*************************************** 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 xxxix 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. ******************************************

thank-offering which was eaten before Jehovah, and which might with greater clearness be called a sacrificial meal, was prescribed, the Priestly Code, as we shall afterwards see, has made out of it simple dues to the priests, as, for example, in the case of the first-born and of firstlings.  Only in this point it still bears involuntary testimony to the old custom by applying the names Todah, Neder, and Nedabah, of which the last two in particular must necessarily have a quite general meaning (Leviticus xxii. 18; Ezekiel xlvi. 12), exclusively to the thank-offering, while Milluim and paschal sacrifice are merely subordinate varieties of it.