Peace Offering
Peace-offering
(fully, , also simply: [but this sometimes in a singular sense, as Eze 45:15; comp. Lev 7:14; Lev 9:22, etc.], once merely the sing. , Amo 5:22; Sept. usually ], also or , ; Vulg. victima pacifica, or simply pacificum), a voluntary sacrifice offered by the pious Jews in token of gratitude thank-offering (hence Josephus calls it [], Ant. 3:9, 1 sq.; comp. 19:6, 1). These sacrifices, which are often mentioned in connection with burnt offerings (Exo 20:24; Exo 24:5; Lev 3:5; Jos 8:31; 1Ki 3:15, etc.), consisted of spotless (yet see Lev 22:23) neat or small cattle of either sex (Lev 3:1; Lev 3:6; Lev 9:4; Lev 9:18; Lev 22:21; Lev 23:19; see Joseph. Ant, 3:9, 2; comp. Exo 24:5; 1Ki 8:63), and were offered, along with meat- offerings and drink-offerings (in the same manner as burnt-offerings), either by individuals or in the name of the people. The latter was customary on occasions of festive inauguration (Exo 24:5; 2Sa 6:17 sq.; 1Ki 8:63; Eze 43:27; comp. 1Ma 4:56); on the election of kings (1Sa 11:15); and upon the fortunate issue of important enterprises (Deu 27:7; Jos 8:31); but they were expressly prescribed at the Feast of Pentecost (the young lambs, Lev 23:19).
Private peace offerings were the result of free impulse (), or in fulfillment of a vow (Lev 7:16; Lev 22:21; Num 15:8), so regularly at the expiration of a Nazaritish vow (Num 6:14), and were often determined upon in consequence of a special favor received from Jehovah (thank-offering, fully ,-or more briefly , or simply , , Lev 7:12; Lev 22:29). The festivals were honored by peace-offerings (Num 10:10; 2Ch 30:22). Solomon arranged three times a year a sacrificial festival of burnt-offerings and drink-offerings (1Ki 9:25). All peace-offerings were to be presented with imposition of hands (Lev 3:2; Lev 8:13); only the fat parts (which in the case of cattle and goats consisted of the fat covering the inwards [omentum], all the fat of the inwards [between them], the kidneys with the fat connected with them [leaf-fat], the fat on the thigh-muscles, and finally the large lobe of the liver; in the case of a lamb, of the fat tail [rump] and the inside fat; see Josephus, Ant. 3:9, 2; comp. Biahr, Symbol. 3:353 sq.) were burned on the altar (Lev 3:3; Leviticus cf., 9; Leviticus cf., 14 sq.; oomp. 4:9 sq., 26; 6:12; Amo 5:22), and the blood was sprinkled around the altar (Lev 3:2; Lev 7:14; Lev 9:18; Lev 17:6; 2Ki 16:13). The remainder of the flesh belonged, in the peace-offerings of the Pentecost and the other public occasions, to the priests (Lev 23:20); in the case of private offerings, the priests were entitled to the breast and shoulder (Num 6:20; comp. Exo 29:27; Lev 7:31; Lev 10:14), which were the heave- offering and the wave-offering (Lev 7:30; Lev 7:34; Lev 9:21; Num 6:20), and the rest was used by the offerer in joyful meals at the sanctuary (Lev 19:6 sq.; Lev 22:30; Deu 12:17 sq.; Deu 27:7; comp. Jer 33:11).
Yet the whole must be consumed in the case of thank- offerings on the same day (Lev 7:15; Lev 22:29), or in other cases at farthest on the second day (Lev 7:16 sq.; comp. Lev 19:6); if anything remained on the third day it was to be burned. The reason of this last prescription is not to be sought so much in the intention of the lawgiver to set a limit to the feasting, as in the design that the flesh of the offering, instead of being dried and preserved (comp. Rosenmller, Morgenl. 3:159), should really be employed for the meals at the time. Bahr (Symbol. 2:374 sq.) has not fairly met the point, since putrefaction, which he assigns as the ground of the objection to the retention to the third day (, Lev 7:18; Lev 19:7), might be obviated in the mode suggested, as in the modern East. A special rule respecting thank-offerings proper was that, in addition to a slice of leavened dough, unleavened sacrificial cakes (see on the contrary Amo 4:5) must be presented, of which, however, only one belonged to Jehovah, while the remainder went to the priest (Lev 7:12 sq.). But these cakes were deposited in a basket only in the peace-offerings attendant upon a Nazaritish vow (Num 6:15 sq.). The Mishna adds but little to the Biblical ordinances. The Pentecostal peace-offerings were reckoned among the most sacred offerings, in comparison with which all the other pacificat are of trifling esteem. The pieces of the flesh (cooked or roasted) might be eaten anywhere in the Holy City, and in the enjoyment of the portions of the offering allotted to the priests, their wives, children, and slaves also might share (see Zebach. v. 5 sq.). The quantity of meal to be used in making the thank-offering cakes is prescribed (Menach. 7:1). SEE OFFERING.
The were, according to etymology and definition, compensation offerings (from , to requite), i.e. such as, so to speak, repaid Jehovah by way of thanks, praise, or vow, and hence had (especially in the repasts which were peculiar to these sacrifices, Josephus, Ant. 3:9, 1) the character of cheerfulness and joy (see 1Sa 11:15; comp. Baihr, Symbol. 2:368 sq.). This signification, however, as a token of gratitude, sometimes becomes obscure (1Sa 13:9), and occasionally disappears altogether (Jdg 20:26; Jdg 21:4; 2Sa 24:25). In the first instance, just cited, the offering in question was presented before a military undertaking; in the three others it followed a public calamity. The two-fold import of the is reconciled by the statement of Philo (Opp. 2:244) and the Rabbins (see Outram, De Sacrif. p. 108), that they were offered for a deliverance to be obtained, as well as for one already secured; and thus the Israelitish system of offerings did not lack precatory sacrifices. But that the last-named character altogether belonged to the and , is not only improbable from the nature of the case, but also from the signification of the term , thank-offering, itself; although in some instances (as 2Sa 24:25) the peace-offering had that significance. On the other hand, the other passages cited above, in which were offered after a public misfortune, are explainable upon no theory of this kind of sacrifice hitherto adduced, and we are left to conclude that they were irregularly introduced during the ritual confusion of the period of the Judges. See generally Reland, Antiq. Sacr. p. 317 sq.; Outram, De Sacrif. I, ii; Scholl, in the Stud. d. Wurtemb. Geistl. V, 1:108 sq. SEE THANK- OFFERING.
Fuente: Cyclopedia of Biblical, Theological and Ecclesiastical Literature
Peace-Offering
The peace-offering is always Shelem, from Shalam (, Assyrian sulmannu). It has been noticed in a previous chapter that this word has various meanings (see chap. viii.). It conveys the idea of completeness or perfection, and also of compensation, as well as that of peace. The verb is used of the payment of vows and praises to the Lord, e.g in Psa 50:14; Psa 56:12; Psa 76:11; Psa 116:14; Isa 19:21; Jon 2:9; Nah 1:15; and this fact may give a clue to the real nature of the Shelem. It was a special kind of Zevach, or sacrificial feast, occasioned by some particular event in family life which called for a thankful acknowledgment of God’s goodness, and a rendering to Him what return was due and possible. It might be rendered recompense-offering. The ceremonial offering of the Zevach of the Shelem (A. V. sacrifice of the Peace-offering) was ordained by God so as to unite religious worship with the enjoyment of domestic happiness. It is remarkable that Shelem is only used in the plural. The LXX renders it by and .
Fuente: Synonyms of the Old Testament
Peace Offering
(See THANK OFFERING.)
Fuente: Fausset’s Bible Dictionary
Peace-Offering
PEACE-OFFERING.See Sacrifice and Offering, 12.
Fuente: Hastings’ Dictionary of the Bible
Peace offering
See SACRIFICE.
Fuente: International Standard Bible Encyclopedia
Peace Offering
See OFFERINGS.
Fuente: Concise Bible Dictionary
Peace Offering
Peace Offering. The properly, Eucharistic Offering, among the Jews, in its theory, resembling the Meat [Meal] Offering, and, therefore, indicating that the offerer was already reconciled to, and in covenant with, God. Its ceremonial is described in Lev 3:1.
The Peace Offerings, unlike other sacrifices, were not ordained to be offered, in fixed and regular course. The only constantly recurring Peace Offering appears to have been that of the two firstling lambs at Pentecost. Lev 23:19. The general principle of the Peace Offering seems to have been that, it should be entirely spontaneous, offered as occasion should arise, from the feeling of the sacrificer himself. Lev 19:5.
On the first institution, Lev 7:11-17, Peace Offerings are divided into “Offerings of Thanksgiving,” and “Vows or Freewill Offerings;” of which latter class, the offering by a Nazarite, on the completion of his vow, is the most remarkable. Num 6:14. We find, accordingly, Peace Offerings offered for the people, on a great scale at periods, of unusual solemnity, or rejoicing. In two cases only — Jdg 20:26; 2Sa 24:26 — Peace Offerings are mentioned as offered with Burnt Offerings, at a time of national sorrow, and fasting.