Among the Jews, under the Mosaic law, a variety of offerings
of different kinds were appointed, which are accurately and fully
described in the beginning of the book of Leviticus.
Burnt-offerings, or holocausts, sacrifices in which the victims were
wholly consumed, were expiatory, and more ancient than any others, and
were, for that reason, held in special honour. It was in consideration
of these circumstances that Moses gave precepts in regard to this kind
of sacrifices first, Lev. i, 3. Holocausts might be offered by means of
the Hebrew priests, when brought by the Heathen, or those who had
originated from another nation; such persons being unable to offer sin
or trespass-offerings, since this sort of sacrifices had particular
reference to some neglect or violation of the Mosaic law, by whose
authority they did not acknowledge themselves bound. Holocausts were
expiatory, and we accordingly find that they were offered sometimes for
the whole people; for instance, the morning and the evening sacrifices;
and sometimes by an individual for himself alone, either from the free
impulse of his feelings, or in fulfilment of a vow, Psalm li, 19; lxvi,
13, 14. They were required to be offered under certain combinations of
circumstances pointed out in the Mosaic laws; namely, by a Nazarite, who
had been unexpectedly rendered unclean, or who had completed the days of
his separation, Num. vi, 11–16; by those who had been healed of leprosy;
and by women after child-birth, Lev. xii, 6, 8. The victims immolated at
a holocaust were bullocks of three years old, goats and lambs of a year
old, turtle doves, and young pigeons. Not only the parts which were
expressly destined for the altar, but also the other parts of the
victims, were burned. A libation of wine was poured out upon the altar.
It was the practice among the Gentile nations, (an allusion to which
occurs in Phil. ii, 17, and 2 Tim. iv, 6,) to pour the wine out between
the horns of the victims which they immolated to their idols. The priest
partially wrung or cut off the heads of the turtle doves and young
pigeons, sprinkled the blood on the side of the altar, plucked out the
feathers and the crop, and cast them to the east of the altar into the
place for the reception of ashes, and placed the remainder, after having
cleft or broken the wings, upon the fire, Lev. i, 3–17.
Drink-offerings. With a bullock, half a hin of wine, with three-tenth
deals of flour, and half a hin of oil. With a ram, one-third of a hin of
wine, with two-tenth deals of flour, and one-third of a hin of oil. With
a lamb or a kid of the goats, one quarter of a hin of wine, one-tenth
deal of flour, and one quarter of a hin of oil. With a sheaf of the
first-fruits, one quarter of a hin of wine, one-tenth deal of flour,
with oil.
Meat-offerings. These, like the drink-offerings, were appendages to the
sacrifices. They were of thin cakes or wafers. In some instances they
were offered alone.
Heave-offerings. So called from the sacrifice being lifted up toward
heaven, in token of its being devoted to Jehovah.
Peace-offerings. Bullocks, heifers, goats, rams, and sheep, were the
only animals sacrificed on these occasions, Lev. iii, 1–17; vii, 23–27.
These sacrifices, which were offered as an indication of gratitude, were
accompanied with unleavened cakes, covered with oil, by pouring it upon
them; with thin cakes or wafers, likewise unleavened, and besmeared with
oil; also with another kind of cakes, made of fine meal, and kneaded
with oil. The priest, who sprinkled the blood, presented one of each of
these kinds of cakes as an offering, Lev. vii, 11–14, 28–35. The
remainder of the animal substance and of the cakes was converted by the
person who made the offering into an entertainment, to which widows,
orphans, the poor, slaves, and Levites were invited. What was not eaten
on the day of the offering might be reserved till the succeeding; but
that which remained till the third was to be burned: a regulation which
was made in order to prevent the omission or putting off of the season
of this benevolence and joy, Lev. vii, 15–21; Deut. xii, 18. This feast
could be celebrated beyond the limits of the tabernacle, or temple, but
not beyond the city.
Sin-offerings were for expiation of particular sins, or legal
imperfections, called therefore sin-offerings: the first sort were for
sins of ignorance or surprise, either from the high priest, or body of
the community, from the rulers, or any one of the common people. The
other sort of sin-offerings were for voluntary sins; but as to the more
capital violations of the moral law, as murder, adultery, or the worship
of idols, no expiatory sacrifice was admitted.
Trespass-offerings were not required of the people as a body. They were
to be offered by individuals, who, through ignorance, mistake, or want
of reflection, had neglected some of the ceremonial precepts of Moses,
or some of those natural laws, which had been introduced into his code,
and sanctioned with the penalty of death; and who were subsequently
conscious of their error. The person who, being sworn as a witness,
concealed the truth by keeping silent; the man who, having become
contaminated without knowing it, had omitted purification, but had
afterward become acquainted with the fact; the person who had rashly
sworn to do a thing, and had not done it; all these delinquents offered
a lamb or kid, or, in case of poverty, two doves or young pigeons, the
one for a trespass, the other for a sin-offering. In case the person was
unusually poor, he was required to offer merely the tenth part of an
ephah of fine meal, without oil or frankincense, Lev. iii, 1–16. Whoever
appropriated to himself any thing consecrated, or any thing that was
promised, or found, or stolen, or deposited in his possession for
keeping; whoever swore falsely, or omitted to restore the goods that
belonged to another, or injured him in any other way, presented for his
trespass a ram, which had been submitted to the estimation of the
priest, and not only made restitution, but allowed an additional amount
of a fifth part by way of indemnification. He who had committed
fornication with a betrothed bondmaid, previously to her being redeemed
from servitude, offered a ram for the trespass, Lev. xix, 20–22.
Nazarites, who had been unexpectedly rendered unclean, presented a lamb
of a year old, Num. vi, 11. Finally, lepers, when restored to health,
and purified, sacrificed a ram, Lev. xiv, 10–14. The ceremonies were the
same as in the sin-offerings.
Wave-offering. It was so called, because it was waved up and down, and
toward the east, west, north, and south, to signify, that he to whom it
was offered was Lord of the universe, the God who fills all space, and
to whom all things of right belong. See SACRIFICES>.
of different kinds were appointed, which are accurately and fully
described in the beginning of the book of Leviticus.
Burnt-offerings, or holocausts, sacrifices in which the victims were
wholly consumed, were expiatory, and more ancient than any others, and
were, for that reason, held in special honour. It was in consideration
of these circumstances that Moses gave precepts in regard to this kind
of sacrifices first, Lev. i, 3. Holocausts might be offered by means of
the Hebrew priests, when brought by the Heathen, or those who had
originated from another nation; such persons being unable to offer sin
or trespass-offerings, since this sort of sacrifices had particular
reference to some neglect or violation of the Mosaic law, by whose
authority they did not acknowledge themselves bound. Holocausts were
expiatory, and we accordingly find that they were offered sometimes for
the whole people; for instance, the morning and the evening sacrifices;
and sometimes by an individual for himself alone, either from the free
impulse of his feelings, or in fulfilment of a vow, Psalm li, 19; lxvi,
13, 14. They were required to be offered under certain combinations of
circumstances pointed out in the Mosaic laws; namely, by a Nazarite, who
had been unexpectedly rendered unclean, or who had completed the days of
his separation, Num. vi, 11–16; by those who had been healed of leprosy;
and by women after child-birth, Lev. xii, 6, 8. The victims immolated at
a holocaust were bullocks of three years old, goats and lambs of a year
old, turtle doves, and young pigeons. Not only the parts which were
expressly destined for the altar, but also the other parts of the
victims, were burned. A libation of wine was poured out upon the altar.
It was the practice among the Gentile nations, (an allusion to which
occurs in Phil. ii, 17, and 2 Tim. iv, 6,) to pour the wine out between
the horns of the victims which they immolated to their idols. The priest
partially wrung or cut off the heads of the turtle doves and young
pigeons, sprinkled the blood on the side of the altar, plucked out the
feathers and the crop, and cast them to the east of the altar into the
place for the reception of ashes, and placed the remainder, after having
cleft or broken the wings, upon the fire, Lev. i, 3–17.
Drink-offerings. With a bullock, half a hin of wine, with three-tenth
deals of flour, and half a hin of oil. With a ram, one-third of a hin of
wine, with two-tenth deals of flour, and one-third of a hin of oil. With
a lamb or a kid of the goats, one quarter of a hin of wine, one-tenth
deal of flour, and one quarter of a hin of oil. With a sheaf of the
first-fruits, one quarter of a hin of wine, one-tenth deal of flour,
with oil.
Meat-offerings. These, like the drink-offerings, were appendages to the
sacrifices. They were of thin cakes or wafers. In some instances they
were offered alone.
Heave-offerings. So called from the sacrifice being lifted up toward
heaven, in token of its being devoted to Jehovah.
Peace-offerings. Bullocks, heifers, goats, rams, and sheep, were the
only animals sacrificed on these occasions, Lev. iii, 1–17; vii, 23–27.
These sacrifices, which were offered as an indication of gratitude, were
accompanied with unleavened cakes, covered with oil, by pouring it upon
them; with thin cakes or wafers, likewise unleavened, and besmeared with
oil; also with another kind of cakes, made of fine meal, and kneaded
with oil. The priest, who sprinkled the blood, presented one of each of
these kinds of cakes as an offering, Lev. vii, 11–14, 28–35. The
remainder of the animal substance and of the cakes was converted by the
person who made the offering into an entertainment, to which widows,
orphans, the poor, slaves, and Levites were invited. What was not eaten
on the day of the offering might be reserved till the succeeding; but
that which remained till the third was to be burned: a regulation which
was made in order to prevent the omission or putting off of the season
of this benevolence and joy, Lev. vii, 15–21; Deut. xii, 18. This feast
could be celebrated beyond the limits of the tabernacle, or temple, but
not beyond the city.
Sin-offerings were for expiation of particular sins, or legal
imperfections, called therefore sin-offerings: the first sort were for
sins of ignorance or surprise, either from the high priest, or body of
the community, from the rulers, or any one of the common people. The
other sort of sin-offerings were for voluntary sins; but as to the more
capital violations of the moral law, as murder, adultery, or the worship
of idols, no expiatory sacrifice was admitted.
Trespass-offerings were not required of the people as a body. They were
to be offered by individuals, who, through ignorance, mistake, or want
of reflection, had neglected some of the ceremonial precepts of Moses,
or some of those natural laws, which had been introduced into his code,
and sanctioned with the penalty of death; and who were subsequently
conscious of their error. The person who, being sworn as a witness,
concealed the truth by keeping silent; the man who, having become
contaminated without knowing it, had omitted purification, but had
afterward become acquainted with the fact; the person who had rashly
sworn to do a thing, and had not done it; all these delinquents offered
a lamb or kid, or, in case of poverty, two doves or young pigeons, the
one for a trespass, the other for a sin-offering. In case the person was
unusually poor, he was required to offer merely the tenth part of an
ephah of fine meal, without oil or frankincense, Lev. iii, 1–16. Whoever
appropriated to himself any thing consecrated, or any thing that was
promised, or found, or stolen, or deposited in his possession for
keeping; whoever swore falsely, or omitted to restore the goods that
belonged to another, or injured him in any other way, presented for his
trespass a ram, which had been submitted to the estimation of the
priest, and not only made restitution, but allowed an additional amount
of a fifth part by way of indemnification. He who had committed
fornication with a betrothed bondmaid, previously to her being redeemed
from servitude, offered a ram for the trespass, Lev. xix, 20–22.
Nazarites, who had been unexpectedly rendered unclean, presented a lamb
of a year old, Num. vi, 11. Finally, lepers, when restored to health,
and purified, sacrificed a ram, Lev. xiv, 10–14. The ceremonies were the
same as in the sin-offerings.
Wave-offering. It was so called, because it was waved up and down, and
toward the east, west, north, and south, to signify, that he to whom it
was offered was Lord of the universe, the God who fills all space, and
to whom all things of right belong. See SACRIFICES>.