Levítico 2

Levítico 2

Johnson has an interesting comment on the original Hebrew of "soothing aroma" - In the Hebrew text, it is literally an odor of rest, and the word translated “rest” in that literal expression is the one from which the name Noah comes. That was his name: “rest giver” or “rest” was his name. So the idea is that as a result of our Lord smelling the sweet savor of the sacrifice he has an odor of rest. And because it is an odor of rest, His claims are met in the sacrifice and He, therefore, rests. This stresses the fact that the animal completely satisfies God and in the antitype is a (beautiful) reference to our Lord Jesus’ finished work. When he said, “It is finished,” it was then that in the whole Godhead there was an odor of rest. It’s a beautiful expression - an odor of rest and is referred in the New Testament in Ephesians 5:2, “An odor of a sweet smell to the Lord.” (Hebrews 2:1-16) Soothing (05207)(nihoah-word study from nuach = to rest) means a quieting, soothing, tranquilizing. In 20 of the 43 uses of nichoach, this noun (usually with the sense of an adjective) is used with the phrase "burnt offering." Almost all uses describe the odor of a sacrifice as pleasing or acceptable to God. Sadly, we see this word used to describe Israel's offering to idols (Ezek 6:13-note, Ezek 15:19, Ezek 20:28), which is in stark contrast with Jehovah's assessment of His rebellious people in Ezek 20:14 where they are described as a soothing aroma! - “As a soothing aroma I shall accept you, when I bring you out from the peoples (Gentiles) and gather you from the lands where you are scattered (A prophecy that is unfulfilled, but which will be when Messiah returns and all Israel is saved - Ro 11:26-27-note ); and I shall prove Myself holy among you in the sight of the nations." Aroma (fragrance) (07381)(reah-word study from ruach = breath, wind) means scent or odor. Reah refers to the “scent or smell” of a person or thing as when Isaac smelled Jacob's garments and concluded (falsely) that they had the aroma of Esau (Ge 27:27 where reah is used 3x) Leviticus 2:3 'The remainder of the grain offering belongs to Aaron and his sons: a thing most holy, of the offerings to the LORD by fire. Remainder - Lev 6:16,17,26 7:9 10:12,13 21:22 Nu 18:9 1Sa 2:28 most holy - Lev 6:17 10:12 21:22 Ex 29:37 Nu 18:9 Leviticus 2 Resources - Multiple Sermons and Commentaries THE PRIEST'S PORTION Remainder of the grain offering belongs to Aaron and his sons - The priests relied largely on grain offerings for their daily sustenance (Lev 2:3,10; Lev 6:16). We see this same principle in the New Covenant where those who minister to the flock are to be supported by the flock, Paul writing "Do you not know that those who perform sacred services eat the [food] of the temple, [and] those who attend regularly to the altar have their share with the altar? So also the Lord directed those who proclaim the gospel to get their living from the gospel." (1Cor 9:13-14) The Portions Belonging to the Priests - For some of the other allusions to the portions of the various offerings which were to be given to the priests see the following passages (Note: This is not an all inclusive list, as this is a complex topic) -- Grain offering in Lev 2:3-note and Lev 2:10-note, Sin offering in Lev 5:13-note, (Note: Some Sin Offerings could not be eaten by the priests - When the sin offering was a bull, either for the high priest Lev 4:3-12 or the congregation Lev 4:13-21, no part of the bull was to be eaten by the priests, because the blood of that animal had been carried into the tent of meeting - this restriction also applies to the sacrifices on the Day of Atonement) Grain offering in Lev 6:16-18-note, Sin offering in Lev 6:26, 29-note, Guilt (Trespass) Offering in Lev 7:6-note, Peace Offering (Wave Offering) Lev 7:31-37-note. None of the burnt offering went to the priest but it was wholly given to the LORD. Most holy (qodes qodasim) (Root word is qodesh - see word study) - This was unique from the other offerings because it was not limited to God alone (burnt offering), nor eaten in part by the worshiper (peace offering). Only the priest could eat the portion not burned (Lev 7:9). Most holy - 13x in Leviticus - Lev 2:3, 10; 6:17, 25, 29; 7:1, 6; 10:12, 17; 14:13; 21:22; 24:9; 27:28. Note that in Lev 6:17, 25 most holy describes the sin offering and in Lev 6:17, 7:1) describes the guilt (trespass) offering. Eugene Merrill explains that the phrase most holy (qodes qodasim) "illustrates an idiomatic form in Hebrew where a combination of two synonymous words is used for emphasis. In Lev 2:3 qodes and qodasim, the singular and plural of the same noun, are used literally to declare "the holiest of the holies." Since the concept of holiness in itself suggests that which is sacred, and thus is distinct from the profane or even common (see Lev 10:10-note), to repeat the use of the word for holiness is to emphasize beyond doubt the unique nature of this part of the offering (referring to Lev 2:3).....That which the LORD God declares to be holy or to be dedicated to his use was to be kept separate from the common. Leviticus is a book about separateness or holiness. While much of Leviticus is concerned with ceremonial holiness, such holiness is ultimately symbolic of, and foundational for, ethical holiness as can be seen with the connection to the holiness of God (cf. Lev. 19:2). But the concept of holiness is much more than merely differentiating between moral and immoral, or even between good and bad. Holiness is a concept of being set apart from all that is common (see Lev. 10:10-note), of belonging to the sphere of the sacred. God is distinct, set apart from all else in creation and he is called holy. Holiness is that which is totally good and distinct from all evil and all that is unclean or defiled. Sexual intercourse for a married couple was not considered to be an immoral act in the OT, yet sexual intercourse could effect a state of defilement that would prevent a couple from participating in certain rituals for a time (Lev. 15:18-note). The Sabbath was different from the other six days because it was designated as different and therefore is called holy. So too are sacrificial animals, the temple, and the priest. The necessity of making a distinction between the spheres of the holy and the common is a basic element to the Israelite religion and proper worship of God. As will be seen in the chapters to follow (especially Lev 11-15), every aspect of the ancient Hebrews' daily life was seen as intimately linked with the presence of God and therefore revelation was needed to determine the appropriateness of both actions and material." (The Bible Knowledge Word Study - Gen-Deut) Leviticus 2:4 'Now when you bring an offering of a grain offering baked in an oven, it shall be unleavened cakes of fine flour mixed with oil, or unleavened wafers spread with oil. 1Ch 23:28,29 Ps 22:14 Ezek 46:20 Mt 26:38 Jn 12:27 Oven - Lev 1:11 6:17 7:12 10:12 Ex 12:8 1Co 5:7,8 Heb 7:26 1Pe 2:1,22 wafers: Ex 16:31 29:2 Isa 42:1, 44:3-5, 61:1 Jn 3:34 Leviticus 2 Resources - Multiple Sermons and Commentaries VESSELS FOR THE GRAIN OFFERING (All cooked) Oblation is another term for “sacrificial offering.” Fine flour (05560)(solet - word study) Baked - Note this was cooked whereas Lev 2:1-3 grain offerings were not cooked. Offering (used twice - "offering to the LORD" "offering of animals") (07133)(qorban/korban from qarab signifies coming into near, intimate proximity of another and in Leviticus into intimate proximity with Jehovah! (Does this root verb not help us discern the picture of "offering?") is a masculine noun which means that which is brought near (the altar), thus referring to an offering. Thus qorban/korban was a general term used for all Israelite sacrifices, offerings, or oblations. It is used in a variety of offerings in Leviticus. The Septuagint (Lxx) translates qorban twice in this passage with the noun doron which means a gift or present to show honor and respect (Mt 2:11 of gifts of Magi [Mt 2:7-10] at His birth). Doron also described sacrifices and other gifts offered to God (Mt. 5:23-24-note; Mt 8:4; 15:5; 23:18-19; Mk 7:11; Heb 5:1-note; Heb 8:3-4-note; Heb 9:9-note) Wilson's Dictionary of Bible Types - Unleavened - 1 Corinthians 5:7 (a) Since the word is used to describe the bread in which there is no fermenting yeast, so now it is used to describe the church in which there are no ungodly sinners, none of the Devil's children, but only those who have been washed in the Blood of the Lamb, made pure and beautiful in CHRIST. No evil doctrines would be permitted in such a church. David Baker on the meaning on unleavened - No reason is given here for its exclusion, though numerous suggestions have been supplied by commentators. Most probably it was excluded since its processes include fermentation, a type of spoilage that would not fit in with the perfection required of sacrifices. In later Jewish and Christian interpretation (Mt 16:6; 1Cor 5:6–7; Gal 5:9), leaven often symbolized humanity’s sinful nature, a nature that had the propensity to spread to whatever it contacted. The one exception to this appears in Jesus’ parable of the Kingdom of God, where leaven symbolizes the secret, effective spread of the gospel (Matt 13:33; Luke 13:21).(Cornerstone Bible Commentary) Unleavened (04682) (massa/matsah from matsats = to drain out) not raised by leaven (yeast). Bread made without yeast, bread quickly made, without waiting for the dough to rise. The Lxx translates matstsah with the adjective azumos which means without fermentation and thus describes bread which is made without yeast. The phrase "ta azuma" represents unleavened bread made into flat cakes (Hebrew matzoth) eaten by Jews at Passover season; metaphorically in 1Cor 5:7-8, referring to a life free from sinful corruption. These were eaten by Israel at the Passover when they had to leave Egypt quickly, not having time for their bread to rise (Ex 12:8, 15, 17-18 - Lxx = azumos). Matsot is used in the phrase "Feast of Unleavened Bread" (Ex 12:17), which followed Passover and lasted for 7 or 8 days (Lev 23:6). The first use in Ge 19:3 refers to the meal Lot shared with the 2 angels before the fire and brimstone fell. This Hebrew word is familiar to most of us because of the unleavened crackers (matzo) used by Jews at Passover. Eugene Merrill - This word (in both singular and plural), meaning unleavened bread or cake(s), is used 12x in Leviticus (here [2x]; Lev 2:5; 6:16; 7:12 [2x]; Lev 8:2, 26 [2x]; Lev 10:12; Lev 23:6 [2x]). Yeast is the substance that causes fermentation in dough (as well as in some liquids) that results in a raising of the bread into a light or spongy loaf. After burning the memorial portion of the grain offering (see Lev. 2:2) the priests were to consume the remainder as unleavened cakes (Lev. 6:16-17). The theological importance of preparing bread or cakes without yeast begins at the Passover (Exod. 12:8), continues here in the grain offering, further with the fellowship offering (Lev. 7:12), and finally with the sacrifices of the Nazirite vow (Num. 6:15, 17, 19). The Passover bread and the bread of the first number of days of travel were originally made without yeast (see Lev. 23:6 for the "Feast of Unleavened Bread") because of the haste with which Israel had to leave Egypt (Ex. 12:39). This bread, eaten with bitter herbs, Moses later identified as "the bread of affliction" (Dt. 16:3). The reason for the prohibition against yeast in the grain offering is never declared. In the NT yeast is identified continually with evil or false teaching, since this, like yeast, produces a gradual but substantial modification by permeating the entire being (e.g., Matt. 16:6-12; Mark 8:15; Luke 12:1; 1Cor. 5:6-8; Gal. 5:9). However, Christ also identifies action in the kingdom of God/heaven with yeast in Mt. 13:33 and Lk 13:21. While this action could be identified with the present growth of evil in the kingdom most interpret the yeast here to symbolize the internal, permeating quality of the message concerning the kingdom. Therefore any presumed symbolism that yeast is not present in the grain offering because it symbolizes evil comes from a concept of yeast as evil that is only explicitly stated at a much later time. (The Bible Knowledge Word Study - Gen-Deut) NIDOTTE - Unleavened bread was a basic food that could be prepared quickly. When a person received important visitors, he immediately prepared a festive meal by slaughtering an animal and baking unleavened bread. Lot prepared such a meal for the two heavenly messengers who visited him at Sodom (Ge 19:3; cf. 1Sa 28:24–25). Similarly Gideon prepared such a meal along with some broth for the Angel of the LORD (Jdg 6:19). That Angel instructed Gideon to place these materials on a rock. The angel touched them, and a fire sprang forth and consumed them (Jdg 6:20). Clearly it was appropriate to serve unleavened bread at any function. NET Note - The etymology of מַצּוֹת (matsot, “unleavened bread,” i.e., “bread made without yeast”) is uncertain. Suggested connections to known verbs include “to squeeze, press,” “to depart, go out,” “to ransom,” or to an Egyptian word “food, cake, evening meal.” NET Note - Bread made without yeast could be baked quickly, not requiring time for the use of a leavening ingredient to make the dough rise. In Deut 16:3 the unleavened cakes are called "the bread of affliction," which alludes to the alarm and haste of the Israelites. In later Judaism and in the writings of Paul, leaven came to be a symbol of evil or corruption, and so "unleavened bread" – bread made without yeast – was interpreted to be a picture of purity or freedom from corruption or defilement (S. R. Driver, Exodus, 90–91). Matstsah - translated in NAS - unleavened(15), Unleavened Bread(10), unleavened bread(25), unleavened cakes(3). Matstsah - 42v -Gen 19:3; Ex 12:8, 15, 17-18, 20, 39; 13:6f; 23:15; 29:2, 23; 34:18; Lev 2:4-5; 6:16; 7:12; 8:2, 26; 10:12; Lev 23:6; Nu 6:15, 17, 19; 9:11; 28:17; Dt 16:3, 8, 16; Josh 5:11; Jdg 6:19-21; 1Sa 28:24; 2Kgs 23:9; 1Chr 23:29; 2Chr 8:13; 30:13, 21; 35:17; Ezra 6:22; Ezek 45:21 Unleavened Bread - Holman Bible Dictionary Cakes (02471)(challah from chalal = to bore or pierce) refers to a cake (perhaps perforated - see root verb), a thin, flat wafer, a usually round or ring-shaped bread or cake of food. Challah could be either leavened (2Sa 6:19) or unleavened (Ex. 29:2; Lev. 8:26). Challah refers to the twelve cakes in the Holy Place made of fine wheat flour (Lev. 24:5). Challah - 11x - Ex 29:2, 23; Lev 2:4; 7:12-13; 8:26; 24:5; Nu 6:15, 19; 15:20; 2Sa 6:19. Wafers (07550)(raqiq from raq = thin) refers to thin cakes. This type of wafer was always unleavened. The preparation of these wafers was the responsibility of the Levites (1Chr 23:29). Used only 8x - Ex 29:2, 23; Lev 2:4; 7:12; 8:26; Nu 6:15, 19; 1Chr 23:29 Spread with oil - Literally anointed with oil. Spread (anoint)(04886)(masah/maschah) means to smear or anoint. Lxx uses the verb diachrio which means to spread with or smear all over (Lev 2:4, 7, 12). Mashach - 67v - translated in NAS - anoint(21), anointed(42), anointing(1), oil(1), painting(1), spread(4).Ge 31:13; Ex 28:41; 29:2, 7, 29, 36; 30:26, 30; 40:9ff, 13, 15; Lev 2:4; 6:20; 7:12, 36; 8:10ff; 16:32; Nu 3:3; 6:15; 7:1, 10, 84, 88; 35:25; Jdg 9:8, 15; 1Sa 9:16; 10:1; 15:1, 17; 16:3, 12f; 2Sa 2:4, 7; 3:39; 5:3, 17; 12:7; 19:10; 1Kgs 1:34, 39, 45; 5:1; 19:15f; 2Kgs 9:3, 6, 12; 11:12; 23:30; 1Chr 11:3; 14:8; 29:22; 2Chr 22:7; 23:11; Ps 45:7; 89:20; Isa 21:5; 61:1; Jer 22:14; Da 9:24; Amos 6:6 Oil (08081)(shemen - word study) Leviticus 2:5 'If your offering is a grain offering made on the griddle, it shall be of fine flour, unleavened, mixed with oil; Offering (used twice - "offering to the LORD" "offering of animals") (07133)(qorban/korban from qarab signifies coming into near, intimate proximity of another and in Leviticus into intimate proximity with Jehovah! (Does this root verb not help us discern the picture of "offering?") is a masculine noun which means that which is brought near (the altar), thus referring to an offering. The Septuagint (Lxx) translates qorban in this passage with doron which means a gift or present to show honor and respect (Mt 2:11 of gifts of Magi [Mt 2:7-10] at His birth). Doron also described sacrifices and other gifts offered to God (Mt. 5:23-24-note; Mt 8:4; 15:5; 23:18-19; Mk 7:11; Heb 5:1-note; Heb 8:3-4-note; Heb 9:9-note) Leviticus2:6 you shall break it into bits and pour oil on it; it is a grain offering. Lev 1:6 Ps 22:1-21 Mk 14:1-15:47 Jn 18:1-19:42 Leviticus 2 Resources - Multiple Sermons and Commentaries Leviticus 2:7 'Now if your offering is a grain offering made in a pan, it shall be made of fine flour with oil. Leviticus 2 Resources - Multiple Sermons and Commentaries Leviticus 2:8 'When you bring in the grain offering which is made of these things to the LORD, it shall be presented to the priest and he shall bring it to the altar. Leviticus 2 Resources - Multiple Sermons and Commentaries PRIESTS AND THE COOKED GRAIN OFFERING These passages are similar to the procedure followed with the uncooked grain offering in Lev 2:2-3. Leviticus 2:9 'The priest then shall take up from the grain offering its memorial portion, and shall offer it up in smoke on the altar as an offering by fire of a soothing aroma to the LORD. memorial - Lev 2:2, 6:15 Leviticus 2 Resources - Multiple Sermons and Commentaries Memorial (0234)(azkarah from zakar means to remember and is also root of zikkaron [02146]) means a reminder (something most of us need in the spiritual realm!) and is the portion of the meal offering that was burned. It served as a memorial token of honor to the LORD. Ross - The idea of a memorial portion given to God goes beyond a simple reminding. The verb often carries the nuance of beginning to act on the basis of what is remembered. The 'memorial portion' (Lev 2:2, 9, 16) thus reminded or prompted worshipers to live according to the covenant obligations, that is, to live as if all they had truly came from the LORD and it prompted or motivated the LORD to honor and bless those who offered this dedication.[/FONT> Eugene Merrill on memorial portion - This phrase is a technical term for that portion of the grain offering that was burned and is the translation of a single Hebrew word azkarah "memorial-offering" (BDB, 272). This noun comes from the verbal root zkr meaning "think [about], meditate [upon], pay attention [to]; remember, recollect; mention, declare, recite, proclaim, invoke, commemorate, accuse, confess" (Bowling, TWOT, 1:241). The small portion that was burned would serve as a reminder, a memorial, to the LORD of the entirety of the sacrifice, as well as the reason for the sacrifice, and would also serve as a reminder to the worshiper of God's generosity, gracious character, and mercy toward his people. In Leviticus it is used 5x of the burning of the handful of the grain offering (here, Lev. 2:9, 16; Lev 5:12-note; Lev 6:15-note) while in Lev. 24:7-note it is used of the burning of the incense placed beside the bread on the golden table in the Holy Place. Andrew Bowling - Technical term for that portion of the cereal offering which was burned as God’s share (Lev 2:2, 9, 16). Its derivation indicates a meaning such as “memorial” or “remembrance.” It also refers to the “memorial” which was burned from the showbread (Lev 24:7). This particular “memorial” refers to the frankincense alone since the bread itself was eaten by the priests rather than being burned (Lev 24:9). (TWOT online) Azkarah translated in NAS - memorial offering(2), memorial portion(5). Azkarah - 7v - Lev 2:2, 9, 16; 5:12; 6:15; 24:7; Nu 5:26 A memorial in biblical terminology usually has to do with the worship of God. Here we have azkarah which was a handful of meal as a memorial offering burnt before the Lord (Lev 2:2, 9,16). The remainder of the meal offering was for the priests to eat. In the case of the showbread, pure frankincense was also set on the table to be offered by fire as a memorial portion, while the bread was eaten by the priests (Lev 24:7–9 - azkarah used for "memorial portion" in Lev 24:7). In a broader sense the whole Passover was reckoned as a memorial (Ex 12:14) where the Hebrew word is zikkaron. Septuagint (Lxx) translates azkarah with the noun mnemosunon - a memorial (that by which the memory of any person or thing is preserved) and so a remembrance. It also speaks of something that is done that causes someone not to be forgotten (I wonder how often in the day I "forget" God?) (Mt 26:13) Mnemosunon is also used of prayers recorded or kept in mind by God. “Your (Peter, context - Acts 10:1-3) prayers and alms have ascended as a memorial before God" (Acts 10.4) Vine adds that mnemosunon "denotes "a memorial," that which keeps alive the memory of someone or something (from mnemon, "mindful"), Matthew 26:13; Mark 14:9; Acts 10:4. (Vine's Expository Dictionary of Old Testament and New Testament Words) In the OT burnt offerings often noted as ascending before Jehovah as a soothing aroma. The first use of this phrase soothing aroma is found in Genesis after the Ark had landed safely - "Then (Always pause to prayerfully ponder this expression of time at least asking "When?" See Ge 8:14-19) Noah built an altar to the LORD, and took of every clean animal and of every clean bird and offered burnt offerings ('olah from 'alah = to ascend and thus the picture of going up in smoke) on the altar. And the LORD smelled the soothing aroma; and the LORD said to Himself, "I will never again curse the ground on account of man, for the intent of man's heart is evil from his youth; and I will never again destroy every living thing, as I have done." All uses of the phrase soothing aroma = Gen 8:21; Ex 29:18, 25, 41; Lev 1:9, 13, 17; 2:2, 9, 12; 3:5, 16; 4:31; 6:15, 21; 8:21, 28; 17:6; 23:13, 18; Num 15:3, 7, 10, 13f, 24; 18:17; 28:2, 6, 8, 13, 24, 27; 29:2, 6, 8, 13, 36; Ezek 6:13; 16:19; 20:28, 41) APPLICATION - When the OT truth of soothing aroma is compared with Acts 10:4 describing Peter's prayers, what a picture of our prayers! And since this phrase "soothing aroma" is often linked to "burnt offerings" (offerings that speak of total dedication, of consecration), is this not something we all should actually be doing at the beginning of each day, in prayer offering up our bodies as a living and holy sacrifice to Him! What would happen is we sincerely with our heart and mind (and not in vain repetition) prayed Romans 12:1-note, Romans 12:2-note to Jehovah each morning? Would our prayer not be a "soothing aroma" before our Father? And remember that in the OT the word "offering" is often translated with the Greek noun doron which means a gift given to honor or out of respect. So it seems not to be too great a stretch to say that our "Romans 12:1-2" morning prayer is in a sense our humble gift to our great God. It's a thought worth prayerfully pondering, beloved! See Jerry Bridges' discussion in which he links the OT "shadow" of the whole burnt offering with the presentation of our "whole" body (heart, soul, mind, strength) to God as a "living sacrifice" on a daily basis! Memorial - That which preserves the memory of something; any thing that serves to keep in memory. A monument is a memorial of a deceased person, or of an event. The Lord’s supper is a memorial of the death and sufferings of Christ. Any note or hint to assist the memory. (Webster-1828) Manser adds that a memorial is "An object, institution or custom established or founded as a reminder of an important person or event held to be worth remembering in the life of the community." (Dictionary of Bible Themes) Memorial - Something which serves as a reminder. Scripture witnesses to God's participation in human history for the salvation of God's people. Memorials to such events reinforced faith and provided opportunities for teaching. God's covenant name (Yahweh) was to be a “memorial name” (Exodus 3:15 NAS), a reminder of God's liberation of God's people. The Passover served as a similar reminder ( Exodus 12:14; Exodus 13:9 ). The twelve stones taken from the Jordan's bed served as a reminder of God's provision of passage across the Jordan (Joshua 4:7 ). In the New Testament, the Lord's Supper serves as a reminder of Christ's sacrificial death and an encouragement of His future coming (Matthew 26:13; Mark 14:9; 1 Corinthians 11:25-26 ). All these memorials serve to “proclaim” the good news of what God has done. (Memorial - Holman Bible Dictionary) Memorial - The concept of "remembering" recurs prominently in the Bible, particularly in the Old Testament. God remembers his covenant with his people, whereupon God's people are enjoined to remember him. Remembering, frequently placed in opposition to "forgetting, " focuses not only upon the past, but upon the present and future as well (Ecclesiastes 11:8). God Remembering . In the Old Testament God may remember to have mercy or to judge. God's covenant with his people lies behind each occasion of God's memory, whether for grace or retribution. God's remembrance often yields forgiveness (Jeremiah 31:34). Calling on God to remember his people (or an individual) is the essence of prayer. When God recalls iniquity, remembering is synonymous with pronouncing judgment (Psalm 109:14; Hosea 7:2). Not remembering the memory of the wicked is one of God's ultimate expressions of judgment (Psalm 34:16) in contrast to the memory of the upright, which is a blessing (Proverbs 10:7). Human Remembrance of God . The most prevalent use of remembrance in the Bible is the command to remember the Lord and his mighty deeds. No biblical book utilizes this motif more fully than Deuteronomy, where God exhorted the people to remember him, the exodus, and the wilderness experience in order to prepare themselves for the conquest of Canaan. Even the Shema (Dt 6:4-12) stresses remembering the Lord as the fundamental element in the Israelites' theological education. Psalm 105 is entirely devoted to rehearsing God's wondrous deeds. Ezekiel provides another notable example, but he often uses memory to chastise Israel for her sins (Ps 16:60-63). Perhaps the single most significant expression of remembering God rests with God's self-disclosure through his name (Exodus 3:14-15). Israel must remember their God as the "God of Abraham, Isaac, and Jacob, " the "I am, " forever. The "memorial" is equivalent to a "sign" in the Bible. Numerous items and institutions serve as a reminder of Yahweh. The rainbow, which portended God's promise, symbolized the Noahic covenant; phylacteries recalled the Law (Exodus 13:16); and the Sabbath commemorated God's rest from his creative activity (Exodus 20:8-11). Finally, even the Gospel represents the recollection of God's mightiest act of salvation. This memory is epitomized in the Lord's Supper (1Corinthians 11:24-25) whose purpose is to lead believers to recall the atoning work of Christ. (George Klein - Memorial - Baker's Evangelical Dictionary of Biblical Theology) Memorial - Scripture examples in Nave's Topical Bible Soothing aroma = The "odor of rest" (See discussion of significance of this name) Soothing aroma - This phrase is found 42x in NAS - Gen 8:21; Ex 29:18, 25, 41; Lev 1:9, 13, 17; 2:2, 9, 12; 3:5, 16; 4:31; 6:15, 21; 8:21, 28; 17:6; 23:13, 18; Num 15:3, 7, 10, 13f, 24; 18:17; 28:2, 6, 8, 13, 24, 27; 29:2, 6, 8, 13, 36; Ezek 6:13; 16:19; 20:28, 41[/FONT> Soothing (05207)(nihoah from nuach = to rest) means a quieting, soothing, tranquilizing. In 20 of the 43 uses of nichoach, this noun (usually with the sense of an adjective) is used with the phrase "burnt offering." Almost all uses describe the odor of a sacrifice as pleasing or acceptable to God. Sadly, we see this word used to describe Israel's offering to idols (Ezek 6:13-note, Ezek 15:19, Ezek 20:28), which is in stark contrast with Jehovah's assessment of His rebellious people in Ezek 20:14 where they are described as a soothing aroma! - “As a soothing aroma I shall accept you, when I bring you out from the peoples (Gentiles) and gather you from the lands where you are scattered (A prophecy that is unfulfilled, but which will be when Messiah returns and all Israel is saved - Ro 11:26-27-note); and I shall prove Myself holy among you in the sight of the nations."[/FONT> Aroma (07381)(reah - word study from ruach = breath, wind) means scent or odor.[/FONT> Leviticus 2:10 'The remainder of the grain offering belongs to Aaron and his sons: a thing most holy of the offerings to the LORD by fire. Leviticus 2 Resources - Multiple Sermons and Commentaries Grain offering (04503) (minchah - see word study) The priests relied largely on grain offerings for their daily sustenance (Lev 2:3,10). The Portions Belonging to the Priests - For some of the other allusions to the portions of the various offerings which were to be given to the priests see the following passages (Note: This is not an all inclusive list, as this is a complex topic) -- Grain offering in Lev 2:3-note and Lev 2:10-note, Sin offering in Lev 5:13-note, (Note: Some Sin Offerings could not be eaten by the priests - When the sin offering was a bull, either for the high priest Lev 4:3-12 or the congregation Lev 4:13-21, no part of the bull was to be eaten by the priests, because the blood of that animal had been carried into the tent of meeting - this restriction also applies to the sacrifices on the Day of Atonement) Grain offering in Lev 6:16-18-note, Sin offering in Lev 6:26, 29-note, Guilt (Trespass) Offering in Lev 7:6-note, Peace Offering (Wave Offering) Lev 7:31-37-note. None of the burnt offering went to the priest but it was wholly given to the LORD. Leviticus 2:11 'No grain offering, which you bring to the LORD, shall be made with leaven, for you shall not offer up in smoke any leaven or any honey as an offering by fire to the LORD. no leaven : Lev 6:17 Ex 12:19,20 Mt 16:6,11,12 Mk 8:15 Lk 12:1 1Co 5:6-8 Gal 5:9 honey - Pr 24:13 25:16,27 Lk 21:34 Ac 14:22 1Pe 4:2 Leviticus 2 Resources - Multiple Sermons and Commentaries ADDITIONAL REGULATIONS FOR GRAIN OFFERINGS The regulations in this last section apply to all grain offerings discussed above. Leaven...honey - excluded because they both ferment. but they could be used in the offering of firstfruits (v. 12; 23:17). Yeast permeates, usually symbolizing the insidious spread of evil (Mt. 16:6; 1Cor 5:6; Gal 5:9). Some writers have noted that leaven and honey were widely used pagan cultic rituals which may also help explain their restriction. W A Criswell - "The ingredients excluded -- leaven and honey -- must be as significant as those included. Except in two instances (cf. Lev 7:13, Lev 23:17) leaven was barred from all the Levitical offerings. Almost without exception (cf. Mt. 13:33), leaven in the Bible signifies evil and the active energy of sin. As honey may ferment under certain conditions, it may also have been associated with corruption." (The Believer's Study Bible) Eugene Merrill on honey - Honey (debas)-The word honey is thought to come from the word for the color black or brown, "of a colour between black and red" (BDB, 185). The Hebrew word for "honey" is often assumed to refer only to the honey of bees, a product primarily of uncultivated grazing areas. However, this word can also refer to the sweet syrup produced from grapes, dates, etc. (KBL, 1:212-13). Taken to mean this sweet syrup of the fruit, one can understand that to refer to the land as flowing with milk and honey (see Lev. 20:24-note) is to refer to it as both a pastoral and agricultural land, able to support flocks and herds as well as vines and fruit trees. It meant they could settle and live permanently in this land with no need to wander from it to obtain what they would need to have a bountiful existence. If honey is taken to mean this sweet syrup of the fruit, one can understand that fermentation could take place in this substance (unlike bees' honey [cf. Jdg. 14:8-9; 1Sa 14:25-27; Pr 16:24; 24:13; 25:16], which would not really ferment and does not easily putrefy). Though it is sometimes suggested that this prohibition against burning honey was because of its use in Canaanite cultic practices, this is difficult to substantiate. Perhaps the rejection of a sweet syrup that could ferment and decay easily can be seen to uphold the necessity of offering to God in the grain offering only that which is typical of holiness and purity. However, yeast and honey could be suitable as part of the "firstfruits" (see below Lev. 2:12).(The Bible Knowledge Word Study - Gen-Deut) Honey - International Standard Bible Encyclopedia Honey - Torrey's Topical Textbook Honey - Holman Bible Dictionary Honey - Holman Bible Dictionary Warren