4, Sacrifices of the altar in general were 5'227?, “corbanim.” The name, it may be, of 1222 is not distinctly applied unto every sort of them; but whereas every thing that any man 3, “ brought nigh,” to dedicate or offer unto God, was thence {272, we may allow it to be the general name of all sacrifices. And therefore, on the close of the enumeration of all fire-offerings, it is added, “ This is the law which the Lord commanded Moses in mount Sinai, in the day that he commanded the children of Israel to offer” (or “ bring nigh’’) bN227? NS, “their corbans,” that is, offerings or sacrifices of all sorts, Lev. vii. 37, 38.
5. Now, every 27? was either NWS, “isha,” “a firing,” or THN, “te- rumah,’ “an heave-offering,” or 722", “tenuphah,” “a wave-offering.” The OWS, “ishim,” were DIP WIP, “ kodesh kodashim,” “ holiness of holinesses,” or most holy, all but one; the others were 9) Wp, “kodesh hillulim,” “ holiness of praises,” Lev. xix. 24.
6. The DW, or “firings,” fire-offerings, were expressly of six sorts, as they are distinctly set down, Lev. vii. 37:—1. noiy, « ghola,” “the burnt-offering;” 2.72, “ mincha,” “the meat-offering;” 3, NSB, “chataath,” “the sin-offering;” 4, DUS, “asham,” “the trespass- offering ;” 5. D2, “ milluim,” “consecrations;” 6. Dew NI, “ze- bach shelamim,” “ peace-offerings.” So are they rendered by ours, how rightly we shall see afterwards. Besides, the 2), “mincha,” contained that properly called the “meat-offering,” and 12, ‘‘nesek,” the “ drink-offering”’ The LXX. render the verse, Odro¢ 6 véuos réiv iroxavraparav, nad Svolas, nal wepl cmapriag, nal THs TAnuMersing, noel ris rercidoews, xa! rig Suciag rod cwrnpiov-— This is the law of whole burnt-offerings and of sacrifices, and for sin and trespass, and of
perfection” (or “ consummation”), “and of the sacrifice of salvation.” The particulars shall be examined as they occur. The Vulgar Latin reads the words, “ Lex holocausti, et sacrificii pro peceato et delicto, et pro consecratione, et pacificorum victimis;”—“ This is the law of the whole burnt-offering, and of the sacrifice for sin and tres- pass, and for consecration, and for the sacrifices of peace-makers.” And herein either the mincha is wholly left out, or the words should be read, “et sacrificii, et pro peccato,” and so answer to the Greek, expressing "722 by Svo/a, “sacrificium,” though im- properly. 7. These O'S, “ fire-offerings,” are moreover distinguished into VOL. XVIII. 34
530 SACRIFICES OF THE OLD LAW. [EXERO. XXIV.
nt, “zebach,” and M3, “mincha,” in a large sense. For it is evident that 792), “mincha,” is used very variously; for—1. Some- times it is of as large a signification as 122, “corban,” itself, and is frequently applied unto offerings of blood, as well as of meat and drink, Gen. iv. 4. 2. Sometimes it is contradistinguished to 31, and denotes all sacrifices by fire, not of beasts and blood, Ps. xl. 7; Dan, ix. 27; Lev. vii. 87. 3. Sometimes it signifies that peculiar offering, which, being made of flour or meal with oil, we call the meat offering, Lev. ii. 1. Wherefore in this distribution, "31, Susia, “victima, sacrificium mactatum,”’ “a slain sacrifice,” compriseth mbiy « ghola,” 89, “chataath,” OVS, “ asham,” and Dey, « she- lamim ;” 193), “mincha,” that which was peculiarly so, and 43, “ nesek.” DISD, “milluim,” partook of both. And these things must be a little further explained.
8. First, 222, “corban,” the general name of all sacrifices, taken from their general nature, in that they were all brought nigh unto God, is usually rendered by the Vulgar Latin “ oblatio,” and by us, suitably, “an offering ;” it is properly, “appropinquatio,” “a drawing nigh,” from 42, “to approach, to draw near.” The LXX. render it constantly by dé%pov, “ a gift,” unless it be Neh. x. 34, xii, 31. Adpoy is “munus, donum,” and go is it rendered by the evangelist, Matt. v. 23, 24, and xv. 5. Usually it is such a gift as is presented to appease, reconcile, or obtain favour; which amongst men the He- brews call 70%, “shochad.” So Plato, [De Repub. lib. iii],—
Apa Seods asides, dap’ aidotovs Bacirjas:
which the poet [Ovid. Art. Amat. iii. 653] translates, —
“ Munera (crede mihi) capiunt hominesque Deosque : Placatur donis Juppiter ipse datis.”
And this Jotham in his parable seems to allude unto, Judges ix. 13, where he brings in the vine saying, “ Shall I leave my wine, DVN) Dros mation ”—« delighting God and man?” namely, in sa- crifices and gifts; which are a great propitiation, which always ariseth from a savour of rest. Corban, then, is any gift brought nigh and offered unto God in any sort.
9. Of these offerings or gifts some were DWN, “ishim.” MWS is first mentioned, Exod. xxix. 18, “Thou shalt burn the whole ram upon the altar: it is a burnt-offering unto the Lonp: nim ABS NIM Oy,” “a savour of rest, a firing unto the LorD;” “ignitio”’ Thus all sacrifices were called that were burned on the altar, either wholly or any part of them. The Greeks, who thought they had no proper word to express this by (as frequently, in all their abundance, they are straitened in expressing the signal emphasis of the divine He- brew), have variously rendered it,—not once properly, or with any intimation of the native importance of the word. Sometimes they