Leviticuschapter 2
16 verses · Moses, by tradition · 15th to 13th century BC · The Law
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.
Introduction
Moses, by tradition, The Law, Leviticus Overview.
The second offering in the list comes from the field rather than the flock, and it is the one gift in these chapters in which nothing dies. It was written for farming families who ground their own grain, baked at home and waited on the harvest every year. The law meets them in their own kitchens. Listen for the household tools named one by one, for the two things kept off the altar and the one thing always added, and for the share that passes to the priests. It teaches that the work of a year in the field can be given to God.
Context
- Who
- Israelite families who grew grain and who would bring the produce of their own ground to the altar
- What
- Instruction for the grain offering of fine flour, oil and frankincense, brought raw or baked, and for the firstfruits of the harvest.
- Where
- The tabernacle courtyard at Sinai, with the household oven, griddle and pan standing behind the law.
- When
- About 1445 BC on the traditional dating, at Sinai in the first month of the second year after the Exodus, while other scholars date the writing of the priestly laws later.
- Why
- To give a family that farmed rather than herded a way to bring the work of its field to God, and to feed the priests from it.
Historical context
The speech begun at 1:1 runs on. The chapter is still the LORD's words to Moses for the Israelites, and it turns from herds and flocks to what a family grows.
Show the rest of the historical context, 4 more paragraphs
This is the one offering in the list with no death in it. Grain, oil and frankincense come off a man's own ground, and nothing is killed anywhere in the chapter.
A first hearer would have recognised the three preparations at verses 4 to 7 as three ways of cooking at home. An oven, a flat griddle and a pan covered what a household was likely to own, so the law shaped itself to the utensil a family already had.
Salt was the ordinary preservative of that world, and verse 13 ties it to the agreement itself by calling it the salt of the covenant of your God. Numbers 18:19 and 2 Chronicles 13:5 both speak of a covenant of salt, so the phrase carried the sense of a standing arrangement.
The firstfruits of verses 14 to 16 are green heads roasted at the fire and grain crushed from full ears. They are brought before the crop is in and before the year has shown what it will yield.
Significance
For a family with no herd, this chapter was the way in. The altar received the produce of a year's work in the field, and the priest burned a handful of it as a memorial portion.
Show the rest of the significance, 1 more paragraph
It also fed the priesthood. The remainder belonged to Aaron and his sons, called a most holy part of the offerings made by fire, so a farmer's gift became a priest's dinner.
This chapter in Jewish lifeWhat this chapter is in Jewish life and reading.
What is done
The grain offering of this chapter is the offering of the poor, and the tradition reads it that way from its first word. Rashi asks who usually brings a grain offering and answers that it is the poor man (Rashi on Leviticus 2:1:1, citing Menachot 104b). He is quoted here from the Pentateuch with Rashi's commentary translated by M. Rosenbaum and A. M. Silbermann, 1929 to 1934, which the corpus marks public domain. The giver brought the flour and the oil, and the rite from the taking of the fistful onwards belonged to the priest (Rashi on Leviticus 2:2:1). The fistful was valid anywhere in the forecourt, including the strip where ordinary Israelites stood (Rashi on Leviticus 2:2:2). Of the remainder, the high priest took his portion first, and the ordinary priests divided the rest equally (Rashi on Leviticus 2:3:1). Two vessels of the Temple are named in the corpus. The flat pan let the fire burn the oil and made a hard cake (Rashi on Leviticus 2:5:1). The deep pan held the oil away from the fire and made a soft one (Rashi on Leviticus 2:7:1). Salt went on every one of these offerings (Rashi on Leviticus 2:13:1). No grain offering has been brought since the Temple fell in AD 70, a break this site records on its feasts layer (src/lib/hebraic/feasts.ts).
How it is read
The chapter is read as the poor man's gift received as though it were his life. On the word the verse uses for a person, Rashi carries the saying that God counts the offering "as though he brought his very soul" (Rashi on Leviticus 2:1:1). The rest of his notes work out which offering a man has promised when he promises a grain offering. An undefined vow brings the offering of fine flour, because that one alone has the fistful taken while it is still flour (Rashi on Leviticus 2:1:2). Five kinds are set out in the chapter, and the other four were baked first (Rashi on Leviticus 2:1:2). A vow of the oven offering may be paid in cakes or in wafers (Rashi on Leviticus 2:4:1).
Rashi records a dispute among the rabbis about the oil on the wafers. Some held that they were smeared again and again until the measure of oil was finished. Others held that they were smeared in the shape of a Greek letter X, and that the priests ate the rest of the oil (Rashi on Leviticus 2:4:1, citing Menachot 75a). He reads the doubled mention of oil in the verse as permitting the second and third grades of oil for this offering, with the first grade reserved for the lamps (Rashi on Leviticus 2:4:1). The mingling is done while the offering is still flour (Rashi on Leviticus 2:5:2). The breaking into morsels covers every kind baked before the fistful (Rashi on Leviticus 2:6:1), and the pouring of oil afterwards covers every kind except the one baked in the oven (Rashi on Leviticus 2:6:2).
Two of his notes reach past the altar. On the ban of leaven and honey he explains that both are brought after all, in the offering of the first fruits. The leaven comes as the two leavened loaves of the Feast of Weeks, and the honey as the first ripe figs and dates (Rashi on Leviticus 2:12:1). On the salt he carries the tradition that a covenant was made with the waters at creation. The lower waters were promised the altar, as salt and as the water poured at the Feast of Tabernacles (Rashi on Leviticus 2:13:1). At the last section he reads the opening word as when rather than if, because the offering of the first sheaf is owed and not chosen (Rashi on Leviticus 2:14:1).
Ibn Ezra stands on the fourth, seventh and tenth verses, and the corpus keeps no text of him because the licence Sefaria reports does not permit it (Ibn Ezra on Leviticus 2:4:1, 2:7:1 and 2:10:1). Malbim stands on the fifteenth and sixteenth, and Sefaria holds no English version of either (Malbim on Leviticus, Vayikra 155:1 and 106:1).
What the rabbis say
The corpus carries forty Midrash and Talmud locators on this chapter and the text of none of them. Each is cited here rather than quoted, and what each teaches is reported as the teaching of the rabbis.
Menachot, the tractate on this offering, carries nine of them. Three stand on the oven offering, at 63a:11, 63a:15 and 18a:11, and one on the pan offering, at 53a:9. The rest stand at 53a:11, 59a:11, 59a:19, 19a:21 and 19a:22. The Jerusalem Talmud carries eleven, at Challah 4:4:17 and 3:5:4, Yoma 1:2:3, Nazir 5:1:6 and 5:1:8, Horayot 1:3:2, Kiddushin 1:7:1, Sotah 3:1:3 and 3:1:5, and Shabbat 19:1:2 and 7:2:11. Three more Talmudic locators stand singly, at Bekhorot 33b:15, Berakhot 5a:19 and in the Introductions to Amoraic Literature at Pesachim, Chapter I 99.
Seventeen midrashic locators run beside them. Ein Yaakov carries four, at Menachot 12:2 in the Glick Edition, at Menakhot 12:2 and 13:6, and at Shabbat 12:4. Bamidbar Rabbah carries three, at 9:13 on the fistful, at 9:23 on the salt and at 11:1 on the first sheaf. Esther Rabbah stands twice, at 10:4 and 3:6. Otzar Midrashim stands twice, in the Sefer Tagin at 5:219 and in the Baraita of the thirty two rules of aggadah at 1:35. The others are Eikhah Rabbah, Petichta 10, Bereshit Rabbah 44:14, Midrash Lekach Tov, Leviticus 2:7:1, Mekhilta DeRabbi Shimon Ben Yochai 21:17, Mekhilta DeRabbi Yishmael, Tractate Nezikin 5:30, and Sifra, Tzav, Chapter 18 9.
Sources: Rashi, Rashi on Leviticus 2:1:1 to 2:14:1, the Pentateuch with Rashi's commentary translated by M. Rosenbaum and A. M. Silbermann, 1929 to 1934, public domain; Ibn Ezra, Ibn Ezra on Leviticus 2:4:1, 2:7:1 and 2:10:1, cited by ref because the licence Sefaria reports does not permit the text; Malbim, Malbim on Leviticus, Vayikra 155:1 and 106:1, cited by ref because Sefaria holds no English version; MannaFest, the feasts layer, src/lib/hebraic/feasts.ts, on the Temple's fall in AD 70; The Sefaria corpus, scripts/data/sources/sefaria/leviticus/2.json, the 40 Midrash and Talmud locators of this chapter.
The heads below are this chapter's scenes. The numbered points under each are its verses.
Fine flour, oil, and frankincense
Leviticus 2:1-3
This is the one offering in the list with no death in it: grain, oil and frankincense, with no blood applied anywhere in the chapter. The priest burns a handful, and the remainder is a most holy part, the phrase Leviticus keeps for what only the priests may eat. Numbers 15:4 sets a grain offering beside the burnt offering, so the bloodless gift arrives beside a bloody one.
Leviticus 2:1
“A meat offering - Better translated in Lev 2:4 an oblation of a meat offering קרבן qorbân, see Lev 1:2 מנחה mı̂nchāh. signifies literally a “gift”; and it appears to have been applied especially to what was given by an inferior to a superior Gen 32:18-20; Gen 43:11; Jdg 3:15; 1Sa 10:27: but in the technical language of the Law, it regularly denoted the vegetable offerings as distinguished from the animal offerings. Our translators have rendered it “meat-offering”, applying the word “meat”, according to old usage, as a general term for food.”
1 more voice on this verseWhat preachers and commentators have said about this verse, in their own words.
Leviticus 2:1
“A meal-offering - (Not meat-offering, an ancient false print, which has run thro' many editions of our bible.) This was of two kinds, the one joined with other offerings, Num. xv, 4, 7, 10, which was prescribed, together with the measure or proportion of it: the other, of which this place speaks, was left to the offerer's good will both for the thing, and for the quantity.”
John Wesley · Explanatory Notes upon the Old Testament (1765)evangelical
The offerer brings the prepared flour to the priests, and one of them takes a handful of it with its oil. All the frankincense goes on the fire with that handful, so the priests keep only flour and oil. John Gill, at verse 9, calls this handful the memorial, and Matthew Henry reads the frankincense as a figure of the intercession of Christ.
The rest of the flour goes to Aaron and his sons, and the verse calls it a most holy part of the offerings made by fire. Albert Barnes, at verse 1, explains the word for grain offering as a gift, used of what an inferior gives to a superior. Part of the gift burns on the altar and the priests live on the rest.
Cakes from oven, pan, and griddle
Leviticus 2:4-7
Three ways of preparing it are given, and they are three ways of cooking at home: an oven, a griddle and a pan. Oil is in every one of them, mixed with the flour, coated on the wafers, poured over the pieces. The law bends to the utensil a household owns, as chapter 1 lets a man bring a turtledove or a young pigeon in place of a bull.
Leviticus 2:4
“Baken in the oven - תנור tannur, from נר nar, to split, divide, says Mr. Parkhurst; and hence the oven, because of its burning, dissolving, and melting heat.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
The second form is baked on a griddle, which Adam Clarke describes as a flat iron plate set over the fire. The dough is unleavened fine flour mixed with oil, as the oven cakes of verse 4 were. Verse 6 then breaks the baked bread into pieces before more oil is poured on.
Leviticus 2:5
“Baken in a pan - מחבת machabath, supposed to be a flat iron plate, placed over the fire; such as is called a griddle in some countries.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
The griddle bread is crumbled and oil is poured over the pieces, so the oil enters twice, in the dough and on the crumbs. John Gill, at verse 9, speaks of the memorial handful being taken from the pieces of what was baked. The closing words name the crumbled bread a grain offering like the raw flour of verse 1.
The third form is cooked in a pan, which Adam Clarke identifies from the Hebrew marchesheth as a shallow earthen vessel used for frying and for other purposes. Fine flour and oil are all the verse requires. With the oven, the griddle and the pan named, verse 8 turns to how any of them is brought.
Leviticus 2:7
“The frying-pan - מרחשת marchesheth, supposed to be the same with that called by the Arabs a ta-jen, a shallow earthen vessel like a frying-pan, used not only to fry in, but for other purposes.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
Leviticus 2:8-10
A handful goes up in smoke and the priesthood eats the rest. The portion burned is called a memorial, so the fire is treated as something that puts God in mind of the man rather than as a fee paid. Twice in these verses the smoke is a sweet savour, a phrase that falls sixteen times in Leviticus and never once on the sin offering or the trespass offering.
Leviticus 2:8
“And thou shalt bring the meat offering, that is made of these things, unto the Lord,.... Either to the tabernacle, the house of the Lord, or to the Lord's priest, as it follows: and when it is presented to the priest; by the owner of it: he shall bring it unto the altar; to the south west horn of the altar (o). (o) Jarchi & Gersom in loc. T. Bab. Sotah, fol. 14. 2. Menachot, fol. 8. 2. Zebachim, fol. 63. 1.”
The priest lifts the memorial portion from whichever form was brought, whether flour, cakes or pieces. Matthew Henry reads the fire itself as a figure of holy love, which he says every offering needs before it is a pleasing aroma to God. He reads the frankincense as the intercession of Christ, by which worship is made acceptable.
Leviticus 2:9
“And the priest shall take from the meat offering a memorial thereof,.... That is, an handful of it; as of the fine flour, Lev 2:2 so of the pieces of that which was baked, whether in the oven, or pan, or fryingpan: and shall burn it upon the altar; the memorial or handful: it is an offering made by fire, of a sweet savour unto the Lord; See Gill on Lev 1:9.”
1 more voice on this verse
Leviticus 2:9
“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.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
Verse 10 repeats verse 3 for the baked forms, so cakes and wafers feed the priests on the same terms as raw flour. John Gill adds that the high priest took his share first and the other priests after him. Leviticus 6:16 sets the place, a holy place in the courtyard of the Tent of Meeting, and requires it to be eaten without leaven.
Leviticus 2:10
“And that which is left of the meat offering,.... Not burnt with fire: shall be Aaron's and his sons'; the high priest took his part first, and then the common priests: it is a thing most holy of the offerings of the Lord made by fire; See Gill on Lev 2:3.”
No leaven, no honey, always salt
Leviticus 2:11-12
Leaven and honey are barred from the fire, and the chapter gives no reason for either. Adam Clarke points to honey in the sacrifices of the surrounding nations, and John Calvin reads the leaven by Matthew 16:11, beware of the leaven of the Pharisees. The text states less: both may come as an offering of firstfruits, never on the altar, and Leviticus 23:17 has the wave loaves baked with leaven.
Leviticus 2:11
“They quote the passage which says that "the lips of a strange woman drop as honeycomb," which is sweet indeed in the eater's mouth but is afterward found more bitter than gall. This, they argue, is the reason that neither honey nor wax is offered in the sacrifices of the Lord, and that oil, the product of the bitter olive, is burned in his temple.”
Jerome · written before 420 · LETTER 128.2patristic
2 more voices on this verse
Leviticus 2:11
“Nor any honey - Either, 1. because it hath the same effect with leaven in paste or dough, making it sour, and swelling. Or, 2. in opposition to the sacrifices of the Gentiles, in which the use of honey was most frequent. Or, 3. to teach us, that God's worship is not to be governed by men's fancies and appetites but by God's will.”
John Wesley · Explanatory Notes upon the Old Testament (1765)evangelical
Leviticus 2:11
“Nor can it be doubted but that. Christ alluded to this when He warned His disciples to "beware of the leaven of the Pharisees," (Matthew 16:11;) understanding by that word the fictions whereby they had corrupted religion.”
John Calvin · Commentaries (1554)reformed
Albert Barnes points to the firstfruits and tithes of Deuteronomy 26 and 2 Chronicles 31:5 as the occasions when leaven and honey could be brought. Matthew Henry explains the division, that such gifts were fit for the priests to eat though barred from the altar fire. Barnes reads fermentation as a figure of corruption working in the human heart.
Leviticus 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. xxiii.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
1 more voice on this verse
Leviticus 2:12
“As for the oblation of the firstfruits - Rather, As an oblation of firstfruits. The words refer to the leaven and honey mentioned in Lev 2:11 which might be offered among the firstfruits and tithes (Deu 26:2, Deu 26:12; compare 2Ch 31:5). Honey, being used to produce fermentation, and leaven (or, a small piece of fermented dough) were excluded because fermentation was an apt symbol of the working of corruption in the human heart.”
Against the two prohibitions stands one requirement, put three ways in a single verse. The verse names it the salt of the covenant of your God, and Numbers 18:19 and 2 Chronicles 13:5 both speak of a covenant of salt. Mark 9:49-50 and Colossians 4:6 take the word up again, one for disciples and one for speech.
Leviticus 2:13
“With all thine offerings thou shalt offer salt - Not only every מנחה mı̂nchāh, but every animal offering was to be accompanied by salt. It was the one symbol which was never absent from the altar of burnt-offering, showing the imperishablness of the love of Yahweh for His people. In its unalterable nature, it is the contrary of leaven (yeast). The Arabs are said to retain in common use the expression, “a covenant of salt;” and the respect they pay to bread and salt in their rites of hospitality is well known.”
2 more voices on this verse
Leviticus 2:13
“Salt is good, and every offering must be sprinkled with it. Therefore also the apostle has given the commandment: "Let your speech be always with grace, seasoned with salt." But "if the salt have lost his savor," it is cast out.”
Jerome · written before 420 · LETTER 125.1patristic
Leviticus 2:13
“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. iii. 20 ), did confirm his covenant with them.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
Green ears of the firstfruits
Leviticus 2:14-16
The last form of the offering is the first of a harvest, crushed heads of new grain roasted on the fire, brought before the crop is in and the year has shown its yield. Oil and frankincense return, the priest burns the memorial portion, and the chapter ends on the same handful it began with.
Leviticus 2:14
“Green ears of corn dried by the fire - Green or half-ripe ears of wheat parched with fire is a species of food in use among the poor people of Palestine and Egypt to the present day. As God is represented as keeping a table among his people, (for the tabernacle was his house, where he had the golden table, shewbread, etc)., so he represents himself as partaking with them of all the aliments that were in use, and even sitting down with the poor to a repast on parched corn!”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
John Gill takes the oil and frankincense to go on the roasted grain or on the flour ground from it, in the same way they went on the fine flour of verse 1. The closing words place the new grain in the same class as every other grain offering. The salt that verse 13 requires for each grain offering therefore applies here as well.
Leviticus 2:15
“And thou shalt put oil upon it, and lay frankincense thereon,.... Either on the ears of corn dried, or on the fine flour of them when ground; in like manner as the oil and frankincense were put upon the fine flour of wheat, and upon the cakes and wafers baked, Lev 2:1. it is a meat offering; one sort of it, and like the rest.”
The memorial from the firstfruits is a portion of the crushed grain and of the oil with all of the frankincense, the same division verse 2 made for fine flour. John Gill notes that the crushed grain may be taken as grain ground in a mill. John Wesley reads the fire as the fervency of spirit that belongs in all religious service.
Leviticus 2:16
“The priest shall burn the memorial of it,.... That which is taken out of it for a memorial, the same with the handful of fine flour and cakes of the meat offering: part of the beaten corn thereof; or that which was ground in a mill: and part of the oil thereof, with all the frankincense thereof; as was done in the other meat offerings: it is an offering made by fire unto the Lord, see Lev 2:2.”
1 more voice on this verse
Leviticus 2:16
“Made by fire - The fire denotes that fervency of spirit, which ought to be in all our religious services. Holy love is the fire, by which all our offerings must be made: else they are not of a sweet savour to God.”
John Wesley · Explanatory Notes upon the Old Testament (1765)evangelical
How this psalm is built
The form: Ritual instruction, the law of the bloodless offering set out by the way it is prepared, as law classes it.
The patterns in this chapter
| Device | What it does | Where to see it |
|---|---|---|
| The handful the chapter opens and closes on | Verse 2 has the priest take a handful of the flour and the oil with all the frankincense and burn it as a memorial portion. Verse 16 closes the chapter on the same act over the firstfruits, so the last form of the offering ends where the first began.Counted for this lane over the store's Berean Standard Bible rows for Leviticus, 19 September 2026, Berean Standard Bible, Leviticus, read from the store. | Leviticus 2:2, Leviticus 2:16 |
| The five forms the offering takes | Fine flour at verse 1, baked in an oven at verse 4, cooked on a griddle at verse 5, prepared in a pan at verse 7, and the firstfruits of green heads at verse 14. Three of the five are named for a cooking vessel a household owns.Counted for this lane over the store's Berean Standard Bible rows for Leviticus, 19 September 2026, Berean Standard Bible, Leviticus, read from the store. | Leviticus 2:1, Leviticus 2:4, Leviticus 2:5, Leviticus 2:7, Leviticus 2:14 |
| The oil that enters each form differently | Oil is in every preparation and it arrives a different way each time. It is mixed into the flour at verse 4, spread on the wafer at the same verse, and poured over the broken pieces at verse 6.Counted for this lane over the store's Berean Standard Bible rows for Leviticus, 19 September 2026, Berean Standard Bible, Leviticus, read from the store. | Leviticus 2:4, Leviticus 2:5, Leviticus 2:6 |
| The salt said three ways in one verse | Verse 13 requires salt on the grain offering, forbids leaving out the salt of the covenant, and then requires salt on all the offerings. One verse states the rule three times over.Counted for this lane over the store's Berean Standard Bible rows for Leviticus, 19 September 2026, Berean Standard Bible, Leviticus, read from the store. | Leviticus 2:13 |
The salt of the covenant
8 more paragraphs on the patterns
Verse 13 ties a kitchen preservative to the agreement itself by calling it the salt of the covenant of your God. Numbers 18:19 and 2 Chronicles 13:5 each speak of a covenant of salt, so the phrase is used elsewhere of a standing arrangement. Mark 9:49 and 9:50 pick the word up for disciples, and Colossians 4:6 picks it up for speech.
The debate over leaven and honey
The text bars both from the altar and explains neither, and two readings stand in the store's exposition of this chapter. Adam Clarke points to the place honey held in the sacrifices of the surrounding nations, which makes the bar a mark of separation from them (Commentary on the Bible). John Calvin reads the leaven by way of Matthew 16:11, where Christ tells the disciples to beware of the leaven of the Pharisees. Calvin states it in his Commentary on the Four Last Books of Moses Arranged in the Form of a Harmony.
What the text itself states is narrower than either reading. Both may be brought as an offering of firstfruits and neither may go on the altar. Leviticus 23:17 then requires the two wave loaves of the fiftieth day to be baked with leaven, so the bar belongs to the altar rather than to leaven as such.
The memorial portion
The burned handful is called a memorial portion at verses 2, 9 and 16. The store's exposition of this chapter reads the fire as something that puts God in mind of the man, rather than as a fee paid over. The phrase rendered a pleasing aroma falls on this offering at verses 2 and 9, and verse 12 uses it of the firstfruits that may not go on the altar.
Where the chapter reaches
This is the offering Christian reading has most often set beside a life rather than a death. This site's published dossier carries it under the heading The Grain Offering: a life without blemish. It reads the one bloodless offering, fine flour worked with oil and frankincense and offered without yeast or honey, as a picture of a life already acceptable and presented whole.
Keep studying
Sources for this chapter
The summary
Jamieson, Fausset & Brown, Commentary Critical and Explanatory; John Calvin, Commentaries; John Wesley, Notes on the Old Testament and Matthew Henry, Complete Commentary.
The form and classifications
The store's published exposition note on Leviticus 2:1 to 3, MannaFest exposition of Leviticus 2, citing Keil and Delitzsch, Biblical Commentary on the Old Testament: The Pentateuch, and Andrew Bonar, A Commentary on Leviticus; The text's own summary line, Leviticus 7:37, Berean Standard Bible, read from the store and This site's published filing of Leviticus among the books of the law, src/lib/bible/book-sections.ts, the entry Leviticus: law.
The exposition
Adam Clarke, Commentary on the Bible; Albert Barnes, Notes, Explanatory and Practical, on the Old and New Testaments; Andrew Bonar, A Commentary on Leviticus; Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible; John Calvin, Commentary on the Four Last Books of Moses Arranged in the Form of a Harmony; John Gill, Exposition of the Old Testament; John Wesley, Explanatory Notes upon the Old Testament; Keil and Delitzsch, Biblical Commentary on the Old Testament: The Pentateuch and Matthew Henry, Commentary on the Whole Bible.