Commentaries:
Adam Clarke
In the wilderness of Sinai - These laws were probably given to Moses while he was on the mount with God; the time was quite sufficient, as he was there with God not less than fourscore days in all; forty days at the giving, and forty days at the renewing of the law. As in the course of this book the different kinds of sacrifices commanded to be offered are repeatedly occurring, I think it best, once for all, to give a general account of them, and a definition of the original terms, as well as of all others relative to this subject which are used in the Old Testament, and the reference in which they all stood to the great sacrifice offered by Christ.
1. Asham , Trespass-offering, from asham , to be guilty, or liable to punishment; for in this sacrifice the guilt was considered as being transferred to the animal offered up to God, and the offerer redeemed from the penalty of his sin, Leviticus 7:37. Christ is said to have made his soul an offering for sin, ( ), Isaiah 53:10.
2. Ishsheh , Fire-offering, probably from ashash , to be grieved, angered, inflamed; either pointing out the distressing nature of sin, or its property of incensing Divine justice against the offender, who, in consequence, deserving burning for his offense, made use of this sacrifice to be freed from the punishment due to his transgression. It occurs Exodus 29:18, and in many places of this book.
3. Habhabim , Iterated Or Repeated offerings, from yahab , to supply. The word occurs only in Hosea 8:13, and probably means no more than the continual repetition of the accustomed offerings, or continuation of each part of the sacred service.
4. Zebach , A Sacrifice, (in Chaldee, debach , the zain being changed into daleth ), a creature slain in sacrifice, from zabach , to slay; hence the altar on which such sacrifices were offered was termed mizbeach , the place of sacrifice. See Clarke' s note on Genesis 8:20. Zebach is a common name for sacrifices in general.
5. Chag , a festival, especially such as had a periodical return, from chagag , to celebrate a festival, to dance round and round in circles. See Exodus 5:1; Exodus 12:24. The circular dance was probably intended to point out the revolution of the heavenly bodies, and the exact return of the different seasons. See Parkhurst.
6. Chattath and Chattaah , Sin-offering, from chata , to miss the mark; it also signifies sin in general, and is a very apt term to express its nature by. A sinner is continually aiming at and seeking happiness; but as he does not seek it in God, hence the Scripture represents him as missing his aim, or missing the mark. This is precisely the meaning of the Greek word ̔ , translated sin and sin-offering in our version; and this is the term by which the Hebrew word is translated both by the Septuagint and the inspired writers of the New Testament. The sin-offering was at once an acknowledgment of guilt, in having forsaken the fountain of living waters, and hewed out cisterns that could hold none; and also of the firm purpose of the offerer to return to God, the true and pure fountain of blessedness. This word often occurs. See Clarke' s note on Genesis 4:7. See Clarke' s note on Genesis 13:13.
7. Copher , the Expiation or Atonement, from caphar , to cover, to smear over, or obliterate, or annul a contract. Used often to signify the atonement or expiation made for the pardon or cancelling of iniquity. See Clarke' s note on Exodus 25:17.
8. Moed , an Appointed annual festival, from yaad , to appoint or constitute, signifying such feasts as were instituted in commemoration of some great event or deliverance, such as the deliverance from Egypt. See Exodus 13:10, and thus differing from the chag mentioned above. See Clarke' s note on Genesis 1:14.
9. Milluim , Consecrations or consecration-offerings, from mala , to fill; those offerings made in consecrations, of which the priests partook, or, in the Hebrew phrase, had their hands filled, or which had filled the hands of them that offered them. See Clarke' s note on Exodus 29:19; and see II Chronicles 13:9.
10. Minchah , Meat-offering, from nach , to rest, settle after toil. It generally consisted of things without life, such as green ears of corn, full ears of corn, flour, oil, and frankincense; (see on Leviticus 2:1 (note), etc.); and may be considered as having its name from that rest from labor and toil which a man had when the fruits of the autumn were brought in, or when, in consequence of obtaining any rest, ease, etc., a significant offering or sacrifice was made to God. It often occurs. See Clarke' s note on Genesis 4:3. The jealousy-offering (Numbers 5:15) was a simple minchah, consisting of barley-meal only.
11. Mesech and Mimsach , a Mixture-offering, or Mixed Libation, called a Drink-offering, Isaiah 55:11, from masach , to mingle; it seems in general to mean old wine mixed with the less, which made it extremely intoxicating. This offering does not appear to have had any place in the worship of the true God; but from Isaiah 65:11, and Proverbs 23:30, it seems to have been used for idolatrous purposes, such as the Bacchanalia among the Greeks and Romans, "when all got drunk in honor of the god."
12. Masseeth , an Oblation, things carried to the temple to be presented to God, from nasa , to bear or carry, to bear sin; typically, Exodus 28:38; Leviticus 10:17; Leviticus 16:21; really, Isaiah 53:4, Isaiah 53:12. The sufferings and death of Christ were the true masseeth or vicarious bearing of the sins of mankind, as the passage in Isaiah above referred to sufficiently proves. See this alluded to by the Evangelist John, John 1:29 (note); and see the root in Parkhurst.
13. Nedabah , Free-Will, or voluntary offering; from nadab , to be free, liberal, princely. An offering not commanded, but given as a particular proof of extraordinary gratitude to God for especial mercies, or on account of some vow or engagement voluntarily taken, Leviticus 7:16.
14. Nesech , Libation, Or Drink-offering, from nasach , to diffuse or pour out. Water or wine poured out at the conclusion or confirmation of a treaty or covenant. To this kind of offering there is frequent allusion and reference in the New Testament, as it typified the blood of Christ poured out for the sin of the world; and to this our Lord himself alludes in the institution of the holy eucharist. The whole Gospel economy is represented as a covenant or treaty between God and man, Jesus Christ being not only the mediator, but the covenant sacrifice, whose blood was poured out for the ratification and confirmation of this covenant or agreement between God and man.
15. and Olah , Burnt-offering, from alah , to ascend, because this offering, as being wholly consumed, ascended as it were to God in smoke and vapor. It was a very expressive type of the sacrifice of Christ, as nothing less than his complete and full sacrifice could make atonement for the sin of the world. In most other offerings the priest, and often the offerer, had a share, but in the whole burnt-offering all was given to God.
16. Ketoreth , Incense Or Perfume-offering, from katar , to burn, i. e., the frankincense, and other aromatics used as a perfume in different parts of the Divine service. To this St. Paul compares the agreeableness of the sacrifice of Christ to God, Ephesians 5:2 : Christ hath given himself for us, an offering - to God for a Sweet-Smelling savor. From Revelation 5:8 we learn that it was intended also to represent the prayers of the saints, which, offered up on the altar, Christ Jesus, that sanctifies every gift, are highly pleasing in the sight of God.
17. Korban , the Gift-offering, from karab to draw nigh or approach. See this explained on Leviticus 1:2 (note). Korban was a general name for any kind of offering, because through these it was supposed a man had access to his Maker.
18. Shelamim , Peace-offering, from shalam , to complete, make whole; for by these offerings that which was lacking was considered as being now made up, and that which was broken, viz., the covenant of God, by his creatures' transgression, was supposed to be made whole; so that after such an offering, the sincere and conscientious mind had a right to consider that the breach was made up between God and it, and that it might lay confident hold on this covenant of peace. To this the apostle evidently alludes, Ephesians 2:14-19 : He is our peace, (i. e. our shalam or peace-offering), who has made both one, and broken down the middle wall; having abolished in his flesh the enmity, etc. See the whole passage, and see Clarke' s note on Genesis 14:18.
19. Todah , Thank-offering, from yadah , to confess; offerings made to God with public confession of his power, goodness, mercy, etc.
20. Tenuphah , Wave-offering, from naph , to stretch out; an offering of the first-fruits stretched out before God, in acknowledgment of his providential goodness. This offering was moved from the right hand to the left. See Clarke' s note on Exodus 29:27.
21. Terumah , Heave-offering, from ram , to lift up, because the offering was lifted up towards heaven, as the wave - offering, in token of the kindness of God in granting rain and fruitful seasons, and filling the heart with food and gladness. As the wave-offering was moved from right to left, so the heave-offering was moved up and down; and in both cases this was done several times. These offerings had a blessed tendency to keep alive in the breasts of the people a due sense of their dependence on the Divine providence and bounty, and of their obligation to God for his continual and liberal supply of all their wants. See Clarke' s note on Exodus 29:27.
In the above collection are comprised, as far as I can recollect, an explanation of all the terms used in the Hebrew Scriptures which signify sacrifice, oblation, atonement, offering, etc., etc., as well as the reference they bear to the great and only sufficient atonement, sacrifice, oblation, and satisfaction made by Christ Jesus for the sins of mankind. Larger accounts must be sought in authors who treat professedly on these subjects.
Other Adam Clarke entries containing Leviticus 7:38:
Genesis 8:20
Leviticus 7:1
Leviticus 7:12
Leviticus 19:5
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