And he dealt among all the people, even among the whole multitude of Israel, as well to the women as men, to every one a cake of bread, and a good piece of flesh, and a flagon of wine. So all the people departed every one to his house.
He dealt among all the people ... a cake of bread х chalat (H2471) lechem (H3899)] - a cake of the sort that were offered in sacrifices (Leviticus 8:26; Leviticus 24:5); unleavened, perforated (Exodus 29:2; Exodus 29:23; Leviticus 2:4; Leviticus 8:26; Leviticus 24:5; Numbers 15:20); as are used among the Arabs and modern Jews, and smeared over with olive oil.
And a good piece of flesh, х wª'eshpaar (H829)] - (cf. 1 Chronicles 16:3.) [This meaning rests on what Gesenius terms an absurd derivation of the word from 'eesh (H784), fire, and paar, bullock; so that the term used would signify, as in the English version, a liberal allowance of roasted flesh (meat). But that eminent lexicographer confidently maintains that the word denotes a measure or cup, from shaapar (H8231), to measure; or, according to another suggestion, which accords with our translation, a portion of the sacrifice measured out.]
And a flagon of wine, х wa'ashiyshaah (H809)] - a cake of dried grapes or raisins, compressed into a certain form (Song of Solomon 2:5; Hosea 3:1). These are mentioned last, as dainties intended for the refreshment of the weary and languid (Gesenius). [The Septuagint renders the passage: diemerise kollurida artou kai eschariteen. Kai laganon apo teeganou, he distributed a cake of bread (punctured, so as to be hard as biscuits) - a cake baked on the hearth, and a cake from the frying-pan. According to this version, the royal donative to the people consisted entirely of three different kinds of bread, or preparations of flour, while no mention is made either of flesh or of wine (see Septuagint on 1 Chronicles 16:3, where it is evident that the Septuagint translators did not attach very clear or definite significations to the different Hebrew words). The Vulgate attaches the meaning of flesh to the second of the three words in the Hebrew original, while it takes the other two, in common with the Septuagint, to denote different preparations of bread.-`Partitus est universae multudini Israel, tam viro quam mullieri, singulis collyridam panis unam, et assaturam bubulae carnis unam, et similem frixam oleo.' Josephus also ('Antiquities,' b. 7:, ch. 4:, sec. 2) take the same view as that given by our translators-`The king treated the whole multitude, dealing out both to the women and the men and the children a loaf of bread, with a cake, and another cake baked in a pan, and a portion of the sacrifice.'] The bread used on this festive occasion might be leavened or unleavened, of which there were three varieties, (Leviticus 7:11, etc.) As to the peace offerings, the whole animal, excepting some specified portions, was, after the presentations at the sanctuary, returned to the offerer, to constitute a repast for his family, and any friends he might invite, although, when offered as thanksgivings, the condition was imposed that they must be eaten on the day they were presented (Leviticus 7:15).
The immense scale on which, at seasons of national rejoicing, peace offerings were made, may be judged of from what took place at the dedication of the temple; and we may be certain that a pious and munificent monarch like David would, on an occasion in which he felt so lively an interest, not be inferior in respect of royal liberality to Solomon. It may be fairly concluded, then, that, from the immense number of the peace offerings he presented, there would be ample provision from which every individual in the multitude would receive a reasonable share of the sacred flesh, especially when it is borne in mind that the inhabitants of the warm countries of the East have always been very moderate in their use of animal food [see Harmer's 'Observations,' 4:, pp. 177-187, where he strenuously contends, not for the correctness of the English version in this passage generally, but for the particular circumstance of wine being used, and for the flagon being the vessel in which it was served, apparently mistaking laganos, a cake, for lageenos, a flagon, and taking the flagon to mean a dried gourd]. The Arabic is the only version which gives countenance to the "flagon of wine."