Offerings
Offerings
(OBLATIONS)
I. THE WORD OBLATION
The word oblation, from the supine of the Latin verb offero (“to offer”), is etymologically akin to offering, but is, unlike the latter, almost exclusively restricted to matters religious. In the English Bibles “oblation”, “offering”, “gift”, “sacrifice” are used indiscriminately for anything presented to God in worship, or for the service of the Temple or priest. This indiscriminate rendering arises from the fact that these words do not purport to render always the same Hebrew expressions. The latter, moreover, are not distinctly specific in their meaning. In this article oblations will be considered in the narrow sense the term has tended to assume of vegetable or lifeless things offered to God, in contradistinction to “bloody sacrifices”.
Oblations of this kind, like sacrifices, were found in all ancient Semitic religions — in fact are a worldwide and ever-existing institution. Various theories have been proposed to explain how offerings came to be a part of worship. Unfortunately very many modern scholars assume that mankind began in the savage state. According to one theory, the god being considered the first owner of the land, it was inferred he had a claim to a tribute from the increase of the soil: this is the tribute theory. It relies on the fact that the offering of first-fruits is one of the earliest forms of oblations found among ancient peoples. The assumption that primitive men conceived deity under low anthropomorphic forms is the source whence have sprung the gift theory, the table-bond theory, and the communion theory. According to the first of these systems, the god is approached through presents which the worshipper counts on to insure favour (Dora theous peithei, dor aidoious basileas). That such a misconception of the divinity was prevalent at certain epochs and among certain peoples cannot be gainsaid (Cic., “De Leg.”, ii, 16); however, in view of the idea of the sacredness of the bond created by the sharing in a common meal — an idea that still holds sway among Semitic nomads (and nomadic life undoubtedly preceded agricultural life) — the gift theory has been mostly superseded by the table-bond theory. A bond is entered into between the god and the worshipper when they, as it were, sit at the same table, man furnishing the meal, and the god granting in return the assurance of his protection. The communion theory (its chief advocate is W. R. Smith) is based on the totemistic conception of the origin of worship, its essence consisting in that the life of the god, infused into the totem, is assimilated by the worshipper in the sacred repast. This theory would account for animal sacrifices and oblations of such vegetables as were considered totems; but it fails manifestly to explain the many and various oblations custom imposed or sanctioned.
As far as positive information is concerned, the origin of oblations, according to Genesis, may be traced back to Cain’s offerings of the fruits of the earth. Some critics would brush aside the statement as the fancy of a Judean writer of the seventh century B. C.; yet the passage expresses the writer’s belief that sacrifices and oblations were offered by the very first men. It emphasizes, moreover, the idea that oblation is an act of worship natural to an agricultural population, just as the slaying of a victim is to be expected in the worship of a pastoral people; and it seems to set forth the belief that bloody sacrifices are more pleasing to God than mere oblations — a belief seemingly inspired by the superiority the nomad has ever claimed in the East over the husbandman. At all events it cannot be denied that there is at the root of all oblations the idea that God has a claim upon man, his possessions, and the fruits of his labours, and is pleased at receiving an acknowledgment of His sovereignty.
Whether exterior worship, especially sacrifice, was in the beginning, as W. R. Smith affirms, an affair, not of the individual, but of the tribe or clan, is questionable. As far back as documents go, side by side with public oblations, are others made by individuals in their own name and out of private devotion.
The things thus made over to the deity were among Semitic peoples most varied in nature and value. Offering the first yield of the year’s crop was extensively practised, local usage specifying what should be offered. The premices of the corn crop (wheat, barley, sometimes lentils) were generally reserved to the deity; so also among certain tribes the first milk and butter of the year. Sometimes fruits (not only first-fruits, but other fruit-oblations) were offered in their natural state. At Carthage the fruit-offering consisted of a choice branch bearing fruit; possibly such was the form of certain fruit-offerings in Israel. Oblations might also consist of fruit prepared as for ordinary use, in compressed cakes, cooked if necessary, or made in the form of jelly (debash; the latter preparation was excluded from the altar in Israel). All cereal oblations, whether of first-fruits or otherwise, among the Hebrews and apparently among the Phœnicians, were mingled with oil and salt before being placed on the altar. As sacrifices were frequently the occasion of social gatherings and of religious meals, the custom was introduced of offering with the victim whatever concomitants (bread, wine, etc.) were necessary. Yet nowhere do we find water offered up as an oblation or used for libations; only the ritual of late Judaism for the Feast of Tabernacles commanded that on each of the seven days of the celebration water drawn from the Fountain of Siloam (D. V., Sellum) should be brought into the Temple amidst the blare of trumpets and solemnly poured out upon the altar. Other articles of food were used for libations, such, for instance, as milk among the Phœnicians, as among nomadic Arabs it is to this very day. Libations of wine were frequent, at least in countries where wine was not too expensive; among the Hebrews, as in Greece and Rome, wine was added to holocausts as well as to victims whose flesh the worshippers partook of, and was then poured out at the base of the altar.
Analogous to offering liquid food to be poured out as a libation was the custom of anointing sacred objects or hallowed places. The history of the patriarchs bears witness to its primitive usage, and the accounts of travellers certify to its existence to-day among many Semitic populations. In this case, oil is; generally used; occasionally more precious ointments, but as these largely contain oil, the difference is accidental. Among nomads where oil is scarce, butter is used, being spread on sacred stones, tombs, or on the door-posts or the lintels of venerated shrines. In some places oil is offered by way of fuel for lamps to be kept burning before the tomb of some renowned wely or in some sanctuary. Also it has always been a general custom in the East to offer, either together with, or apart from, sacrifices and oblations, spices to be burned at the place of the sacrifice or of the sacrificial meal, or upon a revered tomb, or at any place sacred to the tribe or individual. Among the Arabs; it is hardly justifiable to pay religious homage at the tomb of some sainted wely or at certain sanctuaries. without bringing an offering, however insignificant. If nothing better is at hand, the worshipper will leave on the spot a strip from his garment, a horse-shoe nail, even a pebble from the road.
Tithes (q. v.) appear to be more an impost than an oblation proper, and suppose a settled population; hence they have no place in the religion of nomads, ancient or modern.
Besides the oblations mentioned above (usually articles of food), the votive offerings made among early Semites on very special occasions deserve mention. One of the most characteristic is the offering of one’s hair, common also among other ancient peoples. This offering was a personal one, and aimed to create or emphasize the relation between the worshipper and his god; it was usually in connexion with special vows. From this hair-offering we should distinguish the shaving of the head as a kind of purification prescribed in certain cases (Leviticus 14:9). Owing undoubtedly to the superstitious practice of ancient peoples, associating mourning with a hair-offering, the Pentateuchal legislation enacted on this subject prohibitions (Leviticus 19:27; 21:5; Deuteronomy 14:1), which, however, were not always observed. The only hair-offering legally recognized among the Hebrews was that connected with the vow of the Nazarite (Numbers 6), and likely the writer of the Canticle of Debbora had some such vow in view when he speaks (Judges 5:2), according to the probable sense of the Hebrew, of men offering their hair and vowing themselves to battle, i. e. vowing not to cut their hair until they should come back in triumph; this vow (still frequent in the East) implied that they should conquer or die. Also in Num., xxxi, 28, we read of a share of the spoils of battle being set aside as an offering to the sanctuary. Although the narrative here concerns a special occurrence, and nothing intimates that this spoil-offering should be held as a precedent, yet it is very likely that it begat at least a pious custom. We see, indeed, in Israel and neighbouring peoples, choice spoils hung up in sanctuaries. It may suffice to recall the trophies heaped up by the Assyrian and Babylonian rulers; also the Ark of the Covenant set up as an offering in the temple of Dagon by the Philistines; and in Israel itself, the arms of Goliath offered by David to the temple of Nob.
II. OBLATIONS AMONG THE JEWS
Oblations in the Jewish religion were the object of minute regulations in the Law. Some were offered with bloody sacrifices (cf. Numbers 8:8; 15:4-10), as the offering of meal, oil, and incense that accompanied the daily holocaust. A handful of this meal-offering mingled with oil was burned on the altar together with incense, and the remainder was allotted to the priests, to be eaten unleavened within the Temple precincts (Leviticus 6:14-18; Numbers 6:14-16). In peace-offerings, together with the victim, loaves, wafers, and cakes of flour kneaded with oil, and loaves of leavened bread were presented to the Temple (the loaves of leavened bread were not to be put or burned upon the altar); one cake, one wafer, and one loaf of each kind was the share of the officiating priest (Leviticus 7:11-14; 2:11). Among the regulations for the sacrifice of thanksgiving to be offered by lepers on their recovery was one that the cleansed, if they had the means, should add to the victims three-tenths of an ephah (the ephah of the second Temple contained about three pecks, dry measure, the old measure being possibly twice as large) of meal tempered with oil; if they were poor, one tenth of an ephah was sufficient (Leviticus 14:10, 21). Finally the sacrifice of the Nazarite included a basketful of unleavened bread tempered with oil and cakes of like kind, together with the ordinary libations.
For public oblations separate from sacrifices see FIRST-FRUITS; LOAVES OF PROPOSITION; TITHES. Moreover, every day the High Priest presented at the altar in his own name and that of the other priests an oblation of one tenth of an ephah (half in the morning and half in the evening) of meal kneaded with oil, to be burned on the altar (Lev., vi, 19-23; cf. Jos., “Ant. Jud.”, III, x, 7). A certain number of private oblations were prescribed by Law. The priest, on entering upon his ministry, offered an oblation, the same in kind and quantity as the daily oblation of the High Priest (Leviticus 6:20, 21). A man obliged to a sin-offering, and too poor to provide a victim, was allowed to present an oblation of one tenth of an ephah of flour without the accompaniments of oil and incense (Leviticus 5:1-4, 11, 12). A woman accused of adultery was subjected to a trial during which an offering of one tenth of an ephah of barley-flour without oil or incense was made, a part being burned on the altar. Finally oblations might be made in fulfilment of a vow; but then the matter was left to the choice of the vower. The regulations of the Pentateuchal Law concerning oblations were scrutinized and commented upon by Jewish doctors who took up every possible difficulty likely to occur, for instance, on the nature, origin, preparation, and cooking of the flour to be used, its buying and measuring, the mode of presenting, receiving, and offering the oblation, its division and the attributing of each of the parts (see the forty-second treatise of the Mishna: “Menahoth”). Of these commentaries we will single out only those concerned with the rite to be observed in offering the oblations, because they are the only somewhat reliable explanation of difficult expressions occasionally met with in Holy Writ (D. V.: “to elevate”, “to separate”, Leviticus 7:34; 10:15, etc.). When an Israelite presented an oblation, the priest went to meet him at the gate of the priests’ court; he put his hands under the hands of the offerer, who held oblation, and drew the offerer’s hands and the oblation first backwards, then forwards (this was the thenuphah, improperly rendered “the separation”), again upwards and downwards (therumah, “the elevation”). These rites were not observed in the oblations by women or Gentiles. The first-fruits offered at the Pasch and the “oblation of jealousy” (on the occasion of an accusation of adultery) were moved about in the manner described, then brought to the south-west corner of the altar; the first-fruits offered at the Pentecost and the log (2/5 of a pint) of oil presented by the leper were subject to the thenuphah and the therumah, but not brought to the altar; the sin-offering, the oblations of the priests, and the freewill oblations were only brought directly to the altar; lastly the loaves of proposition were neither “separated” and “elevated” nor brought to the altar.
III. OBLATIONS AMONG CHRISTIANS
Like many Jewish customs, that of offering to the Temple the matter of the sacrifices and other oblations was adapted by the early Christian communities to the new order of things. First in importance among these Christian oblations is that of the matter of the Eucharistic sacrifice. Not only the laity, but the whole clergy, bishops, and pope himself included, had to make this offering. These oblations were collected by the officiating bishop assisted by priests and deacons at the beginning of the “Missa Fidelium”, after the dismissal of the non-communicants. This collection, at first performed in silence, was, towards the beginning of the fifth century, made amidst the singing of a Psalm, known in Rome as the “Offertorium”, at Milan as the “Offerenda”, and in Greek churches as the “Cherubikon” (our Offertory is a remnant of the old “Offertorium”, curtailed by reason of the actual gathering of the oblations falling into disuse). Part of the oblations was destined for consecration and communion (cf. the French word oublie applied to the matter of the Eucharist). The subdeacon in charge of this part is called in certain “Ordines Romani” the “oblationarius”. Another part was destined for the poor, and the remainder for the clergy. So important was this offering held, that the word oblatio came to designate the whole liturgical service. Apart from this liturgical oblation, which has been preserved, at least partly, in the liturgy of Milan and in some churches of France, new fruits were at given seasons presented at Mass for blessing, a custom somewhat analogous to the first-fruit offerings in the Old Law; this usage is still in vigour in parts of Germany where, at Easter, eggs are solemnly blessed; but, contrary to Hebrew customs, the Christians usually retained the full disposition of these articles of food. Very early offerings were made over to the Church for the support of the poor and of the clergy. St. Paul emphasized the right of ministers of the Gospel to live by the Gospel (1 Corinthians 9:13-14), and he never tired of reminding the churches founded by him of their duty to supply the wants of poorer communities. How, within the limits of each community, the poor were cared for we catch a glimpse of in the records of the early Church of Jerusalem (institution of the deacons); that in certain Churches, as the Church of Rome, the oblations for the poor reached a fair amount, we know from the prominence of the deacons, an illustration of which we have in the history of St. Lawrence, and in the fact that the pope was usually chosen from among their order. In time of persecution, manual offerings; were sufficient to support the clergy and the poor; but when peace had come, Christians felt it a duty to insure this support by means of foundations. Such donations multiplied, and the word “oblations” (usually in the plural number) came to mean in Canon Law any property, real or personal, made over to the Church.
———————————–
EDERSHEIM, The Temple and its services (London, 1874); JASTROW, The Religion of Babylonia and Assyria (Boston, 1898); SMITH, The Religion of the Semites (London, 1907); WELLHAUSEN, Prolegomena to the History of Israel, Eng. tr., BLACK AND MENZIES (Edinburgh, 1885); IDEM, Reste arabischen Heidenthums (Berlin, 1897); IKEN, Antiquitates Hebraicœ (Bremen, 1741); RELAND, Antiquitates Sacrœ (Utrecht, 1741); SPENCER, De Legibus Hebrœorum ritualibus (Cambridge, 1727); BERGIER in Dict. de Théologie (Lille, n. d.), s. vv. Oblations, Offrandes; CABROL, Le Livre de la prière antique (Paris, 1903); DHORME, Coutumes des Arabes au pays de Moab (Paris, 1908); IDEM, La religion assyro-babylonienne (Paris, 1910); DUCHESNE, Les origines du culte chrétien (Paris, 1898); ERMONI, La religion de l’Egypte ancienne (Paris, 1909); LAGRANGE, Etudes sur les religions sémitiques (Paris, 1903); BÄHR, Symbolik des mosaischen Cultus (Heidelberg, 1837); BENZIGER, Hebr. Archäologie (Freiburg, 1895); NOWACK, Lehrbuch der hebr. Archäologie, II (Freiburg, 1894).
CHARLES L. SOUVAY. Transcribed by Douglas J. Potter Dedicated to the Sacred Heart of Jesus Christ
The Catholic Encyclopedia, Volume XICopyright © 1911 by Robert Appleton CompanyOnline Edition Copyright © 2003 by K. KnightNihil Obstat, February 1, 1911. Remy Lafort, S.T.D., CensorImprimatur. +John Cardinal Farley, Archbishop of New York
Fuente: Catholic Encyclopedia
Offerings
SEE OFFERING.
I. Waving before Jehovah ( or ) occurs as a special ceremony by the priests in the Jewish ritual not only in connection with meat-offerings (Exo 29:24 [Lev 8:27]; Num 5:25), in the case of the first-fruits and the first-born (Lev 23:11 sq.), but also of bloody offerings, whether (especially in thank- offerings) of single pieces only, as the breast or right shoulder or fore-leg (Exo 29:26 sq.; Lev 7:30; Lev 7:34; Lev 9:21; Lev 10:14; Num 6:20), or of the whole animal (a lamb, Lev 19:12; Lev 19:24; Lev 23:23), which was waved before Jehovah in token of presentation; and this principle extended even to the persons of the Levites as an initiatory rite to their office (Num 8:11; Num 8:15). The waving in case of meat-offerings or pieces of animals was performed upon (with) the hands (Exo 29:24; Lev 8:27; according to the rabbins, it was held upon the hands of the offerers, beneath which were placed those of the priest [Tosi4phta, Menach. 7:17], so as to fiulfil the requirement of Exo 29:24; Num 6:19-20; while whole animals were waved by the hands of the priest alone [Mishna, Menach. 5:6]); each having previously been laid upon the altar; in the case of whole animals this was done before slaughtering them (Lev 14:12; Leviticus cf., 24 sq.). It consisted, according to the rabbins (Mishna, Meienach. 5:6), like the porricere of the Romans (Macrob. Sat. 3:2), also the obmovere or commovere (Cato, Res Rust. 134) in certain respects (Zorn, Biblioth. Antiq. 1:74), of a forward and backward motion upward of the articles; while living objects were simply moved to and fro. Whether the motion was ever to the right and left is uncertain, although the import of the word (see Isa 30:28; Deuteronomy 20:25) would justify such an opinion, which, moreover, would be highly significant. The act, at all events, indicates a festive surrender to Jehovah as a personal service like the peace-offering; beyond this all is speculation (Bahr, Symbol. 2:376 sq.; see Reland, Antiq. Sacr. page 276). See WAVE- OFFERING.
II. Heaving ( or ) is associated with the tossing (Exo 29:27), as the heave-shoulder ( ) occurs almor, with the wave-breast (Exo 29:27; Lev 7:30; Lev 7:32; Lev 7:34), and what is called (Exo 38:24) wave-gold is also called heave-gold (Num 31:52). Indeed, the Jews scarcely distinguish between the two ( and ) as ritualistic acts, but explain each as an upward and downward motion (Mishna, Menach. 5:6), a sort of elevatio. Both would thus stand as generally expressive of supreme consecration to God as the universal Owner and Giver (see Gesenius, Thesaur. page 866; Bahr, Symbolik, 2:355 sq.; 377). Some moderns incorrectly regard the two acts as identical (Jahn, Archaol. 3:38), or take “heaving” () in the vague sense of offerre or auferre (like Gesenius, Thesaur. page 1277), and connect , Exo 29:27, with , contrary to the accents and the parallelism; but see Kurtz, Mos. Opfer, page 146 sq. SEE HEAVE-OFFERING.
Fuente: Cyclopedia of Biblical, Theological and Ecclesiastical Literature
Offerings
Few elements in the Mosaic dispensation are more interesting to the Christian student than the system of offerings there in prescribed. The practice of slaying animals for a religious purpose appears to have been called into existence at a very early stage of human history, but the Levitical system claims to have been elaborated under Divine direction during the sojourning in the wilderness, and that with a fulness of detail which must arrest the attention of every reader. If it be true that even in earthly matters ‘coming events cast their shadows before,’ much more is it to be expected that when the Author of all existence was about to make a special intervention in the affairs of man, He would not only intimate his purpose to some of those whom He was about to benefit, but would also prefigure the course which He was about to adopt. The system of offerings appointed to Israel may thus be regarded as a book of pictures, sketched in shadowy outline, indicating to God’s people the work which was to be accomplished by Divine grace when the fulness of the time should have come.
There is a further re as on for a patient and accurate examination of this system. Among the controversies of the present day, few have given rise to such vehemence and acrimony as the questions, how far any part of the Levitical system of offerings is, or ought to be, reproduced in connection with the sacrament of the Lord’s Supper, and whether the rite in question is a sacrifice, the holy table an altar, and the minister a priest.
Fuente: Synonyms of the Old Testament
Offerings
OFFERINGS
In the technical sense, implying a formal ceremonial act, three Gr. words are represented by offer, offering, in the Revised Version NT 1881, OT 1885 : (1) , to bring to or near, the general term for the act of worshipper or priest, Mat 5:23-24; Mat 8:4 (= Mar 1:44, Luk 5:14), Joh 16:2; (2) , a votive offering set up in a temple (Luk 21:5); (3) , to give (Luk 2:24, cf. Luk 21:4).
The attitude of Jesus to the ceremonial law is, in part, indicated in these references. Speaking to Jews He uses language appropriate to their condition, and illustrates the truth He would teach from their everyday life. He assumes that they will bring their gifts to the altar, and so far He respects the practice, but He adds the all-important truth that the reconciliation of man to man must come before the altar-offering. Forgiveness of injuries (Mat 5:23 f.), filial piety (Mat 15:5 f.), and mercy (Mat 9:13, Mat 12:7) condition all acceptable service of God. In this Jesus takes His stand with the Hebrew prophets, and fulfils their moral law. The command to the leper, now cleansed, show thyself to the priest, and offer the gift that Moses commanded, Mat 8:4 (= Mar 1:44, Luk 5:14), ought not to be pressed beyond this. The leper was ostracized, and the priest alone could remove the ban, and grant a certificate of health (Leviticus 14). Freewill offerings, over and above the requirements of the Law, were provided for in the Temple treasury (Mar 12:41, Luk 21:4). Of the 13 trumpet-shaped boxes of the treasury 4 were for voluntary gifts. (See Edersheim, The Temple, p. 26; and for the general subject, see Giving; cf., further, artt. Law and Sacrifice).
W. H. Dyson.
Fuente: A Dictionary Of Christ And The Gospels
Offerings
The old church formed in the wilderness abounded in offerings of various kinds, both civil and religious. The general term for offerings was Corban. (See Corban.) But the temple service offerings were all denominated Mincha. Those offerings of Mincha consisted of flour made into cakes, all unleavened, probably to prefigure Christ. (See 1Co 5:7-8) And besides the burnt offerings, and peace offerings, and sin offerings, under the law, were many, and scrupulously regarded by the Jews, being so strictly enjoined by the Lord. How blessed is it for us to observe under every one of them direct references to the person and offering of the body of Jesus Christ once for all, whereby “he hath perfected for ever them that are sanctified!” Without him the whole was an unmeaning service; but considered as typical of Jesus, how infinitely important doth that all-sufficient sacrifice of Christ on the cross appear, when we behold it introduced with such vast solemnity and expense through so many ages to the coming of Christ.
Fuente: The Poor Mans Concordance and Dictionary to the Sacred Scriptures
Offerings
Offered at the door:
– Of the tabernacle
Lev 1:3; Lev 3:2; Lev 17:4; Lev 17:8-9
– Of the temple
2Ch 7:12; 1Ki 8:62; 1Ki 12:27
All animal sacrifices must be eight days old or over
Lev 22:27
Must be:
– Salted
Lev 2:13; Eze 43:24; Mar 9:49
– Accompanied with leaven
Lev 7:13; Amo 4:5
– Without leaven
Exo 23:18; Exo 34:25
Eaten
1Sa 9:13
Ordinance relating to scapegoat
Lev 16:7-26 Atonement
Figurative
Psa 51:17; Jer 33:11; Rom 12:1; Phi 4:18; Heb 13:15
Animal sacrifices, a type of Christ
Psa 40:6-8; Heb 10:1-14; Isa 53:11-12; Lev 16:21; Joh 1:29; 1Co 5:7; 2Co 5:21; Eph 5:2; Heb 9:19-28; Heb 13:11-13; Rev 5:6
Burnt:
– General references
Lev 9:2
– Its purpose was to make an atonement for sin
Lev 1:4; Lev 7
– Ordinances concerning
Exo 29:15-18; Lev 1; Lev 5:7-10; Lev 6:9-13; Lev 17:8-9; Lev 23:18; Lev 23:26-37; Num 15:24-25; Num 19:9; Num 28:26-31; Num 29
– Accompanied by other offerings
Num 15:3-16
– Skins of, belonged to priests
Lev 7:8
– Offered daily, morning and evening
Gen 15:17; Exo 29:38-42; Lev 6:20; Num 28; Num 29:6; 1Ch 16:40; 2Ch 2:4; 2Ch 13:11; Ezr 3:3; Eze 46:13-15
– Music with
Num 10:10
Drink, libations of wine offered with the sacrifices
Gen 35:14; Exo 29:40-41; Exo 30:9; Lev 23:13; Lev 23:18; Num 6:17; Num 15:24; Num 28:5-15; Num 28:24-31; Num 29:6-11; Num 29:18-40; 2Ki 16:13; 1Ch 29:21; 2Ch 29:35; Ezr 7:17
Free will:
– Must be perfect
Lev 22:17-25
– To be eaten by priests
Lev 7:11-18
– With meat and drink offerings
Num 15:1-16
– Obligatory when signified in a vow
Deu 16:10; Deu 23:23
Heave:
– Heave:
Lev 10:14; Num 5:9; Num 18:10-19; Num 18:24
– Consecrated by being elevated by the priest
Exo 29:27
– Consisted of the right thigh or hind quarter
Exo 29:27-28; Lev 7:12-14; Lev 7:32; Lev 7:34; Lev 10:15
– Consisted of spoils, including captives and other articles of war
Num 31:29; Num 31:41
– When offered
Lev 7:12-14; Num 6:20; Num 15:19-21
– In certain instances this offering was brought to the tabernacle, or temple
Deu 12:6; Deu 12:11; Deu 12:17-18
– To be offered on taking possession of the land of Canaan
Num 15:18-21
Human sacrifices:
– Forbidden
Lev 18:21; Lev 20:2-5; Deu 12:31
– Offered:
b By Abraham
Gen 22:1-19; Heb 11:17-19
b By Canaanites
Deu 12:31
b By Moabites
2Ki 3:27
b By Israelites
2Ki 16:3; 2Ch 28:3; 2Ki 23:10; Isa 57:5; Jer 7:31; Jer 19:5; Jer 32:35; Eze 16:20-21; Eze 20:26; Eze 20:31; Eze 23:37; Eze 23:39
b By the Sepharvites to idols
2Ki 17:31
– To demons
Psa 106:37-38
– To Baal
Jer 19:5-6
Insufficiency of
– General references
Heb 8:7-13; Heb 9:1-15; Heb 10:1-12; Heb 10:18-20 Ordinance
Meat:
– Ordinances concerning
Exo 29:40-41; Exo 30:9; Exo 40:29; Lev 5:11-12; Lev 6:14-23; Lev 7:9-13; Lev 7:37; Lev 9:17; Lev 23:13; Lev 23:16-17; Num 4:16; Num 5:15; Num 5:18; Num 5:25-26; Num 8:8; Num 15:3-16; Num 15:24; Num 18:9; Num 28:5; Num 28:9; Num 28:12-13; Num 28:20-21; Num 28:26-31; Num 29:3-4; Num 29:14
– To be eaten in the holy place
Lev 10:13; Num 18:9-10
– Offered with the sacrifices
Num 15:3-16
– Not mixed with leaven
Lev 2:4; Lev 2:11; Lev 6:14-18; Lev 10:12-13; Num 6:15; Num 6:17
– Storerooms for, in the temple reconstructed by Ezra
Neh 12:44; Neh 13:5-6
– Provided for in the vision of Ezekiel
Eze 42:13
Peace offerings, laws concerning
Exo 29:19-22; Exo 29:31; Lev 7:11-15; Lev 7:18; Lev 9:3-4; Lev 9:15-21; Lev 23:19; Num 6:14; Num 10:10
Sin offerings:
– Ordinances concerning
Exo 29:10-14; Heb 13:11-13; Lev 4; Lev 6:1-7; Lev 6:26-30; Lev 9:1-21; Lev 12:6-8; Lev 14:19; Lev 14:22; Lev 14:31; Lev 15:30; Lev 23:19; Num 6:10-11; Num 6:14; Num 6:16; Num 8:8; Num 8:12; Num 15:27; Num 28:15; Num 28:22-24; Num 28:30; Num 29:5-6; Num 29:11; Num 29:16-38
Temporary
Dan 11:31; Heb 9
Special sacrifices, in consecration:
– Of the altar
Altar
– Of priests
Priest
– Of the temple
Temple, Solomon’s Temple, Facts About, Dedication of
– For leprosy
Leprosy
– For defilement
Defilement
Thank offerings, ordinances concerning
Lev 7:11-15; Lev 22:29; Deu 12:11-12
Trespass:
– Ordinances concerning
Lev 5; Lev 6:1-7; Lev 7:1-7; Lev 14:10-22; Lev 15:15; Lev 15:29-30; Lev 19:21-22; Num 6:12; Ezr 10:19
– To be eaten by the priests
Lev 7:6-7; Lev 14:13; Num 18:9-10
– Offered by idolaters
1Sa 6:3; 1Sa 6:8; 1Sa 6:17-18 Offerings, Sin
Unavailing when not accompanied by piety
1Sa 15:22; Psa 40:6; Psa 50:8-14; Psa 51:16-17; Pro 21:3; Pro 21:27; Isa 1:11-14; Isa 40:16; Isa 66:3; Jer 6:20; Jer 7:21-23; Jer 14:12; Hos 6:6; Hos 8:13; Amo 5:21-24; Mic 6:6-8; Mar 12:33
Vow
Lev 7:16-17; Lev 22:17-25; Deu 23:21-23
Wave:
– Ordinances concerning
Exo 29:22; Exo 29:26-28; Lev 7:29-34; Lev 8:25-29; Lev 9:19-21; Lev 10:14-15; Lev 23:10-11; Lev 23:17-20; Num 5:25; Num 6:19-20
– Belonged to the priests
Exo 29:26-28; Lev 7:31; Lev 7:34; Lev 8:29; Lev 9:21; Lev 23:20; Num 18:11; Num 18:18
– To be eaten
Lev 10:14-15; Num 18:11; Num 18:18-19; Num 18:31
Wood, fuel for the temple
Neh 10:34; Neh 13:31
Fuente: Nave’s Topical Bible
Offerings
Offerings. See Sacrifice.
Fuente: Smith’s Bible Dictionary
OFFERINGS
(1) Acceptable
Lev 1:4; Isa 56:7; Rom 12:1; Phi 4:18; Heb 13:16; 1Pe 2:5
–SEE Unblemished, UNBLEMISHED
(2) Burnt
Exo 29:18; Lev 6:9; Lev 8:18; Lev 9:2; Num 28:3; Num 29:6; Jos 8:31
1Sa 6:15; 1Sa 7:9; 2Sa 24:25; 1Ki 3:4; 1Ch 16:40; 2Ch 13:11; Ezr 3:3
(3) Drink
Gen 35:14; Exo 29:40; Lev 23:13; Num 15:5; Num 28:7; 2Ki 16:13; Ezr 7:17
(4) Freewill
Num 15:3; Num 29:39; Deu 12:6; Deu 16:10; Deu 23:23; 2Ch 31:14; Ezr 1:4; Ezr 3:5; Ezr 7:16; Ezr 8:28; Psa 119:108
(5) Heave
Exo 29:27; Lev 7:14; Lev 7:32; Num 18:8; Num 31:29
(6) Meal, or Meat
Lev 2:1; Lev 6:14; Lev 9:17; Lev 10:12; Lev 23:18
(7) Peace
Exo 20:24; Exo 24:5; Exo 29:28; Lev 3:6; Lev 7:11; Lev 7:29; Lev 9:4; Lev 9:18; Lev 19:5
Num 6:14; Num 7:17; Num 10:10
(8) Sin
Exo 29:14; Exo 30:10; Lev 4:3; Lev 6:25; Lev 9:2; Lev 9:15; Lev 10:17; Num 6:11; Num 8:8; Num 15:27
Heb 9:13; Heb 10:11
(9) Thank
Lev 7:12; Lev 22:29; 2Ch 29:31; 2Ch 33:16; Psa 116:17; Jer 33:11
–SEE Thanksgiving, GRATITUDE
Sacrifices (4), SACRIFICES
(10) Trespass
Lev 5:6; Lev 6:6; Lev 7:1; Lev 14:12; Lev 19:21; 1Sa 6:3; 2Ki 12:16; Ezr 10:19
(11) Unacceptable
Gen 4:5; Lev 7:18; 1Sa 13:9; Psa 50:9; Pro 15:8; Isa 1:11; Isa 66:3
Jer 6:20; Jer 14:12; Hos 8:13; Amo 5:22; Mal 1:8
(12) Wave
Exo 29:24; Lev 7:30; Lev 8:27; Lev 10:14; Num 5:25; Num 18:11
(13) Withheld. SEE 2128
For further treatment of this subject SEE
Giving, LIBERALITY
Benevolence, LIBERALITY
& LIBERALITY
Tithes, LIBERALITY
Liberality, LIBERALITY
Sacrifices, SACRIFICES
Fuente: Thompson Chain-Reference Bible
Offerings
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 1:3. 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, Psa 51:19; Psa 66:13-14. 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 6:11-16; by those who had been healed of leprosy; and by women after child-birth, Lev 12:6; Lev 12:8. 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 Php 2:17, and 2Ti 4:6,) 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 1:3-17.
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 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 3:1-17; Lev 7:23-27. 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 7:11-14; Lev 7:28-35. The remainder of the animal substance and of the cakes was convened 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 7:15-21; Deu 12:18. 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 3:1-16. 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 handmaid, previously to her being redeemed from servitude, offered a ram for the trespass, Lev 19:20-22. Nazarites, who had been unexpectedly rendered unclean, presented a lamb of a year old, Num 6:11. Finally, lepers, when restored to health, and purified, sacrificed a ram, Lev 14:10-14. 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.