OVA.; (fr. MIN deliquit, eulpant contraxit; TT 2. tidpant culpa ;kenos dedit), asham, LXX. 7XnutXna, 4-poca (r.) culpa, quam quis contraxit, (2.) id quo, quis culpam contraxit, (3.) sacrificium pro delicto (Ges. Thes. 160) ; trespass offering. The law of the wham is found Lev. v. 14 ; vi. ; vii. 1-7. There is a striking resem blance between the sin and the trespass-offering, both as to the sins for which they were offered, and the ritual of both ; so that it has been found diffi cult to point out their essential difference. The victim appointed for the trespass-offering was a female lamb or kid, or a ram without blemish (Lev. v. 6, 15, try ; vi. 6), which was to be valued by the priest, and to be accompanied by a compen sation for the wrong done (Lev. v. 15-19). The blood of the trespass-offering was to be sprinkled, the fat burned on the altar, and the flesh eaten by the priests in the holy place (Lev. vii. 1.4). The sins requiring an asham are distinctly named— a trespass committed in holy things ; dishonesty and falsehood in a trust ; robbery conjoined with deceit ; dishonesty and falsehood in respect to a thing found (Lev. v. 15 ; vi. 1-4).
The valuation of the ram by the priest was something altogether peculiar to this kind of sacri fice, and does not occur anywhere else' (Kurtz). The ram was presented as a compensation for the robbery of God involved in sin ; and was accom panied by a material compensation to the injured person for the wrong that had been done by the 531V, Mahal, or offence, to the amount of one-fifth of its worth' (Kurtz, sec. But as the object was principally to give outward representation to an idea, to naturalise in the church the view of sin as a robbery of God, the trespass-offering and the recompense-offering were expressly provided for a limited number of cases, such as specially awakened the desire to offer a compensation' (Ilengstenberg). Hence, as Kurtz says : The idea of the trespass offering must be defined as relating to the violation of the rights and claims of others, or, as we might put it, to some kinds of robbery committed upon others, not merely in material possessions and pro perty, which it would be possible to restore, but in rightful and obligatory services, based upon agree ment or covenant, the neglect of which, from their very nature, could not be compensated afterwards. . . . This also expresses the point of difference from the sin-offering; which was connected with all such sins as could not be regarded as robbery of God or man' (K., sec. to2). Originally and primarily, a sin-offering was appointed for the transgression of the commandments of Jehovah ; but in the further development of the laws in ques tion, all such breaches of the commandments of God as would be looked on in the light of a 5y1,, Mahal, were excepted from this rule, and a diffe rent kind of sacrifice—viz., the trespass-offering
appointed. This appears, therefore, as a subordi nate species of sin-offering, modified in a peculiar manner' (ib.) It is unnecessary, therefore, to notice the various opinions which have been broached respecting the difference between the sin and the trespass-offering, utterly baseless as most of them are. The difficulty in which the subject has been involved, has arisen, no doubt, in part at least, by taking Lev. v. 1-13 as the introduction to the laws of the trespass-offering, instead of regard ing it as the conclusion of the laws relating to the sin-offering (see Kurt; secs. 103, to4). The sin offering holds up sin as guilt needing expiation ; the trespass-offering, as robbery demanding compensa tion.
3. r193.), 'olah (fr. rl5y, ascenclit), id quad ascen dit, h. e. ardet et fumat, holocaustum, Pict/ma, qua Iota igne absumpta ascendit, non tantum latio (Furst, Concord., 825) ; a burnt-offering ; also called whole, entire, perfect, i. e., wholly burnt, in contrast with those sacrifices, portions only of which were burnt on the altar. This was the distinguishing feature of the burnt-offering, which was the type or symbol of entire consecration to God ; and which, therefore, comes in most fittingly after the sin and trespass-offering (see BURNT-OFFERING).
4. the; (fr. 050, or the, uit, rode, incolunlis, Sosp ; salvus full ; denom. from ai5e, to be at Peace; Hiph. to make peace with any one), peace, concord, arnica et pacata conditio,' then, a peace-offering. But the word occurs only once in the singular denoting a peace-offering, viz., Amos V. 22. Theusual form is DIthe 1111, Ouoia con-71131ov elpnvucoo (Joseph. Antiq. iii. 3. 1) xaptcril pios Ovota, hostia pacificorum ; 'hoc est, tale sac rificium quod ad pacem at amicitiam cum Deo co lendam et testificandam offeretur, sive in usum pub ileum, sive privatarum rerum respectu' (Ges. Thes., 1422).
The Shelem, peace or thank offering, might be either, of the herd or of the flock, male or female. The priest sprinkled the blood upon the altar round about, and burned the fat of the inwards along with the kidneys upon the altar (Lev. iii.) With the peace-offerings were offered unleavened cakes mingled with oil, and unleavened wafers thin cakes ; Ges. placenta tenues), anointed with oil, and cakes of fine flour, fried, mingled with oil, and leavened bread (Lev. vii. 12, 13). The breast of the offering, waved as a wave-offering before the Lord ; and the shoulder, heaved as a heave-offering before the Lord, were the portion of the priests (Lev. vii. 31-34) ; but the rest of the flesh was to be eaten by the offerer before the Lord (Lev. vii. 15 ; xxii.- 30).