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Law of the trespass-offering.
The priest's portion of it. Tavtenes, perpetually, to all intents and purposes) that influences of the Holy Spirit on the souls of men were come unto God by him ; seeing he ever liveth. (Tavtore essentially necessary to apply and render effectual this Swv, he is perpetually living) to make intercession for atonement, to the salvation of the soul. · And incesthem; in which words there is a manifest allusion to sant gratitude for the ineffable love of God, manifested the perpetual minchah, the perpetual fire, and the per- by his unspeakable gift, is surely required of all those pelual burnt-offering, mentioned here by Moses. As who have tasted that the Lord is gracious. *Reader, the minchah, or gratitude-offering should be perpetual, dost thou feel thy obligations to thy Maker ? Does so our gratitude for the innumerable mercies of God the perpetual fire burn on the altar of thy heart? Art should be perpetual. As the burnt-offering must be thou ever looking unto Jesus, and beholding, by faith, perpetual, so should the sacrifice of our blessed Lord the Lamb of God which taketh away the sin of the be considered as a perpetual offering, that all men, in world? And dost thou feel the influences of his Spirit, all ages, should come unto God through him who is at all times witnessing with thy spirit that thou art his ever living, in his sacrificial character, to make inter- child, and exciting thee to acts of gratitude and obecession for men; and who is therefore represented dience? If not, of what benefit has the religion of even in the heavens as the Lamb just slain, standing Christ been to thee to the present day? Of a contrary before the throne, Rev. v. 6; Heb. x. 19-22. And state to that referred to above, it may be well said, as the fire on the altar must be perpetual, so should This is not the way to heaven, for the way of life is the influences of the Holy Spirit in every member of above to the wise, that they may depart from the the Church, and the flame of pure devotion in the snares of death beneath. Arise, therefore, and shake hearts of believers, be ever energetic and permanent. thyself from the dust; and earnestly call upon the Lord A continual sacrifice for continual successive genera- thy God, that he may save thy soul, and that thou fall tions of sinners was essentially necessary. Continual / not into the bitter pains of an eternal death,
· B. C. 1490.
Abib or Nisan. is most holy..
The law of the trespass-offering, and the priest's portion in it, 1-7. As also in the sin-offerings and meat
offerings, 8–10. The lawo of the sacrifice of peace-offering, 11, whether it was a thanksgiving-offering, 12-15; or a vow or voluntary offering, 16–18. Concerning the flesh that touched any unclean thing, 19. 20, and the person who touched any thing unclean, 21.. Laws concerning eating of fat, 22-25, and concerning eating of blood, 26, 27. Farther ordinances concerning the peace-offerings and the priest's portion in them, 28–36. Conclusion of the laìos and ordinances relative to burnt-offerings, meat-offerings, sin-offerings, and peace-offerings, delivered in this and the preceding chaplers, 37, 38. 4. M: 2544 LIKEWISE - this is the law 5 And the priest shall burn A. M. 2514.
B. C. 1490. An. Exod. Isr. 2. of the trespass-offering : bit them upon the altar for an offer- An. Exod Isr: 2
Abib or Nisan
ing made by fire into the LORD : 2 . In the place where they kill the burnt- it is a trespass-offering. offering, shall they kill the trespass-offering : 6 • Every male among the priests shall eat and the blood thereof shall he sprinkle round thereof: it shall be eaten in the holy place : about upon the altar.
fit is most holy. 3 And he shall offer of it d all the fat thereof; 7. As the sin-offering is, so is 5 the trespassthe rump, and the fat that covereth the inwards, offering : there is one law for them : the
4 And the two kidneys, and the fat that is priest that maketh atonement therewith shall on them, which is by the flanks, and the caul have it. that is above the liver, with the kidneys, it 8 And the priest that offereth any man's shall he take away :
burnt-offering, even the priest shall have to Chap. v., vi. 1-7,-- Chap. vi. 17, 25; xxi. 22.- Chap. iv. 8, 9; Exod. xxix. 13.- Chap. vi. 16, 17, 18; Num. xviii. i. 3, 5, 11; iv. 24, 29, 33,- - Chap. iii. 4, 9, 10, 14, 15, 16; 9, 10. — Chap. ii. 3. -5 Chap. vi. 25, 26; xiv. 13. NOTES ON CHAP. VII.
mesentery, the fat about the kidneys, &c.. See the Verse 1. Trespass-offering} See end of the chapter. notes on chap. iii. 9, &c.
Verse 2. In the place where they kill the burnt-offer- Verse 8. The priest shall have to himself the skin) ing] Viz., on the north side of the altar, chap. 1. 11. Bishop Patrick supposes that this right of the priest to
Verse 3. The rump] See the notes on chap. iii. 9, the skin commenced with the offering of Adam, " for where the principal subjects in this chapter are ex- it is probable,” says he, “thát Adam himself offered plained, being nearly the same in both.
the first sacrifice, and had the skin given him by God Verse 4. The fal that is on them] Chiefly the fat to make garments for him and his wife ; in conformity that was found in a detached state, not mixed with the to which the priests ever after had the skin of the muscles; such as the omentum or caul, the fat of the whole burnt-offerings for their portion, which was a
Of a thanksgiving offering,
and the manner of offering it. A. M. 2514. himself the skin of the burnt- shall offer with the sacrifice of A. M. 2514. B. C. 1400.
B. C. 1490. An. Exod. Isr. 2. offering which he hath offered. thanksgiving unleavened cakes An. Esod. Isr: 2. Abib or Nisan.
9 And "all the meat-offering mingled with oil, and unleavened Abb or Nisan. that is baken in the oven, and all that is wafers lanointed with oil, and cakes mingled dressed in the frying-pan, and in the pan, with oil, of fine flour, fried. shall be the priest's that offereth it.
13 Besides the cakes, he shall offer for his 10 And every meat-offering, mingled with offering m Teavened bread with the sacrifice of oil, and dry, shall all the sons of Aaron have, thanksgiving of his peace-offerings. one as much as another.
14 And of it he shall offer: one out of the 11 And * this is the law of the sacrifice of whole oblation for a heave-offering unto the peace-offerings, which he shall offer unto the Lord, ń and it shall be the priest's that sprinLORD.
kleth the blood of the peace-offerings. 12 If he offer it for a thanksgiving, then he 15 . And the flesh of the sacrifice of his Chap. ii. 3, 10; Num. xviii. 9; Ezek. xliv. 29. - Or, on the Chap. ii. 4; Num. vi. 15. m Amos iv. 5. n Num. xviii. 8, flat plate or slice. Chap. iii. 1; xxii. 18, 21.
. 11, 19.- Chap. xxij. 30. custom among the Gentiles as well as the Jews, who bodied spirits who haunt these desolate recesses. One gave the skins of their sacrifices to their priests, when I way of consulting this oracle was by a party of men, they were not burnt with the sacrifices, as in some who first retired to solitary places, remote from any sin-offerings they were among the Jews, see chap. iv. house, and there they singled out one of their number, 11. . And they employed them to a superstitious use, and wrapt him in a big cow's hide, which they folded by lying upon them in their temples, in hopes to have about him; his whole body was covered with it except future things revealed to them in their dreams. Of this his head, and so lest in this posture all night, until his we have a proof in Virgil, Æn. lib. vii., ver. 86–95. invisible friends relieved him by giving a proper answer chuc dona sacerdos
to the question in hand; which he received, as he Cum tulit, et cæsarum ovium sub nocte silenti fancied, from several persons that he found about him Pellibus incubuit stratis, somnosque petiyit ;
all that time. His consorts returned to him at dayMulta modus simulacra videt volitantia miris,
break; and then he communicated his news to them, Et varias andit voces, 'fruiturque deorum
which often proved fatal to those concerned in such Colloquio, atque imis Acheronta affatur Avernis. unwarrantable inquiries. Hic et tum pater ipse petens responsa Latinus “Mr. Alexander Cooper, present minister of North Centum lanigeras mactabat rite bidentes,
Virt, told me that one John Erach, in the Isle of Lewis, Atque harum effultus tergo stratisque jacebal
assured him it was his fate to have been led - by his ii Velleribis. Subita ex alto vox reddita luco est." curiosity with some who consulted this oracle, and
that he was a night within the hide above mentioned, First, on the fleeces of the slaughter'd sheep
during which time he felt and heard such terrible By night the sacred priest dissolves in sleep, When in a train, before his slumbering eye,
things that he could not express them : the impression
made on him was such as could never go off; and he Thin airy forms and wondrous visions fly.
said, for a thousand worlds he would never again be He calls the powers who guard the infernal floods, concerned in the like performance, for it had disorAnd talks, inspired, familiar with the gods. To this dread oracle the prince withdrew,
dered him to a high degree. He confessed it ingenuAnd first a hundred sheep the monarch slew;.
ously, and with an air of great remorse, and seemed
to be very penitent under a just sense of so great a Then on their fleeces lay; and from the wood
crime: he declared this about five years since, and is He heard, distinct, these accents of the god.-Pitt.
stilt living in the Isle of Lewis for any thing I know." The same superstition, practised precisely in the -Description of the Western Isles, p. 110. See also same way and for the same purposes, prevails to the Pennant's Scottish Tour, vol. ii., p. 301 ; and Sir W. present day in the Highlands of Scotland, as the reader Scott's Lady of the Lake. may see from the following note of Sir Walter Scott, Verse 9. Baken in the wen] See the notes on in his Lady of the Lake :
chap, ii. 5, &c. “ The Highlanders of Scotland, like all rude people, Verse 12. If he offer it for a thanksgiving] See had various superstitious modes of inquiring into fu- the notes at the end of this chapter. turity. One of the most noted was the togharm. A Verse 15. He shall not leave any of it until the person was wrapped up in the skin of a newly-slain morning.) Because in such a hot country it was apt bullock, and deposited beside a-water-fall, or at the to - putrefy, and as it was considered to be holy, it bottom of a precipice, or in some other strange, wild, would have been very improper to expose that to puand unusual situation, where the scenery around him trefaction which had been consecrated to the Divine suggested nothing but objects of horror. In this situ- Being. Mr. Harmer supposes that the law here refers ation he revolved in his mind the question proposed; rather to the custom of drying flesh which had been and whatever was impressed upon him by his exalted devoted to religious purposes, which is practised imagination, passed for the inspiration of the disem-l among the Mohammedans to the present time. This,
A. M. 2514.
A. M. 2514.
Abib or Nisan.
Laws concerning deflements,
and of eating fat and blood. peace-offerings for thanksgiving of peace-offerings, which pertain An. Exod. Isr: 2. shall be eaten the same day that unto the LORD, even that soul An. Exod. Isr. 2.
Abib or Nisan. it is offered; he shall not leave - shall be cut off from his people. any of it until the morning.
22 And the LORD spake unto Moses, saying, 16 But if the sacrifice of his offering be a 23 Speak unto the children of Israel, saying, vow, or a voluntary offering, it shall be eaten y Yė shall eat no manner of fat, of ox, or of the same day that he offereth his sacrifice : sheep, or of goat. and on the morrow also the remainder of it 24. And the fat of the 2 beast that dieth of shall be eaten :
itself, and the fat of that which is torn with 17 But the remainder of the flesh of the beasts, may be used in any other use : but ye sacrifice on the third day shall be burnt with shall in nowise eat of it. fire.
25 For whosoever eateth the fat of the beast, 18 And if any of the flesh of the sacrifice of which men offer an offering made by: fire of his peace-offerings be eaten at all on the unto the Lord, even the soul that eateth it third day, it shall not be accepted, neither shall be cut off from his people. shall it be a imputed unto him that offereth it : 26 á Moreover ye shall eat no manner of it shall be an 'abomination, and the soul that blood, whether it be of fowl or of beast, in any eateth of it shall bear his iniquity.
of your dwellings. 19 And the flesh that toucheth any unclean 27 Whatsoever soul it be that eateth any thing shall not be eaten ; it shall be burnt with manner of blood, even that soul shall be cut fire: and as for the flesh; all that be clean shall off from his people. eat thereof.
28 And the LORD spake unto Moses, saying, 20 But the soul that eateth of the flesh of 29 Speak unto the children of Israel, saying, the sacrifice of peace-offerings that pertain. He that offereth the sacrifice of his peace unto the LORD, having his uncleanness upon offerings unto the LORD shall bring his oblahim, even that soul + shall be cut off from his tion unto the LORD, of the sạcrifice of his people.
peace-offerings. 21. Moreover the soul that shall touch any 30 His own hands shall bring the offerings unclean thing; as a the uncleanness of man, or of the Lord made by fire, the fat with the any unclean beast, or any w abominable un- breast, it shall he bring, that the breast may clean thing, and eat of the flesh of the sacrifice be waved for a wave-offering before the LORD.
p Chap. xix. 6, 7, 8.- Num. xviii. 27. Chap. xi. 10, 11, 2 Heb. carcass ; chap. xvii. 15; Deut. xiv. 21; Ezek. iv. 14; 41; xix. 7. -s Chap. xv. 3. Gen. xvii. 14.- Chap. xii., xliv. 31.—-Gen. ix. 4 ; chap. iii. 17; xvir. 10-14.
L6 Chap. xill., XV. - Chap. xi. 24, 28- -w Ezek. iv. 14. - Ver. 20. ini. 1.-_ Chap. iii. 3, 4, 9, 14.
d Exod. xxix. 24, 27; chap y Chap. iii. 17:
viii. 27; ix. 21; Num. vi. 20.
he thinks, might have given rise to the prohibition, as cred, because they were the only animals which were the sacred flesh thus preserved might have been offered in sacrifice, though many others ranked among abused to superstitious purposes.
Therefore God the clean animals as well as these. But it is likely says, ver. 18, " If any of the flesh of the sacrifice that this prohibition is to be understood of these anibe eaten at all on the third day, it shall not be ac- mals when offered in sacrifice, and then only in refercepted, neither shall it be imputed unto him that ence to the inward fat, as mentioned on ver. 4. Of offerethit; it is an abomination, and the soul that the fat in any other circumstances it cannot be intend.. eateth of it shall bear his iniquity.” That is, on Mr.ed, as it was one of the especial blessings which God Harmer's hypothesis, « This sacred flesh shall avail gave to the people. Butler of kine, and milk of sheep, nothing to him that eats it after the first or second with Fat of LAMBS, and RÁMs of the breed of Bashan, day on which it is offered'; however consecrated be- and Goats, were the provision that he gave to his fore, it shall not be considered sacred after that time. followers, See Deut, xxxii. 12-14. See Harmer's Obs., vol. i., p. 394, edit. 1808.
Verse 27. Whatsoever soul—that eateth any manVerse 20. Having his uncleanness upon him) Having ner of blood] See the note on Gen. ix. 4. Shall be touched any unclean thing by which he became legally de- cut off-excommunicated from the people of God, and filed, and had not washed his clothes, and bathed his flesh. so deprived of any part in their inheritance, and in
Verse 21. The uncleanness of man) Any ulcer, their blessings. See the note on Gen. xvii. 14. sore, or leprosy; or any sort of cutaneous disorder, Verse 29. Shall bring his oblation] Meaning those either loathsome or infectious.
things which were given out of the peace-offerings to Verse 23. Fat, of ox, or of sheep, or of goat.] Any the Lord and to the priest. — Ainsworth. other fat they might eat, but the fat of these, was sa- Verse 30. Wave-offering] See on Exod. xxix. 27.
B. C. 1490.
Conclusion of the law relative CHAP. VII.
to the burnt-offerings, f-c. A. M. 2514. 31 And the priest shall burn the of the offerings of the LORD A. M. 2514.
B. C. 1490. An Exod. Isr. 2. fat upon the altar: f but the breast made by fire, in the day when An. Exod. Iar. 2. Abib or Nisan. shall be Aaron's and his sons':
Abib or Nisan.
he presented them to minister 32 And 8 the right shoulder shall ye give unto the Lord in the priest's office, unto the priest for a heave-offering of the sacri- 36 Which the LORD commanded to be given fices of your peace-offerings.
them of the children of Israel, i in the day 33 He among the sons of Aaron, that offer- that 'he anointed them, by a statute for ever eth the blood of the peace-offerings, and the throughout their generations. fat, shall have the right shoulder for his part. 37 This is the law.k of the burnt-offering,
34 For b the wave breast and the heave of the meat-offering, m and of the sin-offering, shoulder have I taken of the children of Ísrael " and of the trespass-offering, and of the confrom off the sacrifices of their peace-offerings, secrations, and P of the sacrifice of the peaceand have given them unto Aaron, the priest, offerings, and unto his sons, by a statute for ever, from 38 Which the LORD commanded Moses in among the children of Israel.
Mount Sinai, in the day that he commanded 35 This is the portion of the anointing of the children of Israel 4 to offer their oblations Aaron, and of the anointing of his sons, out unto the LORD, in the wilderness of Sinai.
e Chap. iii. 5, 11, 16. Ver. 34.—5 Ver. 34 ; chap. ix. 21; Chap: viii. 12, 30; Exod. xl. 13, 15. k Chap. vi. 9. Nuin. vi. 20. - Exod. xxix. 28; chap. x. 14, 15; Num. xviii. 'Chap. vi. 14. Chap. vi. 25.--- Ver. 1. Chap. vi. 20; 18, 19; Deut. xvii. 3.
Exod. xxix. 1. p Ver. 11:- -9 Chap. i. 2. Verse 32. The right shoulder) . See on. Exod. 4. NJI ZEBACH, A SACRIFICE, (in Chaldee, n27 debach, xxix. 27...
the i zain being changed into 7 daleth,) a creature slain Verse 36. In the day that he anointed them] See in sacrifice, from noi zabach, to slay; hence the altar the note on Exod. xl. 15,
on which such sacrifices were offered was termed nais Verse 38. In the wilderness of Sinai.] These laws, mizbeach, the place of sacrifice. See the note on were probably given to Moses while he was on the Gen. viii. 2. Zebach is a common name for sacrifices mount with God; the time was quite suficient, as he in general. Was there with God not less than fourscore days in 5. in'chag, a festival, especially such as had a peall; forty days at the giving, and forty days at the riodical return, from sin chagag, to celebrate a festival, renewing, of the law.
to dance round and round in circles. See Exod. v.
1; xii. 24. Phe circular dance was probably intended As in the course of this book the different kinds of to point out the revolution of the heavenly bodies, and the sacrifices commanded to be offered are repeatedly exact return of the different seasons. See Parkhurst. occurring, I think it best, once for all, to give a gene- 6. ONUN CHATTATH and JNUN CHATTAAH, SIN-offer, ral account of them, and a definition of the original ing, from sun chata, to miss the mark; it also signifies terms, as well as of all others relative to this subject sin in general, and is a very apt term to express its which are used in the Old Testament, and the refer- nature by. A sinner is continually aiming at and seekence in which they all stood, to the great sacrifice ing happiness; but as he does not seek it in God, offered by Christ.
hence the Scripture represents him as missing his aim, 1, DUX ASHAM, TRESPASS-offering, from DWK asham, or missing the mark. This is precisely the meaning to be guilty, or liable to punishment ; for in this sa- of the Greek word ipapria, translated sin and sin-ofcrifice the guilt was considered as being transferred to fering in our'version; and this is the term by which the animal offered up to God, and the offerer re- fthe Hebrew word is translated both by the Septuagint deemed from the penalty of his sin, ver. 37: Christ is and the inspired writers of the New Testament. The said to have made his soul an offering for sin, (aux;) sin-offering was at once an acknowledgment of guilt, Isa. lift. 10.
in, having forsaken the fountain of living waters, and 2. 10X ISHSHEH, FIRE-offering, probably from wux hewed out cisterns that could hold none; and also of ashash, to be grieved, ångered, inflamed; either point- the firm purpose of the offerer to return to God, the ing out the distressing nature of sin, or its property of true and pure fountain of blessedness. This word incensing Divine justice against the offender, who, in often occurs. See the note on Gen. iv. 7 ; xiii. 13. consequence, deserving burning for his offence, made 7. 703 COPHER, the EXPIATION OR ATONEMENT, from use of this sacrifice to be freed from the punishment 292 caphar, to cover, to smear over, or obliterate, or due io his-transgression. It occurs Exod. xxix. 18, annul a contract. · Used often to signify the atonement and in many places of this book.
or expiation made for the pardon or cancelling of ini3. D'ONZO HABHABIM, ITERATED Or REPEATED offer- quity. See more in the note on Exod. xxv. 17. ings, from 277 yahab, to supply. The word occurs 8. WiD MOED, an APPOINTED annual festival, from 7 only in Hos. viii. 13, -and probably means no more yaad, to appoint or constitute, signifying such feasts as than the continual repetition of the accustomed offer- were instituted in commemoration of some great event ings, or continuation of each part of the sacred service. I or deliverance, such as the deliverance from Egypt.
Different kinds of sacrifices
LEVITICUS. mentioned in the Old Testament. See Exod. xiii. 10, and thus differing from the chag, world. In most other offerings the priest, and often mentioned above. See the note on Gen. i. 14. , the offerer, had a share, but in the whole burnt-offer
9. Dixbo MILLUIM, CONSECRATIOns or consecraliono ing all was given to God. offerings, from who mala, to fill; those offerings made 16. nWp KÉTORETH, INCENSE or PERFUME-offering, in consecrations, of which the priests partook, or, in from nop 'katær, to burn, i. e. the frankincense, and the Hebrew phrase, had their hands filled, or which other aromatics used as a perfume in different parts had filled the hands of them that offered them. . See of the Divine service. To this. St. Paul compares the the note on Exod. xxix. 19; and see 2 Chron. xiii. 9. agreeableness of the sacrifice of Christ to God, Eph.
10. Onun MINCHAH, MEAT-offering, from n3 nach, v. 2 : Christ halth giren himself for us, an offeringto rest, setlle after toil. It generally consisted of to God for a swEET-SMELLING savour. From Rev. things without life, such as .green ears of corn, full v. 8 we learn that it was intended also to represent ears of corn, flour, oil, and frankincense ; (see on chap. the prayers of the saints, which, offered up on that ii. 1, &c. ;) and may be considered as having its name altar, Christ Jesus, that sanctifies every gift, are highly from that rest from labour and toil which a man had. pleasing in the sight of God. when the fruits of the autumn were brought in, or 17.157p KORBAN, the gift-offering, from 3mp, karab, when, in consequence of obtaining any rest, ease, &c., to draw nigh or approach. See this explained on chap. a significant offering or sacrifice was made to God. i. 2, Korban was a general name for any kind of It often occurs. See the note on Gen. iv. 3. The offering, because through these it was supposed a man jealousy-offering (Num. v. 15) was a simple mirchah, had access to his Maker. .consisting of barley-meal only.
18. oinho SHELAMIM, PEACE-offering, from oso 11. JPO MESECH and 7o.3 MIMSACH, a MIXTURE- shalam, to complete, make whole ; for by these offeroffering, or MIXED LIBAtion, called a DRINK-offering, ings that which was lacking was considered as being Isa. lv. 11, from 70s masach; to mingle ; it seems in now made' up, and that which was broken, viz., the general to mean old wine mixed with the less, which covenant of God, by his creatures’ transgression, was made it extremely, intoxicating. This offering does supposed to be made whole; so that after such an not appear to have had any place in the worship of the offering, the sincere and conscientious mind had a right true God; but from Ísa. Ixv. 11, and Prov. xxiii. 30, to consider that the breach was made up between God it seems to have been used for idolatrous purposes, and it, and that it might lay confident hold on this such as the Bacchanalia among the Greeks and Ro- covenant of peace. - To this the apostle evidently almans, ".when all got drunk in honour of the god.". ludes, Eph. ii. 14–19: He is our peace, (i. e. our
12. ned MASSEETH, an OBLATION, things carried shalam or peace-offering) who has made both one, and to the temple to be presented to God, from XVI nasa, broken down the middle wall; having abolished in his to bear or carry, to bear sin ; typically, Exod. xxviii. flesh the enmily, &c. See the whole passage, and 38; chap. x. 17; xvi. 21 ; really, Isa. liii. 4, 12. see the note on Gen. xiv. 18. The sufferings and death of Christ were the true mas- 19. 77716 TODAH, THANK-offering, from 71' yadah, seeth or vicarious bearing of the sins of mankind, as to confess; offerings made to God with public conthe passage in Isaiah- above referred to sufficiently fession of his power, goodness, mercy, &c. proves.
See this alluded to by the Evangelist John, 20. NOIN TENUPHAH, WAVE-offering, from 91 naph, chap. i. 29; and see the root in Parkhurst.
to stretch out; an offering of the first-fruits stretched out 13. 137) NEDABAH, FREE-WILL’or voluntary offer before God, in acknowledgment of his providential ing; from 393 nadab, to be free, liberal, princely. goodness." This offering was moved from the right An offering not commanded, but given as a particular hand to the left. See the note on Exod. xxix. 27. proof of extraordinary gratitude to God for especial et. nonn TERUMAH, HEAVE-offering, from D7 ram, mercies, or on account of some vow or engagement to lift up, because the offering was listed up towards voluntarily taken, ver: 16.
heaven, as the wave-offering, in token of the kindness 14. JOJ NESECH, LIBATION, Or DRINK-offering, from of God in granting rain and fruitful seasons, and fill Joj nasach, to diffuse or pour out. Water or wine ing the heart with food and gladness. . As the wave poured out at the conclusion or confirmation of a treaty offering was moved from right to left, so the heave or covenant. To this kind of offering there is frequent offering was moved up and down; and in both cases allusion and reference in the New Testament, as it this was done several times. These offerings had a typified the blood of Christ poured out for the sin of blessed tendency to keep ative in the breasts of the the world; and to this our Lord himself alludes in the people a due sense of their dependence on the Divine institution of the holy eucharist. · The whole Gospel providence and bounty, and of their obligation to God economy is represented as a covenant or treaty between for his continual and liberal supply of all their wants. God and man, Jesus Christ being not only the media- See the note on Exod. xxix. 27. tor, bat the covenant sacrifice, whose blood was poured In the above collection are comprised, as far as I out for the ratification and confirmation of this cove. can recollect, an explanation of all the terms used in nant or agreement between God and man.
the Hebrew Scriptures which signisy sacrifice, obla15. aby and ozbiy OLAH, BURNT-offering, from my tion, atonement, offering, &c., &c., as well as the realah, to ascend, because this offering, as being wholly ference they bear to the great and only sufficient atoneconsumed, ascended as it were to God in smoke and ment, sacrifice, oblation, and satisfaction made by vapour. It was a very expressive type of the sacri-. Christ Jesus for the sins of mankind. Larger acfice of Christ, as nothing less than his complete and counts must be sought in authors who treat professedly full sacrifice could make atonement for the sin of the on these subjects.