly give themselves to the service of God in his house:

I am thy part and thine inheritance among the children of Israel; in things temporal, the offerings, tithes, firstfruits, &c. which were given to the Lord, being bestowed upon them; and in things spiritual, they being employed in the work and service of God, and having a peculiar nearness to him, and communion with him: so all that are made priests unto God, as all believers in Christ are, Pe1 2:5, have God for their portion and inheritance; God, in his persons and in all his perfections, and under every character, as the God of nature, providence, and grace, is the portion of his people; and a rich, large, and satisfying portion he is, and which is inexhaustible, and will endure for ever; he is their portion in life and at death, in time and to all eternity; see Psa 73:26.

(n) Hilchot Shemittah Veyobel, c. 13. sect. 10, 11.

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

A covenant of salt - Compare the marginal reference. covenants were ordinarily cemented in the East by the rites of hospitality; of which salt was the obvious token, entering as it does into every article of diet. It indicates perpetuity: compare Lev 2:13 note.

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

A covenant of salt. It is a proverbial expression, signifying a covenant not to be altered or corrupted; as salt is used to keep things from corruption; a covenant perpetual, like that by which it was appointed that salt should be used in every sacrifice, Leviticus ii. 3. (Challoner) --- Thus God gave the kingdom to David for ever, by a covenant of salt, 2 Paralipomenon xiii. 5. Salt is an emblem of eternity. Oleaster believes, that salt was used in the ratification of all solemn covenants, to denote their stability. (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).

A covenant of salt, i.e. a durable and perpetual covenant; so called here and 2Ch 13:5, either because salt is a sign of incorruption, as being of singular use to preserve things from corruption; or because it is confirmed and ratified on their part by salt, which is therefore called

the salt of the covenant, for which the priests were obliged to take care that it should never be lacking from any meat-offering, Lev 2:13. And this promise or privilege conferred upon the priests is called a

covenant because it is given them conditionally, upon condition of their service, and care about the worship of God, and sacrifices, which were commonly accompanied with meat-offerings, and therefore with salt.

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

19. A covenant of salt — Salt symbolizes the unbending truthfulness of that self-surrender to the Lord implied in the sacrifice, excluding all impurity and hypocrisy.

“Unsavoury all our offerings are

Till acceptable through thy Son:

But hear well pleased our praise and prayer

Presented in his Name alone.

The salt we borrow from our Lord,

His meritorious righteousness,

And every deed, and thought, and word

Is season’d now with Jesus’ grace.” C. Wesley.

In common life salt was the emblem of a covenant. Among the modern Arabs, the parties to a treaty ratify it by eating bread and salt together. See Lev_2:13; Mar_9:49; Luk_14:34, notes.

For ever — See Lev_3:17, note.

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

All the heave offerings of the holy things. Those, viz., enumerated from verse 9. It is a covenant of salt for ever. Septuagint, diayhkh aloou . (cf. 2Ch_13:5) Salt was the natural emblem of that which is incorruptible; wherefore a binding alliance was (and still is) made by eating bread and salt together, and salt was always added to the sacrifices of the Lord. (Lev_2:13 Mar_9:49)

A covenant of salt.

God has defined the provisions for the priesthood, and indicated in what certainty and sufficiency they would come. He also indicates the permanency of the supply. The things given would be given to Aaron and to his sons and daughters with him by a statute for ever. Everything was done to make and keep the priesthood separate, and prevent those who had it from being tempted into the ordinary business of life, by fear lest they should lack sufficient support. And still further to emphasize the solemnity of the pledge, God adds this peculiar and suggestive expression: "It is a covenant of salt for ever." Dr. Thomson, in "The Land and the Book," tells us that it is a habit still common among the Bedawin, and probably coming from the remotest times, for host and guest to eat together. This is said to be bread and salt between them, and constitutes a pledge of protection, support, and fidelity even to death. Thus we may understand God saying to Aaron, and through him to the long succession of priests, "There is bread and salt between us." But we must also go back and consider Lev_2:13. All the meat offerings presented to God were to be seasoned with salt. When presented, a part was burnt, as it were, eaten by God himself, and the remainder he returns to the priest for his own use. Thus there are mutual pledges of fidelity. God is the guest of the priest, and the priest in turn the guest of God. In this way God lifted a social custom to a holy use. We cannot but notice in the second chapter of Leviticus that while some things are mentioned as constituents of the meat offering, viz., oil and frankincense, and others as excluded, viz., leaven and honey, a special emphasis is laid on the presence of salt. A special significance was to be indicated by that presence, and it agrees with this that when Ezra was going up from Babylon, furnished by Artaxerxes with all he might require for sacrifice, the salt is given without prescribing how much. (Num_7:22) We must, however, look further back than social customs even, to find the reason why salt was present in this covenant. Social customs, could they be traced back, rise, some of them at least, out of religious ordinances. Why was salt chosen as the symbol? It is something to notice that salt gives flavour to that which is insipid. God"s gifts may easily pall and become worthless if his presence is not associated with them; with the sense of that presence they cannot but be grateful. But the chief service of salt is to preserve that which is dead from decay. Salt will not bring back life, but it will hinder putrefaction. Under the old covenant God did not give life, though he was preparing to give it; but at the same time he did much to preserve the world, dead in trespasses and sins, from corpse decay, while he made ready in the fullness of time to bring back the dead to life. Thus the covenant with men through types and shadows was emphatically a covenant of salt. And the same may he said of the new covenant through the great reality in Christ Jesus. There is an element of salt in this covenant also. "Ye are the salt of the earth," said Christ to his disciples in the great and honourable burden of service which he laid on them. Indeed, what we call the old and the new covenant are really but shapes of that great covenant between God and man made in the very constitution of things. God, creating man in his own image, and planting within him certain powers and aspirations, is thereby recording the Divine articles in the covenant; and man also, by the manifestations of his nature, by his recognition of conscience, even by his idolatries and superstitions, and gropings after God, testifies to his part in the covenant. And in this covenant all true disciples are as the salt, the solemn, continuous pledge from God to the world that he does not look on it as beyond recovery. Be it the part of all disciples then to keep the savour of the salt that is in them. "Walk in wisdom towards them that are without, redeeming the time. Let your speech be array with grace, seasoned with salt". (Col_4:5, Col_4:6) It rests with us to honour God"s covenant of salt and make it more and more efficacious. Y.

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

A covenant of salt - A durable and perpetual covenant; so called here and 2 Chron. xiii, 5, either, because salt is a sign of incorruption, as being of singular use to preserve things from corruption: or, because it is ratified on their part by salt, which is therefore called the salt of the covenant, for which the priests were obliged to take care, that it should never be lacking from any meat-offering, Lev. ii, 13. And this privilege conferred upon the priests is called a covenant because it is given them conditionally, upon condition of their service, and care about the worship of God.

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

"All the holy heave-offerings" are not the thank-offerings (Knobel), but, as in Num 18:8, all the holy gifts enumerated in Num 18:9-18. Jehovah gives these to the priests as an eternal claim. "An eternal covenant of salt is this before Jehovah," for Aaron and his descendants. A "covenant of salt;" equivalent to an indissoluble covenant, or inviolable contract (see at Lev 2:13).

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

Connecting Statement:

God continues speaking to Aaron.

I have given to you

God speaks as if he had already done this because it is a decision that he had already made. AT: "I give to you"

as a continual share

A share is a portion of something that someone receives. AT: "as the portion that you will continually receive"

an everlasting covenant of salt ... a binding covenant forever

The two phrases refer to the same thing. Together they emphasize that the covenant will endure forever. AT: "an agreement forever" (See: Parallelism)

an everlasting covenant of salt

"a covenant made with salt." Salt represented permanence and was used in offerings and covenant meals. AT: "a permanent covenant" or "an everlasting covenant" (See: Symbolic Action)

You will have no inheritance in the people's land

God speaks of the land that the other people will possess as if they will inherit it. AT: "You will not possess any of the people's land" or "You will not receive any of the land that the Israelites will possess" (See: Metaphor)

I am your share and inheritance

God speaks of the great honor that Aaron and his descendants will have by serving him as priests as if God were something that they will inherit. AT: "Instead, I am what you will have" or "Instead, I will allow you to serve me and I will provide for you through that service" (See: Metaphor)

translationWords

people group

Israel

son

covenant

eternity

descend

Aaron

inherit

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

כל תרומת הקדשים ALL THE HEAVE OFFERINGS OF THE HOLY THINGS [… HAVE I GIVEN THEE] — Out of a feeling of affection for the contents of this section, Scripture comprehends it at first in a general statement (v. 11: וזה לכם תרומת וגו׳), and comprehends it also in a general statement at the end (in this verse) and enumerates the details in between (vv. 12—18) (Sifrei Bamidbar 118).

ברית מלח עולם [IT IS] A COVENANT OF SALT FOR EVER — This means that He made a covenant with Aaron by means of something which is wholesome and lasting and keeps other things wholesome (Sifrei Bamidbar 118).

ברית מלח A COVENANT OF SALT — Another explanation is that ברית מלח is equivalent to כברית מלח, and the meaning is: like the covenant that was made with salt that it will never decay.

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.