The works of the Reverend and learned John Lightfoot D. D., late Master of Katherine Hall in Cambridge such as were, and such as never before were printed : in two volumes : with the authors life and large and useful tables to each volume : also three maps : one of the temple drawn by the author himself, the others of Jervsalem and the Holy Land drawn according to the author's chorography, with a description collected out of his writings.

SECT. III. Trespass Offerings. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

TRespass Offerings (as to the cause and occasion of their offering up) were so like to sin offerings, as that they seem brethren, and it is something nice and intricate to distinguish betwixt them. For as Sin-offerings came for offences against negative pre∣cepts, so did these; and as those were offered for such offences ignorantly committed, so likewise were these: and as those had a reference to the danger of cutting off, so had these also; and yet a difference is betwixt them, but such a difference, as that these Trespass offer∣ings were but in order to the other.

Now Trespass-offerings were of these two kinds; there was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a 1.1 a doubtful trespass offering, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a trespass offering undoubted: and these were so called, not in regard that there was any doubt in the offering, whether it were an offering or no, when it was presented, but because there was some doubtfulness, or there was undoubted∣ness in the cause of its Offering.

The 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Doubtful or Suspensive Offering (for so the word most properly signi∣fieth) is conceived by some of the Jewish Writers to be so called, because it suspended the party that had committed a Trespass from that penalty that was due to him for it, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 b 1.2 Because it suspendeth and fenceth him against the due castigations: Which though indeed it carrieth a truth with it, yet is the Etymology of the Phrase more generally given to be, because there is a suspence and doubtfulness in and about the matter, concerning which it was to be offered. There is a story in the Treatise Kerithuth concerning Baba Ben Bota, c 1.3 that he offered one of these suspensive trespass offerings every day in the year, but only on the next day after the day of expiation: And one day he said, By this Temple, if they had let me alone, I had brought such an Offering on that day also, but they said to me, stay till thou come into some doubtfulness: And the wise men say, they bring not a suspensive trespass offering 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but for such an offence, as which wittingly committed, deserveth cutting off, and unwittingly committed claimeth a sin offering.

Agreeable to these last words there is a passage in another place of the same Treatise, where having reckoned the six and thirty transgressions that deserve cutting off, it conclu∣deth that d 1.4 any of these committed wittingly, deserve cutting off, and if unwittingly, a sin offering, and if it be not known, then a suspensive, or doubtful trespass offering.

By both which testimonies it is apparent, that sin offerings, and these suspensive trespass offerings were so near a kin, that the latter is not accounted due, unless there be a possi∣bility of the dueness of the other, and the one is offered for a thing committed unwit∣tingly, and the other for a thing committed unwittingly and unknown. The main differ∣ence of them lay in this; a sin offering was for a thing done indeed unwittingly against one of the negative precepts, and now known to be certainly done: but a trespass offe∣ring was for a thing do•…•… indeed, but doubtful whether a precept was violated by the action; and the party is not yet knowing whether he trespassed or not; yet was he to bring a trespass offering, which (as was said before) might fence him against the penalty of cutting off; and if he once came to know that he did offend against a Commandment in the action, then he was to bring a sin offering: The Talmudists give these examples in the case.

e 1.5 He that eats fat (namely that fat of the inwards, which in any Sacrifice was to be offered up) if he did it wittingly, he was to be cut off; if he did it unwittingly, he was to bring a sin offering as soon as he knew what he had done: But our case in hand is this, A man is at a Table where there is that fat that might not be eaten, and another fat that might (for they might eat fat Beef, or Mutton, though they might not eat the fat of the inwards,) he eateth one of these fats, he knoweth not whether; he supposeth he eateth the fat that was lawful to be eaten, but it is possible he eateth that that is unlawful: for this possibility or probability that he may be under a guilt, he is to bring a trespass offer∣ing suspensive 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 though he knew not whether he offended yet or no.

He that wittingly lay with his sister, was to be cut off; he that he did it unwittingly, was to bring a sin offering assoon as he knew what he had done. But here is the case we are about; f 1.6 A mans Wife and his Sister are both in one bed, he lieth with one of them supposing it to be his Wife, it is possible it was his Sister, for this he is to bring a doubtful or suspen∣sive trespass offering, because it is doubtful whether he be not under a transgression. And this kind of Offering was in this regard called doubtful or suspensive, because it was in sus∣pence whether he were guilty or no, and it did also suspend that guilt and penalty which did lie, or might light upon him.

Divers such particular examples might be produced, we shall only add one or two more in the words of the Author of Tosaphta. g 1.7 There are two men together, and the one of them offends, but it is not known which of them, Rabbi Josi saith, that both the one and

the other must bring a suspensive trespass offering, and make confession. He that eateth the quantity of an olive of fat, or the quantity of an olive of flesh that hath lain so long before it be sacrificed that it stinketh, or the quantity of an olive of what is left of the Sacrifice, or the quantity of an olive of what is unclean, unwittingly, he is to bring a sin offering; but if it is doubtful whether he eat it, or eat it not, then he is to bring a trespass offering. He that lyeth with his Sister, or his Fathers Sister, or his Mothers Sister, or his Wifes Sister, or his Bro∣thers Wife, or his Fathers Brothers Wife, or a Woman in her separation, he is to bring a sin∣offering, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 But if it be doubtful whether he lay with them or no, he is to bring a suspensive or doubtful trespass offering. A mans Wife and his Sister are together, and he lyeth with one of them, but he knoweth not whether: He hath two Wives, the one is in her Separation, and the other is not; he lyeth with one of them, but he knoweth not whether: There is before him fat, and something left of the Sacrifice, he eateth of the one, but he knows not whether: There is the Sabbath and the day of Expiation, he work∣eth on the one of them, but he knows not whether: Rabbi Eliezer adjudged him to bring a sin offering: But Rabbi Joshua acquitted him: Now Rabbi Josi saith, although that Rabbi Joshua acquitted him from a sin offering, yet he adjudged him to a trespass offering suspen∣sive.

By these examples it is reasonably well apparent, of what nature 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the sus∣pensive trespass offering was in the repute of the Hebrew Doctors; but for the greater clearing of it, we may yet go with them one step further; A man finds himself in this possibility of having offended, though it be utterly uncertain to him, whether he have offended or no, yet in Conscience was he bound to bring this his suspensive trespass offer∣ing, because it is possible he is in the offence, this is the case in the examples given: But this is not the utmost, there comes in witness that he did undoubtedly eat of the fat that was forbidden, that it was his Wife in her separation that he lay withal, or that it was his sister, or the like; he is not yet convinced that it was so, but yet is doubtful, and in suspence he is to bring his suspensive trespass offering, because though it be certain in it self that he hath offended, yet is it not so as yet to him: But whensoever he shall be convinced that he did commit the offence indeed, then is he to bring his sin offering. And thus was the suspensive trespass offering in order to a sin offering, and in reference to those precepts whose violation deserved cutting off, but it being doubtful whether the offence was committed, this doubtful and suspensive offering was to be offered, to keep off the cutting off, the danger of which it is possible he lay under, See Lev. 5. 17.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The certain or apparent trespass offering, is so called, because the Law doth punctually and determinatively appoint as what is to be offered, so by what persons, and upon what occasions it was to be offered, and those are five.

• 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 h 1.8 The trespass offering for a thing stolen, or unjustly gotten, or detained, of which is mention Levitious 6. 2, 3, 6.
• 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The trespass offering for sacriledge, of which there is mention, Levit. 5. 16.
• 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The trespass offering concerning a bond maid▪ about which the Law is given, Lev. 19. 20, 21.
• 4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The trespass offering of the Nazarite, Numbers 6. 12.
• 5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The trespass offering of the Leper, Levit. 14. 12.

i 1.9 Now the manner of disposing of these Sacrifices when they came to be offered, was according to the disposal of the sin offering: They were killed, flead, the inwards ta∣ken out, washed, salted, and burnt like that, and the flesh eaten by the Males of the Priests in the Court: Only about the sprinkling of their bloud there was some difference; k 1.10 for whereas the bloud of the sin offering was put upon the horns of the Altar, the bloud of these, was sprinkled with that sprinkling which was called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the two sprinklings, which were sour, that is, at two corners of the Altar forementioned, and into the fashion of the Letter Gamma; those were sprinkled above the red line that went about the middle of the Altar, and these below, as was the bloud of the burnt offe∣ring. And among all the rest, the Nazarites Ram of trespass offering was accounted one of the lesser Sacrifices or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 whereas all the rest went in the rank of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The most holy offerings; and whereas those were slain on the North side of the Court, this was on the South, and those were eaten only by the Males of the Priests, and in the Court, but this might be eaten by others, and in the City.

The eating of the most holy offerings in the Court, is very commonly called by the Jews 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the eating within the Curtains, in which expression they al∣lude to the Court of the Tabernacle, incompassed with Curtains round about. For as within those Curtains, there was that space which was called the Camp of the Lord (the Camp of Levi being pitcht without) so from the Gate of Nicanor inward only, was re∣puted the Lords Camp, (the Camp of the Levites being that without to the Gate of the Mountain of the Temple.) Now it was an express Command, that every oblation,

meat offering, sin offering, trespass offering, should be holy for the Priests, and for their sons, and should be eaten in the most holy place, that is, in the Court, Numb. 18. 10. Ezek. 42. 13. David Kimchi upon the latter place cited, hath these words, l 1.11 The most holy offe∣rings were eaten within the Court of Israel more innerly, and that was called Emphatically the Court: and that was the holy place for the eating of the most holy things, if they were so min∣ded: But in the Court of the Priests, which was within the Court of Israel, there were Cham∣bers of the Priests, and there they eat their holy things. In which passage, he both redu∣ceth the eating of the most holy offerings into a narrower compass than either was need∣ful, or than the rest of his Nation do, and also he findeth Buildings and Chambers for the Priests within the Court of the Priests, which unless they were those Chambers joyning to the body of the Temple, are not imaginable, nor have been discovered by any hitherto. As the Command confined the Priests within the Compass of the Court, whilst they were eating these things, so it may well be supposed that the place of their ea∣ting of them, was according to the season and the best conveniency, in warm Weather under the Cloysters in open Air, and in colder seasons in some of the Chambers that stood within the Court, as Gazith, Mokadh, Nitsots, or what if in some of the Rooms joyning to the Temple.

It appeareth by the Tradition concerning their eating of these things, that they fell not aboard with them till towards the Evening, and made them not their dinner at any time, but their supper, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Hence is the common saying of the Talmudists, They might eat of them till midnight, but after that it was unlawful: And in the Treatise Beracoth, this is set as it were the Clock, to fix the time for the evening rehearsal of their Phylacteries. m 1.12 From what time (say they) do they say over their Phylacteries at even? and it is answered, from the time that the Priests go in to eat their Offerings, &c. Whether the Priests fasted all day till this time or no: and whether the Christian 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 did any whit follow this Copy of their Temple Feasts, and whether this their feasting before the Lord, were not a resemblance of the blessed society of the glorified in the Presence of God, we shall not argue, but refer it to the Reader.

Among these Offerings that we have mentioned of Bullocks, Goats, Rams, and Lambs, we must not forget that there were the like Offerings of Birds; and of all Birds there were only two kinds allowed, and these were Turtles and young Pigeons, and they were ever offered by Couples. In the Talmud Language they are called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or nests, of which Title, and upon which subject there is a Treatise in that Code, and they were ordinarily sold in the Temple, Joh. 2. 14. and Women especially (though not only) dealt in this kind of Offering of all other: For the cases concerning their uncleanness, issues, births, abortions (besides their vows and free gifts) were so many, that they multiplied these Offerings to an incredible number; Let one Example give evidence concerning the rest.

A woman n 1.13 saith the Treatise Kerithuth] that hath the doubtfulness of five births (to∣gether) and five fluxes, she is to bring one offering, and she may eat of the Sacrifices, and there is no further offering due from her; Hath she five Births certain, and five fluxes cer∣tain, she is to bring one Offering, and she may eat of the Sacrifice; but there is a due from her for the rest. There was this passage, o 1.14 Doves stood one day in Jerusalem at a Denarius of Gold. Rabban Simeon the son of Gamaliel said, By this Temple, I will not sleep this night till they be at a Denarius of silver; he went into the Sanhedrin, and determined thus; A Woman that hath five apparent births, and five apparent fluxes, is to bring one Offering, and she may eat of the Sacrifices, and there is no more due from her upon the rest. And thus Doves came that day to half a Denarius.

The manner of offering of these Birds was thus: p 1.15 If they came for a Burnt Offering, the Priest went up the rise of the Altar, and turned off to the circuit, and there at the South∣east corner he wrung off their heads, opened them, wrung out their bloud upon the side of the Altar, salted the head where it was wrung off, and cast it into the fire, took out the inwards, and cast them to the heap of Ashes, salted the Birds, and cast them into the fire. And if they came for a sin offering, he wrung off their heads, sprinkled the bloud on the side of the Altar, and squeezeth out the rest of the bloud at the foundation, and there was no more▪to be done, but the Priest to take the birds for his own to eat. Only in the sprinkling of the bloud of these birds either being for burnt offering, or sin offering, the manner was clean different and contrary to the sprinkling of the bloud of Beasts; q 1.16 for the bloud of beasts in burnt offerings was sprinkled beneath on the Altar below the red line that went about it, and the bloud of sin offerings above: but as for those birds, their bloud when they were offered for burnt offerings was sprinkled above, and when for sin offerings, it was sprinkled beneath.

Notes

• a 1.1

  Maym. in Corban. per. 9.
• b 1.2

  Gloss. in Mi∣suajoth in 8.
• c 1.3

  Kerithuth per. 6. sect. 3.
• d 1.4

  Ibid. per. 1▪ sect. 2.
• e 1.5

  Ibid. per. 3. Tosapht. in Ke∣rithuth. per. 2.
• f 1.6

  Gloss. in Mishuajoth ubi ante.
• g 1.7

  Tosaph•• ubi supr.
• h 1.8

  Tosapht ubi supr. Tal. in Ze∣vachin per. 5. Maym. in She∣gag. per. 9.
• i 1.9

  Maym. in Corban. per. 9.
• k 1.10

  Zevach. ubi ••pr.
• l 1.11

  Kimchi i•• Ezek 42.
• m 1.12

  Beracheth per. 1. Sect. 1.
• n 1.13

  Kerithuth] per. 1.
• o 1.14

  Iuchasin. fol. 60.
• p 1.15

  Zevachin▪ per. 6.
• q 1.16

  Kinnim: per. 1.