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JamesH wrote: Does God require offerings from us? I can't find a hebrew word for offer No one said God requires so this is a straw man argument. I have not said that God requires us to make sacrifices or giver offerings. I am disagreeing with you translation, based on the historical, linguistic, etymological and scriptural evidence. So rather than creating a straw man and trying to argue as though I am a Christian, why don’t you present some evidence to your translation. As for is there a Hebrew word for offer, a quick search, all of about 5 minutes, yielded this DBL wrote: 4966 מִנְחָה (min•ḥā(h)): n.fem.; ≡ Str 4503; TWOT 1214a—1. LN 53.16–53.27 offering, sacrifice, i.e., a gift offered to God as a religious activity (1Sa 2:17), note: this can be grain, fruits, animal or other offerings; 2. LN 57.71–57.124 gift, present, i.e., something given to another without compensation (2Ki 8:8), note: often the one receiving the gift is a superior in some way; 3. LN 57.178–57.185 tribute, i.e., an obligatory gift of one nation to another as an act. of submission (2Sa 8:2; Hos 10:6) BDB wrote: מִנְחָה S4503, 4504 TWOT1214a, 2836 GK4966 153 n.f. gift, tribute, offering (NH id.; Ph. מנחת; T מִנְחָתָא on Arabic v. supr.);—abs. מ׳ Gn 4:3 + 81 times; cstr. מִנְחַת Lv 2:7 + 22 times; sf. מִנְחָתִי Gn 33:10 + 3 times; + 41 times sfs. sg.; pl. sf. מִנְחֹתֶיךָ ψ 20:4; מִנְחֹתֵיכֶם Nu 29:39 Am 5:22;—† 1. gift, present Gn 32:14, 19, 21, 22 (E), 33:10; 43:11, 15, 25, 26 (J), Ju 6:18 1 S 10:27 1 K 10:25 = 2 Ch 9:24 2 K 8:8, 9; 20:12 = Is 39:1, ψ 45:13 2 Ch 32:23. † 2. tribute Ju 3:15, 17, 18(×2) 2 S 8:2, 6 = Ch 18:2, 6, 1 K 5:1 2 K 17:3, 4 2 Ch 17:5, 11; 26:8 Ho 10:6 ψ 72:10. † 3. offering made to God, of any kind, whether grain or animals Gn 4:3, 4, 5 Nu 16:15 (J), 1 S 2:17, 29; 26:19 Is 1:13 ψ 96:8 Zp 3:10; + (prob.) (לַ)עֲלוֹת הַמִּנְחָה 1 K 18:29, 36 2 K 3:20 (Ephr.; usually regarded as = מִנְחַת עֶרֶב, but that much later usage). This gen. meaning poss. also in foll.: זבח ומנחה 1 S 2:29 (see v 29 b), 3:14 Is 19:21; עלה ומנחה Je 14:12; || עולה ψ 20:4; || שֶׁלֶם Am 5:22 (עֹלוֹת gloss, to explain אָרִיחַ); or these may shew early stage of discrimination. † 4. grain offering (whether raw, roasted, ground to flour, or prepared as bread or cakes, see below. AV meat offering, misleading < RV meal-offering. GFM Judges 322 renders cereal oblation);—יָבִיאוּ אֶת־הַמִּנְחָה בִּכְלִי טָהוֹר Is 66:20 they bring the grain offering in clean vessels (restored Jews are brought as such an offering), cf. מנחה טהורה Mal 1:11; brought in hands Je 41:5 (late addit. Co); received from hands Mal 1:10; חִטִּים למנחה 1 Ch 21:23 wheat for grain offering; סֹלֶת 1 Ch 23:29, mixed with oil Ez 46:14, baked v 20; disting. from other offerings 1 K 8:64(×2) = 2 Ch 7:7, 2 K 16:13, 15(×3) Is 43:23; 57:6; 66:3 Je 17:26; 33:18; 41:5, Ez 42:13; 44:29; 45:15, 17(×2), 25 Am 5:22, 25 Dn 9:27 ψ 40:7; used alone Ne 13:5, 9 Ez 45:24; 46:5(×2), 7, 11, 14(×2), 15 Mal 1:13; 2:12, 13; 3:3, 4 Ju 13:19, 23 (R, GFM Judges 322); מִנְחַת (הָ)עֶרֶב evening grain offering 2 K 16:15 Ezr 9:4, 5 Dn 9:21 ψ 141:2; מִנְחַת הַתָּמִיד continual grain off. Ne 10:34, cf. Lv 6:13 Nu 4:16 (all cases under 4 exilic or post-exilic). 5. grain-offering, always with this meaning in P, in classifications Ex 30:9; 40:29 Lv 7:37; 23:37 Nu 18:9; 29:39 Jos 22:23, 29:—a. אָבִיב grain in the ear parched with fire, with oil and frankincense Lv 2:14, 15. b. סֹלֶת fine flour with oil and frankincense Lv 2:1; 6:7, 8; elsewhere בְּלוּלָה בַּשֶּׁמֶן mingled with oil Lv 14:10, 21; 23:13 Nu 7:13 + 10 times 8:8; 15:4, 6, 9 Nu 28:5 + 6 times; 29:3, 9, 14, except sin offering of very poor where offered without oil and frankincense Lv 5:11–13. c. סֹלֶת baked in an oven as חַלּוֹת perforated cakes, or רְקִיקִים flat cakes Lv 2:4; 7:9 Nu 6:15, על הַמַּחֲבַת on a flat pan Lv 2:5; 6:14; 7:9, or מַרְחֶשֶׁת frying pan Lv 2:7; 7:9. All these always unleavned (מַצּוֹת) and mixed with oil and salt Lv 2:11–13. d. at Pentecost to consecrate new bread, מִנְחָה חֲדָשָׁה new grain offering of two loaves of leavened bread Lv 23:16, 17 Nu 28:26. e. barley meal without oil or incense; מִנְחַת קְנָאֹת grain offering of jealousy, מ׳ זִכָּרוֹן Nu 5:15, 18, 25. Cf. phrases מִנְחַת הֶבֹּקֶר morning oblation Ex 29:41 Nu 28:8; קָרְבַּן מ׳ Lv 2:1, 4, 13; מ׳ בִּכּוּרִים Lv 2:14; מ׳ פִּתִּים Lv 6:14. 6. vbs. of offering are הֵבִיא Gn 4:3 (J), Lv 2:2, 8 (P), Is 1:13; 66:20(×2) Je 17:26 Mal 1:13; הִקְרִיב Lv 2:1, 8, 11; 6:7 Nu 5:25; עשׂה Nu 6:17; 28:31 1 K 8:64 = 2 Ch 7:7, Ez 45:24; 46:7, 14, 15; הקטיר 2 K 16:13, 15 Je 33:18; העלה Is 57:6; 66:3 Je 14:12; הגישׁ Am 5:25 Mal 2:12; 3:3; הוביל Ho 10:6 Zp 3:10; נשׂא ψ 96:8, also (מ׳ = tribute) 2 S 8:2, 6 and ||; השׁיב 2 K 17:3 ψ 72:10. GHCLOT wrote: מִנְחָה f.—(1) a gift, Gen. 32:14, 19, 21; 43:11, 15, 25, 26, etc. (2) tribute, which was exacted from a tributary people under the milder name of a gift (Diod. i. 58), 2 Sam. 8:2, 6; 1 Ki. 5:1; 2 Ki. 17:4; Ps. 72:10. (3) a gift offered to a divinity, a sacrifice, Gen. 4:3, 4, 5; specially a sacrifice without blood, opp. to זֶבַח a bloody sacrifice, Lev. 2:1, 4, 5, 6; 6:7, seq.; 7:9. Hence זֶבַח וּמִנְחָה, Ps. 40:7; Jer. 17:26; Dan. 9:27.
CHALOT wrote: מִנְחָה: cs. מִנְחַת, sf. מִנְחָתִי, מִנְחָֽתְךָ, מִנְתָתֶֽךָ; pl. sf. מִנְחֹתֶךָ, מִנְחֹתֵיכֶם: gift. I. (37 ×) (secular) gift, present, to express: a) reverence or respect: people to king 1S 10:27, king to prophet 2K 8:8; b) thanks: Jews to king 2C 17:5; c) homage, allegiance: Jacob to Esau Gn 32:14; d) (political) friendship between kings & empires 1K 5:1 2K 20:12; e) tribute 2K 17:3f. II. offering, sacrifice: a) older passages: offering or sacrifice of homage, allegiance (of either meat or cereal) Gn 4:3ff, so also prob. 1S 2:29 &c.; b) in the laws (never in Dt): vegetable offering, usu. cereal, Ex 29:41 &c.; c) so in oth. passages 1K 8:64; as designation of time 1K 18:29.
TWOT wrote: 1214a מִנְחָה (minḥâ) meat offering, offering, present, gifts, oblation, sacrifice. (ASV uses “meal-offering.” RSV uses “cereal-offering.” Both use “tribute.”) Scholarly opinion is divided as to the root of minḥâ. Some trace this feminine noun to a verbal root mnḥ “to lead or guide.” Most, however, posit a Hebrev, root mnḥ “to give.” Arabic manaḥa has the technical meaning “to lend someone something” (e.g. a she-camel, goat, sheep, or a parcel of land) for a limited period of time so that the borrower can have free use of the produce of the loan (e.g. the offspring, milk, crops, etc.), and then return the original property. The fruit then becomes a free gift. Snaith sees no occurrence of the word in Ugaritic, but UT 19: no. 1500 tentatively identifies at least one occurrences of mnḥ in a tribute list (Text 137:38, not 137:28, as cited in UT) and another in the Anat/Baal Cycle in a parallel construction with “tribute” (AisWUS no. 1597 “gift.” “tribute”). The word is used in secular contexts of gifts to superior persons, particularly kings. to convey the attitude of homage and submission to that person. In I Sam 10:27, the Israelites who despised Saul “brought him no present” (minḥâ), i.e. did not acknowledge the new king. Then. in I Kgs 4:21 [H 5:1], Solomon received tribute (minḥâ) from the kings of the nations he ruled. (LXX uses dōron about thirty times for minḥâ.) There are several other instances of this meaning, e.g. II Kgs 10:25; II Kgs 8:8–9; 17:4; 20:12; Isa 39:1. The religious use of the term derives from the secular. Specifically. a minḥâ is a gift of grain. although Snaith seems to be correct in saying that since minḥâ originally meant gift or tribute. it could loosely be used in this sense even when it took on specific cultic meaning. Of particular interest in this connection is the distinction between zebaḥ (q,v,) and minḥâ in I Sam 2:29; 3:14 and Isa 19:21; between ʿôlâ (q.v.) and minḥâ in Jer 14:12 and Ps 20:3 [H 4]; and between šelem (q.v.) and minḥâ in Amos 5:22. Cf. also (Gen 4:3–4. [Both Cain and Abel offered a minḥâ to the Lord (Gen 4:3–4). But whereas it is said of Abel that he offered the choicest portions of the animals to the Lord, an act reflecting his heartfelt commitment to him, it is merely said of Cain that he offered a minḥâ from the fruit of the ground. The Lord rejected this formality. Cain’s lack of true submission (note also his bloodless sacrifice) issued finally in sinful behavior (Gen 4:7f.). R.L.H.] These uses of minḥâ indicate that the term does not mean an animal sacrifice in the specific sense. The cereal offering is defined in Lev 2:1–16 and 6:14–23 [H 7–16]. It could be in the form of raw grain in the sheaves, dry roasted grains coarsely crushed, ground into flour (wheat only; barley flour seems to have been reserved for the “jealousy offering” of Num 5:15, 25), or made into loaves or cakes and baked in an oven or panfried in oil. Frankincense and salt were also part of the prepared minḥâ, but no leaven or honey was to be added. The minḥâ, offered every morning and evening, was a holy offering, eaten only by the priests, not shared with the worshipers. The idea of atonement is not specifically present in minḥâ, although that of propitiation certainly is. The offering of the new produce of the land along with ordinary leavened bread (Lev 23:16) indicates submission of the totality of the life of God’s people to the Great Suzerain.
Also in a similar vain TWOT wrote: חֲטָאָה (ḥăṭāʾâ). Sin, sin offering. Another feminine noun is ḥăṭāʾâ appearing eight times and normally carrying an abstract connotation. In all occurrences except in Ps 32:6 (where it means “sin offering”) the word means “sin.” In Gen 20:9; Ex 32:21; 30, 31; and II Kgs 17:21 it is modified by the adjective gādôl and usually refers to idolatry. In Ps 32:1 and 109:7 the noun designates sin as such. חַטָּאת (ḥaṭṭāʾt). Sin, sin offering. The most extensively used noun form is the feminine ḥaṭṭāʾt which occurs almost two hundred and ninety times. In Gen 18:20 the noun refers to the condition of sin. In Gen 31:36; 50:17 it is paired with pešaʿ another common term for sin. In Lev and in Num the noun appears many times alternating in meaning between sin, the reality of disobedience to God, and sin-offering, the means of removing the guilt and penalty of sin before the Lord through the sacrificial system. In this context, the noun is closely associated with ʾāšām, which is often translated as “guilt-offering.” Both the noun and the verb are for emphasis in Deut 9:18. The noun is used for Israel’s particular sin, the golden calf (9:21) and is paired with pešaʿ in v. 27. In Deut 19:15 with ʾāwôn which is often translated as iniquity. This pairing of ḥaṭṭāʾt with other words for sin is fairly frequent in wisdom and prophetical writings. The meaning sin offering appears quite often in II Chr, Ezra, Neh and Ezk. The term has the sense of guilt in II Chr 28:13; Ps 32:5; of punishment in Lam 4:6 and Zech 14:19; of purification in Num 8:7; 19:9, 17. In the majority of cases ḥaṭṭāʾt denotes sin/s against man, e.g. I Sam 20:1; Ps 59:3, or against God, mainly in the historical and prophetical literature. Man can only deal with sin through the sacrificial offerings coupled with confession and turning from sin to God. God may deal with sin by punishing those who continue in their sin (Josh 24:19; I Kgs 14:16; Neh 9:37; etc.); by forgiving sins as indicated in I Kgs 8:36; II Chr 6:25, 27; Ps 32:5; Jer 36:3; and by purging sin as in Ps 51:2; Isa 6:7; Zech 13:1. Since sin was understood in the ancient near eastern religions as a violation of the status quo in cultic, political, and social life, each country with peculiar emphases, the pagan people could only strive to conteract its consequences by magical practices. In Israel, the people learned by revelation that sin was disobedience of God’s will and exploitation or disregard of the rights of other people. Sin was declared to be an extremely serious matter and could only be taken care of by a creative and gracious act of merciful forgiveness by God. And the cure was effective, bringing about a new life of joy and fruitfulness. For the people of Israel there was hope for a change of life, both as individuals and as a nation, because God was willing to turn away from his wrath toward sin (primarily idolatry but also social sins) and do wonderful things for those who would contritely turn from sin, confess, make restitution and surrender to God and his way of salvation. Many a song in the Psalms declares the reality of release from the burden of sin’s guilt and penalty.
And DBL wrote: שֶׁלֶם (šě•lěm): n.[masc.]; ≡ Str 8002; TWOT 2401b—LN 53.16–53.27 fellowship offering, i.e., an offering for alliance or friendship in fulfillment of a promise or vow (1Sa 10:8), note: this offering may also be given for other uses BDB wrote: שֶׁ֫לֶם S8002 TWOT2401b GK896887 n.[m.] sacrifice for alliance or friendship, ‘peace-offering’ (expl. disputed: orig. sacrif. for alliance Di; al. 3 (mark of peace with God), GSm K Pr εἰρηνική, De StaG i. 496 WeHeid. 71 (fellowship between God and worshippers); 5, G elsewhere σωτήριον, Ke; 5 (as due rendered for benefit, or in paying vow, cf. √ Pi. 4, and Pr 7:14) Ges E Kn; sacred meal its special feature: v. RSSem i. 219; 2nd ed. 237; NowArch. ii. 211 f. GFMEncy. Bib. SACRIFICE, § 11; Assyrian šulmu = שֶׁלֶם is cited by J JeremEncy. Bib. RITUAL, § 11);—cstr. שׁ׳ Am 5:22; elsewhere pl. שֳׁלָמִים Ex 24:5 + 69 times; cstr. שַׁלְמֵי Lv 10:14; sf. שְׁלָמֶ֫יךָ Ex 20:24, etc.; pl. is abstr. intens. Lv 7:13 Nu 6:17 (P) +; pl. of no. Ex 24:5 (JE), 1 S 11:15 +; usually hard to decide; שׁ׳ (in app.) defines זְבָחִים Ex 24:5 (JE), and so זבח of covt. of Horeb is שׁ׳, as also sacrifice for Saul 1 S 11:15; foll. phr. shew שׁ׳ essentially = זבהים in like phr. (v. זבח); שׁ׳ coming to mean ז׳ in all ritual; over agianst עוֹלוֹת Ex 20:24; 32:6 (JE), Lv 6:5 (P), Dt 27:7 Jos 8:31 (D), Ju 20:26; 21:4 1 S 13:9 2 S 6:17, 18; 24:25 1 K 3:15; 9:25 1 Ch 16:1, 2; 21:26 2 Ch 31:2 Ez 43:27; 45:17; 46:2, 12; so in longer lists Lv 9:4, 22 Nu 6:14; 29:39 (P), 1 K 8:64(×2); 16:13 2 Ch 7:7; 29:35 Ez 45:15, 17; 46:12; and when שׁ׳ alone Lv 7:14, 33; in P שׁ׳ defines ז׳ in cstr. sg. or pl.: Ex 29:28 Lv 3:1 + 34 times P, Lv 17:5; 19:5; 22:21; 23:19 (H), so 1 S 10:8 1 K 8:63 2 Ch 30:22; 33:16 Pr 7:14; ז׳ שׁ׳ of H and P incl. תודה, נדר, נדבה Lv 7:12, 16, and so זבח תודה שׁ׳ v 13, 15; שׁ׳ disting. from (larger) ז׳ in lists שָׁ׳, ז׳, עולות Jos 22:27 (P); נדר, ז׳, עלה Nu 15:8 (P); שׁ׳ disting. from נְדָבָה Ez 46:12 (where may = either of other two); from נדרים, נדבות Nu 29:39 (P) (and must then ref. to תודות); from נדר Nu 15:8 (P); appar. then not disting. from תּוֹדוֹת, תּוֹדָה 2 Ch 33:16 being probably specification. TWOT wrote: שֶׁלֶם (šelem). Peace offering, thank offering. ASV and RSV similar, with RSV using “sacrifice” in Prov 7:14. šelem occurs nearly ninety times in the OT, all but once (Amos 5:22) in the plural form šĕlāmîm. Along with many other words in the cultic vocabulary, šelem has its roots in the common ancient Northwest Semitic language group. It occurs in Ugaritic (slmm, UT 19: no. 2424) and the apparent plural form parallels other loanwords (e.g. ʿûrîm, tūmmîm, tĕrāpîm. The ritual for offering a šelem is like that for the ʿōlâ (q.v.), except that only the fat around the intestines, the kidneys, the liver, and the fat of the sheep’s tail is burned on the altar (Lev 3). Characteristic of the šelem is the fact that the rest of the victim was shared by the priest and the worshiper who offered the sacrifice. The priests received as their part the breast and the right leg (“sample,” tĕrûmâ, tĕnûpâ. See Driver, JSS 2:100 for a discussion of these terms usually translated “wave-offering” or “heave-offering,” Lev 7:28–34; 10:14–15). The remainder was to be shared by the worshiper, his family, and guests. Whatever remained after three days was to be burned. According to the prescriptions in Lev 7:12–17 and 22:18–30, there were šĕlāmîm of praise (tôdâ) which was a free gift (minḥah, q.v.) accompanied by leavened and unleavened cakes offered in thanksgiving; šĕlāmîm of free inclination (nĕdābâ) offered freely out of devotion; and šĕlāmîm of special vows (nādar) offered in fulfillment of a previous promise. The distinctions among these three categories are not always precise. Current understanding of the meaning of šelem follows three main lines of thought. First, šelem symbolizes the gift of šālôm, i.e. the blessing of wholeness, prosperity, and the status of being at peace with God. This involves more than forgiveness of sin, in that fullness of life, prosperity, and peace with men is the expected result of šālôm status. A second alternative is identified by de Vaux as “communion sacrifice,” i.e. one in which there is a sharing of the sacrificial animal and the resultant fellowship around a meal. The šĕlāmîm, then, were social occasions “before” the Lord (never “with” the Lord: cf. Deut 12:7, 18; 14:23, 26; 15:20). There is no sense of attaining mystical union with God through these sacrifices. Rather there is a sense of joyful sharing because of God’s presence. Note too, that a quarter of the animal is shared with the priest (Lev 7:32). Thirdly, the fact that the šelem usually comes last in the lists of the offerings (though not in the description of Lev 1–5), has prompted some scholars to argue that this is a “concluding sacrifice.” This derives šelem from the rare Piel meaning “to complete.” If this sense is correct, the NT references to Christ our Peace (e.g. Eph 2:14) become more meaningful, as he is the final sacrifice for us (cf. Heb 9:27; 10:12).
And DBL wrote: קָרְבָּן (qār•bān): n.masc.; ≡ Str 7133; TWOT 2065e—LN 53.16–53.27 offering, sacrifice, i.e., a gift to deity of a general kind (Lev 1:2) BDB wrote: קָרְבָּן S7133 TWOT2065e GK793380 n.m. Lv 6:13 offering, oblation (Assyrian kurbannu, id., appar. always with כ, DlHWB 351);—abs. ק׳ Lv 1:2 +; cstr. קָרְבַּן 2:1 +; sf. קָרְבָּנִי Nu 28:2; pl. sf. קָרְבְּנֵיהֶם Lv 7:38;—offering, oblation, gen. term for all kinds of offering (only Ez Lv Nu [HP]): animal Lv 1:2, 3, 10 +, vegetable 2:1(×2), 5 +, articles of gold Nu 31:50, silver 7:13 +, etc.; as acc. cogn. after הִקְרִיב Lv 1:2(×2); 3:14 Nu 6:14 + (v. √ Hiph. 2 b (5)); cstr. ק׳ מִנְחָה Lv 2:1, 4, 13, ק׳ רֵאשִׁית v 12, ק׳ אִשֶּׁה 22:27; ק׳ י׳ Nu 9:7, 13 (cf. 31:50).
†[קֻרְבָּן S7133 TWOT2065e, 2065f GK7934] n.[m.] offering;—cstr. קֻרְבַּן הָעֵצִים 2 for second temple Ne 10:35; 13:31.
GHCLOT wrote: קָרְבָּן constr. קָרְבַּן, pl. קָרְבְּנֵיהֶם Lev. 7:38 (in other copies קָרְבָּנֵיהֶם), m. oblation, sacrifice, offering, whether bloody or unbloody, Lev. 2:1, 4, 12, 13; 7:13; 9:7, 15.
CHALOT wrote: קָרְבָּן: cs. קָרְבַּן, sf. קָרְבָּנוֹ, קָרְבָּנָֽךָ: offering TWOT wrote: קָרְבָּן (qorbān). Offering, oblation. ASV usually renders “oblation” to the RSV’s “offering.” This noun denotes that which is brought near, i.e. an “offering” to the deity both in the sense of that which is to be “sacrificed” (as such it is used of all the cultic sacrifices and offerings), or merely that which is destined to be used in the sanctuary (Num 7:13ff.; cf. KD, Pentateuch, II, p. 271; Vos,BT, p. 175). This word occurs eighty times and only in Lev, Num, and Ezk (20:28; 40:43). Cf. Old Aramaic qrbn (H. Donner and W. Rollig KAI II, p. 41). For synonyms compare mattānâ (a gift, broader than our word), minḥâ, and zāḥab. The noun qorbān deserves considerably more attention than can be given here. The major elements of a cultic offering include: first, what is done by the offerer. His choice must reflect his self-sacrifice and consist of that which comes from his life’s sustenance and products (Vos BT, p. 175). It must be without blemish because the best belongs to God. The offerer’s love and consecration should naturally lead him to present the best (Gen 4:4), and only this could reflect the moral purity of the necessary and perfect sacrifice (I Pet 1:19). The gift being divinely specified (Lev 1–7) was brought to a divinely appointed place (KD, Pentateuch, II, p. 279). Acceptable worship depends on meeting God’s standards. Hands were laid on the living sacrifice setting it apart for the task (KD, ibid.), transferring to it not only the intentions but the guilt of the offerer (Vos,BT, p. 180). The self-confessed penalty of death was then vicariously inflicted upon the beast (Vos, ibid.). Thus, the blood (q.v.) was procured as a covering (Heb 13:15), the flesh as firefood (KD, op.cit., p. 280), and a human life was symbolically devoted to God. The priest received the blood and flesh (or “meal”) presenting it according to the specifications of the intended rite. The whole was consummated by a divine indication of acceptance. One should be careful to note that unlike pagan concepts of sacrifice, the biblical teaching indicates that there was no transference of value to God (Vos,BT, p. 176). The central significance of Israel’s cult was spiritual (Ex 19:4–8; Jer 7:21ff.; Hos 14:3). In NT times, qorbān represented a vow whereby one’s goods were ideally given to the temple (but in reality retained), and hence could not be given to others (Mk 7:11: Mt 15:5; ISBE., p. 709). (For further discussion see: KD, Pentateʿh, II. p. 265ff.; OTOT, p. 262: Vos,BT, p. 172ff.) קֻרְבָּן (qūrbān). Supply, offering. This appears to be a variant pronunciation (or writing) of qorbān. This noun occurs only twice and in Nehemiah.
Also DBL wrote: נֶסֶךְ (ně•sěḵ): n.masc.; ≡ Str 5262; TWOT 1375a—LN 53.16–53.27 libation, drink offering, i.e., an offering of a valuable or sacred liquid to a deity (2Ki 16:13) TWOT wrote: 1375a נֵסֶך (nēsek) drink offering, libation, molten image. 1375b נָסִיך (nāsîk) libation (Deut 32:38), molten image (Dan 11:8). 1375c מַסֵּכָה (massēkâ) libation, drink offering, molten metal, cast image. The root nsk is mainly used for the “pouring out” of a drink offering or libation, and for the “casting” of metal images. It would appear (cf. BDB) that this root should probably be distinguished from nāsak “to weave,” and nāsak “to set, install.” nāsak “to pour out” occurs about twenty times. nāsak is primarily used in connection with the OT drink offering or libation. (Correspondingly the word “libation” comes from the Latin term libare “pour out a drink offering.”) The drink offering was originally established in the covenant community as an appropriate form of worship, although it might also be perverted through the influence of heathen cultic ritual. Before Israel settled in her land, the Canaanites were accustomed to pour out drink offerings to their gods. Pagan fertility religion thought of deities as resembling men in their need of both food and drink. The Ugaritic root nsk is well attested in Canaanite literature (see G. R. Driver, Canaanite Myths and Legends, p. 157). Thus on one occasion, Baal, the Canaanite god of fertility and nature, commands, “Pour a peace-offering in the heart of the earth, honey from a pot in the heart of the fields” (Baal v. iii. 31–32; in Driver, p. 87). The influence of these pagan libations upon the purity of Israelite worship was met head on by the prophets. They sternly rebuked Israel’s corrupt practice of pouring out drink offerings to idols (Isa 57:6; cf. 65:11; Ezk 20:28). Just before the fall of the Southern Kingdom, God warned through Jeremiah, “drink offerings (nēsek) have been poured out to other gods, to provoke me to anger” (Jer 32:29; cf. 7:18 and 19:13). Even after captivity, the Jewish refugees in Egypt continued to follow their old heathen practices, countering Jeremiah’s rebuke by insisting, “But we will do everything that we have vowed, burning incense to the queen of heaven and pouring out libations to her as we did … in the cities of Judah and in the streets of Jerusalem” (Jer 44:17; cf. 44:18–19, 25). Jacob was the first to be referred to as presenting a drink offering (cf. Gen 35:14). But it was not until after the Exodus from Egypt that the laws governing the nēsek were established. As a rule, a drink offering was to be presented along with burnt offerings and cereal offerings (Ex 29:40; Lev 23:13; Num 15:1–10). The amount of wine was specified at one-fourth hin for each lamb (Num 15:5), one-third hin for each ram (15:6–7) and one-half hin for each bull (15:8–10). Although King Ahaz built a new altar according to a pagan design, he seems to have conformed to pentateuchal legislation by pouring out his drink offering at the time he offered his burnt offering and cereal offering (II Kgs 16:10–16). Daily, at the time of the morning and evening burnt offering, a drink offering was to be poured out to the Lord (Num 28:7–8). A similar practice was to be observed at each of the following feasts: Sabbath (Num 28:9), New Moon (Num 28:14), Unleavened Bread (Num 28:24), First Fruits (Lev 23:13; Num 28:31), Trumpets (Num 29:6), Day of Atonement (Num 29:11), and Tabernacles (Num 29:12–39). In addition, the nēsek was a part of the religious ceremony which ended the vow of the Nazirite (Num 6:15, 17). The intertestamental work, Ecclesiasticus, has left us a description of the conclusion of the daily temple ritual of the high priest: “He held out his hand for the libation cup and poured out the blood of the grape, poured its fragrance at the foot (themelias—base) of the altar to the Most High, the King of all” (Sir 50:15, NEB). But some verses suggest that the libation was poured out on the altar, presumably over the sacrifice (cf. Gen 35:14–on the pillar; Ex 30:9 not on the altar of incense). The liquid normally used for a “drink offering” was wine (yayin, Ex 29:40; Num 15:5, 7, 10 et al.), or other fermented drink (šēkar Num 28:7). On at least one occasion water was “poured out to the Lord” (II Sam 23:16; I Chr 11:18). The phrase “ten thousands of rivers of oil” (Mic 6:7), coming in a context of priestly ritualism and burnt offerings, may also suggest the occasional use of oil for the nesek. “Libations of blood” (Ps 16:4) were a heathen practice, nowhere condoned in the OT. During the time of Jesus, in accord with OT law, the weeklong Feast of Tabernacles included a daily drink offering (cf. Num 29:12 ff.). A priest would fill a golden pitcher at the pool of Siloam, walk in solemn priestly procession to the temple, and there pour out the water at the altar (cf. W. Hendriksen, NT Commentary: Gospel According to John, II, pp. 21–26). It was in this context that Jesus proclaimed on the last day of the feast, “If any one thirst, let him come to me and drink” (Jn 7:37). In the NT, Paul employs the OT imagery of the “drink offering” in using the term spendomai (Phil 2:17; II Tim 4:6). In both passages, Paul, writing while imprisoned, literally states, “I am being poured out (as a drink offering)” for the sake of Christ. Just as the drink offering was “poured out” at the altar, so the apostle is prepared joyfully to “pour out” sacrificially his own blood in martyrdom. The second (and far less frequent) use of the root nāsak is to “pour out” or “cast” molten images. Whereas the derivative nēsek is translated “drink offering” almost exclusively (c. 60 times), the derivative massēkâ normally carries the meaning “molten image” (c. 25 times). Such images were cast by pouring molten metal into a mold or over a frame (Isa 40:18–20). Images were cast of gold (Isa 30:22), the most noteworthy examples being Aaron’s molten calf (Ex 32:4, 8) and Jeroboam’s molten calves set up at Dan and Bethel (I Kgs 14:9). Other images were of silver (cf. Ugaritic nsk ksp, “silversmiths” UT 19:1253), bronze, and iron. The worship of images cast of metal is roundly denounced in both the law (Ex 34:17; Lev 19:4; Deut 27:15) and the prophets (Isa 41:29; 42:17; 44:10; Jer 10:14; 51:17; Hos 13:2; Hab 2:18).
There are about five other words that carry a connotation of offering as well, found throughout the Towrah, Prophets and Writings. The connotation of offering is used in the word zabach which is the basis of mizbach. If Yaqh wished merely to convey the slaughtering of an animal for food he had other words at his disposal, chief among them שָׁחַט (šā•ḥǎṭ) the most common word for Slaughter in Scripture. טֶבַח (ṭě•ḇǎḥ) would be another, and טָבַח (ṭā•ḇǎḥ), probably the most commonly used on in relation to killing and butchering an animal for food. So with that knowledge in mind we must examine what sets zabach apart from these alternative choices, and the answer is that all temple “slaughters” use zabach, and then go on to say that it is to Yahowah, and the description is similar to all the other offerings spoken of to Yahowah. So the thing that sets zabach apart from all other Hebrew words for slaughter is that it involves an offering to Yahowah, hence the reason every dictionary and lexicon shows that zabach carries the connotation of offering. And since the mizbach is based on zabach, and is shown to be the place where the offering occurred, the proper translation of mizbach, the one consistent with every dictionary and lexicon, the one consistent with the linguistic, historic, etymological and scriptural evidence, is the place where an offering is made to a deity. If you would draw your conclusions from the evidence as opposed to the other way around you would see this. Were there “sacrifices” and “offerings” and “altars” in pagan religions YES, because pagan religions are counterfeits and corruptions of Yah’s way. Their’s are twisted distortions of what Yahowah intended. There are “Gods” in pagan religions; does that mean Yahowah can’t be God? There are feasts in pagan religions; does that mean Yah can’t have feasts? Yahowah’s Towrah speaks of “sacrifices”, “offerings” and “altars” but the way he defines them and instructs us upon them is completely different from the way religions do. So it would be correct to say that Yahowah’s sacrifices are family dinners, that is how he describes them, but there is no basis to say there are no sacrifices. Your understanding is correct, but you are trying to throw the baby, the terms and words God choose, out with the bath water, the twisted corruption of those terms. |