Levítico 2

Levítico 2

Meyer - Leviticus 2:1 Fine flour, and He shall pour oil upon it and put frankincense thereon. This type is only true in its fullest extent of the blessed Master; but as we are to be conformed to his image, we may humbly take the ingredients of the meat offering as indicating various qualities in our personal character and behavior. Fine flour. — There should be nothing coarse-grained or rough to the touch; but all even and tender. So that however great the pressure brought to bear on us, we should meet it with perfect grace and gentleness. Jesus reviled not again, but was led as a lamb to the slaughter. David Livingstone said that the promise of Christ was the word of a perfect gentleman. This should be our character. Oil upon it. — We must be mingled with oil — that is, the Holy Spirit must have access into the secret places of the inner life, and we must have the anointing of the Holy Ghost for service. In Christian work nothing is of any value or permanence, useful to man or pleasing to God, in which the Holy Spirit is not first. Frankincense. — Every act of our life should emit sweet fragrance towards God. Always moving forward in Christ’s triumphant procession, bearing aloft the incense-bowls of thought, action, word, filled with love and praise. Salt. — “Let your conversation be always with grace, seasoned with salt.” The words of Jesus were full of grace, and also of truth. There was a pungency and purity and uncorruptness in his speech, which have in every age arrested the progress of the world’s evil. Let us give Him our lips. No leaven — the symbol of the rising of pride and self. No honey — that which is merely attractive and sensuous. (Our Daily Homily) Henry Law - THE GRAIN OFFERING. Leviticus 2:1 - Faith gleans rich lessons in the tabernacle's court. Rapid variety marks the scene. But every change still shows a changeless object. The varied rites have one grand purpose. Their several parts have one mind—and that, the mind of God. Each has an end—to illustrate redemption. Each has an office—to unfold the Gospel. Each is a witness to life-giving truth. Scoffers are blind to Calvary's cross. It is no marvel, that they find no Savior here. But truly Scripture contains more of Christ than human eye has ever yet discerned. Reader, pause now, and ponder the Grain offering. It holds the second place in the display of these Christ-teaching rites. May the great Spirit's rays so brightly shine upon it, that some new view of Jesus may appear! God's wisdom terms it "The Grain offering;" and justly so, because its larger part supplied the priest with food. Its substance and its use are the chief points, which claim attention. Its main material is FLOUR. Lev 2:1. Is there no meaning in this choice? Mark, God's own mind selects it. His mind is the abode of wondrous thought. Examine flour. By what process is it formed? Earth yields the grain; repeated blows thresh it from the husks; the grinding mill reduces it to powder. Reader, this thought glides easily to Christ. He stoops to be the poor offspring of poor earth. He, whom no heavens can hold, is born the woman's seed. And then what batterings assail Him! The earliest prophecy predicts His bruised heel. Hell spares no blow. Earth's fury lashes Him with ceaseless rage. The strokes of Justice crush Him to the dust of death. O my soul, a suffering Jesus is your full salvation. A bruised God-man is your blessed hope. His wounds are your safe refuge. His stripes heal you. He was broken to make you whole. He was crushed to raise you up. He groaned to bring you ease. He died, that you may live. The QUALITY of the flour is distinctly marked. It must be FINE. All coarseness must be sifted out. No impure speck may stain it. Reader, see the lovely beauties of the Lord. His charms bring comfort to the anxious soul. Let but one flaw be found in Him, and salvation's pillar molders into dust. Then cleansing would be needed for His own defects. No blood would then remain for others' guilt. But He comes forth in all the glory of pure sinlessness. Thus He can take the sinner's place, and pay the sinner's debt, and cast a spotless mantle round His church. Thus we are beauteous in His beauty; fair in His fairness; lovely in his loveliness; robed in His grace. The pure Grain offering sounds the Gospel-note, "He has made Him to be sin for us, who knew no sin, that we might be made the righteousness of God in Him." 2 Cor. 5:21. OIL is added. Lev. 2:1. Its many properties are emblems of the Spirit's grace. Christ's very name imports, that all the Spirit was outpoured on Him. His life attests this truth. When He appeared in earthly frame, it was the Spirit's workmanship. Luke 1:35. When He ascended from the streams of Jordan, the Spirit, as a dove, descended on Him. Luke 3:22. When He approached His direst conflict with the power of hell, the Spirit led Him by the hand. Luke 4:1. When, on the altar of the cross, He gave His soul an offering for sin, the Spirit's might upheld Him. Heb. 9:14. When He burst the fetters of the grave, the quickening Spirit aided. 1 Peter 3:18. His lips dropped wisdom—His steps were goodness—His hand was boundless power—His heart was overflowing love. It must be so. The God-man was the Spirit's home. God gave not the Sprit by measure unto Him. John 3:34. The Grain offering was rich in oil. Jesus abounded with the Spirit's grace. Believer, are you conformed to your anointed head? Are you the living temple of the Holy Spirit? "Be filled with the Spirit," is his trumpet-tongued command. Eph. 5:18. Can He thus speak and not be ready to dwell fully in you? Can He be ready, and will you exclude Him? Oh! grieve Him not—wrong not your needy soul. Admit Him in His every gift. He is no Christian, who is unlike Christ. He is unlike, in whom the Spirit works no likeness. INCENSE is sprinkled on the mass. Lev. 2:1. Thus the Grain offering scatters fragrance round, and as the senses with delicious joy. And is not Christ the incense of delight, in heaven, in earth? The precious merits of His work regale each attribute of God. He brings full honor to their every claim. No Christ-saved soul sits down in bliss, but to add glory to Jehovah's name, and to bring brightness to Jehovah's crown, and to deck justice, mercy, truth, in more resplendent rays. He, also, is perfume to His people's hearts. Say, you who know Christ Jesus, is not His name "as perfume poured out?" Is He not your sachet of myrrh?—your "bouquet of flowers?" Song 1:13, 14. He blots out every sin. He bears away all curse. He heals all wounds. He dries all tears. He stills all conscience-fears. He shows God reconciled—hell vanquished—heaven won. In Him the past has lost its terror. In Him the present is hope's clear watchtower. In Him the future is an expanse of glory. Can there be incense more gladdening, than these refreshing truths? Reader, grasp Him, and refresh yourself in this garden of sweet joy. No LEAVEN and no HONEY may be added. Lev. 2:11. The leaven is quick to change and taint the meal. It rapidly pervades. It casts a savor into every part. Hence, leaven is evil's emblem. For sin admitted will run wildly through the heart. Its course pollutes. Its touch leaves all impure. Honey is most luscious to the palate. But is it harmless? No, it soon proves a sickening and fermenting pest. Its sweetness tempts. But bitterness ensues. Here is a symbol of sin's flattering bait. It shows enticements in its front. It seems to call to rich delights. It promises a honied feast. But ah! the juice is gall. The dregs are wormwood. Sin's smiles end in hell-pains. No such admixtures may defile this type. To paint the sun, we use our brightest tints. To show forth Christ, we must have pure and purifying signs. But SALT must be infused. Lev. 2:13. Its properties repel corruption and defy decay. Where it is sprinkled freshness lives. At its approach time drops its spoiling hand. Again behold the Lord. His essence and His work are purity's bright blaze. He soars above defilement, high as the heavens excel the earth. He washes, and His saints are cleansed. He breathes within them, and corruptions cease. Believer, you too are called to be this vile earth's salt. Mat. 5:13. When you go forth may purity walk hand in hand! When your lips speak may purity's best seed be dropped! May your whole life be counter-active of sin's taint! May many an error die when you are near! Salt, also, portrays the perpetuity of grace. Believer, you know that Jesus loves you. You read it in His cross. You see it in the Word—that mirror of His heart. You hear it in His Spirit's call. Know, that this love is as eternal as Himself. The covenant of salt precedes the birth—survives the death, of time. The Grain offering is thus significantly formed. Its USE is next distinctly shown. The offerer is to "Bring this offering to one of Aaron's sons, and he will take a handful of the flour mixed with olive oil, together with all the incense, and burn this token portion on the altar fire. It is an offering made by fire, very pleasing to the Lord." Lev. 2:2. A part is cast upon the altar's hearth. The fire enwraps it in devouring folds. It is the prey of the consuming blaze. Faith knows full well the Gospel of this act. It sees wrath falling on the spotless and anointed victim. The burning grain exhibits Jesus in the furnace of acute anguish. What awe, what peace, live in this wondrous sight! What AWE! Here is full evidence of sin's deserts. Sin rouses the just vengeance of our righteous God. It is an outrage to His honor, to His nature, and His name. It must have torment. An adamantine chain unites it to excruciating woe. If it escapes, God's majesty is wronged. The God-man in the garden and on the cross shows how God's anger deals with this foul foe. What PEACE! Jesus consents to suffer all. Each vial is outpoured on Him. The fire finds its prey, and spares not. Believer, see the Grain offering on the altar, and let your every fear subside. Gaze, and let tranquil peace lull every anxious thought. Wrath ends in Jesus. It takes its dues from Him. It leaves Him not until all is paid. Its sting then dies. No penal woe remains for you. Justice forbids, that punishment should twice be asked. You may look calmly on the fiery lake. A suffering Christ has quenched its flames for you. Happy believer, your sins, though many, have endured their death. Happy believer, where are hell's pains for you? Your Surety has exhausted all. The Grain offering had further use. "The rest of the grain offering belongs to Aaron and his sons: it is a most holy part of the offerings made to the Lord by fire." Lev. 2:3. Here is another view of Christ. It shows most tender and providing love. The Gospel truth is bread of life to hungry souls. They, who serve Christ, sit down at a rich table. A feast is spread to nourish and to regale. Christ gives Himself—heaven's richest produce—as substantial food. He is the bread of life. His flesh is food indeed: His blood is drink indeed. The Spirit is ever calling to the banquet-house, "Eat O friends," "Eat that which is good, and let your soul delight itself in fatness." Faith hears, faith hastens, faith partakes, and thrives, and feasts again, and gains recruited energies for new work. Poor worldlings snatch at miscalled pleasure's husk. They eat, and fret, and pine, and perish. In preparing the Grain offering account was made of varying grades of outward circumstance. Diverse utensils were enjoined to meet diversity of rank and state. The rich must use their best. The poor must humbly bring from their more humble hearths. But rich and poor alike must offer. Lev. 2:4, 5, 7. One Christ is the one plea at heaven's gate. The rich man's riches open not the door. The poor man's poverty has no moving voice. Hear this, you RICH. Earthly pelf is little now, and nothing to buy pardon. But Christ enriches in present and in endless time. His treasure is ennobling gain, enduring joy, a crown of life, a throne of glory. Bring this Grain offering, and you are rich indeed. You POOR, draw near. Especial welcomes beckon you. Your toil-worn hands may clasp the cross. Your lowly huts may entertain the Lord of lords. Without Him poverty is hard indeed. But He can make you kings and priests to God. By His side, work is light. In His arms rest is sweet. In His love, life has few frowns. In His faith, death sweetly smiles. Bring this Grain offering, and you are no more poor. Spirit of God, great Teacher of the Church, blessings be Yours, for thus revealing Christ. (The Gospel in Leviticus) Dr William Barrick - Principles Involved in the Old Testament Sacrificial System (Reference) 1. Old Testament sacrifices were to be offered by believers only. Those believers were indoctrinated and obedient (i.e., they exhibited right teaching and right behavior). Israelite believers: Leviticus 1:2-3-note; Lev 2:1-note Foreign believers: Leviticus 17:8-note; Lev 22:18, 25-note; Numbers 15:14-16; Isaiah 56:6-8 2. Old Testament sacrifices were to be the outward demonstration of a vital faith. Without faith the sacrifices were worthless (cf. Hebrews 11:4-note). Psalm 51:15-19-note Isaiah 1:11-15-note Micah 6:6-8-note 3. Old Testament sacrifices did not save from sin nor forgive sins. The Levitical sacrifices included no provision for the sinful nature of mankind. The animal sacrifices were insufficient to atone for the sins of human beings—only a human life could atone for a human life. Compare Leviticus 1:3-note with Psalm 49:5-9-note. Hebrews 10:1-18-note 1 Peter 1:18-19-note 4. Old Testament sacrifices did not take care of every sin—especially willful, defiant sin. Many sins required capital punishment—no sacrifice would avail for such sin. (Note: That no sacrifice was available for capital offenses does not mean that God did not or could not forgive capital offenses. The legal consequences required death. Such consequences should not be confused with one’s ultimate spiritual relationship to God.) Leviticus 24:10-23-note 5. Old Testament sacrifices had fellowship with God as their chief object. They outwardly symbolized forgiveness for sins, which resulted in continued communion with the covenant-keeping God of Israel. Exodus 29:42-43; 30:36 6. Old Testament sacrifices declared, emphasized, and magnified sin and its consequences. Romans 3:19-20-note; Ro 5:20a-note; Ro 7:5-11-note 7. Old Testament sacrifices declared, emphasized, and magnified God’s holiness, righteousness, love, grace, mercy, and sovereignty. Psalm 119:62-note Romans 7:12-note 8. Old Testament sacrifices demonstrated that there was no totally independent access to God for the Old Testament believer under the Mosaic legislation. Hebrews 9:8-10-note 9. Old Testament sacrifices demonstrated that God’s desire with regard to the giving of His people did not go beyond their normal ability. The sacrificial objects (cattle, sheep, goats, doves; flour, oil, wine, and frankincense) were all immediately available to the individual Israelite. God did not require that His people bring something exotic or beyond their normal means. He did not require them to extend themselves to the point of either economical discomfort or disaster. 2 Corinthians 8:1-24 through 2 Cor 9:1-27 10. Old Testament sacrifices emphasized the ministry of the priesthood. Leviticus 1:9-note; Lev 2:8-note; Lev 4:20-note; Lev 6:6-note Hebrews 5:1-note-Through Heb 10:1-25-note 1 Peter 2:5-note 11. Old Testament sacrifices involved the recognition of God’s covenant with His people. Leviticus 2:13-note Psalm 50:5, 16-note 12. Old Testament sacrifices were commanded by God for the maintenance of the priesthood. The covenant community provides for those who minister. Leviticus 7:34-35-note Malachi 3:8-10-note William MacDonald Notes on Leviticus 2 - The “meat offering” (KJV) was actually a meal or cereal offering. (The word “meat” in the KJV generally means solid food in contrast to liquids.) The Offering Itself: There were various types of meal offerings, as follows: fine flour, with oil and frankincense mixed with it (Lev 2:1). This was not cooked, but a handful of it was burned on the altar (Lev 2:2). Three different types of bread or cakes: a) baked in the oven (Lev 2:4); b) baked on a flat griddle (Lev 2:5 RV); c) cooked in a pan (Lev 2:7 RSV-AV says “frying pan,” but some believe this offering was boiled in water, like a dumpling); kernels of grain, representing first-fruits of harvest, roasted in fire (Lev 2:14). Lev 2:12 refers to a special meal offering (Lev 23:15-21) which was not burned on the altar because it contained leaven. No leaven or honey was to be used in any of these meal offerings (Lev 2:11). These implied fermentation and natural sweetness. But salt was to be added, as a sign of the covenant between God and Israel. It was called the salt of the covenant (Lev 2:13). See Numbers 18:19; 2 Chronicles 13:5; Ezekiel 43:24 for other references to “the covenant of salt.” Duties Of The Offerer: He prepared the offering at home and brought it to the priests (Lev 2:2, 8). Duties Of The Priest: The priest presented the offering at the altar (Lev 6:14); he then took a handful of the offering and burned this “memorial” handful upon the altar (Lev 2:2, 9). Distribution Of The Offering: The “memorial handful,” burned on the altar, with all the frankincense, was the Lord’s; the priests were permitted to take all the rest of the offering as food (Lev 2:3, 10). The officiating priest was entitled to whatever was baked in the oven or cooked in a pot or pan (7:9). Everything mixed with oil and everything dry was to belong to the rest of the priests (Lev 7:10); the offerer received no part of this offering. The person who brought the meal offering acknowledged the bounty of God in providing the good things of life, represented by flour, frankincense, oil (and wine in the case of the drink offering). Symbolically this offering speaks of the moral perfection of the life of our Savior (fine flour), untainted by evil (no leaven), fragrant to God (frankincense), and filled with the Holy Spirit (oil). Leviticus 2:2 'He shall then bring it to Aaron's sons the priests; and shall take from it his handful of its fine flour and of its oil with all of its frankincense. And the priest shall offer it up in smoke as its memorial portion on the altar, an offering by fire of a soothing aroma to the LORD. memorial: Lev 2:9 5:12 6:15 24:7 Ex 30:16 Nu 5:18 Ne 13:14,22 Isa 66:3 Ac 10:4 Leviticus 2 Resources - Multiple Sermons and Commentaries He shall then bring it - Who is he? NET Note says "based on Lev 2:9 below it should be understood that it was the priest who performed this act." Handful - two words (04393)(melo) fullness, that which fills + (07062)(qomets from qamats - enclose with the hand, grasp) closed hand. Merrill explains "Only a portion of the grain offering was to be burned on the altar. Unlike the whole burnt offering that was totally consumed, the remainder of the grain was a holy offering, belonging to the priests (Lev 2:3) and not shared with the worshiper who brought it (see Lev. 6:16-18-note for instructions concerning the eating of this holy portion and Lev. 7:9-10-note for more specific instruction on the distribution of the grain offering). The term "handful" comes from the Hebrew phrase used here which literally means "the fullness of a closed hand." The noun gomets can be defined as "closed hand, fist" and is used with melo ("fullness, that which fills") twice in Leviticus, here and in Lev. 5:12-note. A different expression is used in Lev. 16:12-note. Such a small measure, perhaps the volume of a cup by today's measurements, would simply serve as a representative portion for the whole." Fine flour (05560)(solet from Akkadian salātu = crush) refers to that which is produced when only the inner kernel of wheat (as opposed to barley) is ground. Solet refers to "grain crushed into powder, with the hulls removed, using only the inner grain kernel (Ge 18:6), note: this is distinguished from meal which include whole grain." (Swanson) Patterson adds that solet denotes "finely ground flour, is known throughout the ancient Mediterranean world (e.g. Akkadian siltu, Arabic sultun, Aramaic sûltā). As opposed to qemah or meal which came from whole kernels and bran, this finest of flour was ground exclusively from the inner kernels of the wheat. Though available to all, it was expensive and considered a luxury item (Ezek 16:13; cf. Rev 18:13-note), to be used especially in entertaining important guests (Ge 18:6). Fine flour figured prominently in the Levitical sacrifices (Lev 2:2, etc.), the offerings of the 12 tribal leaders at the inauguration of the tabernacle worship (Num 7), the regulations relative to the fulfillment of the Nazirite's vow (Nu 6:15), the consecration ceremony of the priests (Ex 29:2ff.), and the ordination of the Levites, whom God graciously allowed to take the place of the firstborn in a life of dedicated service to him (Num 8:8). The fine flour reminded the priests and Levites of their high calling and the fine quality of their service and dedication to God of all the fruits of their labor (cf. 1Pet 2:5)." (TWOT online) The Septuagint (Lxx) translates solet with semidalis (64x in the Lxx - E.g., Ge 18:6; Ex 29:2, 40; Lev 2:1-2, 4-5, 7; 5:11, 13; 6:8, 13; 7:12; 9:4; 14:10, 21; 23:13, 17; 24:5; Nu 6:15; 7:13, 19, etc). Semidalis describes high grade wheat flour, that which is of the best quality and is used only once in the NT in the context of the destruction of the sensual, godless city of Babylon Rev 18:13-note. Solet - 52v translated fine flour - Ge 18:6; Ex 29:2, 40; Lev 2:1f, 4f, 7; 5:11; 6:15, 20; 7:12; 14:10, 21; 23:13, 17; 24:5; Num 6:15; 7:13, 19, 25, 31, 37, 43, 49, 55, 61, 67, 73, 79; 8:8; 15:4, 6, 9; 28:5, 9, 12f, 20, 28; 29:3, 9, 14; 1Kgs 4:22; 2Kgs 7:1, 16, 18; 1Chr 9:29; 23:29; Ezek 16:13, 19; 46:14 Frankincense (03828)(lebonah-see word study Oil (08081)(shemen) is a masculine noun that means fat or oil and generally refers to olive oil whether pure or prepared for various uses such as perfume or ointment. Esther 2:12 has "oil of myrrh" which may be a liquid form of myrrh, or it could be myrrh mixed with oil. Shemen usually refers to literal oil but does have a number of figurative uses. Oil was used in lamps (Ex 25:6; 27:20; Lev 24:2) and in cooking (1Ki 17:12–16), in the baking of bread and in various aspects of sacrificial rituals and worship. Oil was used as an offering (Lev 2:15,16; Ezek 45:14). Oil could be mixed with flour in some offerings (as in our current passage - Lev 2:1–3; cp Ex 29:40). However, the sin offerings were not to have oil (Lev 5:11), a restriction which also applied to the grain offering of jealousy (Nu 5:15). The use of oil had significant symbolic roles especially in various consecration ceremonies - In the first Biblical use, Jacob used oil to anoint the stone on which he had slept, an act of consecration, probably making it a memorial stone (Ge 28:18). Kings and priests were anointed with oil (1Sa 16:13; 1Ki 1:39; Lev 8:12) In Ex 30:23–33 we have a specific formula for preparing the anointing oil. Anointing oil was used to symbolize the rich blessing of God. The tabernacle and its contents were also anointed and consecrated with oil (Lev 8:10). Oil was used in ancient times as a cosmetic (Amos 6:6; Song 1:3; 2Sa 14:2; Ps 104:15) as well as having medicinal value as an ointment to soothe and cleanse, and heal (Isa 1:6, Ps 133:2). In Ps 55:12 "oil" was used figuratively to describe an ungodly man's words = "softer than oil" (cp an adulteress = "smoother than oil is her speech" = Pr 5:3). Isaiah prophesies of abundance of choice produce in the future Millennial kingdom "And the LORD of hosts will prepare a lavish banquet for all peoples on this mountain (Mt Zion - center of Messiah's kingdom in the Millennium); a banquet of aged wine, choice pieces with marrow, and refined, aged wine." (Isa 25:6) It is notable that this theme of the Messianic feast frequently occurs in later rabbinic literature. Warren Baker notes that shemen "has a wide range of . Most simply, it is used of food, relating to feasts of good, rich food (Isa. 25:6). It is also used frequently of oil. This can be oil used for food and cooking (Deut. 8:8; 32:13); for oil which was used to anoint holy objects or kings (Ex. 30:25; 1Sa 10:1); or for oil used a (Ps. 133:2; Isa. 1:6). The figurative meanings are also important. This word can be used to signify strength, such as in Isaiah 10:27 where growing fat meant growing strong. It also frequently relates to fruitfulness and fertile places where good things grew (Isa. 5:1; 28:1). The overall picture one gets from this word is that of richness, strength, and fertility. (The Complete Word Study Dictionary: Old Testament) Oil was a symbol of richness, plenty and prosperity (Dt 33:24). A mark of peculiar blessing of God on His chosen people is seen in Deut 32:13 "He made him ride on the high places of the earth, And he ate the produce of the field; And He made him suck honey from the rock, And oil from the flinty rock." The idea is that even that which would normally unproductive would gives forth riches to the chosen people as a result of the blessing of Jehovah (cf. also Job 29:6). In Isa 61:3 we see "the oil of gladness" (cp "oil of joy" Ps 45:7) which symbolized the blessed condition of one who is under God's favor. Eugene Merrill - Shemen is a common word that is used in a variety of ways (e.g., as a substance for anointing kings or priests, as fuel for a lamp, as a gift, as a medicinal substance, etc.). Probably exclusively from the olive tree, the oil in the grain offering distinguished it from the poor person's sin offering of grain (Lev. 5:11). Oil was an evidence of prosperity (Dt. 32:13; 33:24) while in Isa. 61:3 and Ps. 45:7 the "oil of joy" designates the blessed condition of one who is experiencing God's favor. Oil played an important symbolic function in various consecration ceremonies of both priests and kings (e.g., Lev. 8:12; 1Sa 16:13). The "anointing oil" is referred to numerous times in Exodus, and in Ex 30:22-33 its ingredients and use are specifically developed. In Leviticus it is used 7x (Lev. 8:2, 10, 12, 30; 10:7; 21:10, 12). This unique oil was used only for the consecration of priests, and once upon the priest he was to be regarded by others and himself as one separated for the LORD'S service. While so designated he was not allowed to leave the sanctuary (Lev. 10:7; 21:12). This would enforce in the nation of Israel the concept of the holiness, the separation of God and all associated with him from the routine and unclean, and the priority of maintaining access to God by keeping the priest consecrated. The use of oil in such cases may also be connected with the rich blessing of God in the promised land. To include oil in the grain offering is to include another produce of blessing from the land. (Bible Knowledge Word Study) Shemen is translated in the Lxx with Greek word for olive oil = noun elaion (1637) - 11 uses in NT refer primarily to literal oil = for powering illumination of lamps = Mt 25:3-4,8; healing sick or feeble = Mk 6:13 (cp Lxx use in treating wounds - Isa 1:6); Lk 10:34; Jas 5:14; anointing head = Luke 7:46; figuratively anointing head of Jesus = Heb. 1:9 (quoting Ps 45:7 - "oil of gladness"); article of commerce, Lk 16:6; Rev. 6:6; Rev 18:13. Elaion is used 187v in the Septuagint = Ge 28:18; 35:14; Ex 27:20; 29:2, 7, 20, 23, 40; 30:24f, 31; 31:11; 35:12, 19, 28; 37:29; 39:37f; 40:9; Lev 2:1f, 4ff, 15f; 5:11; 6:15, 21; 7:10, 12; 8:2, 10, 12, 26, 30; 9:4; 10:7; 14:10, 12, 15ff, 21, 24, 26ff; 21:10, 12; 23:13; 24:2; Num 4:9, 16; 5:15; 6:15; 7:13, 19, 25, 31, 37, 43, 49, 55, 61, 67, 73, 79; 8:8; 11:8; 15:4, 6, 9; 18:12; 28:5, 9, 12f, 20, 28; 29:3, 9, 14; 35:25; Deut 7:13; 8:8; 11:14; 12:17; 14:23; 18:4; 28:40, 51; 32:13; 33:24; 1 Sam 10:1; 16:1, 13; 2 Sam 1:21; 14:2; 1 Kgs 1:39; 5:11; 17:12, 14, 16; 2 Kgs 4:2, 6f; 9:1, 3, 6; 18:32; 20:13; 1 Chr 9:29; 12:40; 27:28; 2 Chr 2:10, 15; 11:11; 31:5; 32:28; Ezra 3:7; 6:9; 7:22; Neh 5:11; 10:37, 39; 13:5, 12; Esth 2:12; Ps 4:7; 23:5; 45:7; 55:21; 89:20; 92:10; 104:15; 109:18, 24; 141:5; Pr 21:17; Eccl 7:1; 9:8; 10:1; Isa 1:6; Jer 40:10, 12; 41:8; Ezek 16:9, 13, 18f; 23:41; 27:17; 32:14; 45:14, 24f; 46:5, 7, 11, 14f; Dan 10:3; Hos 2:5, 8, 22; 12:1; Joel 1:10; 2:19, 24; Mic 6:15; Hag 1:11; 2:12; Matt 25:3f, 8; Mark 6:13; Luke 7:46; 10:34; 16:6; Heb 1:9; Jas 5:14; Rev 6:6; 18:13 Semen - translated in NAS - choice(1), fatness(2), fertile(2), fertile*(1), lavish(1), oil(176), oils(3), ointment(1), olive(6), wild*(1).choice(1), fatness(2), fertile(2), fertile*(1), lavish(1), oil(176), oils(3), ointment(1), olive(6), wild*(1). Ge 28:18; 35:14; Ex 25:6; 27:20; 29:2, 7, 21, 23, 40; 30:24f, 31; 31:11; 35:8, 14f, 28; 37:29; 39:37f; 40:9; Lev 2:1f, 4ff, 15f; 5:11; 6:15, 21; 7:10, 12; 8:2, 10, 12, 26, 30; 9:4; 10:7; 14:10, 12, 15ff, 21, 24, 26ff; 21:10, 12; 23:13; 24:2; Num 4:9, 16; 5:15; 6:15; 7:13, 19, 25, 31, 37, 43, 49, 55, 61, 67, 73, 79; 8:8; 11:8; 15:4, 6, 9; 28:5, 9, 12f, 20, 28; 29:3, 9, 14; 35:25; Deut 8:8; 28:40; 32:13; 33:24; 1Sa 10:1; 16:1, 13; 2Sam 1:21; 14:2; 1Kgs 1:39; 5:11; 6:23, 31ff; 17:12, 14, 16; 2Kgs 4:2, 6f; 9:1, 3, 6; 20:13; 1Chr 9:29; 12:40; 27:28; 2Chr 2:10, 15; 11:11; Ezra 3:7; Neh 8:15; Esther 2:12; Job 29:6; Ps 23:5; 45:7; 55:21; 89:20; 92:10; Ps 104:15; 109:18, 24; Ps 133:2; 141:5; Pr 5:3; 21:17, 20; 27:9, 16; Eccl 7:1; 9:8; 10:1; Song 1:3; 4:10; Isa 1:6; 5:1; 10:27; 25:6; 28:1, 4; 39:2; 41:19; 57:9; 61:3; Jer 40:10; 41:8; Ezek 16:9, 13, 18f; 23:41; 27:17; 32:14; 45:14, 24f; 46:5, 7, 11, 14f; Hos 2:5; 12:1; Amos 6:6; Mic 6:7, 15; Hag 2:12. Here are some representative uses of shemen... Ps 23:5-note Thou dost prepare a table before me in the presence of my enemies; Thou hast anointed my head with oil; My cup overflows. Ps 45:7-note Thou hast loved righteousness, and hated wickedness; Therefore God, Thy God, has anointed Thee With the oil of joy above Thy fellows. Ps 133:2-note It (fellowship - brothers dwelling in unity - Ps 133:1) is like the precious oil upon the head, Coming down upon the beard, [Even] Aaron's beard, Coming down upon the edge of his robes. Pr 27:16 He who would restrain her (Who? see Pr 27:15) restrains the wind, And grasps oil with his right hand. Mic 6:7-note Does the LORD take delight in thousands of rams, In ten thousand rivers of oil? Shall I present my first-born [for] my rebellious acts, The fruit of my body for the sin of my soul? Mic 6:15-note “You will sow but you will not reap. You will tread the olive but will not anoint yourself with oil; And the grapes, but you will not drink wine. Leon Hyatt - The mixture (fist full of fine flour, oil and frankincense) was called “a representative portion” of the offering. The word so translated often was used to mean “a memorial.” It was applied to a reminder of some event or person, and thus it was a memorial of that event or person. In this case the flour, oil, and frankincense mixture was a memorial of the rest of the offering. It represented all that the offering stood for. The priest was to roast that representative portion of the offering on the altar, which meant it was offered to Jehovah. Since the mixture represented the whole offering, it showed that the whole offering and all it represented was surrendered to God. It meant that the offerer recognized that all his property and possessions belonged to God. (Leviticus 1:1-3:17.) Memorial (0234)(azkarah - word study) refers to remembrance but exactly what was to remembered is uncertain. "The idea of the translation “memorial portion” for azkārāh apparently is that in the part burned on the altar, the offerer is particularly remembered." (R Laird Harris) Mark Rooker - The noun translated “memorial portion,” is related to the root zakar, which means “to remember” and indicates that the offerer is being mindful of God’s grace in providing him with food, or possibly of God’s rule over all creation....According to the Mishnah while the priests were offering incense, the rest of the Israelites gathered in the outer court for prayer (m. Tamid 4:3; m. Kelim 1:9). Thus incense became associated with prayer. (New American Commentary) Memorial portion - This is the portion that officiating priest put on the altar to be consumed in the fire while the remainder of the offering was used by the priests. Warren