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7 This is the ritual of the guilt offering. It is most holy; 2at the spot where the burnt offering is slaughtered, they shall slaughter the guilt offering, and its blood shall be dashed against all sides of the altar. 3All its fat shall be offered: the broad tail, the fat that covers the entrails, 4the two kidneys with the fat that is on them at the loins, and the appendage of the liver, which shall be removed with the kidneys. 5The priest shall turn them into smoke on the altar as an offering by fire to the L ord; it is a guilt offering. 6Every male among the priests shall eat of it; it shall be eaten in a holy place; it is most holy. 7 The guilt offering is like the sin offering, there is the same ritual for them; the priest who makes atonement with it shall have it. 8So, too, the priest who offers anyone’s burnt offering shall keep the skin of the burnt offering that he has offered. 9And every grain offering baked in the oven, and all that is prepared in a pan or on a griddle, shall belong to the priest who offers it. 10But every other grain offering, mixed with oil or dry, shall belong to all the sons of Aaron equally. Further Instructions11 This is the ritual of the sacrifice of the offering of well-being that one may offer to the L ord. 12If you offer it for thanksgiving, you shall offer with the thank offering unleavened cakes mixed with oil, unleavened wafers spread with oil, and cakes of choice flour well soaked in oil. 13With your thanksgiving sacrifice of well-being you shall bring your offering with cakes of leavened bread. 14From this you shall offer one cake from each offering, as a gift to the L ord; it shall belong to the priest who dashes the blood of the offering of well-being. 15And the flesh of your thanksgiving sacrifice of well-being shall be eaten on the day it is offered; you shall not leave any of it until morning. 16But if the sacrifice you offer is a votive offering or a freewill offering, it shall be eaten on the day that you offer your sacrifice, and what is left of it shall be eaten the next day; 17but what is left of the flesh of the sacrifice shall be burned up on the third day. 18If any of the flesh of your sacrifice of well-being is eaten on the third day, it shall not be acceptable, nor shall it be credited to the one who offers it; it shall be an abomination, and the one who eats of it shall incur guilt. 19 Flesh that touches any unclean thing shall not be eaten; it shall be burned up. As for other flesh, all who are clean may eat such flesh. 20But those who eat flesh from the L ord’s sacrifice of well-being while in a state of uncleanness shall be cut off from their kin. 21When any one of you touches any unclean thing—human uncleanness or an unclean animal or any unclean creature—and then eats flesh from the L ord’s sacrifice of well-being, you shall be cut off from your kin. 22 The L ord spoke to Moses, saying: 23Speak to the people of Israel, saying: You shall eat no fat of ox or sheep or goat. 24The fat of an animal that died or was torn by wild animals may be put to any other use, but you must not eat it. 25If any one of you eats the fat from an animal of which an offering by fire may be made to the L ord, you who eat it shall be cut off from your kin. 26You must not eat any blood whatever, either of bird or of animal, in any of your settlements. 27Any one of you who eats any blood shall be cut off from your kin. 28 The L ord spoke to Moses, saying: 29Speak to the people of Israel, saying: Any one of you who would offer to the L ord your sacrifice of well-being must yourself bring to the L ord your offering from your sacrifice of well-being. 30Your own hands shall bring the L ord’s offering by fire; you shall bring the fat with the breast, so that the breast may be raised as an elevation offering before the L ord. 31The priest shall turn the fat into smoke on the altar, but the breast shall belong to Aaron and his sons. 32And the right thigh from your sacrifices of well-being you shall give to the priest as an offering; 33the one among the sons of Aaron who offers the blood and fat of the offering of well-being shall have the right thigh for a portion. 34For I have taken the breast of the elevation offering, and the thigh that is offered, from the people of Israel, from their sacrifices of well-being, and have given them to Aaron the priest and to his sons, as a perpetual due from the people of Israel. 35This is the portion allotted to Aaron and to his sons from the offerings made by fire to the L ord, once they have been brought forward to serve the L ord as priests; 36these the L ord commanded to be given them, when he anointed them, as a perpetual due from the people of Israel throughout their generations. 37 This is the ritual of the burnt offering, the grain offering, the sin offering, the guilt offering, the offering of ordination, and the sacrifice of well-being, 38which the L ord commanded Moses on Mount Sinai, when he commanded the people of Israel to bring their offerings to the L ord, in the wilderness of Sinai. New Revised Standard Version Bible, copyright 1989, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by
permission. All rights reserved.
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Leviticus 7:11. And this is the law of the sacrifice. I have elsewhere 282282 Vide, p. 105. stated my reasons for calling this kind of sacrifice “the sacrifice of prosperities.” That they were offered not only in token of gratitude, but when God’s aid was implored, is plain both from this and other passages; yet in all cases the Jews thus testified that they acknowledged God as the author of all good things, whether they returned thanks for some notable blessing, or sought by His aid to be delivered from dangers, or whether they professed in general their piety, or paid the vows which they had made simply and without condition; for the payment of a conditional vow was an act of thanksgiving. At any rate, since in all they honored God with His due service, they gave proof of their gratitude. Hence this name was justly given to these sacrifices, because in them they either besought good success of Him, or acknowledged that what they had already obtained was owing to His grace, or asked for relief in adversity, or congratulated themselves on their welfare and safety. Moses, however, distinguishes one kind, as it were, from the others:, i.e., the sacrifice of thanksgiving, whereby they professedly returned thanks for some notable deliverance, which was not; always offered. 283283 These words are omitted in Fr. In this case he commands unleavened cakes fried in oil, wafers seasoned with oil, and fine flour fried to be offered, together with leavened bread; and also commands that the flesh of the sacrifice should be eaten on the day of the oblation, so that none should be left. In vows and free-will-offerings greater liberty is conceded, viz., that they might eat the residue on the next day, provided they kept nothing till the third day. In the passage which I have inserted from chapter 22, the words I have translated “unto your acceptance,” might also be rendered “unto His good-will,” (in beneplacitum,) for the gratuitous favor of God is called רצון, ratson. The meaning therefore is, if you would have your sacrifice accepted by God, take care that none of the flesh should remain to the following day. Others, however, understand it of man’s good-will, as if it were said, “at your own will,” or “as it shall please you.” And I admit, indeed, that the word רצון, ratson, is sometimes used in this sense; but since in the same chapter 284284 Viz., at ver. 19, vide infra, p. 380. In both cases it will be seen that A.V. is “at your own will,” whilst Ainsworth renders both “for your favorable acceptation." it can only be taken for God’s favor or acceptance, I have preferred avoiding a variation; yet I make no objection if any one likes the other reading better. But if my readers weigh well the antithesis, when it is presently added, that if the flesh should remain beyond the proper time 285285 That is, at Leviticus 22:20 the sacrifice would not be pleasing to God, they will agree with me. There is, indeed, an apparent discrepancy here, since in this way Moses would command the voluntary sacrifice to be eaten on the same day, which, however, he does not do. If we prefer understanding it of the liberal feelings of men, he will exhort the people cheerfully to offer their victims in thanksgiving. I have, however, shewn the meaning which I approve of, and thus it will be easy to reconcile these things, for God’s goodwill does not require this similarity, 286286 The Fr. throws some light on this rather obscure passage: “D’autant qu’il ne s’ensuit pas, que quarid ils offriront au bon plaisir de Dieu, il doyvent garder une facon pareille, et egale;” since it does not follow that when they shall offer at God’s good pleasure, they must observe a precisely similar method. nor is it necessary to observe the same mode of offering that they may be grateful; but they are said to offer “unto their acceptance,” when they intermix no corruption, but offer purely and duly. If the cause of this distinction is asked, it is no clearer to me than is the variety between the bread and wafers or cakes. It is certain, indeed, that God had a reason for dealing more strictly or more indulgently; but to inquire now-a-days as to things unknown, and which conduce not at all to piety, is neither right nor expedient. |