each other, Exod. xxix. 24; comp. Exod. xxix. 27 and 28; comp. Lev. ix. 21.

It is most probable, that means elevation, and that man, on the contrary, means laying down or placing on the earth. But as what was elevated must have been let down again, these words may, therefore, have been reciprocally used, in such a sense as to express, each of them, at times, the same ceremony. The ceremony of heaving or waving, whatever might have been its precise nature, appears to have signified that the gift or sacrifice was thereby presented, and was expressive likewise of a desire that it might be acceptable to God.

VII. Meanwhile the priest heaped the wood upon the altar, placed it in order, and set it on fire. Other priests then brought and placed upon the burning fuel the parts of the victim which were to be burnt ; viz. the whole of the burnt-offering, when it was brought by an individual. But in case it was a burntoffering for the people and the high priest, or any other sacrifice, except the one just mentioned, only the fat, which covers the in− testines, and Tere we mn ; the fat, which is above the intestines, by wis bon the two kidneys with the fat adhering to them, my is an nian; the smaller lobe of the liver, (?) 15 n; and the fat tail of the sheep, (?) Exod. xxix. 13, 22; Lev. iii. 4, 10, 15; iv. 9; vii. 3, 4; viii. 26; ix. 9, 10, 19. All these parts of the sacrifice were prepared with pure salt, Lev. ii. 13; comp. Mark,

ix. 49.

VIII. The rest of the flesh, when the sacrifice was a thankoffering, was returned to the sacrificer, who was expected to make a feast of it. With this exception, however, that the right shoulder, which was made a heave-offering, and the breast, which was made a wave-offering, were assigned to the priests.

When the sacrifices were sin or trespass-offerings, and were not made for the people, as a collective body, nor for the high priest, the flesh belonged to the priests, who ate it in the court of the tabernacle or temple, Numb. xviii. 10, 11, 18; Lev. x. 14.

. 378. OF HOLOCAUSTS OR WHOLE BURNT-OFFERINGS. Holocausts, 5, 75iy, were sacrifices in which the victims where wholly consumed. They were expiatory; were 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. i. 3. Philo DE VICT. p. 838.

Holocausts might be offered, by means of the Hebrew priests, when brought by the heathen, or by 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 the authority of which they did not acknowledge themselves bound.

It was remarked at the beginning of the section, that 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 impulse of his feelings, or in fulfilment of a vow, Ps. li. 19; lxvi. 13, 14. They were required to be offered under certain combinations of circumstances, pointed out in the Mosaic Laws, viz. by a Nazarite, who had been unexpectedly rendered unclean, or who had completed the days of his separation, Numb. vi. 11--16; by those who had been healed of leprosy; and by women after child-birth, Lev. xii. 6—8.

The victims immolated at a holocaust were bullocks of three years old, goats and lambs of a year old, turtledoves, and young pigeons. Not only the parts which were expressly destined for the altar, but also the other parts of the victims were burnt as was stated at §. 377. V. VII. A libation of wine was poured out upon the altar. It was the practice among the Gentile nations, (an allusion to which occurs in Philipp. ii. 17, and 2 Tim. iv. 6,) to pour the wine out between the horns of the victims, which they immolated to their idols. The priest wrung or cut off the heads of the turtledoves 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. i. 3-17.

§. 379. OF SIN-OFFERINGS.

We have already, in §. 251, spoken of the distinction between sins and trespasses, and the sacrifices which were appropriate to each, as far as the subject was connected with the civil laws. We shall, therefore, be concise, and merely state a few

things more, which have reference to the ceremonies on such occasions.

The victims selected for the sin-offerings, (which, it may be remarked here, are expressed in Hebrew by the words, which usually signify sins, viz.,,) were different according to the different situation and circumstances of the person who made the sacrifice. A bullock, 17, was immolated for the high priest, and also for the people, and a goat for the civil magistrate.

With a part of the blood, the priests besmeared the horns of the altar of burnt-offerings; but the remainder was poured down at its side, Lev. iv. 22-26. Persons in a private station presented for a sin-offering a kid or a lamb; but the ceremonies were the same as just mentioned, Lev. iv. 27-35. Other particulars are stated in section 377.

Sin-offerings were required:

I. Of mothers at childbirth. If the child were a son, it was forty, if a daughter, eighty days, before the completion of the time of her purification. She then presented, as her sin-offering, a turtledove and a young pigeon; also a lamb for a burnt-offering; and in case of poverty, another dove and pigeon, as a burnt-offering instead of the lamb, Lev. xii. 6-8; comp. Luke, ii. 24.

II. They were required of lepers, when healed, who generally offered a goat; but in case of poverty a dove or young pigeon, Lev. xiv. 13, 19, 22, 30, 31.

III. Likewise of Nazarites unexpectedly contaminated, viz. a dove or young pigeon, Numb. vi. 10, 11.

§. 380. OF TREspass-Offerings.

Trespass-offerings, is, were not required of the people as a body. They were to be offered by such individuals as had become conscious of their error in having through ignorance, mistake, or want of reflection, 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.

In Lev. v. 17, where the contrary is asserted, [i. e. where trespasses are represented as errors of commission instead of omission, which is understood to be the most probable distinction in the Mosaic laws between sins and trespasses,] there is no

doubt that the negative particle is transposed, and that the

וְלֹא עָשְׁתָה אַחַת מִכָּל מִצְוֹת יְהוָה אֲשֶׁר reading should be

. The trespasses, which could be expiated by sacrifices, are enumerated in Lev. iv. 1-16; v. 1—19.

I. 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 afterwards 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 the ephah of fine meal without oil or frankincense, Lev. v. 1-16.

II. 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.

III. He, who had committed fornication with a betrothed bondmaid, previously to her being redeemed from servitude, offered a ram for the trespass, Lev. xix. 20-22.

IV. Nazarites, who had been unexpectedly rendered unclean, presented a lamb of a year old, Numb. vi. 11.

V. Finally, lepers, when restored to health, and purified, sacrificed a ram, Lev. xiv. 10-14. The ceremonies were the same as in the sin-offerings.

§. 381. Peace and Thank-Offerings, Deby, ngin na).

merely,

Sometimes we find these offerings, in addition to the terms at the head of this section, expressed by the word Lev. xvii. 8; Numb. xv. 3. Bullocks, heifers, goats, rams, and sheep, were the only animals sacrificed on these occasions, as already stated in §. 377; Lev. iii. 1-17; vii. 23-27. These sacrifices, which were offered,, as an indication of gratitude, were accompanied with unleavened cakes, ib, covered with oil by pouring it upon them; with thin cakes or

7, and besmeared with

wafers, likewise unleavened, oil; also with another kind of cakes, made of fine meal and kneaded with oil, in Hebrew, b. The priest, who sprinkled the blood, presented one of each of these kinds of cakes, as an offering, Lev. vii. 11-14, 28-35.

The remainder of the animal substance and of the cakes was converted 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 until the next day; but that which remained until the third, was to be burnt, (a regulation which was made in order to prevent the omission or putting off of this season of benevolence and joy,) Lev. vii. 15-21; Deut. xii. 18. This feast could be celebrated beyond the limits of the tabernacle or temple; but not beyond the city.

§. 382. OF COVENANT SACRIFICES.

The sacrifices, by means of which covenants were confirmed, were not a separate class of offerings; but belonged rather to the peace or thank-offerings. The custom of confirming covenants in this manner, (which is the ground of our giving the subject a separate consideration,) was derived from a practice among the Chaldeans. The practice to which we allude was this. Those, who were about to confirm an agreement, slew and divided the victims, and placed the parts opposite to each other. They then passed through the parts thus divided, saying at the same time, "Let it not thus be done to us," Ephrem Syrus, t. i. p. 161.

Such a confirmation of his covenant, God afforded in a vision to Abraham, by causing a flame and a smoke to pass between the parts of the victims, Gen. xv. 8, 9, 17, 18. And by this ceremony the Hebrews not only confirmed their covenant with God, (Deut. xxix. 11,) but also with king Zedekiah, Jer. xxxiv. 18,

19.

Kings, i. 9, et seq. 2
This hypothesis, viz.

There can scarcely be a doubt, therefore, that other covenants, on other occasions were confirmed in like manner, Exod. xxiv. 4, -8; Josh. xxiv. 25; 1 Sam. xi. 15; 1 Chron. xxix. 10; xxxiv. 31, 32; Ps. 1. 5. its being a customary thing to confirm agreements, etc. by sacrifices, accounts for what is said in 2 Chron. vi. 22; of the oath before the altar, i. e. before the victims, slain upon it. It