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. V. Meat Offerings, and Drink Offerings. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

THere a 1.1 were Twelve sorts of Meat Offerings; Three of the whole Congre∣gation, and Nine of particular persons: The three of the whole Congregation were these:

• 1. The twelve Loaves of Shew-bread, which were set before the Lord every Sabbath, Exod. 25. 3. Lev. 24. 5, 6, 7. and when they were taken away, they were eaten by the Priests.
• 2. The Sheaf or Omer of the first fruits of their Harvest, Lev. 23. 9. This was of Barley, the Corn that was first ripe: and there was but one Meat Offering more of Barley, of all the twelve; all the rest were of Wheat. This Sheaf was waved before the Lord, this way and that way, and up and down, and then it was part offered, and part eaten. Rabbi Solomon giveth this reason of the waving of it, if it may be taken, b 1.2 Every waving (saith he) is bringing it this way, and that way, up and down; and the waving it this way, and that way, was for the restraining of evil winds, and the waving it up and down, was for the restraining of evil dews.
• 3. The two wave Loaves offered at Pentecost, Lev. 23. 17.

The nine Meat Offerings of particular persons were these:

• 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The daily meat Offering of the High-priest.
• 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The meat offering of initiation; which every Priest brought in his hand at his first entrance into the Office.
• 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The sinners meat offering: This was the offering of a poor man that should have brought a sin offering and was not able; I here cannot but observe a passage in the Mishnah, and in Tosaphta that speak of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the sinners meat offering of the poor Priest, that was so poor as that he was not able to bring a sin offering; intimating in what poor condition some of them lived, though some again of them were as rich and stately.
• 4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Jealousie meat offering of the suspected Wife, Num. 5. 15. this was of Barley meal.
• 5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The meat offering of fine flower unbaked.
• 6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The meat offering baked in a pan.
• 7. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The meat offering baked in a frying-pan.
• 8. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The meat offering baked in the Oven.
• 9. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Wafers.

Now besides these names, we read of, & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The meat offer∣ing of the Heathen, and of Women, and The meat offering with a drink offering, which are but names different from some of these that are named, for the things themselves did not differ: when a Heathen Man would present a meat Offering under the limitations fore∣mentioned, it was some of these mentioned, and also a meat offering that was offered with a drink offering, was some of these that are mentioned; but they are called by

these distinctive names, only in regard of these circumstances, and not in regard of the difference of Materials.

As for the making and managing of these meat offerings, these were the main and gene∣ral rules by which they went.

• 1. That no meat offering should consist of less than the tenth part of an Ephah of* 1.3 Corn, (which was but very little differing from the tenth part of our bushel) and of a log of oil, which was somewhat above thirteen ounces. Now as many tenth parts might be offered, as the offerer could find in his heart to offer, so that there were not above 60 in one Vessel, and to every tenth part he must joyn a log of oil; but under one tenth part, and under one log, there must be no meat offering. This tenth part of an Ephah was call∣ed an Omer, Exod. 16. 36.
• 2. d 1.4 That when the meat offering was any of the four sorts baked, they common∣ly made ten cakes, or pieces of the tenth deal, and accordingly if more tenth deals were offered than one, they made ten cakes of every tenth deal that was offered; only the High-priests meat offering was made into twelve cakes; and when these cakes were baked, every one of them was broken in two, and twelve halfs were offered in the morning, and twelve at even.
• 3. e 1.5 Some meat offerings required both oil, and frankincense, some required oil, but not frankincense, some frankincense, but not oil, and some neither frankincense nor oil. Those that required both frankincense and oil, were these. The meat offering of fine flower unbaked, those four that were baked, the meat offering of the High∣priest, that of the Priests initiation, the Omer of first fruits, and the meat offerings of Heathens and of Women. The meat offering joyned with a drink offering, required oil, but not frankincense. The Shew-bread required frankincense but not oil: and the sinners meat offering, and the meat offering of the suspected wife, had neither oil nor frankin∣cense.
• 4. f 1.6 All the meat offerings that were made in a vessel, had three pourings of oil about it: as the unbaked meat offering of fine flower 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, first oil was put into the vessel, and the flower after it, then oil was poured upon the flower, and they min∣gled together, then was it put into the vessel of the service, in which it was to be brought to the Altar, and oil poured on it again, and frankincense put aloft on all; and so those meat offerings that were baked in the pan or frying pan, oil was put into a vessel, flower upon it, and oil upon the flower again; these being blended together, it was baked, and being baked it was broken into its pieces, and more oil put upon the pieces, and fran∣kincense upon all: Only what was made and baked wafer wise, they were anointed with oil, and their anointing was to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 after the form of the letter Chi, as the Talmud expresseth it, which the Gloss explaineth to be, After the form of the Greek Kappa, or the Hebrew Teth; as is the parting between the Thumb and the Finger, that is, he poured the oil so upon them, that it went this way, and that way, into two parts.
• 5. g 1.7 Of some of the meat offerings the Priest took out one handful, and burnt it on the Altar, and the rest he had for himself to eat: and some meat offerings were wholly burnt, and the Priest had no part: Now these are they, of which a handful was taken only, and the rest fell to the Priests. The unbaked meat offering of fine flower, and the four baked, the meat offering of Heathens and of Women, the Omer of first fruits, and the sinners meat offering, and that of Jealousie. But the meat offering of the High-priests, and of the Priests initiation, and that that was offered with a drink offering, the Priests had no share in these, but the Altar had all.
• 6. h 1.8 The manner of offering these meat offerings was thus: He brought it in a Silver or Golden Dish, in which it was mingled, and puts it into one of the Holy Vessels of the Service, and hallowes it in the Holy Vessel, and puts the oil and the fran∣kincense upon it: then goes and he brings it up to the South-east horn of the Al∣tar, standing on the South-side of the horn. He had laid the frankincense on the one side; then takes he his handful from the oily place, and lays it in the midst of another Holy Vessel, and hallows it in the midst of the Vessel, then gathers he up the frankincense, and lays it aloft, and brings it to the top of the Altar, there salts it and lays it on the fire, and the rest was for the Priests to eat.

The meat offering that was offered with the daily sacrifice, had also a drink offering pre∣sented with it, and so had divers other Sacrifices the like, Num. 15. Now the drink offering was only such a quantity of Wine, more or less, according to the Sacrifice as is there prescribed; which was neither mingled, i 1.9 nor any of it poured into the ••••re as the meat offering was, but it was poured upon the foundation of the Altar, as the blood was; and when the Wine of the daily meat offering was poured out, the Song of the Temple began, as we have observed.

There was a meat offering offered every morning with the morning Sacrifice, and yet it is observable, that the time of the evening Sacrifice only is called Minchab (which was the title of the meat offering) and the time of the morning sacrifice not so, 1 Kin. 18. 29. And again, the time of the Sacrifice is called by the name of the meat offering, rather than by the name of the Sacrifice it self, Dan. 9. 21. the reason of which is somewhat hard to give, and almost as hard to find any that have given any guess at it; whether the former were not because the private meat offerings, or those of particular persons were most commonly offered in the afternoon: or whether it were not because the incense of the evening was offered at the time of the meat offering, which at the morning Sacrifice it was not: and whether the latter were not, because of the variety of materials in the meat offering, which was not in the sacrifice it self, or because the sacrifice was not compleat till the meat offering came on, be it referred to the learned to judge.

And thus have we a brief account of the nature and manner of their sacrifices: (for as for the offering of their firstlings and their tenths, they were not so different from those mentioned, that they need a discourse by themselves, and about the Paschals we shall speak anon.) There are only two things more concerning their sacrifices to be in∣quired after, and they are these, First, how these sacrifices of sin and trespass offerings, and burnt offerings became paid, (as we have seen how they became due.) For it may be the Offender had no mind to be at such charges, though he knew he did owea sacrifice upon such a sin and trespass: but he would spare the cost of a Lamb, or Goat, and would think it better saved than spent, if he could come fairly off, and keep his mo∣ney. The provision in this case was twofold, Conscience and Penalty, and if the first prevailed not, the second took place, if the offence were known. Those that had any Conscience, or regard of Religion, or of themselves, needed no other instigation to bring their offering, when they knew they were under an offence that called for it, but their Conscience and that regard: And they had a double motive to urge them to it; first, the obedience to Gods Commandment which called for it; and secondly, the expiation of their sin, which they believed was obtained by the offering: But if the party were not swayed by Conscience or Religion, but had rather, and was readier to save his money, than either regard Gods Command or his own expiation, if there were witness found that came forth and said, that he had committed such a sin or tres∣pass, it was best for him then to think of setting apart an offering, or else he was in danger of a Penalty, as he lay under guilt: Had he committed sin ignorantly against any of those negative precepts, the transgressing against which willfully, had brought him under the danger of Cutting off; and now, when he comes to know that he had done amiss, he refuseth to bring that sacrifice, that was due for such an offence, this contempt and refusal heightned the offence, so that now it appeared a wilful sin, when he refuseth to seek his peace for it as for one of ignorance, and if he were called to an account for it, and witness produced of what he had done, and he convented, he must either clear himself of the action, or k 1.10 be challenged his offering; compare Mat. 8. 4. But as far as this matter rested upon their devotion, (and where there was true devotion, it needed no further promoter,) the Nation was so zealous of their Rites, and the sins that deserved cutting off, were brought into so little compass, and so plain, and not very obvious to be stumbled against through ignorance, that the failing to the render of these sacrifices when they became due, was indifferently well prevented, by one or other of these things, either this zeal, or their plainness, especially this concurring that the People held, that ex opere operato these made their peace: The letter of the Law was, that he should offer of his own voluntary will, Lev. 1. 4. And yet saith Rabbi Solomon upon the place. It teacheth that they urged him, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it may be whether he would or no. But the text saith, he must do it of his own freewill. How then? They urged him till he said, I am willing.

A second scruple about these sacrifices is, concerning the time of their presenting and offering. A man that lived at a great distance from Jerusalem, was faln under such an offence as that a sacrifice was due from him: what must he do? Must he away presently thither to offer his offering? Must he neglect his implovements at home, and travel up to Jerusalem, at a charge double and treble, and more to the charge of the sacrifice that he was to offer, and lay all things aside till that be done? The Provision in this case was, That he that became liable to any offering might stay the paying of it till the next solemn Festival of the three came, when all must appear before the Lord at Je∣rusalem. And so his pains and cost of going up thither did accrew upon that general and comprehensive Command for their appearance, and not from his own private and particular occasion: They make this one of the Two Hundred Eight and For∣ty affirmative precepts, that they pick up in the Law, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 l 1.11 That a man should bring all his offerings that are either due from him, or voluntarily dedicate, at the solemn festival that cometh

next: And so, as the Lord by appointing those three solemn times, in the Spring and Summer, did provide for the ease and accommodation of the people in that general service; so by this Law was provision made for every mans particular exigent, and devotion. And this command and practise they ground upon those words, Deut. 12. 5, 6. Unto the place which the Lord your God shall choose out of all your Tribes, to put his name there, even to his habitation shall ye seek, and thither shalt thou come. And thither shall ye bring your burnt offerings, and your sacrifices, &c. Eight things (saith m 1.12 Baal Hatturim) are na∣med here according to the eight times using the words Before the Lord, in the Law concerning the three festivals. And so would he construe that Text, to the sense that we are discour∣sing of by a Massoretick Arithmetical collection, as it is his common way and use to do; but those that go more seriously to work, conclude, their bringing of their particular and occasional devotions, at those general appearances from that Text, by expounding, the seeking and going to the habitation of the Lord, of the most eminent, and singularly com∣manded going thither: According to this construction and practise, the Chaldee Para∣phrast understands what is said concerning Elkanah, that he went up out of his City to Shiloh to worship and to sacrifice 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 1 Sam. 1. 3. for he hath rendred it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 From the time of one solemn Festival to another: what exceptions there might be in this matter, and whether, and upon what occasions, the bringing of those their sacrifices, might be deferred beyond the next coming Festival to another, and how those that were nearer to Jerusalem, and were so minded, might come with their gifts at other times, it is not much requisite to insist upon.

Notes

• a 1.1

  Maym. in Corbanoth. per. 2. Talm. in Menachoth. per. 6.
• b 1.2

  R. Sol. in Levit. 23.
• * 1.3

  (c) Maym. ubi sup. per. 13.
• d 1.4

  Id. ibid.
• e 1.5

  Talm. in Menac. per. 5.
• f 1.6

  Ibid. per. 6. sect. 3.
• g 1.7

  Ib. Sect. 1, 2.
• h 1.8

  Tosaph. in Menac. per. 1.
• i 1.9

  R. Sol. in Numb. 15.
• k 1.10

  R. Sol. in Levit. 1.
• l 1.11

  Maym. in Pr••f. ad▪ Iad.
• m 1.12

  Baal Hat. in Deut. 12.