TRV
Translation
King James Version
And the priest shall burn the memorial of it, part of the beaten corn thereof, and part of the oil thereof, with all the frankincense thereof: it is an offering made by fire unto the LORD.
Complete Jewish Bible
The cohen is to cause the reminder portion of it, its grits and olive oil, with all its frankincense, to go up in smoke; it is an offering made by fire for ADONAI.
Berean Standard Bible
The priest shall then burn the memorial portion of the crushed grain and the oil, together with all its frankincense, as an offering made by fire to the LORD.
American Standard Version
And the priest shall burn the memorial of it, part of the bruised grain thereof, and part of the oil thereof, with all the frankincense thereof: it is an offering made by fire unto Jehovah.
World English Bible Messianic
The priest shall burn as its memorial, part of its bruised grain, and part of its oil, along with all its frankincense: it is an offering made by fire to the LORD.
Geneva Bible (1599)
And the Priest shall burne the memoriall of it, euen of that that is beaten, and of the oyle of it, with all the incense thereof: for it is an offring vnto the Lord made by fire.
Young's Literal Translation
and the priest hath made perfume with its memorial from its beaten out corn , and from its oil, besides all its frankincense--a fire-offering to Jehovah.
In the KJVVerse 2,779 of 31,102
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Commentary on Leviticus 2 verses 11–16
11 ¶ No meat offering, which ye shall bring unto the LORD, shall be made with leaven: for ye shall burn no leaven, nor any honey, in any offering of the LORD made by fire.
12 As for the oblation of the firstfruits, ye shall offer them unto the LORD: but they shall not be burnt on the altar for a sweet savour.
13 And every oblation of thy meat offering shalt thou season with salt; neither shalt thou suffer the salt of the covenant of thy God to be lacking from thy meat offering: with all thine offerings thou shalt offer salt.
14 And if thou offer a meat offering of thy firstfruits unto the LORD, thou shalt offer for the meat offering of thy firstfruits green ears of corn dried by the fire, even corn beaten out of full ears.
15 And thou shalt put oil upon it, and lay frankincense thereon: it is a meat offering.
16 And the priest shall burn the memorial of it, part of the beaten corn thereof, and part of the oil thereof, with all the frankincense thereof: it is an offering made by fire unto the LORD.
Here, I. Leaven and honey are forbidden to be put in any of their meat-offerings: No leaven, nor any honey, in any offering made by fire, Lev 2:11. 1. The leaven was forbidden in remembrance of the unleavened bread they ate when they came out of Egypt. So much despatch was required in the offerings they made that it was not convenient they should stay for the leavening of them. The New Testament comparing pride and hypocrisy to leaven because they swell like leaven, comparing also malice and wickedness to leaven because they sour like leaven, we are to understand and improve this as a caution to take heed of those sins which will certainly spoil the acceptableness of our spiritual sacrifices. Pure hands must be lifted up without wrath, and all our gospel feasts kept with the unleavened bread of sincerity and truth. 2. Honey was forbidden, though Canaan flowed with it, because to eat much honey is not good (Pro 25:16, Pro 25:27); it turns to choler and bitterness in the stomach, though luscious to the taste. Some think the chief reason why those two things, leaven and honey, were forbidden, was because the Gentiles used them very much in their sacrifices, and God's people must not learn or use the way of the heathen, but his services must be the reverse of their idolatrous services; see Deu 12:30, Deu 12:31. Some make this application of this double prohibition: leaven signifies grief and sadness of spirit (Psa 73:21), My heart was leavened; honey signifies sensual pleasure and mirth. In our service of God both these must be avoided, and a mean observed between those extremes; for the sorrow of the world worketh death, and a love to the delights of sense is a great enemy to holy love.
II. Salt is required in all their offerings, Lev 2:13. The altar was the table of the Lord; and therefore, salt being always set on our tables, God would have it always used at his. It is called the salt of the covenant, because, as men confirmed their covenants with each other by eating and drinking together, at all which collations salt was used, so God, by accepting his people's gifts and feasting them upon his sacrifices, supping with them and they with him (Rev 3:20), did confirm his covenant with them. Among the ancients salt was a symbol of friendship. The salt for the sacrifice was not brought by the offerers, but was provided at the public charge, as the wood was, Ezr 7:20-22. And there was a chamber in the court of the temple called the chamber of salt, in which they laid it up. Can that which is unsavoury be eaten without salt? God would hereby intimate to them that their sacrifices in themselves were unsavoury. The saints, who are living sacrifices to God, must have salt in themselves, for every sacrifice must be salted with salt (Mar 9:49, Mar 9:50), and our speech must be always with grace (Col 4:6), so must all our religious performances be seasoned with that salt. Christianity is the salt of the earth.
III. Directions are given about the first-fruits. 1. The oblation of their first-fruits at harvest, of which we read, Deu 26:2. These were offered to the Lord, not to be burnt upon the altar, but to be given to the priests as perquisites of their office, Lev 2:12. And you shall offer them (that is, leaven and honey) in the oblation of the first-fruits, though they were forbidden in other meat-offerings; for they were proper enough to be eaten by the priests, though not to be burnt upon the altar. The loaves of the first-fruits are particularly ordered to be baked with leaven, Lev 23:17. And we read of the first-fruits of honey brought to the house of God, Ch2 31:5. 2. A meat-offering of their first-fruits. The former was required by the law; this was a free-will offering, Lev 2:14-16. If a man, with a thankful sense of God's goodness to him in giving him hopes of a plentiful crop, was disposed to bring an offering in kind immediately out of his field, and present it to God, owning thereby his dependence upon God and obligations to him, (1.) Let him be sure to bring the first ripe and full ears, not such as were small and half-withered. Whatever was brought for an offering to God must be the best in its kind, though it were but green ears of corn. We mock God, and deceive ourselves, if we think to put him off with a corrupt thing while we have in our flock a male, Mal 1:14. (2.) These green ears must be dried by the fire, that the corn, such as it was, might be beaten out of them. That is not expected from green ears which one may justly look for from those that have been left to grow fully ripe. If those that are young do God's work as well as they can, they shall be accepted, though they cannot do it so well as those that are aged and experienced. God makes the best of green ears of corn, and so must we. (3.) Oil and frankincense must be put upon it. Thus (as some allude to this) wisdom and humility must soften and sweeten the spirits and services of young people, and then their green ears of corn shall be acceptable. God takes a particular delight in the first ripe fruits of the Spirit and the expressions of early piety and devotion. Those that can but think and speak as children, yet, if they think and speak well, God will be well pleased with their buds and blossoms, and will never forget the kindness of their youth. (4.) It must be used as other meat-offerings, Lev 2:16, compare Lev 2:9. He shall offer all the frankincense; it is an offering made by fire. The fire and the frankincense seem to have had a special significancy. [1.] The fire denotes the fervency of spirit which ought to be in all our religious services. In every good thing we must be zealously affected. Holy love to God is the fire by which all our offerings must be made; else they are not of a sweet savour to God. [2.] The frankincense denotes the mediation and intercession of Christ, by which all our services are perfumed and recommended to God's gracious acceptance. Blessed be God that we have the substance of which all these observances were but shadows, the fruit that was hid under these leaves.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 11–16. 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 2:16 meticulously concludes the instructions for the grain offering, or minchah, within Israel's sacrificial system. This verse details the priest's specific action of burning a designated "memorial" portion—comprising parts of the fine flour and oil, along with all the frankincense—on the altar. This act symbolically presented the offering to the LORD, signifying the worshiper's complete dedication, gratitude, and the divine acceptance of their offering, ascending as a pleasing aroma before God.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Leviticus 2:16 is rich in Symbolism, where each element carries profound theological meaning. The fine flour symbolizes the fruit of human labor, God's provision, and the worshiper's sustenance. The oil represents anointing, blessing, and the Spirit's presence. The frankincense, a costly and fragrant resin, symbolizes purity, prayer, and a pleasing aroma ascending to God, indicative of sincere devotion. The act of burning itself is symbolic of purification, transformation, and divine acceptance, as the offering is consumed and ascends to the heavens. Synecdoche is evident in the concept of the "memorial portion" (azkârâh), where a small, representative part stands for the whole offering and, by extension, the entire worshiper and their dedication. By offering this specific portion, the worshiper symbolically presents their entire self and their livelihood to God. Furthermore, Metonymy can be observed in the phrase "offering made by fire," where "fire" stands in for God's consuming holiness, His presence, and His acceptance of the sacrifice. The entire process is a meticulously choreographed ritualistic performance designed to communicate deep spiritual truths through tangible actions and sensory experiences.
THEOLOGICAL AND THEMATIC CONNECTIONS
Leviticus 2:16, with its meticulous instructions for the grain offering, underscores profound theological truths about worship, dedication, and God's holiness. The concept of the "memorial portion" highlights that true worship involves not just a physical act but a spiritual remembrance and presentation of oneself before God. It teaches that God desires our best, symbolized by the fine flour, oil, and costly frankincense, and that our offerings, when given with a sincere heart, are pleasing to Him. This verse also implicitly points to the necessity of priestly mediation in approaching a holy God, a theme that finds its ultimate fulfillment in Christ. The "sweet aroma" theme, often associated with offerings, connects the physical act of sacrifice with the spiritual reality of pleasing God through obedience and devotion, emphasizing that genuine worship is a fragrant offering to the divine.
REFLECTION AND APPLICATION
Leviticus 2:16, though rooted in ancient ceremonial law, provides timeless principles for our contemporary walk with God. The instruction to offer the "memorial portion" with "all the frankincense" reminds us that true worship is not merely a perfunctory act but a heartfelt dedication of our most precious resources and our very selves. It challenges us to consider what "memorial" we are burning before the LORD today—are we offering our finest talents, our most valuable time, our deepest affections, or merely what is convenient or leftover? Just as the frankincense ascended as a pleasing aroma, our lives, when lived in obedience and love, can be a spiritual fragrance to God, a constant reminder of our covenant relationship with Him. This verse calls us to a life of intentional devotion, acknowledging God's sovereignty over every aspect of our existence and presenting ourselves as living sacrifices, holy and acceptable, which is our spiritual worship. It invites us to reflect on the quality of our offerings—not just material possessions, but our very being—and to ensure that our worship is a genuine, pleasing aroma to the One who provides all.
Questions for Reflection
FAQ
What was the primary purpose of the "memorial" portion of the grain offering?
Answer: The "memorial" portion (azkârâh) of the grain offering served as a symbolic representation of the entire offering and, by extension, the worshiper, being brought into God's remembrance and presence. It was not that God needed to be reminded, but rather that this act signified the worshiper's sincere dedication and the offering's divine acceptance. By burning this specific part on the altar, it ascended to the LORD as a pleasing aroma, establishing a lasting record or connection between the worshiper and God, signifying that the offering was acknowledged and received by Him. It was a solemn act of consecration, making the offering holy and set apart for divine purposes, as seen in the broader context of the grain offering instructions, such as in Leviticus 2:9.
CHRIST-CENTERED FULFILLMENT
Leviticus 2:16, with its emphasis on the grain offering's "memorial" portion and its ascent as a "fire offering unto the LORD," finds profound Christ-centered fulfillment. The grain offering, symbolizing dedication and a life perfectly offered, foreshadows Jesus Christ, who is the ultimate and perfect offering. Unlike the partial offerings of flour and oil required of the Israelites, Christ offered His entire life—His perfect obedience, His sinless humanity, and His sacrificial death—as a complete and pleasing aroma to God. He is the true "memorial" before God, not needing to remind God of our devotion, but perfectly representing humanity and securing our acceptance through His one-time sacrifice. The instruction to burn "all the frankincense" points to the absolute purity and pleasing nature of Christ's offering, which was entirely acceptable to God, a sacrifice without blemish or spot. His sacrifice on the cross was the ultimate "offering made by fire," consumed by divine judgment for sin, yet rising as a fragrant aroma of perfect obedience and love, as powerfully described in Ephesians 5:2. Through Christ, believers are now invited to present their lives as "living sacrifices," a spiritual worship that is pleasing to God, made possible by their union with the perfect offering, Jesus, as articulated in Romans 12:1.