圣经注释书

本章记载有关素祭的律法。I. 素祭的物料：无论是调油与乳香的细面（利2:1），还是在炉中烤的（利2:4），或在铁鏊上作的（利2:5、6），或在煎盘中作的（利2:7）。II. 素祭的处理：细面当如何（利2:2、3），饼当如何（利2:8-10）。III. 关于素祭的一些特别规条：酵与蜜永不可纳入素祭（利2:11、12），盐却永不可在素祭中缺废（利2:13）。IV. 关于献初熟之物的穗子为素祭的律法（利2:14等）。

The meat-offering of flour with oil and incense, Leviticus 2:1-3. The oblation of the meat-offering baked in the oven and in the pan, Leviticus 2:4-6. The meat-offering baked in the frying-pan, Leviticus 2:7-10. No leaven nor honey to be offered with the meat-offering, Leviticus 2:11. The oblation of the first-fruits, Leviticus 2:12. Salt to be offered with the meat offering, Leviticus 2:13. Green ears dried by the fire, and corn to be beaten out of full ears, with oil and frankincense, to be offered as a meat-offering of first-fruits, Leviticus 2:14-16.

INTRODUCTION TO Leviticus 2

This chapter contains the law of the meat offering, and gives an account of what it was made of, fine flour, with oil poured, and frankincense put upon it, Leviticus 2:1 what was done with it; part of it burnt upon the altar, and the rest was the property of the priests, Leviticus 2:2 how it was to be when baked in an oven, or in a pan, or fried in a frying pan, Leviticus 2:4 what was prohibited in it, leaven and honey, Leviticus 2:11 what was to be used in it, salt, Leviticus 2:13 and what was to be the oblation and meat offering of the first fruits, and what to be done with it, Leviticus 2:12.

The Meal-Offering

The Heb. word Minḥah primarily denotes a gift or offering generally, e.g. the present made by Jacob to Esau (Genesis 33:10). It is also applied to tribute (e.g. Jdg 3:15-18). When used in connexion with sacrifices, it bears either a wider or a narrower meaning, denoting sometimes an offering made to God whether of animals or grain (thus used of both Cain’s and Abel’s offering, Genesis 4:3-5), but often (and in P always) restricted to the sense of grain or cereal offering. This offering consisted for the most part of fine flour mixed with oil and frankincense, to which was added salt. See further in notes on the following vv.

The Meal-Offering was generally brought as an accompaniment to an animal offering. The ritual here prescribed is applicable to such cases, and also to a Meal-Offering brought by itself. No quantities are here prescribed; they are given in Numbers 15:1-16 for the minḥah when brought with a Burnt-Offering or a Peace-Offering.

The variations between the 2nd persons sing. and pl. in Leviticus 2:4-15 probably indicate combination of two sources.

Le 2:1-16.

素祭。

1. 若有人献素祭为供物——即礼物——用以将无血的祭与流血的祭区别开来。然而译作"肉"（meat）一词并不恰当，因为它现今的含义与英文译本翻译之时所附的含义不同。当时它不是指"肉"，而是泛指"食物"，此处则指麦面。素祭的设立，是为了对护理的丰盛赐予献上感恩的承认；因此，虽然素祭也伴随某些指定的祭物同献，但此处所描述的既是自愿献的供物，便是单独献上的。

浇上油——油的用途，正如今日我们用黄油一样；就象征意义而言，它代表圣灵的运行，油为其象征，正如香象征祷告。

素祭——在利未记 2:4 中译作“素祭之供物”更好。קרבן qorbân（科尔班）见利未记 1:2。מנחה mı̂nchāh 字义是“礼物”；这词似乎特别用于指地位低的人献给地位高的人的东西（创世记 32:18-20；创世记 43:11；士师记 3:15；撒母耳记上 10:27）；但在律法的专门用语中，它通常指植物性的祭物，以区别于牲畜之祭。我们的译者将其译作 meat-offering，其中 meat 一词是按古时用法泛指食物的用语。译作“植物性祭物”或“谷祭”当更为便利。

מנחה mı̂nchāh 的意义，看来比牲畜之祭的意义简单得多。作为祭物的 מנחה mı̂nchāh，是人把自己赖以生活、最具价值之物献给神。这样看来，它似乎仅具感恩的性质。但不应忽略，谷物是经过人自己的劳作而被改变、成为有用的。因此有人认为，מנחה mı̂nchāh 表达了这样一种承认：我们一切善行都是在神里面行出的，也都当归给祂。

各类祭物被提及的次序，与它们在时间上发展的次序相合。燔祭与 מנחה mı̂nchāh 对应于记载中最早的两种祭物（创世记 4:3-4；阿摩司书 5:22）。

这里提到三种 מנחה mı̂nchāh：(1) 利未记 2:1-3；(2) 利未记 2:4-7；(3) 利未记 2:14-16。每一种都有一小部分在坛上焚烧作为“纪念”，其余的归给祭司。细面类的祭物归众祭司全体，饼类与薄饼类的祭物则归主礼的祭司（利未记 7:9-10）。给祭司的指示记在利未记 6:14-23。

细面——磨细筛过的麦面。大概总是盛在器皿中献上，参民数记 7:13。

油——用于膏抹，也用作食物；在这两义上都是神圣恩典的象征。

乳香——见出埃及记 30:34 注释。

Meat-offering - מנחה minchah. For an explanation of this word see Clarke's note on Genesis 4:3, and Leviticus 7.Calmet has remarked that there are five kinds of the minchah mentioned in this chapter.

1. סלת soleth, simple flour or meal, Leviticus 2:1.

2. Cakes and wafers, or whatever was baked in the oven, Leviticus 2:4.

3. Cakes baked in the pan, Leviticus 2:5.

4. Cakes baked on the frying-pan, or probably, a gridiron, Leviticus 2:7.

5. Green ears of corn parched, Leviticus 2:14.

All these were offered without honey or leaven, but accompanied with wine, oil, and frankincense. It is very likely that the minchah, in some or all of the above forms, was the earliest oblation offered to the Supreme Being, and probably was in use before sin entered into the world, and consequently before bloody sacrifices, or piacular victims, had been ordained. The minchah of green ears of corn dried by the fire, etc., was properly the gratitude-offering for a good seed time, and the prospect of a plentiful harvest. This appears to have been the offering brought by Cain, Genesis 4:3; see Clarke's note Genesis 4:3. The flour, whether of wheat, rice, barley, rye, or any other grain used for aliment, was in all likelihood equally proper; for in Numbers 5:15, we find the flour of barley, or barley meal, is called minchah. It is plain that in the institution of the minchah no animal was here included, though in other places it seems to include both kinds; but in general the minchah was not a bloody offering, nor used by way of atonement or expiation, but merely in a eucharistic way, expressing gratitude to God for the produce of the soil. It is such an offering as what is called natural religion might be reasonably expected to suggest: but alas! so far lost is man, that even thankfulness to God for the fruits of the earth must be taught by a Divine revelation; for in the heart of man even the seeds of gratitude are not found, till sown there by the hand of Divine grace. Offerings of different kinds of grain, flour, bread, fruits, etc., are the most ancient among the heathen nations; and even the people of God have had them from the beginning of the world. See this subject largely discussed on Exodus 23:29 (note), where several examples are given. Ovid intimates that these gratitude-offerings originated with agriculture. "In the most ancient times men lived by rapine, hunting, etc., for the sword was considered to be more honorable than the plough; but when they sowed their fields, they dedicated the first-fruits of their harvest to Ceres, to whom the ancients attributed the art of agriculture, and to whom burnt-offerings of corn were made, according to immemorial usages." The passage to which I refer, and of which I have given the substance, is the following: -

"Non habuit tellus doctos antiqua colonos:

Lassabant agiles aspera bella viros.

Plus erat in gladio quam curvo laudis aratro:

Neglectus domino pauca ferebat ager.

Farra tamen veteres jaciebant, farra metebant:

Primitias Cereri farra resecta dabant.

Usibus admoniti flammis torrenda dedere:

Multaque peccato damna tulere suo."

Fastor., lib. ii., ver. 515.

Pliny observes that "Numa taught the Romans to offer fruits to the gods, and to make supplications before them, bringing salt cakes and parched corn; as grain in this state was deemed most wholesome." Numa instituit deos Fruge colere, et Mola Salsa supplicare, atque (ut auctor est Hemina) far torrere, quoniam tostum cibo salubrius esset - Hist. Nat. lib xviii., c. 2. And it is worthy of remark, that the ancient Romans considered "no grain as pure or proper for divine service that had not been previously parched." Id uno modo consecutum, statuendo non esse purum ad rem divinam nisi tostum - Ibid.

God, says Calmet, requires nothing here which was not in common use for nourishment; but he commands that these things should be offered with such articles as might give them the most exquisite relish, such as salt, oil, and wine, and that the flour should be of the finest and purest kind. The ancients, according to Suidas, seem to have made much use or meal formed into a paste with milk, and sometimes with water. (See Suidas in Μαζα). The priests kept in the temples a certain mixture of flour mingled with oil and wine, which they called Ὑγιεια Hugieia or health, and which they used as a kind of amulet or charm against sickness; after they had finished their sacrifices, they generally threw some flour upon the fire, mingled with oil and wine, which they called θυληματα thulemata, and which, according to Theophrastus, was the ordinary sacrifice of the poor.

And when any man will offer a meat offering unto the Lord,.... Or, "when a soul", and which Onkelos renders "a man", so called from his more noble part; and, as the Jews say, this word is used because the Minchah, or meat offering here spoken of, was a freewill offering, and was offered up with all the heart and soul; and one that offered in this manner, it was all one as if he offered his soul to the Lord (s): there were some meat offerings which were appointed and fixed at certain times, and were obliged to be offered, as at the daily sacrifice, the consecration of priests, the waving of the sheaf, &c. Exodus 29:40 but this was a freewill offering; wherefore it is said, "when any man will offer"; the Hebrew word "a meat offering", may be derived from "to bring" or "offer", and so is a name common to offerings of any sort; or from to "recreate" and delight, it being of a sweet savour to the Lord, as other offerings were; others derive it from a root not in use, and in the Chaldee language signifies a gift or present, in which sense this word is used, Genesis 32:13.

his offering shall be of fine flour; of flour of wheat, Exodus 29:2 for, as the Jews say, there is no fine flour but wheat, and this was for the meat offering, 1 Chronicles 21:23 and this was to be of the finest of the wheat; for all offerings, whether private or public, were to be of the best, and to be brought from those places which were noted for having the best; and the best places for fine flour were Mechmas and Mezonicha, and the next to them were Caphariim, in the valley; and though it might be taken out of any part of the land of Israel and used, yet it chiefly came from hence (t); and according to the Jewish writers (u); the least quantity of fine flour used in a meat offering was the tenth part of an ephah, which was about three pints and a half, and a fifth part of half a pint: Christ was prefigured by the meat offering; his sacrifice came in the room of it, and put an end to it, Psalm 40:7 whose flesh is meat indeed, the true meat or bread, in distinction from this typical meat offering, John 6:55 the fine flour denotes the choiceness, excellency, and purity of Christ; the dignity of his person, the superiority of him to angels and men, being the chiefest, and chosen out of ten thousand; the purity of his human nature being free from the bran of original corruption, and the spotlessness of his sacrifice: and fine flour of wheat being that of which bread is made, which is the principal part of human sustenance, and what strengthens the heart of man, and nourishes him, and is the means of maintaining and supporting life; it is a fit emblem of Christ, the bread of life, by which the saints are supported in their spiritual life, and strengthened to perform vital acts, and are nourished up unto everlasting life, and who, as the meat offering, is called the bread of God, Leviticus 21:6 John 6:33.

and he shall pour oil upon it; upon all of it, as Jarchi observes, because it was mingled with it, and it was the best oil that was used; and though it might be brought from any part of the land of Israel, which was a land of oil olive, yet the chief place for oil was Tekoah, and the next to it was Ragab beyond Jordan, and from hence it was usually brought (w); and the common quantity was a log, or half a pint, to a tenth deal of fine flour, as Gersom asserts from the wise men, and to which Maimonides (x) agrees; and Gersom on the place observes, that it is proper that some of the oil should be put in the lower part of the vessel, and after that the fine flour should put in it, and then he should pour some of it upon it and mix it: the oil denotes the grace of the Spirit poured out upon Christ without measure, the oil of gladness, with which he was anointed above his fellows, and from whence he has the name of Messiah or Christ, or Anointed; and with which he was anointed to be prophet, priest, and King, and which renders him very desirable and delightful to his people, his name being as ointment poured forth, Psalm 45:7.

and put frankincense thereon; on a part of it, as Jarchi's note is; and according to him, the man that brought the meat offering left an handful of frankincense upon it on one side; and the reason of this was, because it was not to be mixed with it as the oil was, and it was not to be taken in the handful with it (z); and the quantity of the frankincense, as Gersom says, was one handful: this denoted the sweet odour and acceptableness of Christ, the meat offering, both to God and to his people: it is an observation of the Jewish writers, that the pouring out of the oil on the fine flour, and mixing it with it, and putting on the frankincense, might be done by a stranger, by any man, by the man that brought the meat offering, but what follows after the bringing of it to the priest were done by him (a).

(s) Jarchi, Aben Ezra, & Baal Hatturim, in loc. (t) Misn. Menachot, c. 8. sect. 1.((u) Jarchi & Gersom in loc. (w) Misn. Menachot, c. 8. sect. 3.((x) Hilchot Maaseh, Hakorbanot, c. 13. sect 5. (z) Vid T. Bab. Sotah, fol. 14. 2.((a) T. Bab. Menachot, fol. 9. 1. & 18. 2. & Pesachim, fol. 36. 1. & Jarchi in loc.