OFFERING. This word, as well as the Ger man Opfer, like the Hebrew Korban, comprehends every sort of gift or sacrifice presented unto God.
I. Before entering minutely into the subject of this article, there are several words of general ho. port and common use in the Bible relating to it, which require to be noticed : I. iFt? (from np, to approach, Hiph. to cause to approach, to bring near), LXX. SC6 pov, Ouaia, N. T. xoppav, Vu:Tov(Mark vii. r) = something brought near unto God, an offering, bloody or unbloody, burnt wholly or in part ; and hence, a gift presented unto God.
2. 11B (from the obsolete root 11B, donare), ,; • LXX. 6c7u)ov, Ovate, rpoacbopci, crep,i5aNts, OvataaiLa, a gift, a present (Gen. xxxii. 14), tribute (2 Sam. viii. 2, 6), sacrifice (Is. i. 13 ; Gen. iv. 4, 5). It is used, however, in an appropriated sense. of the meat-offering, of which more anon.
3. nzt (from rot, to slay, to slaughter), LXX. aq5d-ycov. Ovate, Ovi.slaaila, 6Xotratiroaa, a slaughter; then the slaying of animals in religious worship, the victim slain, a sacrifice. Opposed to bloodless offerings (I Sam. ii. 29), and distinguished from burnt-offerings (Ps. xl. 7), it usually denotes a sa crifice partially consumed in the fire (Exod. x. 25; Lev. xvii. 8) ; but is sometimes used in a figurative sense (Ps. iv. 6 ; li. 19).
4. OUGda (in N. T.), (from 86w, to slay), is used to denote animal sacrifices (Heb. vii. 27) ; the sa crifice of Christ (Heb. ix. 26 ; Eph. v. 3), and the spiritual sacrifices of the Christian priesthood (Rom. xii. I ; I Pet. ii. 5).
5. Ilpoa0upd (from lIpoa046), to bring near, ojer, present), a gift, linked with alms (Acts xxiv. 17) ; an offering, as distinguished from a bloody offering (Eph. v. 3), the consecration of the Gen tiles to God (Rom. xv. 16) ; animal sacrifices (Acts xxi. z6; Heb. x. IS); the sacrifice of Christ (Eph. v. 3).
II. Of living creatures, the Hebrews ' offered only these five kinds : bullocks, sheep, goats, tur tles, pigeons. Their offering of other things were : tithe, first-fruits, flour, wine, oil, frankincense, salt' (Lightf. Temp. Serv. ch. viii.) The animals chosen were such as were the most useful, easily obtained, and fit for food ; the birds, the gentlest of the gregarious and solitary kinds (Philo, de An. ad Sac, ad.) All must be without blemish or defect (Lev. xxii. 17-25) ; the most perfect of its kind.
As to age, they must neither be too old nor too young (Outram, Dis. i. 9). No animal should be under eight days old (Exod. xxii. 3o ; Lev. xxii. 27) ; an animal of a year old is often specifically enjoined (Num. xxix. 2q; Lev. ix. 3). According to Rabbinical tradition, a bullock should not be over three years old ; that age was prescribed for the victims offered by Abraham on one solemn oc casion (Gen. xv. 9). A bullock of seven years old ( Judg. vi. 25) is an exceptional case, having reference to the duration of the Midianitish oppression (Kurtz, sec. 34), and therefore not opposed to the Rabbi nical tradition. The law, while making certain sacrifices imperative, and appointing the times for their presentation, left full scope for free-will offerings (Lev. vii. 16 ; xix. 5). In reference to animal sacrifices, the presentation, imposition of hands, and slaughtering, were common to them all. The offerer brought the victim to the door of the Tabernacle, and there, by solemn imposition of hands, presented it unto God as an atonement for his sin, or as a thank-offering for mercies received (Lev. i. 3, 4 ; iii. I, 2 ; iv. The person pre senting the offering showed thereby,' says Kurtz, that he felt, and desired to put in practice, the wish, the need, or the obligation, to renew, to fortify, and give life, by means of such an offering, to his fellowship with his God, who revealed him self to him there.' The imposition of hands, ac cording to the old Rabbinical and Patristic view, was expressive of the transfer of sin and guilt from the person sacrificing to the animal sacrificed.' Consecration, according to others, is the meaning of the rite. Solemn designation to the appointed purpose seems the most natural and likely idea.
The Rabbins, according to Lightfoot, divided their sacrifices of living creatures into two kinds : insuripri Inp, the most holy, and nsi, ?Inp, those of inferior value. The former were : burnt, sin, and trespass-offerings, and the peace-offerings of the whole congregation ; the latter, peace offer ings of particular persons ; paschal-lambs, firstlings, and tenths (T. S., ch. viii.) But, for our purpose, a more simple and rational classification of sacrifices is preferable—namely, bloody and unbloody ; a classification at once comprehensive and convenient.