Page:Keil and Delitzsch,Biblical commentary the old testament the pentateuch, trad James Martin, volume 1, 1885.djvu/837

 the general laws for the laity. In “the day of his anointing” (המּשׁח, construed as a passive with the accusative as in Gen 4:18), Aaron and his sons were to offer a corban as “a perpetual meat-offering” (minchah, in the absolute instead of the construct state: cf. Exo 29:42; Num 28:6; see Ges. §116, 6, Note b); and this was to be done in all future time by “the priest who was anointed of his sons in his stead,” that is to say, by every high priest at the time of his consecration. “In the day of his anointing:” when the anointing was finished, the seven were designated as “the day,” like the seven days of creation in Gen 2:4. This minchah was not offered during the seven days of the anointing itself, but after the consecration was finished, i.e., in all probability, as the Jewish tradition assumes, at the beginning of the eighth day, when the high priest entered upon his office, viz., along with the daily morning sacrifices (Exo 29:38-39), and before the offering described in Lev 9. It then continued to be offered, as “a perpetual minchah,” every morning and evening during the whole term of his office, according to the testimony of the book of Wis. Wis.(45:14, where we cannot suppose the daily burnt-offering to be intended) and also of Josephus (Ant. 3:10, 7). It was to consist of the tenth of an ephah of fine flour, one half of which was to be presented in the morning, the other in the evening; - not as flour, however, but made in a pan with oil, “roasted” and פּתּים מנחת ני תּפי (“broken pieces of a minchah of crumbs”), i.e., in broken pieces, like a minchah composed of crumbs. מרבּכת (Lev 6:14 and 1Ch 23:29) is no doubt synonymous with מרבּכת סלת, and to be understood as denoting fine flour sufficiently burned or roasted in oil; the meaning mixed or mingled does not harmonise with Lev 7:12, where