usual and correct view, three kinds are distinguished in the above-cited passage of Leviticus, viz. 1, in na (or, as it is called, vers. 13 and 15, p nin n), the thank or praise offering; 2, 7, the vow; and 3, 77, the free-will offering. The difference, however, between the thank-offering and the two others can hardly be so defined (as by Ewald, Alterthümer, 1st ed. p. 55, 3d ed. p. 71) as to make the latter a sacrifice of greater solemnity and excellence because of the psalms and hymns with which the singers and musicians accompanied it. On the contrary, it was probably this: the in being offered without having been previously promised for some benefit received, and thus referring to a favour not already supplicated (11), was the highest among the phy. The vow 7, on the contrary, is a promised offering usually presented after the reception of some benefit previously entreated. And lastly, the is every free gift for which there was no other occasion than the will of the offerer, whom his heart impelled to show his thankful sense of all the blessings which the goodness of God had bestowed on him. Comp. especially Deut. xvi. 10; and in explanation of the expression, Ex. xxxv. 29 ( 7 ) and xxv. 2 (17). The , of which a general feelЛ, ing of love to God is the impelling cause, would thus be contrasted not merely with the obligation laid upon the offerer by a vow, but also with sacrifices occasioned by some special benefit (12). In the two first kinds, the precepts concerning the unblemished nature of the victim were to be observed, the requirements being, according to Lev. xxii. 23, less strict in the

(1) A single offering of this kind is thus designated in the Pentateuch. The singular only occurs in the Old Testament in Amos v. 22.

(2) Embraced, among moderns, especially by Neumann, Sacra N. T. salutaria, 1854, p. 18 sqq.

(3) The only fault to be found with the latter translation is that it makes it appear as if peace were not made with God until this sacrifice was offered, while in fact the offering presup

poses that this peace already exists, and is intended only to confirm and strengthen it.

(4) This view has recently been advocated by Hofmann; comp. his apt remarks in his Schriftbeweis, ii, 1, 1st ed. p. 145, 2d ed. p. 227, and by Knobel on Lev. iii. 1.

(5) On the frequent coincidence in meaning of nouns derived from the Kal, with the Piel of their verb, comp. Ewald, Ausf. Lehrb. der Hebr. Sprache, § 150b.

(6) Just as in the Psalms God is frequently thanked

שִׁכּוּם שַׁלְמֹנִים beforehand for help which is expected, and as

Isa. i. 23, Mic. vii. 3, signifies a remuneration to the judge for some favour to be granted (comp. Hofmann, ib.). But even in this view of the the fact must not be lost sight of, that this offering presupposes the existence of a friendly relation between God and the offerer, and is intended to express his thankfulness for manifestations of Divine goodness bestowed or to be bestowed on account of this relation.

(7) For the meaning of 2, to slay with reference to eating, comp, especially Lev. xvii. 3 sqq., Deut. xii. 15.

(8) In the subsequent books of the Old Testament, is occasionally used in a wider sense, signifying sometimes (especially when combined with ) bloody sacrifices in general, sometimes such sacrifices with the exclusion of the . Still the examples adduced by Gusset, lex Hebr. ed. 2, 415, Neumann, id. sqq., and others, require much sifting, and many passages where the wider meaning has been embraced

.עלה

שְׁלָמִים refer only to the

(9) Moreover, no sin-offering might be brought for bloodguiltiness. So too only Shelamim can be intended by in Jer. vii. 22, as shown by ver. 21, and in xvii. 26, as proved by the connection.

(10) This view makes it impossible to understand the injunction concerning the flesh of the sacrifice, Lev. vii. 15 in its relation with 16-18, in its natural meaning. Besides, it must be observed that a , differing from the 7 and ni, is also mentioned xxiii. 37 and Deut. xii. 6.

(11) Properly a sacrifice of confession (according to the original meaning of ), of grateful acknowledgment for Divine favours as undeserved as they were unexpected.

(12) These distinctions are, for want of more exact definitions, comparatively conjectural.

(13) Even animals with limbs abnormally large or small might be offered. Free-will offerings of money for the repair of the sanctuary and its vessels were also reckoned among the ni in their wider sense (Ex. xxv. 2, xxxv. 21). The only remark to be made on the material of the peace-offering is that cattle, sheep, or goats of both sexes might be used (Lev. iii. 6), though even here preference seems to have been given to males (comp. such passages as ix. 4, 18, Num. vii. 17 sqq.), and that pigeons are never mentioned. The peace-offering was, like the burnt-offering, accompanied by a meat and a drink offering, for it is evident from Num. xv. 3 that what is prescribed concerning the sacrifice of thanksgiving, Lev. vii. 12, applies also to the other two kinds.

$133.

The Ritual of the Peace-Offering.

In the ritual of the peace-offering, the proceedings were, down to and including the sprinkling of the blood, identical with those practised at the burnt-offering (comp. Lev. iii. 2), except that, as already remarked, § 126, the slaying of the animal was not restricted to the north side of the altar. On the other hand, a proceeding essentially differing from the ritual of the burnt-offering made its appearance after the sprinkling of the blood. The whole animal was not placed upon the altar, but the fat alone was removed at the cutting up of the animal and afterwards burnt (Lev. iii. 3-5, 9-11, 14-16, ix. 19 sq.). This fat consisted, in the case of oxen and goats, of four, in that of sheep, of five parts (1). The fat interspersed in the flesh was not sacrificed, and the prohibition of fat as food relates only to these separable portions (Lev. vii. 23-25) (2). The reason for burning these fatty portions on the altar was that they were regarded as the choice parts of the animal (3). After the removal of the fat, the offerer of a private peace-offering was to bring with his own hand not only this, but also the wave

breast () (4) and the right pi (according to the general view-LXX. Bpaxiwv; Vulgate, arma-the right shoulder, therefore a fore leg; according to Knobel, the right hind leg, the right thigh) to the priest as a heave-offering (Lev. vii. 29-34). This brings us to discuss the ceremony of the waving or swinging (, ), as well as the question, what relation this had to that of heaving (,). Besides the case just mentioned, the former occurred also at the peace-offerings enjoined at the consecration of priests (Lev. vii. 29-34) and the dedication of Nazarites (Num. vi. 20), at the jealousy-offering (ver. 25), at the trespass-offering of the leper (Lev. xiv. 12), at the offering of the sheaf of new corn at the Passover, and the loaves of first-ripe corn and peace-offering lambs at the Feast of Weeks (5). According to Jewish tradition, which coincides with the intimations given (Ex. xxix. 24, Lev. viii. 27, etc.), it consisted in the priest laying the matter to be waved upon the hands of the offerer (6), placing his hands under those of the latter, and moving them in a horizontal direction-backwards and forwards, according to the Talmud (phi), and also towards the right and left, that is, towards the four quarters of the heavens, according to some later Rabbis (7). Of the meaning of the transaction, in the simpler form in which the Talmud describes it, no doubt can exist, when it is considered that the waving took place almost exclusively in the case of such portions of sacrifices as were allotted to the priests as a gift from Jehovah (8). The swinging forwards evidently denoted the presentation of the gift to God, it was a declaration in action that it properly belonged to Him; while the moving it backwards again expressed that God on His part returned the gift, and assigned it to the priest. In the view connected, on the other hand, with the rabbinical explanation, according to which the ceremony is said to allude to the universal government of God (9), it is not easy to perceive why such an acknowledgment of the Divine omnipresence (as Sykes, über die Opfer, edited by Semler,

(12) These distinctions are, for want of more exact definitions, comparatively conjectural.

(13) Even animals with limbs abnormally large or small might be offered. Free-will offerings of money for the repair of the sanctuary and its vessels were also reckoned among the ni in their wider sense (Ex. xxv. 2, xxxv. 21). The only remark to be made on the material of the peace-offering is that cattle, sheep, or goats of both sexes might be used (Lev. iii. 6), though even here preference seems to have been given to males (comp. such passages as ix. 4, 18, Num. vii. 17 sqq.), and that pigeons are never mentioned. The peace-offering was, like the burnt-offering, accompanied by a meat and a drink offering, for it is evident from Num. xv. 3 that what is prescribed concerning the sacrifice of thanksgiving, Lev. vii. 12, applies also to the other two kinds.

$133.

The Ritual of the Peace-Offering.

In the ritual of the peace-offering, the proceedings were, down to and including the sprinkling of the blood, identical with those practised at the burnt-offering (comp. Lev. iii. 2), except that, as already remarked, § 126, the slaying of the animal was not restricted to the north side of the altar. On the other hand, a proceeding essentially differing from the ritual of the burnt-offering made its appearance after the sprinkling of the blood. The whole animal was not placed upon the altar, but the fat alone was removed at the cutting up of the animal and afterwards burnt (Lev. iii. 3-5, 9–11, 14-16, ix. 19 sq.). This fat consisted, in the case of oxen and goats, of four, in that of sheep, of five parts (1). The fat interspersed in the flesh was not sacrificed, and the prohibition of fat as food relates only to these separable portions (Lev. vii. 23–25) (2). ^The reason for burning these fatty portions on the altar was that they were regarded as the choice parts of the animal (3). After the removal of the fat, the offerer of a private peace-offering was to bring with his own hand not only this, but also the wave