Lev 2:3 | KD | STEP | The first kind consisted of soleth , probably from סלה = סלל to swing, swung flour, like πάλη from πάλλω, i.e., fine flour; and for this no doubt wheaten flour was always used, even when חטּים is not added, as in , to distinguish it from קמח, or ordinary meal (σεμίδαλις: 1Ki 5:2). The suffix in קרבּנו (his offering) refers to נפשׁ, which is frequently construed as both masculine and feminine ( , , , etc.), or as masculine only (Num 31:28) in the sense of person, any one. “ And let him pour oil upon it, and put incense thereon (or add incense to it).” This was not spread upon the flour, on which oil had been poured, but added in such a way, that it could be lifted from the minchah and burned upon the altar ( ). The priest was then to take a handful of the gift that had been presented, and cause the azcarah of it to evaporate above (together with) all the incense. קמצו מלא: the filling of his closed hand, i.e., as much as he could hold with his hand full, not merely with three fingers, as the Rabbins affirm. Azcarah (from זכר, formed like אשׁמרה from שׁמר) is only applied to Jehovah’s portion, which was burned upon the altar in the case of the meat-offering ( , , and ), the sin-offering of flour ( ), and the jealousy-offering (Num 5:26), and to the incense added to the shew-bread ( ). It does not mean the prize portion, i.e., the portion offered for the glory of God, as De Dieu and Rosenmüller maintain, still less the fragrance-offering ( Ewald ), but the memorial, or remembrance-portion, μνημόσυνον or ἀνάμνησις ( , lxx), memoriale ( Vulg .), inasmuch as that part of the minchah which was placed upon the altar ascended in the smoke of the fire “on behalf of the giver, as a practical mememto ('remember me') to Jehovah:” though there is no necessity that we should trace the word to the Hiphil in consequence. The rest of the minchah was to belong to Aaron and his sons, i.e., to the priesthood, as a most holy thing of the firings of Jehovah. The term “most holy” is applied to all the sacrificial gifts that were consecrated to Jehovah, in this sense, that such portions as were not burned upon the altar were to be eaten by the priests alone in a holy place; the laity, and even such of the Levites as were not priests, being prohibited from partaking of them (see at and ). Thus the independent meat-offerings, which were not entirely consumed upon the altar ( , , ; ), the sin-offerings and trespass-offerings, the flesh of which was not burned outside the camp ( , ; , ; ; ; Num 18:9), the shew-bread ( ), and even objects put under the ban and devoted to the Lord, whether men, cattle, or property of other kinds ( ), as well as the holy incense ( ), - in fact, all the holy sacrificial gifts, in which there was any fear lest a portion should be perverted to other objects, - were called most holy; whereas the burnt-offerings, the priestly meat-offerings ( ) and other sacrifices, which were quite as holy, were not called most holy, because the command to burn them entirely precluded the possibility of their being devoted to any of the ordinary purposes of life.

‏ Leviticus 2:3

The first kind consisted of soleth, probably from סלה = סלל to swing, swung flour, like πάλη from πάλλω, i.e., fine flour; and for this no doubt wheaten flour was always used, even when חטּים is not added, as in Exo 29:2, to distinguish it from קמח, or ordinary meal (σεμίδαλις: 1Ki 5:2). The suffix in קרבּנו (his offering) refers to נפשׁ, which is frequently construed as both masculine and feminine (Lev 4:2, Lev 4:27-28, Lev 2:1, etc.), or as masculine only (Num 31:28) in the sense of person, any one. “And let him pour oil upon it, and put incense thereon (or add incense to it).” This was not spread upon the flour, on which oil had been poured, but added in such a way, that it could be lifted from the minchah and burned upon the altar (Lev 2:2). The priest was then to take a handful of the gift that had been presented, and cause the azcarah of it to evaporate above (together with) all the incense. קמצו מלא: the filling of his closed hand, i.e., as much as he could hold with his hand full, not merely with three fingers, as the Rabbins affirm. Azcarah (from זכר, formed like אשׁמרה from שׁמר) is only applied to Jehovah’s portion, which was burned upon the altar in the case of the meat-offering (Lev 2:9, Lev 2:16, and Lev 6:8), the sin-offering of flour (Lev 5:11), and the jealousy-offering (Num 5:26), and to the incense added to the shew-bread (Lev 24:7). It does not mean the prize portion, i.e., the portion offered for the glory of God, as De Dieu and Rosenmüller maintain, still less the fragrance-offering (Ewald), but the memorial, or remembrance-portion, μνημόσυνον or ἀνάμνησις (Lev 24:7, lxx), memoriale (Vulg.), inasmuch as that part of the minchah which was placed upon the altar ascended in the smoke of the fire “on behalf of the giver, as a practical mememto ('remember me') to Jehovah:” though there is no necessity that we should trace the word to the Hiphil in consequence. The rest of the minchah was to belong to Aaron and his sons, i.e., to the priesthood, as a most holy thing of the firings of Jehovah. The term “most holy” is applied to all the sacrificial gifts that were consecrated to Jehovah, in this sense, that such portions as were not burned upon the altar were to be eaten by the priests alone in a holy place; the laity, and even such of the Levites as were not priests, being prohibited from partaking of them (see at Exo 26:33 and Exo 30:10). Thus the independent meat-offerings, which were not entirely consumed upon the altar (Lev 2:3, Lev 2:10, Lev 6:10; Lev 10:12), the sin-offerings and trespass-offerings, the flesh of which was not burned outside the camp (Lev 6:18, Lev 6:22; Lev 7:1, Lev 7:6; Lev 10:17; Lev 14:13; Num 18:9), the shew-bread (Lev 24:9), and even objects put under the ban and devoted to the Lord, whether men, cattle, or property of other kinds (Lev 27:28), as well as the holy incense (Exo 30:36), - in fact, all the holy sacrificial gifts, in which there was any fear lest a portion should be perverted to other objects, - were called most holy; whereas the burnt-offerings, the priestly meat-offerings (Lev 6:12-16) and other sacrifices, which were quite as holy, were not called most holy, because the command to burn them entirely precluded the possibility of their being devoted to any of the ordinary purposes of life.