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Occasions: Making covenants (<a href="/en/wol/bc/r1/lp-e/1200013227/36/0" data-bid="37-1" class="b">Ex. 24:5</a>); festal seasons and commencement of months (<a href="/en/wol/bc/r1/lp-e/1200013227/37/0" data-bid="38-1" class="b">Num. 10:10;</a><a href="/en/wol/bc/r1/lp-e/1200013227/37/1" data-bid="38-2" class="b"> Ex. 12:2-14;</a><a href="/en/wol/bc/r1/lp-e/1200013227/37/2" data-bid="38-3" class="b"> Lev. 23:15-19;</a><a href="/en/wol/bc/r1/lp-e/1200013227/37/3" data-bid="38-4" class="b"> Num. 29:39</a>), and other occasions.</p> <p id="p18" data-pid="18" class="sf">II. Purposes: To gain approval of God; also entreaty or supplication to God in times of misfortune. (<a href="/en/wol/bc/r1/lp-e/1200013227/38/0" data-bid="39-1" class="b">Lev. 19:5;</a><a href="/en/wol/bc/r1/lp-e/1200013227/38/1" data-bid="39-2" class="b"> Judg. 20:26;</a><a href="/en/wol/bc/r1/lp-e/1200013227/38/2" data-bid="39-3" class="b"> 21:4;</a><a href="/en/wol/bc/r1/lp-e/1200013227/38/3" data-bid="39-4" class="b"> 1 Sam. 13:9;</a><a href="/en/wol/bc/r1/lp-e/1200013227/38/4" data-bid="39-5" class="b"> 2 Sam. 24:25</a>)</p> <p id="p19" data-pid="19" class="sf">III. Animals used, and procedure: <em>Male</em> or <em>female</em> cattle, sheep, goats (no birds, since they were not deemed sufficient to constitute a sacrificial meal). (<a href="/en/wol/bc/r1/lp-e/1200013227/39/0" data-bid="40-1" class="b">Lev. 3:1,</a><a href="/en/wol/bc/r1/lp-e/1200013227/39/1" data-bid="40-2" class="b"> 6,</a><a href="/en/wol/bc/r1/lp-e/1200013227/39/2" data-bid="40-3" class="b"> 12</a>) The offerer laid his hand on the animal’s head; the animal was slaughtered; the priest sprinkled its blood round about upon the altar of burnt offering (<a href="/en/wol/bc/r1/lp-e/1200013227/40/0" data-bid="41-1" class="b">Lev. 3:2,</a><a href="/en/wol/bc/r1/lp-e/1200013227/40/1" data-bid="41-2" class="b"> 8,</a><a href="/en/wol/bc/r1/lp-e/1200013227/40/2" data-bid="41-3" class="b"> 13</a>); the fat (including the fat tail of the sheep) was put upon the altar of burnt offering (<a href="/en/wol/bc/r1/lp-e/1200013227/41/0" data-bid="42-1" class="b">Lev. 3:3-5,</a><a href="/en/wol/bc/r1/lp-e/1200013227/41/1" data-bid="42-2" class="b"> 9</a>); the breast went to the priests, the right leg to the officiating priest. (<a href="/en/wol/bc/r1/lp-e/1200013227/42/0" data-bid="43-1" class="b">Ex. 29:26,</a><a href="/en/wol/bc/r1/lp-e/1200013227/42/1" data-bid="43-2" class="b"> 28;</a><a href="/en/wol/bc/r1/lp-e/1200013227/42/2" data-bid="43-3" class="b"> Lev. 7:28-36</a>)</p> <p id="p20" data-pid="20" class="sf">IV. Types: Thanksgiving or praise; vow (see <a href="/en/wol/bc/r1/lp-e/1200013227/43/0" data-bid="44-1" class="b">Numbers 6:13, 14,</a><a href="/en/wol/bc/r1/lp-e/1200013227/43/1" data-bid="44-2" class="b"> 17</a>); voluntary.</p> <p id="p21" data-pid="21" class="ss"><strong><em>Sin offerings</em></strong></p> <p id="p22" data-pid="22" class="sb">These were all for unintentional sin, committed due to weakness of the imperfect flesh, not “with uplifted hand,” that is, not openly, proudly, purposely. (<a href="/en/wol/bc/r1/lp-e/1200013227/44/0" data-bid="45-1" class="b">Num. 15:30, 31</a>, <em>NW,</em> 1953 ed., ftn.) Various animal sacrifices, from bull to pigeon, were used, according to the position and circumstances of the one(s) whose sin was being atoned for. It is to be noted that the sins dealt with in <a href="/en/wol/bc/r1/lp-e/1200013227/45/0" data-bid="46-1" class="b">Leviticus chapter 4</a> are sins wherein those involved have done “one of the things that Jehovah commands should not be done” and so have become guilty. (<a href="/en/wol/bc/r1/lp-e/1200013227/46/0" data-bid="47-1" class="b">Lev. 4:2,</a><a href="/en/wol/bc/r1/lp-e/1200013227/46/1" data-bid="47-2" class="b"> 13,</a><a href="/en/wol/bc/r1/lp-e/1200013227/46/2" data-bid="47-3" class="b"> 22,</a><a href="/en/wol/bc/r1/lp-e/1200013227/46/3" data-bid="47-4" class="b"> 27</a>) For Atonement Day sin offerings, see ATONEMENT DAY. Occasions and features of sin offerings include:</p> <p id="p23" data-pid="23" class="sf">I. For sin of the high priest bringing guilt upon the people (<a href="/en/wol/bc/r1/lp-e/1200013227/47/0" data-bid="48-1" class="b">Lev. 4:3</a>): The high priest brought a bull and laid his hand on the bull’s head; the bull was slaughtered; its blood was taken into the Holy Place and sprinkled before the curtain; some of the blood being smeared on the horns of the <em>altar of incense;</em> the rest was poured out at the base of the <em>altar of burnt offering;</em> the fat (as in communion offerings) was burned on the altar of burnt offering (<a href="/en/wol/bc/r1/lp-e/1200013227/48/0" data-bid="49-1" class="b">Lev. 4:4-10</a>) and the carcass (including the skin) was burned in a clean place outside the city, where altar ashes were put. (<a href="/en/wol/bc/r1/lp-e/1200013227/49/0" data-bid="50-1" class="b">Lev. 4:11, 12</a>)</p> <p id="p24" data-pid="24" class="sf">II. For sin of the entire assembly (some sin made by the leaders [older men] or by the assembly, of which the leaders were not aware) (<a href="/en/wol/bc/r1/lp-e/1200013227/50/0" data-bid="51-1" class="b">Lev. 4:13</a>): The congregation brought a bull; the older men laid their hands on the bull’s head; one slaughtered it; the remainder of the procedure was the same as for a sin of the high priest. (<a href="/en/wol/bc/r1/lp-e/1200013227/51/0" data-bid="52-1" class="b">Lev. 4:14-21</a>)</p> <p id="p25" data-pid="25" class="sb">A sin of the high priest committed in his official position and capacity as representative of the entire nation before Jehovah brought guilt upon the entire assembly. This might be an error such as a mistake in judgment, or in application of the Law, or in dealing with a question of national importance. For this, and for the sin of the entire assembly, the most valuable of sacrifices, namely, a bull, was required.</p> <p id="p26" data-pid="26" class="sb">With sin offerings for individuals the blood was taken no farther than the altar. However, the covenant relationship existed between Jehovah and the entire nation as a “holy people” to God (not merely with individuals). (<a href="/en/wol/bc/r1/lp-e/1200013227/52/0" data-bid="53-1" class="b">Deut. 7:6-8</a>) Therefore, in cases of sin of the high priest and of the entire assembly, the blood was also taken into the Holy Place, the first compartment of the sanctuary, and was sprinkled before the curtain, on the other side of which Jehovah ‘resided,’ as represented by the Ark of the covenant in the Most Holy. (Only in the sin offerings regularly made on Atonement Day was blood taken into the Most Holy, the second compartment. [<a href="/en/wol/bc/r1/lp-e/1200013227/53/0" data-bid="54-1" class="b">Lev. chap. 16</a>]) No priest could eat any portion of offerings from which blood was taken into the Holy Place, because the offering was for the sins of the entire nation, including the priests.—<a href="/en/wol/bc/r1/lp-e/1200013227/54/0" data-bid="55-1" class="b">Lev. 6:30</a>.</p> <p id="p27" data-pid="27" class="sf">III. Sin of a chieftain: The procedure was similar, except a male goat was used, and blood was <em>not taken into Holy Place;</em> it was put on the horns of the <em>altar of burnt offering;</em> the rest was poured out at its base; the fat was made to smoke on the altar (<a href="/en/wol/bc/r1/lp-e/1200013227/55/0" data-bid="56-1" class="b">Lev. 4:22-26</a>); the priests evidently received a portion to eat, as in other sin offerings (<a href="/en/wol/bc/r1/lp-e/1200013227/56/0" data-bid="57-1" class="b">Lev. 6:24-26,</a><a href="/en/wol/bc/r1/lp-e/1200013227/56/1" data-bid="57-2" class="b"> 29</a>); vessels in which meat was boiled must then be scoured (or broken, if earthenware), that none of the “most holy thing” be desecrated by using the vessel for ordinary purposes, should any of the sacrifice cling to it. (<a href="/en/wol/bc/r1/lp-e/1200013227/57/0" data-bid="58-1" class="b">Lev. 6:27, 28</a>)</p> <p id="p28" data-pid="28" class="sf">IV. Sin of an individual Israelite: A female kid of the goats or a female lamb was used; the procedure was the same as for the sin of a chieftain. (<a href="/en/wol/bc/r1/lp-e/1200013227/58/0" data-bid="59-1" class="b">Lev. 4:27-35</a>)</p> <p id="p29" data-pid="29" class="sb">In the following, the sins differ from the foregoing in that the persons involved committed an error and did “not do all [God’s] commandments,” hence a sin of omission.—<a href="/en/wol/bc/r1/lp-e/1200013227/59/0" data-bid="60-1" class="b">Num. 15:22</a>.</p> <p id="p30" data-pid="30" class="sf">V. For the entire assembly, a kid of the goats was used (<a href="/en/wol/bc/r1/lp-e/1200013227/60/0" data-bid="61-1" class="b">Num. 15:23-26</a>); for an individual, a female goat in its first year. (<a href="/en/wol/bc/r1/lp-e/1200013227/61/0" data-bid="62-1" class="b">Num. 15:27-29</a>)</p> <p id="p31" data-pid="31" class="sb">In cases where priests were to eat part of the sin offering, it appears that, in partaking, they were considered as ‘answering for the error’ of those making the sin offering “so as to make atonement for them before Jehovah,” by virtue of their holy office.—<a href="/en/wol/bc/r1/lp-e/1200013227/62/0" data-bid="63-1" class="b">Lev. 10:16-18;</a><a href="/en/wol/bc/r1/lp-e/1200013227/62/1" data-bid="63-2" class="b"> 9:3,</a><a href="/en/wol/bc/r1/lp-e/1200013227/62/2" data-bid="63-3" class="b"> 15</a>.</p> <p id="p32" data-pid="32" class="ss"><strong><em>Guilt offerings</em></strong></p> <p id="p33" data-pid="33" class="sb">Guilt offerings were also offerings because of sin, for guilt of any sort is sin. They were for special sins by which a person had contracted guilt, and differed slightly from other sin offerings in that they appear to have been to satisfy or restore a right; for either a right of Jehovah or a right of his holy nation had been violated. The guilt offering was to satisfy Jehovah on the right violated, and/or to restore or recover certain covenant rights for the repentant wrongdoer, and to get relief from the penalty for his sin.—Compare <a href="/en/wol/bc/r1/lp-e/1200013227/63/0" data-bid="64-1" class="b">Isaiah 53:10</a>.</p> <p id="p34" data-pid="34" class="sb">In the cases covered in <a href="/en/wol/bc/r1/lp-e/1200013227/64/0" data-bid="65-1" class="b">Leviticus 5:1-6,</a><a href="/en/wol/bc/r1/lp-e/1200013227/64/1" data-bid="65-2" class="b"> 17-19</a>, the individuals had sinned unwittingly, thoughtlessly or carelessly, and, when the matter was brought to their attention, they desired to right the matter. On the other hand, the sins dealt with at <a href="/en/wol/bc/r1/lp-e/1200013227/65/0" data-bid="66-1" class="b">Leviticus 6:1-7</a> were not unwitting or careless sins, but, nevertheless, were sins due to fleshly weaknesses and desires, not deliberate, high-handed and purposely in rebellion against God. The person had come to be stricken in conscience and voluntarily repented, confessing his sin and, first making restoration, sought mercy and forgiveness.—<a href="/en/wol/bc/r1/lp-e/1200013227/66/0" data-bid="67-1" class="b">Matt. 5:23, 24</a>.</p> <p id="p35" data-pid="35" class="sb">These laws highlight the fact that, while the Law was strict for the deliberate, unrepentant sinner, there was room for consideration of motives, circumstances and attitudes, so as to extend mercy under the Law, even as is the case in the Christian congregation. (Compare <a href="/en/wol/bc/r1/lp-e/1200013227/67/0" data-bid="68-1" class="b">Leviticus 6:1-7;</a><a href="/en/wol/bc/r1/lp-e/1200013227/67/1" data-bid="68-2" class="b"> Exodus 21:29-31;</a><a href="/en/wol/bc/r1/lp-e/1200013227/67/2" data-bid="68-3" class="b"> Numbers 35:22-25;</a><a href="/en/wol/bc/r1/lp-e/1200013227/67/3" data-bid="68-4" class="b"> 2 Corinthians 2:5-11;</a><a href="/en/wol/bc/r1/lp-e/1200013227/67/4" data-bid="68-5" class="b"> 7:8-12;</a><a href="/en/wol/bc/r1/lp-e/1200013227/67/5" data-bid="68-6" class="b"> 1 Timothy 1:2-16</a>.) But note that none of these wrongs could be done with impunity, or without making compensation to the individual harmed, plus a guilt offering to Jehovah. The guilt offerings were, with a few variations, handled in the same way as the sin offerings, the priests getting a portion to eat.—<a href="/en/wol/bc/r1/lp-e/1200013227/68/0" data-bid="69-1" class="b">Lev. 7:1,</a><a href="/en/wol/bc/r1/lp-e/1200013227/68/1" data-bid="69-2" class="b"> 5-7</a>.</p> <p id="p36" data-pid="36" class="sf"><span id="page1245" class="pageNum" aria-hidden="true" data-no="1245" data-before-text="1245"></span>Occasions and features of guilt offerings include:</p> <p id="p37" data-pid="37" class="sf">I. A witness to a matter who failed to testify or report after hearing public adjuration; one who had unwittingly become unclean by reason of a dead body or another unclean person; one who rashly or thoughtlessly made an oath to do or not to do something. (<a href="/en/wol/bc/r1/lp-e/1200013227/69/0" data-bid="70-1" class="b">Lev. 5:1-4</a>): First, he had to make confession as to the way in which he had sinned. (<a href="/en/wol/bc/r1/lp-e/1200013227/70/0" data-bid="71-1" class="b">Lev. 5:5</a>) The guilt offerings varied according to financial circumstances (<a href="/en/wol/bc/r1/lp-e/1200013227/71/0" data-bid="72-1" class="b">Lev. 5:6-10</a>); if it was a grain offering, no oil or frankincense was included, because it was a sin offering and was a <em>required</em> grain offering, not a voluntary one, which was a <em>joyful</em> offering of one in good standing with God. (<a href="/en/wol/bc/r1/lp-e/1200013227/72/0" data-bid="73-1" class="b">Lev. 5:11-13</a>)</p> <p id="p38" data-pid="38" class="sf">II. One who sinned unintentionally against holy things of Jehovah (for example, one who unwittingly appropriated grain set aside as tithe to the sanctuary, and used it for himself or his household [for a common use, profaning the sanctified thing]) (<a href="/en/wol/bc/r1/lp-e/1200013227/73/0" data-bid="74-1" class="b">Lev. 5:15a</a>; compare <a href="/en/wol/bc/r1/lp-e/1200013227/74/0" data-bid="75-1" class="b">Leviticus 22:14-16</a>): Compensation plus one-fifth was to be given to the sanctuary. (<a href="/en/wol/bc/r1/lp-e/1200013227/75/0" data-bid="76-1" class="b">Lev. 5:16</a>) A ram was presented as a guilt offering. (<a href="/en/wol/bc/r1/lp-e/1200013227/76/0" data-bid="77-1" class="b">Lev. 5:15</a>)</p> <p id="p39" data-pid="39" class="sf">III. A person who unwittingly did something (probably through negligence) that Jehovah commanded not to be done: A ram “according to the estimated value” was to be offered. (<a href="/en/wol/bc/r1/lp-e/1200013227/77/0" data-bid="78-1" class="b">Lev. 5:15-17</a>)</p> <p id="p40" data-pid="40" class="sf">IV. A person who deceived his associate by taking valuables committed to his care, robbery, defrauding, keeping something found and lying, or swearing falsely (<a href="/en/wol/bc/r1/lp-e/1200013227/78/0" data-bid="79-1" class="b">Lev. 6:2, 3</a>; compare <a href="/en/wol/bc/r1/lp-e/1200013227/79/0" data-bid="80-1" class="b">Exodus 22:7-13</a>, and note that this does not include testifying falsely <em>against</em> one’s fellowman, as at <a href="/en/wol/bc/r1/lp-e/1200013227/80/0" data-bid="81-1" class="b">Deuteronomy 5:20</a>): First, confession of the wrong was to be made. Then he must make full compensation plus one-fifth, to the injured person. (<a href="/en/wol/bc/r1/lp-e/1200013227/81/0" data-bid="82-1" class="b">Lev. 6:4, 5;</a><a href="/en/wol/bc/r1/lp-e/1200013227/81/1" data-bid="82-2" class="b"> Num. 5:6, 7</a>) If the wronged person had died, the nearest male relative got the compensation; if there was no near relative, the priest received it. (<a href="/en/wol/bc/r1/lp-e/1200013227/82/0" data-bid="83-1" class="b">Num. 5:8</a>) Then he was to offer a ram for his guilt offering.</p> <p id="p41" data-pid="41" class="ss"><strong><em>Grain offerings</em></strong></p> <p id="p42" data-pid="42" class="sb">Grain offerings were made along with communion offerings, burnt offerings, sin offerings, and as first-fruits; at other times, independently. (<a href="/en/wol/bc/r1/lp-e/1200013227/83/0" data-bid="84-1" class="b">Ex. 29:40-42;</a><a href="/en/wol/bc/r1/lp-e/1200013227/83/1" data-bid="84-2" class="b"> Lev. 23:10-13,</a><a href="/en/wol/bc/r1/lp-e/1200013227/83/2" data-bid="84-3" class="b"> 15-18;</a><a href="/en/wol/bc/r1/lp-e/1200013227/83/3" data-bid="84-4" class="b"> Num. 15:8, 9,</a><a href="/en/wol/bc/r1/lp-e/1200013227/83/4" data-bid="84-5" class="b"> 22-24;</a><a href="/en/wol/bc/r1/lp-e/1200013227/83/5" data-bid="84-6" class="b"> 28:9, 10,</a><a href="/en/wol/bc/r1/lp-e/1200013227/83/6" data-bid="84-7" class="b"> 20,</a><a href="/en/wol/bc/r1/lp-e/1200013227/83/7" data-bid="84-8" class="b"> 26-28;</a><a href="/en/wol/bc/r1/lp-e/1200013227/83/8" data-bid="84-9" class="b"> chap. 29</a>) These were in recognition of God’s bounty in supplying blessings and prosperity. They were often accompanied with oil and incense. Grain offerings could be in the form of fine flour or ring-shaped cakes or wafers baked, griddle-cooked or from the deep-fat kettle, or roasted grain. Some of it was put on the altar of burnt offering, some was eaten by the priests, and in communion offerings the worshiper partook. (<a href="/en/wol/bc/r1/lp-e/1200013227/84/0" data-bid="85-1" class="b">Lev. 6:19-23;</a><a href="/en/wol/bc/r1/lp-e/1200013227/84/1" data-bid="85-2" class="b"> 7:11-13;</a><a href="/en/wol/bc/r1/lp-e/1200013227/84/2" data-bid="85-3" class="b"> Num. 18:8-11</a>) None of the grain offerings presented on the altar could contain leaven or “honey” (apparently referring to the syrup of figs or juice of fruits) that might ferment.—<a href="/en/wol/bc/r1/lp-e/1200013227/85/0" data-bid="86-1" class="b">Lev. 2:1-16</a>.</p> <p id="p43" data-pid="43" class="ss"><strong><em>Drink offerings</em></strong></p> <p id="p44" data-pid="44" class="sb">Drink offerings were presented along with most of the other offerings, especially after the Israelites had settled in the Promised Land. (<a href="/en/wol/bc/r1/lp-e/1200013227/86/0" data-bid="87-1" class="b">Num. 15:2,</a><a href="/en/wol/bc/r1/lp-e/1200013227/86/1" data-bid="87-2" class="b"> 5,</a><a href="/en/wol/bc/r1/lp-e/1200013227/86/2" data-bid="87-3" class="b"> 8-10</a>) This consisted of wine, “intoxicating liquor,” and was poured out on the altar. (<a href="/en/wol/bc/r1/lp-e/1200013227/87/0" data-bid="88-1" class="b">Num. 28:7,</a><a href="/en/wol/bc/r1/lp-e/1200013227/87/1" data-bid="88-2" class="b"> 14</a>; compare <a href="/en/wol/bc/r1/lp-e/1200013227/88/0" data-bid="89-1" class="b">Exodus 30:9;</a><a href="/en/wol/bc/r1/lp-e/1200013227/88/1" data-bid="89-2" class="b"> Numbers 15:10</a>.) The apostle Paul wrote to the Christians at Philippi: “If I am being poured out like a drink offering upon the sacrifice and public service to which faith has led you, I am glad.” Here he used the figure of a drink offering, expressing his willingness to expend himself in behalf of fellow Christians. (<a href="/en/wol/bc/r1/lp-e/1200013227/89/0" data-bid="90-1" class="b">Phil. 2:17</a>) Shortly before his death he wrote to Timothy: “I am already being poured out like a drink offering, and the due time for my releasing is imminent.”—<a href="/en/wol/bc/r1/lp-e/1200013227/90/0" data-bid="91-1" class="b">2 Tim. 4:6</a>.</p> <p id="p45" data-pid="45" class="ss"><strong><em>Wave offerings</em></strong></p> <p id="p46" data-pid="46" class="sb">In the wave offerings the priest evidently put his hands under the hands of the worshiper, who was holding the sacrifice to be presented, and waved them to and fro; or the thing offered was waved by the priest himself. (<a href="/en/wol/bc/r1/lp-e/1200013227/91/0" data-bid="92-1" class="b">Lev. 23:11a</a>) Moses, as mediator of the Law covenant, also seemingly did this for Aaron and his sons when consecrating them to the priesthood. (<a href="/en/wol/bc/r1/lp-e/1200013227/92/0" data-bid="93-1" class="b">Lev. 8:28, 29</a>) This action represented a <em>presenting</em> of the sacrificial things to Jehovah. Certain wave offerings went to the priests as their portion.—<a href="/en/wol/bc/r1/lp-e/1200013227/93/0" data-bid="94-1" class="b">Ex. 29:27</a>.</p> <p id="p47" data-pid="47" class="sb">The presentation of a sheaf (or omer measure) of the firstfruits of the barley harvest on Nisan 16 was a wave offering carried out by the high priest. It was on this date in the year 33 C.E. that Jesus Christ was resurrected, “the first fruits of those who have fallen asleep in death.” (<a href="/en/wol/bc/r1/lp-e/1200013227/94/0" data-bid="95-1" class="b">1 Cor. 15:20;</a><a href="/en/wol/bc/r1/lp-e/1200013227/94/1" data-bid="95-2" class="b"> Lev. 23:11b;</a><a href="/en/wol/bc/r1/lp-e/1200013227/94/2" data-bid="95-3" class="b"> John 20:1</a>) On the day of Pentecost two leavened loaves of the firstfruits of wheat were waved. (<a href="/en/wol/bc/r1/lp-e/1200013227/95/0" data-bid="96-1" class="b">Lev. 23:15-17</a>) This is the day that Jesus, as High Priest in the heavens, was able to present to Jehovah the first of his spiritual brothers of the Christian congregation, taken from among sinful mankind and anointed by the pouring out of the holy spirit.—<a href="/en/wol/bc/r1/lp-e/1200013227/96/0" data-bid="97-1" class="b">Acts 2:1-4,</a><a href="/en/wol/bc/r1/lp-e/1200013227/96/1" data-bid="97-2" class="b"> 32, 33</a>; compare <a href="/en/wol/bc/r1/lp-e/1200013227/97/0" data-bid="98-1" class="b">James 1:18</a>.</p> <p id="p48" data-pid="48" class="ss"><strong><em>Sacred portions (heave offerings)</em></strong></p> <p id="p49" data-pid="49" class="sb">The Hebrew word <em>t<sup>e</sup>ru·mahʹ</em> is sometimes translated “sacred portion” when referring to the part of the sacrifice that was lifted up or heaved off the sacrifice as the portion belonging to the priests. (<a href="/en/wol/bc/r1/lp-e/1200013227/98/0" data-bid="99-1" class="b">Ex. 29:27, 28;</a><a href="/en/wol/bc/r1/lp-e/1200013227/98/1" data-bid="99-2" class="b"> Lev. 7:14,</a><a href="/en/wol/bc/r1/lp-e/1200013227/98/2" data-bid="99-3" class="b"> 32;</a><a href="/en/wol/bc/r1/lp-e/1200013227/98/3" data-bid="99-4" class="b"> 10:14, 15</a>) The word is also frequently rendered “contribution,” when referring to the things given to the sanctuary, which, with the exception of that which was sacrificed on the altar, also went to the priests for their sustenance.—<a href="/en/wol/bc/r1/lp-e/1200013227/99/0" data-bid="100-1" class="b">Num. 18:8-13,</a><a href="/en/wol/bc/r1/lp-e/1200013227/99/1" data-bid="100-2" class="b"> 19,</a><a href="/en/wol/bc/r1/lp-e/1200013227/99/2" data-bid="100-3" class="b"> 24,</a><a href="/en/wol/bc/r1/lp-e/1200013227/99/3" data-bid="100-4" class="b"> 26-29;</a><a href="/en/wol/bc/r1/lp-e/1200013227/99/4" data-bid="100-5" class="b"> 31:29;</a><a href="/en/wol/bc/r1/lp-e/1200013227/99/5" data-bid="100-6" class="b"> Deut. 12:6,</a><a href="/en/wol/bc/r1/lp-e/1200013227/99/6" data-bid="100-7" class="b"> 11</a>.</p> <p id="p50" data-pid="50" class="sb"></p> </article> </li> </ul> </li> </ul> <ul class="results"> <li class="linkCard"> <a href="/en/wol/d/r1/lp-e/1200013228#h=1:0-5:671" class="jwac showRuby publicationCitation html5 pub- docId-1200013228 pub-ad pub- pub-ad docClass-2 jwac showRuby ml-E ms-ROMAN dir-ltr chrome cardContainer noTooltips cardLine1Prominent lnk" data-nav-scope-data="[]"> <div class="cardThumbnail "> <span class=" cardThumbnailImage thumbnail publication icon-default publication pub-ad cat-bk " data-pub-symbol="ad" ></span> </div> <div class="cardTitleBlock"> <div class=" cardLine1 ellipsized cardHalfHeight cardLine1Prominent"><span class="sectionIcon"></span> Official Garment </div> <div class=" cardLine2 ellipsized cardLine1Prominent"> Aid to Bible Understanding </div> </div> <div class="cardTitleDetail"></div> <div class="cardChevron"> <div class="icon"></div> </div> </a> </li> <li class="result"> <ul class="resultItems"> <li class="publicationCitation html5 pub- docId-1200013228 pub-ad pub- pub-ad docClass-2 jwac showRuby ml-E ms-ROMAN dir-ltr"> <article class="scalableui"> <p id="p1" data-pid="1" class="st"><span id="page1245" class="pageNum" aria-hidden="true" data-no="1245" data-before-text="1245"></span><strong>OFFICIAL GARMENT</strong></p> <p id="p2" data-pid="2" class="sb">The Hebrew word <em>ʼad·deʹreth</em> (from a root meaning wide, great, noble) describes that which is “majestic” (<a href="/en/wol/bc/r1/lp-e/1200013228/0/0" data-bid="1-1" class="b">Ezek. 17:8;</a><a href="/en/wol/bc/r1/lp-e/1200013228/0/1" data-bid="1-2" class="b"> Zech. 11:3</a>) and, in its references to a garment, evidently refers to a wide cloak or robe, perhaps worn over the shoulders and made of skins, or of cloth woven from hair or wool.</p> <p id="p3" data-pid="3" class="sb">Evidence that the term describes a hairy garment is seen in the description of Isaac’s firstborn Esau. At birth, he “came out red all over like an official garment of hair; so they called his name Esau.” (<a href="/en/wol/bc/r1/lp-e/1200013228/1/0" data-bid="2-1" class="b">Gen. 25:25</a>) His resemblance to an official garment was likely not his reddish color but his hairiness.</p> <p id="p4" data-pid="4" class="sb">The <em>Septuagint</em> uses the Greek word <em>me·lo·teʹ</em> (meaning sheepskin or any rough woolly skin) when translating <em>ʼad·deʹreth,</em> for the official garment used by Elijah and Elisha. (<a href="/en/wol/bc/r1/lp-e/1200013228/2/0" data-bid="3-1" class="b">1 Ki. 19:13</a>) This suggests that the garment was made of skins with the hair left on, similar to the garb worn by certain bedouins. Paul’s description of persecuted servants of God who “went about in sheepskins, in goatskins,” may refer to the dress of such prophets of Jehovah. (<a href="/en/wol/bc/r1/lp-e/1200013228/3/0" data-bid="4-1" class="b">Heb. 11:37</a>) John the Baptist wore clothing of camel’s hair, though it is not stated that this was his official garment as a prophet.—<a href="/en/wol/bc/r1/lp-e/1200013228/4/0" data-bid="5-1" class="b">Mark 1:6</a>.</p> <p id="p5" data-pid="5" class="sb">However designed, these official garments of hair appear to have been an identifying mark of certain prophets. When King Ahaziah heard the description of “a man possessing a hair garment, with a leather belt girded about his loins,” he immediately recognized that it was the prophet Elijah. (<a href="/en/wol/bc/r1/lp-e/1200013228/5/0" data-bid="6-1" class="b">2 Ki. 1:8</a>) This official garment served as the anointing instrument that was thrown upon Elisha when he was ‘called’ to leave the plow and follow Elijah. (<a href="/en/wol/bc/r1/lp-e/1200013228/6/0" data-bid="7-1" class="b">1 Ki. 19:19-21</a>) Later, at the time Elijah went up in the windstorm, this garment was left for his successor, who soon used it in dividing the Jordan River, just as his master had done. (<a href="/en/wol/bc/r1/lp-e/1200013228/7/0" data-bid="8-1" class="b">2 Ki. 2:3,</a><a href="/en/wol/bc/r1/lp-e/1200013228/7/1" data-bid="8-2" class="b"> 8,</a><a href="/en/wol/bc/r1/lp-e/1200013228/7/2" data-bid="8-3" class="b"> 13, 14</a>) False prophets, </p> </article> </li> </ul> </li> </ul> </div> </article> </div> </div> <div id="regionFooter" class="chrome showRuby ml-E ms-ROMAN dir-ltr" lang="en" data-lang="E" dir="ltr"> <input id="returnToLibrary" type="hidden" value="Return to {LibraryName}" /> <div id="userStatus" class="hidden" data-library-color=""> <div class="ellipsized currentLibrary"> <a class="chrome librarySelectionLink spriteLink" data-lang="E" href="/en/wol/li/r1/lp-e"> <span class="icon"></span> <span class="label ellipsized showRuby ml-E ms-ROMAN dir-ltr" lang="en" data-lang="E" dir="ltr">English Publications (1950-2025)</span> </a> <div id="cookieLibrary"> </div> </div> <div class="currentUser ellipsized"> <a id="userStatusLabel" class="statusLabel" href="#"> 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