TRV
Translation
King James Version
¶ And when any will offer a meat offering unto the LORD, his offering shall be of fine flour; and he shall pour oil upon it, and put frankincense thereon:
Complete Jewish Bible
"'Anyone who brings a grain offering to ADONAI is to make his offering of fine flour; he is to pour olive oil on it and put frankincense on it.
Berean Standard Bible
“When anyone brings a grain offering to the LORD, his offering must consist of fine flour. He is to pour olive oil on it, put frankincense on it,
American Standard Version
And when any one offereth an oblation of a meal-offering unto Jehovah, his oblation shall be of fine flour; and he shall pour oil upon it, and put frankincense thereon:
World English Bible Messianic
“‘When anyone offers an offering of a meal offering to the LORD, his offering shall be of fine flour; and he shall pour oil on it, and put frankincense on it.
Geneva Bible (1599)
And when any will offer a meate offering vnto the Lord, his offering shall be of fine floure, and he shall powre oyle vpon it, and put incense thereon,
Young's Literal Translation
`And when a person bringeth near an offering, a present to Jehovah, of flour is his offering, and he hath poured on it oil, and hath put on it frankincense;
In the KJVVerse 2,764 of 31,102
Study This Verse
Commentary on Leviticus 2 verses 1–10
1 ¶ And when any will offer a meat offering unto the LORD, his offering shall be of fine flour; and he shall pour oil upon it, and put frankincense thereon:
2 And he shall bring it to Aaron's sons the priests: and he shall take thereout his handful of the flour thereof, and of the oil thereof, with all the frankincense thereof; and the priest shall burn the memorial of it upon the altar, to be an offering made by fire, of a sweet savour unto the LORD:
3 And the remnant of the meat offering shall be Aaron's and his sons': it is a thing most holy of the offerings of the LORD made by fire.
4 And if thou bring an oblation of a meat offering baken in the oven, it shall be unleavened cakes of fine flour mingled with oil, or unleavened wafers anointed with oil.
5 And if thy oblation be a meat offering baken in a pan, it shall be of fine flour unleavened, mingled with oil.
6 Thou shalt part it in pieces, and pour oil thereon: it is a meat offering.
7 And if thy oblation be a meat offering baken in the fryingpan, it shall be made of fine flour with oil.
8 And thou shalt bring the meat offering that is made of these things unto the LORD: and when it is presented unto the priest, he shall bring it unto the altar.
9 And the priest shall take from the meat offering a memorial thereof, and shall burn it upon the altar: it is an offering made by fire, of a sweet savour unto the LORD.
10 And that which is left of the meat offering shall be Aaron's and his sons': it is a thing most holy of the offerings of the LORD made by fire.
There were some meat-offerings that were only appendices to the burnt-offerings, as that which was offered with the daily sacrifice (Exo 29:38, Exo 29:39) and with the peace-offerings; these had drink-offerings joined with them (see Num 15:4, Num 15:7, Num 15:9, Num 15:10), and in these the quantity was appointed. But the law of this chapter concerns those meat-offerings that were offered by themselves, whenever a man saw cause thus to express his devotion. The first offering we read of in scripture was of this kind (Gen 4:3): Cain brought of the fruit of the ground an offering.
I. This sort of offerings was appointed, 1. In condescension to the poor, and their ability, that those who themselves lived only upon bread and cakes might offer an acceptable offering to God out of that which was their own coarse and homely fare, and by making for God's altar, as the widow of Sarepta for his prophet, a little cake first, might procure such a blessing upon the handful of meal in the barrel, and the oil in the cruse, as that it should not fail. 2. As a proper acknowledgment of the mercy of God to them in their food. This was like a quit-rent, by which they testified their dependence upon God, their thankfulness to him, and their expectations from him as their owner and bountiful benefactor, who giveth to all life, and breath, and food convenient. Thus must they honour the Lord with their substance, and, in token of their eating and drinking to his glory, must consecrate some of their meat and drink to his immediate service. Those that now, with a grateful charitable heart, deal out their bread to the hungry, and provide for the necessities of those that are destitute of daily food, and when they eat the fat and drink the sweet themselves send portions to those for whom nothing is prepared, offer unto God an acceptable meat-offering. The prophet laments it as one of the direful effects of famine that thereby the meat-offering and drink-offering were cut off from the house of the Lord (Joe 1:9), and reckoned it the greatest blessing of plenty that it would be the revival of them, Joe 2:14.
II. The laws of the meat-offerings were these: - 1. The ingredients must always be fine flour and oil, two staple commodities of the land of Canaan, Deu 8:8. Oil was to them then in their food what butter is now to us. If it was undressed, the oil must be poured upon the flour (Lev 2:1); if cooked, it must be mingled with the flour, Lev 2:4, etc. 2. If it was flour unbaked, besides the oil it must have frankincense put upon it, which was to be burnt with it (Lev 2:1, Lev 2:2), for the perfuming of the altar; in allusion to this, gospel ministers are said to be a sweet savour unto God, Co2 2:15. 3. If it was prepared, this might be done in various ways; the offerer might bake it, or fry it, or mix the flour and oil upon a plate, for the doing of which conveniences were provided about the tabernacle. The law was very exact even about those offerings that were least costly, to intimate the cognizance God takes of the religious services performed with a devout mind, even by the poor of his people. 4. It was to be presented by the offerer to the priest, which is called bringing it to the Lord (Lev 2:8), for the priests were God's receivers, and were ordained to offer gifts. 5. Part of it was to be burnt upon the altar, for a memorial, that is, in token of their mindfulness of God's bounty to them, in giving them all things richly to enjoy. It was an offering made by fire, Lev 2:2, Lev 2:9. The consuming of it by fire might remind them that they deserved to have all the fruits of the earth thus burnt up, and that it was of the Lord's mercies that they were not. They might also learn that as meats are for the belly, and the belly for meats, so God shall destroy both it and them (Co1 6:13), and that man lives not by bread alone. This offering made by fire is here said to be of a sweet savour unto the Lord; and so are our spiritual offerings, which are made by the fire of holy love, particularly that of almsgiving, which is said to be an odour of a sweet smell, a sacrifice acceptable, well pleasing to God (Phi 4:18), and with such sacrifices God is well pleased, Heb 13:16. 6. The remainder of the meat-offering was to be given to the priests, Lev 2:3, Lev 2:10. It is a thing most holy, not to be eaten by the offerers, as the peace-offerings (which, though holy, were not most holy), but by the priests only, and their families. Thus God provided that those who served at the altar should live upon the altar, and live comfortably.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–10. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Leviticus 2:1 introduces the regulations for the grain offering, an essential component of Israelite worship. This offering, often voluntary, consisted primarily of fine flour, oil, and frankincense. It served as a tangible expression of gratitude, devotion, and acknowledgment of God's provision and sovereignty, symbolizing the worshiper's dedication of their livelihood and life to the LORD in a pure and consecrated manner.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Leviticus 2:1 primarily employs Prescription, as it lays out specific, detailed instructions for the grain offering, characteristic of the legal and ritual codes found throughout the book of Leviticus. This prescriptive language ensures precision and adherence to divine standards for worship. Furthermore, the verse is rich in Symbolism. The "fine flour" symbolizes purity, excellence, and the dedication of one's best. The "oil" symbolizes anointing, consecration, and the presence of the Holy Spirit, suggesting that true worship is Spirit-empowered. The "frankincense" symbolizes prayer, praise, and devotion ascending to God as a pleasing aroma. Each physical component of the offering carries profound spiritual meaning, transforming a simple act of giving into a deep theological statement about the nature of worship and the character of God. The verse also uses Metonymy, where the components (flour, oil, frankincense) stand in for the worshiper's life, resources, and spiritual devotion being offered to God.
THEOLOGICAL AND THEMATIC CONNECTIONS
Leviticus 2:1 profoundly articulates the theological principles of voluntary worship, the offering of one's best to God, and the sacredness of human labor when dedicated to divine purposes. It underscores God's sovereignty as the ultimate provider of all sustenance and calls His people to respond with gratitude and wholehearted devotion. The components of the offering—fine flour, oil, and frankincense—collectively teach that acceptable worship is pure, consecrated by divine presence, and rises as a pleasing spiritual aroma of prayer and praise. This offering, while not atoning for sin, was a vital expression of fellowship and dependence, reminding Israel that their daily bread and very lives were gifts from the LORD, to be acknowledged and returned in worship, fostering a posture of humility and continuous gratitude.
REFLECTION AND APPLICATION
While the ceremonial laws of the Old Testament find their ultimate fulfillment in Jesus Christ, the timeless principles embedded in the grain offering remain profoundly relevant for believers today. Leviticus 2:1 challenges us to consider the quality and intention of our offerings to God. Are we giving Him our "fine flour"—our best time, talents, resources, and efforts—or merely what is convenient or leftover? Our worship, service, and daily lives should be characterized by excellence, not mediocrity, reflecting a heart that truly values God above all else. Furthermore, the oil reminds us that our devotion should be Spirit-led and Spirit-empowered, consecrated by God's presence. Like the frankincense, our lives should be a continuous offering of prayer and praise, rising as a pleasing aroma to God. This verse calls us to live with a profound sense of gratitude, acknowledging that every good and perfect gift comes from God's gracious hand, prompting us to respond with sincere and dedicated worship that permeates every aspect of our existence and honors Him in all we do.
Questions for Reflection
FAQ
What is the "meat offering" in Leviticus 2:1, and why is it called that in the KJV?
Answer: The term "meat offering" in the King James Version is an archaic translation of the Hebrew word minchah (מִנְחָה). In older English, "meat" referred broadly to food, not exclusively to animal flesh. Therefore, the "meat offering" was a "food offering" or, more specifically, a "grain offering" or "meal offering." This offering consisted primarily of plant-based products like fine flour, often mixed with oil and frankincense, as described in Leviticus 2. It was distinct from animal sacrifices and served as a voluntary act of worship, thanksgiving, and dedication, acknowledging God's provision.
What do the components of the grain offering (fine flour, oil, frankincense) symbolize?
Answer: Each component carried significant symbolic weight. The fine flour (çôleth) symbolized purity, excellence, and the offering of one's very best to God, representing the fruits of human labor and God's provision. The oil (shemen) poured upon it symbolized anointing, consecration, and often the presence and empowerment of the Holy Spirit, suggesting that true worship is Spirit-led and set apart for God's purposes. The frankincense (lᵉbôwnâh) placed on the offering symbolized prayer, praise, and devotion, rising to God as a "pleasing aroma" or sweet-smelling savor, indicative of acceptable worship and communion.
Was the grain offering for atonement of sins?
Answer: No, the grain offering was generally not for the atonement of sins in the same way that the sin offering or guilt offering was. While all offerings were part of a system that facilitated fellowship with a holy God, the minchah was typically a voluntary offering of thanksgiving, devotion, and acknowledgment of God's provision. It symbolized dedication and gratitude rather than expiation for specific transgressions. Atonement for sin was primarily addressed through blood sacrifices, such as the burnt offering (which could have an atoning aspect) and especially the sin offering, as detailed in Leviticus 4.
CHRIST-CENTERED FULFILLMENT
Leviticus 2:1, with its emphasis on the grain offering, finds its ultimate and glorious fulfillment in the person and work of Jesus Christ. He is the perfect "fine flour," representing His sinless humanity and unblemished life, offered without spot or blemish as the ultimate sacrifice (1 Peter 1:18-19). Just as oil was poured upon the flour, Jesus was uniquely anointed by the Holy Spirit, not in measure, but fully, for His ministry and redemptive work (Luke 4:18; Acts 10:38). His entire life, culminating in His sacrificial death on the cross, was the "frankincense"—a sweet-smelling aroma, a fragrant offering and sacrifice to God (Ephesians 5:2). Jesus perfectly embodies the voluntary, pure, Spirit-anointed, and pleasing offering that the grain offering foreshadowed, making it possible for us to draw near to God not by our own imperfect offerings, but through His perfect and complete work (Hebrews 10:10-14). He is the true Bread of Life, the sustenance for our souls, and through Him, our lives can now become living sacrifices, pleasing to God (John 6:35; Romans 12:1).