SACRIFICE
AND
OFFERING
—
of
these
upon
the
altar
of
burnt
offering,
the
fire
on
which
was
Isept
continually
burning
(Lv
6").
Of
these
various
elements
of
the
ritual,
those
re-quiring
contact
with
the
altar
as
a
'most
holy
thing,'
viz.
(4),
(6),
and
(7),
represent
the
priest's,
the
rest
the
layman's,
share
in
the
rite
of
sacrifice.
10.
The
burnt
offering
(Lv
l'"
e*-",
Ex
29'b-i8)._
The
first
place
in
the
manual
of
sacrifice,
Lv
1-7,
is
occupied
by
the
sacrifice
which
alone
was
entirely
consumed
upon
the
altar,
hence
the
older
and
more
correct
designation
'whole
offering'
(§
2)
—
a
feature
which
constituted
it
the
typical
honorific
sacrifice,
the
fullest
expression
of
homage
to
J"
on
the
part
alike
of
the
community
and
of
the
individual.
The
victim
from
the
flock
and
the
herd
was
always
a
male
—
young
bull,
ram,
or
he-goat.
The
turtle-dove
and
the
young
pigeon
of
the
poor
had
their
special
ritual
(1"-").
The
most
important
of
the
stated
sacrifices
in
the
period
under
review
was
the
'continual
burnt
offering'
(Ex
29"-<2,
Nu
28'-s),
so
called
because
it
was
pre-sented
every
morning
and
evening
along
with
a
cereal
oblation
by
the
particular
'course'
of
priests
on
duty
in
the
Temple.
The
victim
was
a
yearling
lamb,
which
was
offered
on
behalf
of
the
whole
community
of
Israel
throughout
the
world.
An
interesting
survival
of
the
primitive
anthropomorphic
conception
of
sacrifice,
as
affording
a
complete
meal
to
the
deity,
is
seen
in
the
provision
that
every
burnt
offering
(as
also
every
peace
offering)
must
be
accompanied
by
both
a
meal
offering
and
a
drink
offering
(see
next
§).
11.
The
meal
(AV
meat)
offering
(Lv
2.
6»-",
Nu
15'-"
etc.).
—
As
pointed
out
in
an
early
section,
the
term
minchah,
which
originally
was
applicable
both
to
an
animal
and
to
a
cereal
offering,
is
in
the
later
legislation
limited
to
the
latter
species.
As
such
it
appears
in
a
large
variety
of
forms,
and
may
be
either
an
independent
offering,
as
contemplated
in
Lv
2,
or,
as
in
most
cases,
an
accompaniment
of
the
burnt
and
peace
offerings
(Nu
15'-").
One
of
the
oldest
forms
of
the
minchah
was,
undoubtedly,
the
'meal
offering
of
first-fruits,'
as
described
Lv
2'<-'«;
another
antique
form
survived
in
the
unique
offering
of
barley
meal
in
the
jealousy
offering
(Nu
5^).
As
an
ordinary
altar-
offering
the
minchah
consisted
of
'fine
flour,'
and
was
presented
either
cooked
or
uncooked,
as
prescribed
in
detail
in
Lv
2'-'.
In
the
latter
case
the
flour
was
placed
in
a
vessel
and
mixed
with
oil,
the
equivalent
of
our
butter
in
matters
culinary.
The
dough
was
then
covered
with
frankincense,
when
it
was
ready
for
pres-entation
at
the
altar.
The
priest
took
off
all
the
frankincense,
then
removed
a
handful
of
the
dough,
which
he
put
into
another
vessel,
added
salt,
the
un-failing
accompaniment
of
every
species
of
altar-offering
(2'^,
Mk
9"),
and
the
frankincense,
and
proceeded
to
burn
the
whole
upon
the
altar.
The
portion
burned
was
termed
the
'azkarah
(§
2),
or
'memorial'
(so
EV
from
Vulg.
memoriale).
The
remainder
of
the
offering
fell
to
the
priests,
by
whom
it
was
eaten
as
'a
thing
most
holy'
(§
8).
The
priests'
own
meal
offerings,
on
the
other
hand,
were
wholly
burned
(Lv
6^).
In
Nu
15'-"
and
elsewhere,
minute
instructions
are
given
as
to
the
precise
amounts
of
fine
flour,
oil,
and
wine
which
should
accompany
the
burnt
and
peace
offerings
(of.
Ezk
465-'<
and
the
tabular
comparison
of
the
quantities
in
the
two
passages
in
Gray,
'
Numbers
'
[7CC],
170).
These
were
regulated
by
the
importance
of
the
animal
sacrificed,
the
drink
or
wine
offering
(Hos
9'),
for
example,
being
uniformly
i
bin
for
a
bullock,
J
hin
for
a
ram,
and
i
hin
for
a
lamb,
—
the
hin
may
be
taken
approximately
as
12
pints.
No
instructions
have
been
preserved
as
to
how
the
wine
was
to
be
offered,
but
from
later
evidence
it
appears
that,
like
the
blood,
it
was
'poured
out
at
the
foot
of
the
altar'
(Sir
50'*;
cf.
Jos.
Ant.
in.
ix.
4).
For
the
importance
of
incense
in
the
later
ritual,
see
Incense.
12.
The
peace
or
thank
offering
(Lv
3'-"
7"-"-
SACRIFICE
AND
OFFERING
m.ii
171-8
222'-!'
etc.).
The
latter
rendering,
which
is
that
of
RVm.
is
nearer
what
we
consider
to
be
the
meaning
of
the
original
term,
'sacrifice
of
recompense'
(§2).
Its
distinguishing
feature
continued
to
be
the
sacrificial
meal
which
followed
the
actual
sacrifice.
Three
varieties
are
named
—
(a)
the
thanksgiving
offering
(7"-
"
tSdhah,
also
rendered
'thank
offering'
in
the
narrower
sense,
2
Ch
29"),
in
recognition
of
some
special
mercy;
(6)
the
votive
offering
(EV
'vow,'
Lv
7"),
in
discharge
of
a
vow;
and
(c)
the
freewill
offering,
a
spontaneous
and
unpresoribed
recognition
of
God's
goodness.
The
last
was
clearly
of
less
importance
than
the
others,
since
for
it
alone
imperfect
victims
were
admitted
to
the
altar
(22'»).
As
a
fourth
variety
may
be
reckoned
((2)
the
priests'
installation
offering
(Ex
29'9-M).
The
modus
operandi
was
essentially
the
same
as
for
the
burnt
offering,—
female
victims,
however,
being
admitted
equally
with
males.
Special
instructions
are
given
as
to
the
removal
of
the
fat
adhering
to
the
in-wards
(see
the
coloured
illustrations
in
SBOT,
'
Levit.,'
in
loc.
),
along
with
the
'
caul
of
the
liver,
'
i.e.
the
caudate
lobe
(G.
F.
Moore;
see
EBi
iv.
col.
4206,
and
the
ref.
in
Oxf.
Heb.
Lex.
1124i>),
and
the
two
kidneys.
The
parts
falling
to
the
priests,
the
breast
and
the
right
hind
leg,
—
these
varied
at
different
times,
cf.
Dt
18'
with
Ex
29^,
Lv
7'"
—
were
symbolically
presented
to
and
returned
by
J",
by
being
'waved'
towards
the
altar
(see
§
2
for
this
ceremony,
and
for
the
expressions
'heave
thigh'
and
'wave
breast').
The
fat
was
then
salted
and
burned,
while
the
remainder
of
the
flesh
furnished
the
characteristic
meal.
Both
sexes,
if
ceremonially
clean,
might
partake
of
this
meal,
but
only
on
the
day
of
the
sacrifice
or
the
day
following
(Lv
718-"
195-B).
The
flesh
of
the
special
thanksgiving
offering
iiBdhah),
however,
had
to
be
eaten
on
the
day
it
was
offered
(7's
222").
13.
The
special
propitiatort
sacrifices.
—
The
sin
offering
and
the
guilt
offering.
—
One
of
the
character-istic
features
of
the
later
period,
as
has
already
been
pointed
out,
is
the
stress
laid
on
the
propitiatory
aspect
of
sacrifice.
It
is
not,
of
course,
to
be
supposed
that
this
element
was
absent
in
the
earlier
period.
Such
passages
as
1
S
3'*
26",
2
S
2425,
Mic
6«-
'
and
others
prove
the
contrary,
even
were
it
not
the
fact
that
the
idea
of
propitiating
the
unseen
powers
is
one
lying
at
the
root
of
all
sacrifice
(see
above,
§
3).
But,
as
shown
by
the
passages
now
cited,
expiation
and
propitiation
were
sought
through
the
medium
of
the
ordinary
sacrifices.
The
special
propitiatory
sacrifices
with
which
we
have
now
to
deal
probably
made
their
appear-ance
in
the
dark
days
which
preceded
the
fall
of
the
Jewish
monarchy,
although,
so
far
as
our
literary
evidence
goes,
Ezekiel
is
the
first
to
differentiate
them
by
name,
as
the
chatta'th
(sin)
and
the
'asham
(guilt),
from
the
older
types
of
offering
(40'«
42"
etc.).
The
study
of
these
newer
sacrifices
is
complicated,
in
the
first
place,
by
the
divergent
regulations
found
in
the
different
sections
of
the
completed
Pentateuch,
which
seem
to
reflect
the
practice
of
different
periods,
or
perhaps
the
views
of
different
schools;
and,
in
the
second
place,
by
the
consequent
difficulty
of
detecting
a
clear
line
of
demarcation
between
the
two
allied
offerings
(see
§15).
From
the
point
of
view
of
ritual,
the
chief
points
of
difference
are
these:
(1)
In
the
guilt
offering
the
manipulation
of
the
blood
agrees
with
that
pre-scribed
for
the
older
sacrifices;
in
the
sin
offering,
on
the
other
hand,
the
blood
ritual
is
more
complicated
and
varies
in
intensity
according
to
the
theocratic
and
social
position
of
the
offerer.
This
feature
alone
is
sufficient
to
distinguish
the
sin
offering
as
par
excellence
the
sacrifice
of
expiation
and
atonement.
(2)
For
the
guilt
offering
the
victim
is
uniformly
a
ram
('
the
ram
of
atonement,'
Nu
5');
for
the
sin
offering
the
victim
varies
according
to
the
same
principle
as
the
blood
ritual,
the
higher
the
position
of
the
offerer
in
the
