Leviticus 6:21

In a pan it shall be made with oil; and when it is baken, thou shalt bring it in: and the baken pieces of the meat offering shalt thou offer for a sweet savour unto the LORD.

EXPOSITORY (ENGLISH BIBLE)

Matthew Henry's Concise Commentary

6:14-23 The law of the burnt-offerings put upon the priests a great deal of care and work; the flesh was wholly burnt, and the priests had nothing but the skin. But most of the meat-offering was their own. It is God's will that his ministers should be provided with what is needful.

Barnes' Notes on the Bible

In a pan - See Leviticus 2:5 note.

Jamieson-Fausset-Brown Bible Commentary

Le 6:21-30. The Law of the Sin Offering.

Matthew Poole's Commentary

When it is baken, or fried, so that it swells and bubbles up.

Thou shalt bring it in, who art so anointed and consecrated, Leviticus 6:22.

Gill's Exposition of the Entire Bible

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.

Geneva Study Bible

In a pan it shall be made with oil; and when it is baked, thou shalt bring it in: and the baked pieces of the meat offering shalt thou offer for a sweet savor unto the LORD.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

21. a baking pan] See note on Leviticus 2:5.

when it is soaked] baken A.V. The Heb. word occurs only here and in Leviticus 7:12 (where see note), 1 Chronicles 23:29 (fried A.V.), and means something mixed.

in baken pieces shalt thou offer the meal offering] lit. —— a meal offering in pieces (cp. Leviticus 2:6 ‘Thou shalt part it in pieces’) shalt thou offer. The first word is uncertain, and is left blank. The Oxf. Lex. suggests, with a slight change of letters and vocalisation, to render ‘thou shalt break’ (it into a Meal-Offering of pieces and offer etc.), thus making the word a verb, and the root from which the following substantive ‘pieces’ is formed. If the description of Josephus and the Mishna (see additional note) be accepted as determining the meaning, then the word (? slightly amended) might be translated ‘baken pieces.’ The word is in appearance similar to that immediately preceding; perhaps it should be omitted as due to a scribal error. That the offering is baked is already indicated in the first part of the verse.

Leviticus 6:21

Keil and Delitzsch Biblical Commentary on the Old Testament

The Meat-Offering of the Priests is introduced, as a new law, with a special formula, and is inserted here in its proper place in the sacrificial instructions given for the priests, as it would have been altogether out of place among the general laws for the laity. In "the day of his anointing" (המּשׁח, construed as a passive with the accusative as in Genesis 4:18), Aaron and his sons were to offer a corban as "a perpetual meat-offering" (minchah, in the absolute instead of the construct state: cf. Exodus 29:42; Numbers 28:6; see Ges. 116, 6, Note b); and this was to be done in all future time by "the priest who was anointed of his sons in his stead," that is to say, by every high priest at the time of his consecration. "In the day of his anointing:" when the anointing was finished, the seven were designated as "the day," like the seven days of creation in Genesis 2:4. This minchah was not offered during the seven days of the anointing itself, but after the consecration was finished, i.e., in all probability, as the Jewish tradition assumes, at the beginning of the eighth day, when the high priest entered upon his office, viz., along with the daily morning sacrifices (Exodus 29:38-39), and before the offering described in Leviticus 9. It then continued to be offered, as "a perpetual minchah," every morning and evening during the whole term of his office, according to the testimony of the book of Wis. (45:14, where we cannot suppose the daily burnt-offering to be intended) and also of Josephus (Ant. 3:10, 7).

(Note: Vid., Lundius, jd. Heiligthmer, B. 3, c 9, 17 and 19; Thalhofer ut supra, p. 139; and Delitzsch on the Epistle to the Hebrews. The text evidently enjoins the offering of this minchah upon Aaron alone; for though Aaron and his sons are mentioned in Leviticus 6:13, as they were consecrated together, in Leviticus 6:15 the priest anointed of his sons in Aaron's stead, i.e., the successor of Aaron in the high-priesthood, is commanded to offer it. Consequently the view maintained by Maimonides, Abarbanel, and others, which did not become general even among the Rabbins, viz., that every ordinary priest was required to offer this meat-offering when entering upon his office, has no solid foundation in the law (see Selden de success. in pontif. ii. c. 9; L' Empereur ad Middoth 1, 4, Not. 8; and Thalhofer, p. 150).)

It was to consist of the tenth of an ephah of fine flour, one half of which was to be presented in the morning, the other in the evening; - not as flour, however, but made in a pan with oil, "roasted" and פּתּים מנחת ני תּפי ("broken pieces of a minchah of crumbs"), i.e., in broken pieces, like a minchah composed of crumbs. מרבּכת (Leviticus 6:14 and 1 Chronicles 23:29) is no doubt synonymous with מרבּכת סלת, and to be understood as denoting fine flour sufficiently burned or roasted in oil; the meaning mixed or mingled does not harmonise with Leviticus 7:12, where the mixing or kneading with oil is expressed by בּשּׁמן בּלוּלת. The hapax legomenon תּפיני signifies either broken or baked, according as we suppose the word to be derived from the Arabic 'afana diminuit, or, as Gesenius and the Rabbins do, from אפה to bake, a point which can hardly be decided with certainty. This minchah, which was also instituted as a perpetual ordinance, was to be burnt entirely upon the altar, like every meat-offering presented by a priest, because it belonged to the category of the burnt-offerings, and of these meat-offerings the offerer himself had no share (Leviticus 2:3, Leviticus 2:10). Origen observes in his homil. iv. in Levit.: In caeteris quidem praeceptis pontifex in offerendis sacrificiis populo praebet officium, in hoc vero mandato quae propria sunt curat et quod ad se spectat exequitur. It is also to be observed that the high priest was to offer only a bloodless minchah for himself, and not a bleeding sacrifice, which would have pointed to expiation. As the sanctified of the Lord, he was to draw near to the Lord every day with a sacrificial gift, which shadowed forth the fruits of sanctification.