Prolegomena to the History of Israel Part 5

This is the case, at least, where the forms can with certainty be distinguished, namely, in the perfect, imperative, and infinitive; the distinction between YQ+R and YQ+YR, MQ+R and MQ+YR rests, as is well known, upon no secure tradition. Compare, for example, _qatter jaqtirun_, 1Samuel ii. 16; the transcribers and punctuators under the influence of the Pentateuch preferred the hiphil. In the Priestly Code (Chronicles) HQ+YR has both meanings alongside of each other, but when used without a qualifying phrase it generally means incensing, and when consuming a sacrifice is intended HMZBXH is usually added, "on the altar," that is, the place on which the incense-offering strictly so called was NOT offered. The substantive Q+RT in the sense of "an offering of incense" in which it occurs exclusively and very frequently in the Priestly Code, is first found in Ezekiel (viii. 11, xvi. 18, xxiii. 41) and often afterwards in Chronicles, but in the rest of the Old Testament only in Proverbs xxvii. 9, but there in a profane sense.

Elsewhere never, not even in pa.s.sages so late as 1Samuel ii.28; Psalms lxvi. 15, cxli. 2. In authors of a certainly pre-exilian date tbe word occurs only twice, both times in a perfectly general sense.

Isaiah i. 13: "Bring me no more oblations; it is an abominable incense to me." Deuteronomy x.x.xiii. 10: "The Levites shall put incense (i.e.,the fat of thank-offerings) before thee, and whole burnt-offerings upon thine altar." The name LBNT (frankincense) first occurs in Jeremiah (vi. 20, xvii. 26, xli. 5); elsewhere only in the Priestly Code (nine times), in Isaiah xl.-lxvi. (three times), in Chronicles and Nehemiah (three times), and in Canticles (three times). Compare Zephaniah iii. 10; 1Kings ix. 25.

In enumerations where the prophets exhaust everything pertaining to sacred gifts and liturgic performances, in which, for the sake of lengthening the catalogue, they do not shrink from repet.i.tions even, there is not any mention of incense-offerings, neither in Amos (iv. 4 seq., v. 21 seq.) nor in Isaiah (i. 11 seq.) nor in Micah (vi. 6 seq.). Shall we suppose that they all of them forget this subject by mere accident, or that they conspired to ignore it?

If it had really existed, and been of so great consequence, surely one of them at least would not have failed to speak of it.

The Jehovistic section of the Hexateuch is equally silent, so also the historical books, except Chronicles, and so the rest of the prophets, down to Jeremiah, who (vi.20) selects incense as the example of a rare and far-fetched offering: "To what purpose cometh there to me incense from Sheba, and the precious cane from a far country?"

Thenceforward it is mentioned in Ezekiel, in Isaiah (xl.-lxvi.), in Nehemiah, and in Chronicles; the references are continuous. The introduction of incense is a natural result of increased luxury; one is tempted to conjecture that its use must have first crept into the Jehovah worship as an innovation from a more luxuriously-developed foreign cultus. But the importance which it has attained in the ritual legislation of the Pentateuch is manifest above all from this, that it has led to the invention of a peculiar new and highly sacred piece of furniture, namely, the golden altar in the inner tabernacle, which is unknown to history, and which is foreign even to the kernel of the Priestly Code itself.

We expect to find the altar of incense in Exodus xxv.-xxix., but find it instead as an appendix at the beginning of Exodus x.x.x. Why not until now? why thus separated from the other furnishings of the inner sanctuary? and not only so, but even after the ordinances relating to the adornment of the priests, and the inauguration of the divine service? The reason why the author of chaps. xxv.-xxix. is thus silent about the altar of incense in the pa.s.sage in which the furniture of the tabernacle, consisting of ark, table, and candlestick, is described, is, that he does not know of it. There is no other possibility; for he cannot have forgotten it. /1/

1. There is a peculiar perversity in meeting the objection by alleging other singularities in the ordinance as for example, that the vessels of the tabernacle are appointed (chap. xxv.) before the tabernacle itself (chap. xxvi.). This last is no eccentricity; the order in commanding is first the end, and then the means; but in obeying, the order is reversed. In like manner, it is not at all surprising if subsidiary implements, such as benches for slaughtering. or basins for washing, which have no importance for the cultus, properly so called, should be either pa.s.sed over altogether, or merely brought in as an appendix. The case is not at all parallel with the omission of the most important utensil of the sanctuary from the very pa.s.sage to which it necessarily belongs.

And the phenomenon is repeated; the altar of incense occurs only in certain portions of the Priestly Code, and is absent from others where it could not possibly have been omitted, had it been known. The rite of the most solemn atoning sacrifice takes place in Leviticus iv. indeed on the golden altar, but in Exodus xxix., Leviticus viii., ix., without its use. A still more striking circ.u.mstance is, that in pa.s.sages where the holiest incense-offering itself is spoken of, no trace can be discovered of the corresponding altar. This is particularly the case in Leviticus xvi. To burn incense in the sanctuary, Aaron takes a censer, fills it with coals from the altar of burnt-offering (ver. 12, 18-20), and lays the incense upon them in the adytum. Similarly in Leviticus x., Numbers xvi., xvii., incense is offered on censers, of which each priest possesses one. The coals are taken from the altar of burnt-offering (Numbers xvii. 11; [A.V. xvi. 46]), which is plated with the censers of the Korahite Levites (xvii. 3, 4; [A.V.

xvi. 38, 39]); whoever takes fire from any other source, incurs the penalty of death (Leviticus x. 1 seq.). The altar of incense is everywhere unknown here; the altar of burnt-offering is the only altar, and, moreover, is always called simply 'the altar', as for example, even in Exodus xxvii., where it would have been specially necessary to add the qualifying expression. Only in certain later portions of the Priestly Code does the name altar of burnt-offering occur, viz, in those pa.s.sages which do recognise the altar of incense. In this connection the command of Exodus xxvii.

as compared with the execution in Exodus x.x.xviii. is characteristic.

The golden altar in the sanctuary is originally simply the golden table; the variation of the expression has led to a doubling of the thing. Ezekiel does not distinguish between the table and the altar in the temple, but uses either expression indifferently. For he says (xii.21 seq. ): "Before the adytum stood what looked like an altar of wood, three cubits in height, two cubits in length and breadth, and it had projecting corners, and its frame and its walls were of wood; this is the table which is before the Lord." In like manner he designates the service of the priests in the inner sanctuary as table-service (xliv.16); table is the name, altar the function. /1/

1. Malachi, on the other hand, designates the so-called altar of burnt-offering as a table.

In 1Kings vii. 48, it is true that the golden altar and the golden table are mentioned together. It seems strange, however, that in this case the concluding summary mentions one piece of furniture more-- and that piece one of so great importance--than the preceding detailed description; for in the latter only the preparation of the golden altar is spoken of, and nothing is said of the golden table (vi. 20-22). As matters stand, nothing is less improbable than that some later transcriber should have interpolated the golden table in vii. 48, regarding it, in accordance with the Pentateuch, as distinct from the golden altar, and therefore considering its absence as an omission. From other considerations also, it is clear that the text of the whole chapter is in many ways corrupt and interpolated.

It is not to be wondered at if in the post-exilian temple there existed both a golden altar and a golden table. We learn from 1Maccabees i. 21 seq., iv. 49, that both were carried off by Antiochus Epiphanes, and renewed at the Feast of the Dedication.

But it causes no small surprise to find that at the destruction of Jerusalem the Romans found and carried off table and candlestick only. What can have become, in the meantime, of the golden altar of incense? And it is further worth remarking that in the LXX the pa.s.sage Exodus x.x.xvii.25-29 is absent; that is to say, the altar of incense is indeed commanded, but there is no word of its execution. In these circ.u.mstances, finally, the vacillating statement as to its position in Exodus x.x.x. 6, and the supposed mistake of the author of the Epistle to the Hebrews, are important and intelligible. Compare also 2Maccabees ii.5, where only the table, but not the altar, is hidden by Jeremiah.

So much for the offering of incense and its altar. We may in like manner venture to regard it as a kind of refinement, though rather a refinement of idea, that the flesh of the sacrifice in the Priestly Code is no longer boiled, but consigned to the altar flames in its raw condition. Such was not the ancient custom, as is seen, not only from the case of Gideon already cited (Judges vi.), but also from the procedure at Shiloh, described in 1Samuel ii., where the sons of Eli will not wait until the flesh of the sacrifice has been boiled, and the altar pieces burnt, but demand their share raw for roasting. The meal which the Deity shares with men is prepared in the same way as for men. This naive conception gave way before advancing culture, and that at a comparatively early date. It is possible that another cause may also have co-operated towards this result. The old method of preparing flesh in general use among the people, at a later period also, was by boiling. The word B#L (to seethe in water) occurs with extreme frequency; CLH (to roast), on the other hand, only in Exodus xii. 8, and Isaiah xliv. 16, 19. All sacrificial flesh (B#LH) was boiled, and there was no other kind. /1/

1. Accordingly one must understand (#H also of boiling (Judges vi. 19).

Compare the boiling-houses of the temple still found in Ezekiel xlvi. 20-24. In I Sam. i. 9 p.r.o.nounce _beshela_ instead of _beshilo_, and delete W)XRY #TH.

But among persons of the upper cla.s.s roasting must also have come into use at an early period. "Give flesh to roast for the priest; for he will not take sodden flesh of thee, but raw," says the servant of the sons of Eli in 1Samuel ii. 15. The fact that in the interval the custom of boiling had gone generally somewhat out of fashion may accordingly have also contributed to bring about the abandonment of the old usage of offering the sacrificial portions boiled. In any case this is the explanation of the circ.u.mstance that the paschal lamb, which originally was boiled like all other offerings, could, according to the express appointment of the Priestly Code, be eaten roasted only. /2/

2. Compare the polemical ordinance of Exodus xii. 9 with Deuteronomy xvi. 7.

The phenomenon that in the Law meal is by preference offered raw, while in the earlier period, even as an adjunct of the burnt-offering, it was presented baked, belongs to the same category. The latter is the case in Judges vi. 19 at least, and the statement of 1Samuel i. 24 is also to be understood in the same sense; the sacrificer brings meal along with him in order to bake it into _maccah_ on the spot (Ezekiel xlvi. 20). But he may bring along with him common, that is leavened, cakes also (1Samuel x. 3), which seem originally by no means to have been considered unfit to be offered as in Leviticus ii. 11. For under this law of Leviticus ii. even the presentation of the shewbread would be inexplicable, and moreover it is certain that at first the loaves of the feast of weeks were offerings, properly so called, and not merely dues to the priests.

According, to Amos iv. 5, leavened bread was made use of precisely at a particularly solemn sacrifice, and a reminiscence of this usage has been preserved even in Leviticus vii. 13, although of course without any practical weight being attached to it. /1/

1. The loaves are pa.s.sed over in silence in Leviticus vii. 29 seq., although it is in this very place that the matter of presenting on the part of the offerer is most fully described. And when it is said (vii. 12), "If he offer it for a thanksgiving (Todah), then he shall offer with it unleavened cakes mingled with oil, and unleavened wafers anointed with oil and fine flour (LXX), mingled with oil ;"

vii. 13, "[With] leavened cakes shall he offer as a gift with the thank-offering of the Todah,"

the suspicion very readily occurs that verse 12 is an authentic interpretation prefixed, to obviate beforehand the difficulty presented by verse 13, and that similarly the first (l in verse 13 is also a later correction, which does not harmonise well by any means with the second. Verse 13 connects itself better with verse 11 than with verse 12.--Exod x.x.xiv. 25.

Moreover, ma.s.sah also means, properly speaking, only the bread that is prepared in haste and in the most primitive manner for immediate use, and originally implies no contrast with leaven, but simply with the more artificial and tedious manners of producing ordinary bread /2/

2. Compare Genesis xviii. 6 with xix.3.

In the Priestly Code the materials are finer, but they are as much as possible left in their raw condition; both are steps in advance.

II.II.3. There is another and much more important difference in the case of the animal sacrifice. Of this the older practice knows only two kinds apart from extraordinary varieties, which may be left out of account. These two are the burnt-offering ('Olah) and the thank-offering (Shelem, Zebah, Zebah Shelamim). In the case of the first the whole animal is offered on the altar; in the other G.o.d receives, besides the blood, only an honorary portion, while the rest of the flesh is eaten by the sacrificial guests. Now it is worth noticing how seldom the burnt-offering occurs alone. It is necessarily so in the case of human sacrifice (Genesis xxii. 2 seq.; Judges xi. 31; /1/ 2Kings iii. 27; Jeremiah xix.5);

3. It is probable that Jephthah expected a human creature and not an animal to meet him from his house.

otherwise it is not usual (Genesis viii. 20; Numbers xxiii. 1 seq.; Judges vi. 20, 26, xiii. 16, 23; 1Samuel vii. 9 seq.; 1Kings iii. 4, xviii. 34,38); /1/ moreover, all the examples

1. In the above list of pa.s.sages no notice is taken of the _sacrificium juge_ of 2Kings xvi.15. The statement in 1Kings iii. 4 is perhaps to be taken along with iii. 15, but does not become at all more credible on that account. Of course it is understood that only those pa.s.sages are cited here in which mention is made of offerings actually made, and not merely general statements about one or more kinds of offering. The latter could very well fix attention upon the 'Olah alone without thereby throwing any light upon the question as to the actual practice.

just cited are extraordinary or mythical in their character, a circ.u.mstance that may not affect the evidence of the existence of the custom in itself, but is important as regards the statistics of its frequency. As a rule, the 'Olah occurs only in conjunction with Zebahim, and when this is the case the latter are in the majority and are always in the plural, while on the other hand the first is frequently in the singular. /2/

1. Exodus x. 25, xviii. 12, xxiv. 5, x.x.xii. 6; Joshua viii. 31; Judges xx. 26, xxi. 4; 1Samuel vi. 14 seq., x. 8, xiii. 9-12; 2Samuel vi. 17 seq., xxiv. 23-25, 1Kings iii. 15, viii. 63 seq.; 2Kings v. 17, x. 24, 25. The zeugma in Judges xx. 26, xxi.4 is inconsistent with the older _usus loquendi_. The proper name for the holocaust appears to be KLYL (Deuteronomy x.x.xiii. 10; 1Samuel vii.9) not (LH. It is impossible to decide whether the sacrificial due in all sorts of Zebah was the same, but most probably it was not. Probably the Shelamim are a more solemn kind of sacrifice than the simple Zebah. The word 'fat'

is used in Genesis iv. 4; Exodus xxiii. 18 in a very general sense.

It is not quite clear what is meant by the blessing of the Zebah in 1Samuel ix. 13; perhaps a kind of grace before meat.

They supplement each other like two corresponding halves; the 'Olah is, as the name implies, properly speaking, nothing more than the part of a great offering that reaches the altar. One might therefore designate as 'Olah also that part of a single animal which is consecrated to the Deity; this, however, is never done; neither of the blood nor of the fat [Q+R] is the verb H(LH used, but only of the pieces of the flesh, of which in the case of the minor offering nothing was burnt. But the distinction is merely one of degree; there is none in kind; a small Zebah, enlarged and augmented, becomes an 'Olah and Zebahim; out of a certain number of slaughtered animals which are eaten by the sacrificial company, one is devoted to G.o.d and wholly given to the flames. For the rest, it must be borne in mind that as a rule it is only great sacrificial feasts that the historical books take occasion to mention, and that consequently the burnt-offering, notwithstanding what has been said, comes before us with greater prominence than can have been the average case in ordinary life.

Customarily, It is certain, none but thank-offerings were offered; necessarily so if slaughtering could only be done beside the altar. Where mention is made of a simple offering in the Books of Samuel and Kings, that it is a thank-offering is matter of course.

1Samuel ii. 12 seq. is in this connection also particularly instructive.

From what has been said it results that according to the praxis of the older period a meal was almost always connected with a sacrifice. It was the rule that only blood and fat were laid upon the altar, but the people ate the flesh; only in the case of very great sacrificial feasts was a large animal (one or more) given to Jehovah. Where a sacrifice took place, there was also eating and drinking (Exodus x.x.xii. 6; Judges ix. 27; 2Samuel xv. 11 seq.; Amos ii. 7); there was no offering without a meal, and no meal without an offering (1Kings i. 9); at no important Bamah was entertainment wholly wanting, such a LESXH as that in which Samuel feasted Saul, or Jeremiah the Rechabites (1Samuel ix. 22; Jeremiah x.x.xv. 2). To be merry, to eat and drink before Jehovah, is a usual form of speech down to the period of Deuteronomy; even Ezekiel calls the cultus on the high places an eating upon the mountains (1Samuel ix. 13,19 seq ), and in Zechariah the pots in the temple have a special sanct.i.ty (Zech. xiv. 20). By means of the meal in presence of Jehovah is established a covenant fellowship on the one hand between Him and the guests, and on the other hand between the guests themselves reciprocally, which is essential for the idea of sacrifice and gives their name to the Shelamim (compare Exodus xviii. 12, xxiv. 11). In ordinary slaughterings this notion is not strongly present, but in solemn sacrifices it was in full vigour.

It is G.o.d who invites, for the house is His; His also is the gift, which must be brought to Him entire by the offerer before the altar, and the greater portion of which He gives up to His guests only affer that. Thus in a certain sense they eat at G.o.d's table, and must accordingly propare or sanctify themselves for it. /1/

1. In order to appear before Jehovah the guest adorns himself with clothes and ornaments (Exodus iii. 22, xi. 2 seq.; Hosea ii. 15 [A.V. 13]; Ezekiel xvi. 13; compare Koran, Sur. xx. 61), sanctifies himself (Numbers xi. 18) and is sanctified (1Samuel xvi. 5; Exodus xix. 10, 14). The sacrificial meal is regarded as Kodesh (hallowed) for not only the priests, but all the sanctified persons eat Kodesh (1Samuel xxi. 5 seq. On what is meant by sanctification light is thrown by 1Samuel xxi. 5; 2Samuel xi. 2. Compare L) LPNW XNP YB) ( Job xiii. 16; Leviticus vii. 20; Matthew xxii. 11-13). Jehovah invites the armies of the nations to His sacrifice, for which He delivers over to them some other nation, and calls the Medes, to whom He gives Babylon over, His sanctified ones, that is, His guests (Zephaniah i. 7 seq.; Jeremiah xlvi. 10; Ezekiel x.x.xix 17; Isaiah xiii. 3).

Even on occasions that, to our way of thinking, seem highly unsuitable, the meal is nevertheless not wanting (Judges xx. 26, xxi. 4; 1Sam xiii. 9-12). That perfect propriety was not always observed might be taken for granted, and is proved by Isaiah xxviii. 8 even with regard to the temple of Jerusalem; "all tables are full of vomit, there is no room." Hence also Eli's suspicion regarding Hannah was a natural one, and by no means so startling as it appears.

How different from this picture is that suggested by the Priestly Code! Here one no longer remarks that a meal accompanies every sacrifice; eating before Jehovah, which even in Deuteronomy is just the expression for sacrificing, nowhere occurs, or at all events is no act of divine worship. Slaying and sacrificing are no longer coincident, the thank-offering of which the breast and right shoulder are to be consecrated is something different from the old simple Zebah. But, precisely for this reason, it has lost its former broad significance. The _mizbeah_, that is, the place where the _zebahim_ are to be offered, has been transformed into a _mizbah ha-'olah_. The burnt-offering has become quite independent and comes everywhere into the foreground, the sacrifices which are unconnected with a meal altogether predominate,--so much that, as is well known, Theophrastus could declare there were no others among the Jews, who in this way were differentiated from all other nations. /1/ Where formerly a

1. Porphyry, De Abstin. ii.26. Compare Joseph., Contra Apion, ii. 13: )OUTOI )EUXONTAI UEIN (EKATOMBAS TOIS QEOIS KAI XRWNTAI TOIS (IEREIOIS PROS )EUWXIAN.