Here, as

§ 20. The trespass-offering1 is Asham (D). in the case of the sin-offering, the offence and the sacrifice are identical in name. The exact nature of the trespass indicated by this word has already been discussed (see chap. vi. § 14). The trespass-offering of the Philistines, mentioned several times in 1 Sam. 6. is called Báoavos, test or torment, in the LXX; but the general rendering is πnμμɛɛía, a mistake. In Is. 53. 10, where the A. V. reads πλημμελεία, 'Thou shalt make his soul an offering for sin,' Asham is used, and it would have been well to have rendered the word a trespass-offering, thus extending the efficacy of Christ's sacrifice to the class of sin designated by the Hebrew word. The LXX, however, renders the wording Tɛpì ȧμaprías. It also occurs in Prov. 14. 9, Fools make a mock at sin.' These words have received various renderings. We might translate Fools scorn the trespass-offering,' or better, As for fools God scorneth their trespass-offering, but among the upright there is acceptance.'

§ 21. The offering made by fire is Isheh (n) from esh, fire. It is usually rendered κáρжшμa, fruit or offering, in the LXX, but sometimes oλoxaúтwua, or that which is wholly burnt. In one passage, Isheh is used with reference to a sacrifice which was not burnt at all; see Lev. 24. 7, 9.

§ 22. The drink-offering is nesec (70), from nasac, to pour out. The LXX always represents it by orróvdn. The use of the verb nasac in Ps. 2. 6, is remarkable-'I have poured out (as a drink-offering ?) my king upon my holy hill of Zion.' Compare Prov. 8. 23, where wisdom is described as Poured out from everlasting.' The word set adopted by the A. V. is intelligible, but hardly adequate. The verb

1

If trespass is the right word for Asham, the word guilt should be changed; but if on the whole guilt gives the best idea, it would be best to render the word here the guilt-offering; otherwise the English reader loses the connexion between the offence and the offering.

§ 23.]

Incense.

321

σTέvdoμaι is twice used by St. Paul of himself as ready to be poured forth as an offering, Phil. 2. 17; 2 Tim. 4. 6.

§ 23. The burning of perfume or incense is always expressed by the word Kathar (P), to burn or turn into vapour, the incense being called Kethoreth. In the Hiphil, the verb is used of the burning of animal sacrifices (see p. 310, note). In the Piel voice it is rendered offer, in connexion with incense, in Num. 16. 40; 1 Chron. 6. 49; Jer. 11. 12, 17, 32. 29; and Am. 4. 5. The word Ovμáw is generally adopted for it in the LXX.

See Rev. 5. 8, 8. 3, 4, 18. 13, for the use of

this word in the N. T.

1

§ 24. The freewill-offering is always that which is given willingly, bountifully, liberally, or as a prince would give. The word Nedavah (727), refers not to the nature of the offering or to the external mode in which it is offered, but to the motive and spirit of the offerer. The most usual rendering in the LXX is kovotos. The verb occurs in Ex. 35. 29, The children of Israel brought a willing offering unto the Lord'; 36. 3, 'They brought yet unto him free offerings every morning.' In Lev. 7. 16, it is called 'A voluntary offering.' In Jud. 5. 2, 9, in Deborah's song the people are praised for offering themselves willingly. Again the word occurs in 1 Chron. 29. 6, 9, 14, 17, with reference to the offerings made for the construction of the temple; also in 2 Chron. 17. 11; Ezra 1. 6, 2. 68, 3. 5, 7. 15, 16; Neh. 11. 2. Free offerings' are also referred to in Ps. 54. 6, 110. 3, 119. 108; Amos 4. 5. It is used of the rain as a free gift of God in Ps. 68. 9; and of His free love in Hos. 14. 4.

§ 25. The wave-offering, Tenuphah (л), was supposed to be shaken to and fro, whilst the heave-offering, Terumah (n), was elevated. The LXX usually has

It is important to notice that when in Lev. 1. 3 and elsewhere the A. V. reads, 'He shall offer it of his own voluntary will,' an entirely different word is used. These passages ought to be rendered, 'He shall offer it for his acceptance.' See chap. xii. § 17, where the word in question is discussed.

Y

αφαίρεμα, ἀφόρισμα, or ἐπίθεμα for the wave-offering, and ȧmaрxý, first fruits, for the heave-offering. The verb which gives the name to the first is rendered to wave wherever this word is used in the A. V.; in 2 Kin. 5. 11, Naaman expresses his supposition that Elisha would 'Strike his hand over the place,' or as our margin has it, 'move his hand up and down.' The passing of the hand to and fro thus hinted at, gives some idea of the waving of the offering. The word is also used to represent the motion of the arms in sifting in Is. 30. 28, where we read of God's 'sifting the nations with the sieve of vanity.' It is rendered shake eight times in Isaiah and once in Zechariah; the first instance has reference to the backward and forward movement of the saw, Is. 10. 15; in Is. 10, 32, 11. 15, 13. 2, 19. 16, and Zech. 2. 9, the waving of the hand or the shaking it to and fro in a threatening manner is referred to. The same is the case in Job 31. 21, where it is rendered lift. The word is found in Ps. 68. 9, 'Thou didst send (i. e. sift out from the clouds), a gracious rain upon thine inheritance.' In Deut. 23. 25, the moving of the sickle in cutting corn is represented by the same word; in Ex. 20. 25, Deut. 27. 5, and Jos. 8. 31, the lifting up (or rather the movement to and fro) of the graving tool is spoken of.

The word has been rendered offer in Ex. 35. 22, Every man that offered gave an offering of gold unto the Lord.' In chap. 38. 24, 29, this offering is given the same name, so that the gold and brass given to the tabernacle was regarded as a wave-offering. In Num. 8. 11, 13, 15, 21, the Levites are also represented as being offered by Aaron for a wave-offering before the Lord.

With regard to the heave-offering, it is to be noticed that the verb (1) from which the word is derived is most commonly applied to anything which is exalted, lifted up, or set on high. The word is rendered oblation in 2 Chron. 31. 14, To distribute the oblations of the Lord'; Is. 40. 20,

§ 25.]

The Wave and the Heave-offering.

323

'He that is so impoverished that he hath no oblation'; Ez. 44. 30,The first of all the first fruits of all, and every oblation of all, of every sort of your oblations shall be the priest's.' The word has been rendered in the same way several times in Ez. 45. and 48., where reference is made not only to offerings or gifts, but to a special part of the land which was to be considered an oblation, sacred or holy to the Lord and for the benefit of the priests. Terumah is also rendered simply offering' in Ex. 25. 2, 3, 30. 13, 14, 15, 35. 5, 21, 24, 36. 3, 6, and several other passages.

CHAPTER XVII.

WORD, LAW, COMMANDMENT, CHARGE, COVENANT.

§ 1. Revelation regarded as the Word of the Lord.—§ 2. Modes of expressing the Word in Hebrew.—§ 3. The same, according to the N. T. -§ 4. Hebrew names for the Law; § 5. for Commandments.-§ 6. Various meanings of Pakad as bearing on the word Episcopus.—§ 7. Combination of terms used in the 119th Psalm.—§ 8. The Law, according to the N. T.-§ 9. Other words relating to Commandments in the N. T.-§ 10. Various aspects of the words wiσkonos and πioкoný in the N. T.-§ 11. The words for Covenant in the O. and N. T.

6

§ 1. It was observed by the late Dr. McCaul' that whether we take the Hebrew Scriptures as true or not, it is an incontrovertible fact that the fundamental idea of the Hebrew religion is that Jehovah is a God who reveals Himself to His creatures; that He has not left the human race to grope their way to the regions of religion or morality as they best can, but that from the beginning He has taken His children by the hand, cared for their welfare, made known to them His will, and marked out for them the way to happiness.' In accordance with this undeniable fact, the Divine Being is represented as speaking by word of mouth with His creatures. The faculty of speech with which man is endowed is regarded as a substantial image of the Divine power of communicating knowledge. The utterances of God's mind are presented to man, through the instrumentality of prophets, in that form in which they were most intelligible, while their preservation in writing has made them available for all people and for all time.

See his Essay on 'Prophecy' in Aids to Faith.