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3. The sacrifices for
sins are offered in the same manner as is the thank-offering. But those who are
unable to purchase complete sacrifices, offer two pigeons, or turtle doves; the
one of which is made a burnt-offering to God, the other they give as food to
the priests. But we shall treat more accurately about the oblation of these
creatures in our discourse concerning sacrifices. But if a person fall into sin
by ignorance, he offers an ewe lamb, or a female kid of the goats, of the same
age; and the priests sprinkle the blood at the altar, not after the former
manner, but at the corners of it. They also bring the kidneys and the rest of
the fat, together with the lobe of the liver, to the altar, while the priests
bear away the hides and the flesh, and spend it in the holy place, on the same
day; (23) for the law does not permit
them to leave of it until the morning. But if any one sin, and is conscious of
it himself, but hath nobody that can prove it upon him, he offers a ram, the
law enjoining him so to do; the flesh of which the priests eat, as before, in
the holy place, on the same day. And if the rulers offer sacrifices for their
sins, they bring the same oblations that private men do; only they so far
differ, that they are to bring for sacrifices a bull or a kid of the goats,
both males.
4. Now the law
requires, both in private and public sacrifices, that the finest flour be also
brought; for a lamb the measure of one tenth deal, - for a ram two, - and for a
bull three. This they consecrate upon the altar, when it is mingled with oil;
for oil is also brought by those that sacrifice; for a bull the half of an hin,
and for a ram the third part of the same measure, and one quarter of it for a
lamb. This hin is an ancient Hebrew measure, and is equivalent to two Athenian
choas (or congiuses). They bring the same quantity of oil which they do of
wine, and they pour the wine about the altar; but if any one does not offer a
complete sacrifice of animals, but brings fine flour only for a vow, he throws
a handful upon the altar as its first-fruits, while the priests take the rest
for their food, either boiled or mingled with oil, but made into cakes of
bread. But whatsoever it be that a priest himself offers, it must of necessity
be all burnt. Now the law forbids us to sacrifice any animal at the same time
with its dam; and, in other cases, not till the eighth day after its birth.
Other sacrifices there are also appointed for escaping distempers, or for other
occasions, in which meat-offerings are consumed, together with the animals that
are sacrificed; of which it is not lawful to leave any part till the next day,
only the priests are to take their own share.
Footnotes
(23) What Reland well observes here, out of Josephus, as
compared with the law of Moses, Leviticus 7:15, (that the eating of the
sacrifice the same day it was offered, seems to mean only before the morning of
the next, although the latter part, i.e. the night, be in strictness part of
the next day, according to the Jewish reckoning,) is greatly to be observed
upon other occasions also. The Jewish maxim in such cases, it seems, is this:
That the day goes before the night; and this appears to me to be the language
both of the Old and New Testament. See also the note on Antiq. B. IV. Ch. 4. Sect. 4, and Reland's note on B.
IV. Ch. 8. Sect. 28.
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