THE

THIRD BOOK OF MOSES,

CALLED

LE VITICU S.

Your before the common Year of Christ, 1490-Julian Period, 3224-Cycle of the Sun, 27-Dominical Letter, D.-Cycle of the Moon, 9-Indiction, 6.-Creation from Tisri or September, 2514.

Verse 1. And the Lord called unto Moses] From the manner in which the book commences, appears plainly to be a continuation of the preceding: and, indeed, the whole is but one law, though divided into five portions; and why thus divided is not easy to be conjectured. Previously to the erection of the tabernacle, God had given no particular directions concerning the manner of offering the different kinds of sacrifices; but as soon as this divine structure was established and consecrated, Je-manded to be offered, except in the case of cleansing the hovah took it as his dwelling-place; described the rites and ceremonies which he would have observed in his worship, that his people might know what was best pleasing in his sight; and that, when thus worshipping him, they might have confidence that they pleased him, every thing being done according to his own directions. A consciousness of acting according to the revealed will of God gives strong confidence to an upright mind.

5 And he shall kill the bullock before the LORD: and the priests, Aaron's sons, shall bring the blood, and sprinkle the blood round about upon the altar, that is by the door of the tabernacle of the congregation.

6 And he shall flay the burnt-offering, and cut it into his pieces.

7 And the sons of Aaron the priest, shall put fire upon the altar, and lay the wood in order upon the fire.

8 And the priests, Aaron's sons, shall lay the parts, the head, and the fat, in order upon the wood that is on the fire which is upon the altar. 9 But his inwards and his legs shall he wash in water and the priest shall burn all on the altar, to be a burnt-sacrifice, an offering made by fire, of a sweet savour unto the LORD.

10 And if his offering be of the flocks, namely, of the sheep, or of the goats, for a burnt-sacrifice; he shall bring it a male without blemish.

11. And he shall kill it on the side of the altar northward before the LORD: and the priests, Aaron's sons, shall sprinkle his blood round about upon the altar;

12 And he shall cut into his pieces, with his

legs with water: and the priest shall bring it all, and burn it upon the altar; it is a burnt-sacrifice, an offering made by fire, of a sweet savour unto the LORD.

14 And if the burnt-sacrifice for his offering to the LORD be of fowls, then he shall bring his offering of Pturtle-doves, or of young pigeons. 15 And the priest shall bring it unto the altar, and wring off his head, and burn it on the altar; and the blood thereof shall be wrung out at the side of the altar.

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16 And he shall pluck away his crop with his feathers, and cast it beside the altar on the east part, by the place of the ashes.

17 And he shall cleave it with the wings thereof, but "shall not divide it asunder; and the priest shall burn it upon the altar, upon the wood that is upon the fire; it is a burnt-sacrifice, an offering made by fire, of a sweet savour unto the LORD.

V

CHAPTER II.

The meat-offering of flour with oil and incense, 1-3. The oblation of the meatoffering baked in the oven, and in the pan, 4-6. The meat-offering baked in the frying pan, 7-10. No leaven nor honey to be offered with the meat-offering, 11. The oblation of the first-fruits, 12 Salf to be offered with the meat-offering, 13. Green ears, dried by the fire, and corn to be beaten out of full ears, with oil and frankincense, to be offered as a meat-offering of first-fruits, 14-16.

head and his fat; and the priest shall lay them AND when any will offer has ofit Abib or Nisan

in order on the wood that is on the fire, which is upon the altar.

13 But he shall wash the inwards and the

b Mich. 6. 6-1 2 Chron. 35. 11. Hebr. 10. 11.-k Ch. 3.8. 1 Gen. 22. 9-m Gen. 8. 21. Ezek. 20. 28, 41. 2 Cor. 2 15. a Ver. 3-0 Ver. 5.

Hebr. 12. 24. 1 Pet. 1. 2.
Eph. 5. 2. Phil. 4. 18.

See the whole of this passage in the above work; from ver. 135 to 163.

Verse 6. He shall flay] Probably meaning the person who brought the sacrifice, who, according to some of the rabbins, killed, flayed, cut up, and washed the sacrifice, and then presented the parts and the blood to the priest, that he might burn the one, and sprinkle the other upon the altar. But it is certain that the priests also, and the Levites, flayed the victims, and the priest had the skin to himself, see chap. vii. 8. and 2 Chron. xxix. 34. The red heifer alone was not flayed: but the whole body, with the skin, &c. consumed with fire.-See Numb. xix. 5.

offering unto the LORD, his offer

ing shall be of fine flour; and he shall pour oil upon it, and put frankincense thereon.

p Ch. 5. 7. & 12. 8. Luke 2 24.-r Or, pinch off the head with the nail-s Or, the filth thereof.-t Ch. 6. 10.-u Gen. 15. 10.- Ver. 9, 13.-w Ch. 6. 14. & 9. 17 Nuinb. 15. 4.

she-goats, and kids. 3. Rams, ewes, and lambs. 4. Pigeons and turtle-doves; and in one case, the cleansing of the leper, sparrows, or some small bird, all these must be without spot or blemish-the most perfect of their respective kinds, and be wholly consumed by fire. The RICH were to bring the most costly; the POOR, those of least price. Even in this requisition of justice, how much mercy was mingled! If a man could not bring a bullock, or a heifer, a goat, or a sheep, let him bring a calf, a kid, or a lamb. If he could not bring any of these, because of his poverty, let him bring a turtle-dove, or a young pigeon, see chap. v. 7. and it appears, that, in cases of extreme Verse 7. Put fire] The fire that came out of the taber-poverty, even a little meal, or fine flour, was accepted by nacle from before the Lord, and which was kept perpetually the bountiful Lord, as a sufficient oblation, see chap. v. burning, see chap. ix. 24. Nor was it lawful to use any ver. 11. This brought down the benefits of the sacrificial other fire in the service of God.-See the case of Nadab service within the reach of the poorest of the poor; as we and Abihu, chap. x. may take for granted, that every person, howsoever low in his circumstances, might be able to provide the tenth part of an ephah, about three quarts of meal, to make an offering for his soul unto the Lord. But every man must bring something-the law stooped to the lowest circumstances of the poorest of the people; but every man must sacrifice, because every man had sinned. Reader, what sort of a sacrifice dost thou bring to God? To him thou owest thy whole body, soul, and substance-are all these consecrated to his service? Or, has he the refuse of thy time, and the offal of thy estate? God requires thee to sacrifice as his providence has blessed thee. If thou have much, thou shouldest give liberally to God and the poor; if thou have but little, do thy diligence to give of that little. God's justice requires a measure of that which his mercy has bestowed. But remember, that as thou hast sinned, thou needest a Saviour.-Jesus is that Lamb without spot, which has been offered to God for the sin of the world, and which thou must offer to him for thy sin; and it is only through Him that thou canst be accepted, even when thou dedicatest thy whole body, soul, and substance, to thy Maker. Even when we present ourselves a living sacrí fice to God, we are accepted for his sake who carried our sins, and bore our sorrows. Thanks be to God, the rich and the poor have equal access unto him through the Son of his love! And equal right to claim the benefits of the great Sacrifice.

Verse 8. The priests-shall lay the parts] The sacrifice was divided according to its larger joints. 1. After its blood was poured out, and the skin removed, the head was cut off. 2. They then opened it and took out the omentum, or caul, that invests the intestines. 3. They took out the intestines with the mesentery, and washed them well, as also the fat. 4. They then placed the four quarters upon the altar, covered them with fat, laid the remains of the intestines upon them, and then laid the head above all. 5. The sacred fire was then applied, and the whole mass was consumed. This was the holocaust, or complete burnt-offering.

Verse 9. An offering-of a sweet savour] mm ishch reyach nichoach, a fire-offering, an odour of restor, as the Septuagint express it, durix on suoding, a sacrifice for a sweet-smelling savour; which place St. Paul had evidently in view when he wrote Ephes. v. 2."Christ hath loved us, and hath given himself for us an offering, as bus sunds, and a sacrifice, for a sweet smelling savour;" where he uses the same terms as the Septuagint. Hence we find, that the holocaust, or burnt-offering, typified the sacrifice and death of Christ for the sins of the world.

Verse 10. An offering of the flocks] See on ver. 2. Verse 12. Cut it into his pieces] See the notes on Gen. xv.

Vere 16. Pluck away his crop with his feathers] In NOTES ON CHAPTER II. this sacrifice of fowls, the head was violently wrung off, Verse 1. Meat-offering] no minchah. For an exthen the blood was poured out-then the feathers were planation of this word, see the note on Gen. iv. 3. and plucked off, the breast was cut open, and the crop, stomach, Lev. vii. Calmet has remarked, that there are five kinds and intestines, taken out, and then the body was burnt. of the minchah mentioned in this chapter: 1. no soleth, Though the bird was split up, yet it was not divided asun- simple flour or meal, ver. 1. 2. Cakes and wafers, or der. This circumstance is particularly remarked in Abram's whatever was baked in the oven, ver. 4. 3. Cakes baked sacrifice, Gen. xv. 10.-See the notes there.-See Ains-in the pan, ver. 5. 4. Cakes baked on the frying-pan,

worth.

We have already seen on ver. 2. that four kinds of animals might be made burnt-offerings to the Lord, 1. Neat cattle, such as bulls, oxen, cows, and calves. 2. He-goats,

or probably a gridiron, ver. 7. 5. Green ears of corn parched, ver. 14. All these were offered without honey or leaven, but accompanied with wine, oil, and frankincense. It is very likely that the minchah, in some or all of the

2 And he shall bring it to Aaron's sons the priests: and he shall take thereout his handful of the flour thereof, and of the oil thereof, with all the frankincense thereof; and the priest shall burn the memorial of it upon the altar, to be an offering made by fire, of a sweet savour unto the LORD:

3 And the remnant of the meat-offering shall be Aaron's and his sons': it is a thing most holy of the offerings of the LORD made by fire.

4 And if thou bring an oblation of a meat

x Ver. 9. & Ch. 5. 12. & 6. 15 & 21. 7. Isai. 66. 3. Eccles. 45. 16. Acts 10. 4. y Ch. 7. 9. & 10. 12, 13. Eccles 7. 31.

above forms, was the earliest oblation offered to the Supreme Being; and probably was in use before sin entered into the world, and consequently before bloody sacrifices, or piacular victims, had been ordained. The minchah of green ears of corn, dried by the fire, &c. was properly the gratitude-offering for a good seed-time, and the prospect of a plentiful harvest. This appears to have been the offering brought by Cain, Gen. iv. 3.-See the note there. The flour whether of wheat, rice, barley, rye, or any other grain used for aliment, was in all likelihood equally proper; for in Numb. v. 15. we find the flour of barley, or barley-meal, is called minchah. It is plain that in the institution of the minchah here, no animal was included, though, in other places, it seems to include both kinds; but, in general, the minchah was not a bloody offering, nor used by way of atonement or expiation, but merely in a eucharistic way, expressing gratitude to God for the produce of the soil. It is such an offering, as, what is called natural religion, might be reasonably expected to suggest: but, alas! so far lost is man, that even thankfulness to God for the fruits of the earth, must be taught by a divine revelation; for in the heart of man, even the seeds of gratitude are not found, till sown there by the hand of divine Grace.

Offerings of different kinds of grain, flour, bread, fruits, &c. are the most ancient among the heathen_nations; and even the people of God have had them from the beginning of the world. See this subject largely discussed on Exod. xxii. 29. where several examples are given. Ovid intimates, that these gratitude-offerings originated with agriculture. "In the most ancient times, men lived by rapine, hunting, &c. for the sword was considered to be more honourable than the plough; but when they sowed their fields, they dedicated the first fruits of their harvest to Ceres, to whom the ancients attributed the art of agriculture, and to whom burnt-offerings of corn were made, according to immemorial usages." The passage to which I refer, and of which I have given the substance, is the following:

Non habit tellus doctos antiqua colonos:
Lassabant agiles aspera bella viros.
Plus erat in gladio quam curvo laudia aratro :
Neglectus domino pauca ferebat ager.
Farra tamen veteres jaciebant, farra metebant:
Primitias Cereri farra reserta dabant.
Usibus admoniti lamamis torrenda dedere;
Multaque peccato damna tulere euo.

Fastor. lib. i. ver. 515.

Pliny observes, that "Numa taught the Romans to offer fruits to the gods and to make supplications before them, bringing salt cakes and parched corn; as grain in this state was deemed most wholesome." Numa instituit deos FRUGE colere, et MOLA SALSA supplicare atque (ut auctor est Hemina) far torrere, quoniam tostum cibo salubrius esset. HIST. NAT. lib. xviii. c. 2. And it is worthy of remark, that the ancient Romans considered "no grain as pure or proper for divine service that had not been previously parched." Id uno modo consecutum, statuendo non esse purum ad rem divinam nisi tostum. Ibid.

God, says Calmet, requires nothing here which was not in common use for nourishment; but he commands that these things should be offered with such articles as might give them the most exquisite relish, such as salt, oil, and wine, and that the flour should be of the finest and purest kind. The ancients, according to Suidas, seem to have made much use of meal formed into a paste with milk, and sometimes with water; see Suidas in M. "The priests kept in the temples a certain mixture of flour mingled with oil and wine, which they called Ty Hygieia, or health, and which they used as a kind of amulet or charm against sickness after they had finished their sacrifices, they generally threw some flour upon the fire, mingled with oil and wine, which they called uμт, thulemata, and which, according to Theophrastus, was the ordinary sacrifice of the poor."-Calmet.

Verse 2. A handful of the flour] This was for a memorial, to put God in mind of his covenant with their fathers,

offering baken in the oven, it shall be unleavened cakes of fine flour mingled with oil, or unleavened wafers anointed with oil.

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5 And if thy oblation be a meat-offering baken in a pan, it shall be of fine flour unleavened, mingled with oil.

6 Thou shalt part it in pieces, and pour oil thereon: it is a meat-offering.

7 And if thy oblation be a meat-offering baken in the frying-pan, it shall be made of fine flour with oil.

z Exod. 29. 37. Numb. 18. 9-a Exod. 29. 2-b Or, on a fat plate, or, slice.

and to recall to their mind his gracious conduct toward them and their ancestors. Mr. Ainsworth properly remarks, "that there was neither oil nor incense offered with the sin and jealousy offerings; because they were no offerings of memorial, but such as brought iniquities to remembrance, which was not gracious nor sweet-smelling before the Lord." Numb. v. 15. Levit. v. 11.

In this case only a handful was burnt, the rest was reserved for the priest's use, but all the frankincense was burnt, because from it the priest could derive no advantage. Verse 4. Baken in the oven] an tannur, from nar, to split, divide, says Mr. Parkhurst, and hence the oven, because of its burning, dissolving and melting heat.

Verse 5. Baken in a pan] na machabath, supposed to be a flat iron plate placed over the fire; such as is called a griddle in some countries.

Verse 7. The frying pan]

marechesheth, supposed to be the same with that called by the Arabs a ta-jen, a shallow earthen vessel like a frying pan, used not only to fry in, but for other purposes. On the different instruments, as well as the manner of baking in the east, Mr. Harmer in his observations on select passages of Scripture, has collected the following curious information.

"Dr. Shaw informs us, that in the cities and villages of Barbary there are public ovens, but that among the Bedouins, (who live in tents) and the Kabyles, (who live in miserable hovels in the mountains) their bread, made into thin cakes, is baked either immediately upon the coals, or else in a ta-jen, which he tells us is a shallow earthen vessel like a frying-pan: and then cites the Septuagint to show, that the supposed pan, mentioned Lev. ii. 5. was the same thing as a ta-jen. The ta-jen, according to Dr. Russel, is exactly the same among the Bedouins, as the Ty, a word of the same sound as well as meaning, was among the Greeks. So the Septuagint, Lev. ii. 5. If thy oblation be a meat-offering baken in a pan, (== THY VOU) it shall be of fine flour unleavened, mingled with oil.

"This account given by the Doctor is curious; but as it does not give us all the eastern ways of baking, so neither does it furnish us, I am afraid, with a complete comment on that variety of methods, of preparing the meat-offering, which is mentioned by Moses in Lev. ii. So long ago as Queen Elizabeth's time, Rauwolff, observed, that travellers frequently baked bread in the deserts of Arabia, on the ground, heated for that purpose, by fire, covering their cakes of bread with ashes and coals, and turning them several times, until they were baked enough; but that some of the Arabians had in their tents stones or copper-plates, made on purpose for baking. Dr. Pococke very lately made a like observation, speaking of iron hearths used for the baking their bread.

"Sir John Chardin, mentioning the several ways of baking their bread in the east, describes these iron plates, as small and conver. These plates are most commonly used, he tells us, in Persia, and among the wandering people that dwell in tents, as being the easiest way of baking, and done with the least expense; the bread being as thin as a skin, and soon prepared. Another way, (for he mentions four) is by baking on the hearth. The bread is about an inch thick; they make no other all along the Black sea, from the Palus Mæotis to the Caspian sea, in Chaldea and in Mesopotamia, except in towns. This, he supposes, is owing to their being woody countries. These people make a fire in the middle of a room, when the bread is ready for baking, they sweep a corner of the hearth, lay the bread there, cover it with hot ashes and embers; in a quarter of an hour they turn it; this bread is very good. The third way, is that which is common among us. last way, and that which is common through all Asia, is thus: they make an oven in the ground four or five feet deep, and three in diameter, well plastered with mortar. When it is hot, they place the bread (which is commonly long, and not thicker than a finger) against the sides, and it is baked in a moment.

The

8 And thou shalt bring the meat-offering that is made of these things unto the LORD: and when it is presented unto the priest, he shall bring it unto the altar.

© Ver. 2.

"D'Arvieux mentions another way, used by the Arabs about mount Carmel, who sometimes bake in an oven, and at other times on the hearth; but have a third method, which is, to make a fire in a great stone pitcher, and when it is heated, they mix meal and water, as we do to make paste to glue things together, which they apply with the hollow of their hands to the outside of the pitcher, and this extreme soft paste, spreading itself upon it, is baked in an instant. The heat of the pitcher having dried up all the moisture, the bread comes off as thin as our wafers; and the operation is so speedily performed, that in a very little time a sufficient quantity is made.

"Maimonides, and the Septuagint, differ in their explanation of Lev. ii. 5. for that Egyptian rabbi supposes this verse speaks of a flat plate, and these more ancient interpreters, of a ta-jen. But they both seem to agree, that these were two of the methods of preparing the meat-offering: for Maimonides supposes the seventh verse speaks of a frying pan or ta-jen; whereas the Septuagint, on the contrary, thought the word there meant a hearth, which term takes in an iron, or copper plate, though it extends farther.

9 And the priest shall take from the meatoffering a memorial thereof, and shall burn it upon the altar: it is an offering made by fire, of a sweet savour unto the LORD.

d Exod. 29. 18.

"Travellers agree that the eastern bread is made in small, thin, moist cakes, must be eaten new, and is good for nothing, when kept longer than a day. This, however, admits of exceptions. Dr. Russel of late, and Rauwolff formerly, assure us, that they have several sorts of bread and cakes. Some, Rauwolff tells us, done with yolk of eggs, some mixed with several sorts of seed, as of sesamum, Romish coriander, and wild garden saffron, which are also strewed upon it; and he elsewhere supposes, that they prepare biscuits for travelling. Russel, who mentions this strewing of seeds on their cakes, says they have a variety of rusks and biscuits. To these authors let me add Pitts, who tells us, the biscuits they carry with them from Egypt, will last them to Mecca and back again. "The Scriptures suppose their loaves of bread were very small, three of them being requisite for the entertainment of a single person, Luke xi. 5. That they were generally eaten new, and baked as they wanted them, as appears from the case of Abraham. That sometimes, however, they were made so as to keep several days; so the showbread was fit food, after lying before the Lord a week. And that bread for travellers was wont to be made "The meat-offerings of the fourth verse answer, as to keep some time, as appears from the pretences of the well to the Arab bread, baked by means of their stone Gibeonites, Josh. ix. 12. and the preparations made for pitchers, which are used by them for the baking of wafers; Jacob's journey into Egypt, Gen. xlv. 23. The bread or as their cakes of bread, mentioned by D'Arvieux, who, rusks for travelling is often made in the form of large describing the way of baking among the modern Arabs, rings; and is moistened or soaked in water before it is used. after mentioning some of their methods, says, they bake In like manner too, they seem to have had there a variety their best sort of bread, either by heating an oven, or a of eatables of this kind, as the Aleppines now have. In large pitcher, half full of certain little smooth, shining particular, some made like those on which seeds are strewflints, upon which they lay the dough, spread out in formed, as we may collect from that part of the presents of of a thin broad cake. The mention of wafers seems to fix Jeroboam's wife to the prophet Ahijah, which our transthe meaning of Moses to these oven-pitchers: though per- lators have rendered cracknels, 1 Kings xiv. 3. Buxtorf haps it may be thought an objection, that this meat-offering indeed supposes the original word : nakkudeem, sigis said to have been baked in an oven; but it will be suffi- nifies biscuits, called by this name, either because they cient to observe, that the Hebrew words only signify a were formed into little buttons like some of our gingerbread, meat-offering of the oven: and consequently may be un- or because they were pricked full of holes after a particular derstood as well of wafers baked on the outside of these manner. The last of these two conjectures, I imagine, oven-pitchers, as of cakes of bread baked in them. And was embraced by our translators of this passage; for if thou bring an oblation, a baked thing, of the oven, it cracknels, if they are all over England of the same form, shall be an unleavened cake of fine flour, mingled with are full of holes, being formed into a kind of flourish of oil, or unleavened wafers anointed with oil. Whoever lattice work. I have seen some of the unleavened bread then attends to these accounts of the stone pitcher, the ta- of the English Jews, made in like manner in a net form. jen, and the copper-plate or iron hearth, will enter into Nevertheless, I should think it more natural to understand this second of Leviticus, I believe, much more perfectly the word of biscuits spotted with seeds; for it is used else than any commentator has done, and will find in these ac- where to signify works of gold spotted with studs of silver; counts what answers perfectly well to the description and as it should seem bread spotted with mould, Josh. ix. Moses gives us of the different ways of preparing the meat- 5-12. how much more natural is it then to understand offerings. A ta-jen, indeed, according to Dr. Shaw, the word of cakes spotted with seeds, which are so comserves for a frying-pan, as well as for a baking vessel; mon in the east? Is not ma lebiboth in particular, the for, he says, the bagreah of the people of Barbary differs word that in general means rich cakes? A sort of which not much from our pancakes, only that instead of rubbing Tamar used to prepare that was not common, and furnishthe ta-jen, or pan, in which they fry them, with butter, ed Amnon with a pretence for desiring her being sent to they rub it with soap to make them like a honey- his house, that she might make some of that kind for him in the time of his indisposition, his fancy running upon them: see 2 Sam. xiii. 1-8. Parkhurst supposes the original word to signify pancakes, and translates the root 25 labab to more, or toss up and down; And she took the dough wir vatalosh, and kneaded, vatilabab, and tossed it in his sight, Swan ratibashel, and dressed the cakes. In this passage, says Mr. Parkhurst, it is to be observed, that is distinguished from to knead, and from a to dress, which agrees with the interpretation here given.'

comb.

"Moses possibly intended, a meat-offering of that kind might be presented to the Lord; and our translators seem to prefer that supposition, since, though the margin mentions the opinion of Maimonides, the reading of the text in the sixth verse, opposes a pan for baking, to a pan for frying in the seventeenth verse. The thought, however, of Maimonides, seems to be most just, as Moses appears to be speaking of different kinds of bread only, not of other farinaceous preparations.

"These oven-pitchers, mentioned by D'Arvieux, and used by the modern Arabs for baking cakes of bread in them, and wafers on their outsides, are not the only portable ovens of the east; St. Jerom, in his commentary on Lam. v. 10. describes an eastern oven as a round vessel of brass, blackened on the outside by the surrounding fire, which heats it within. Such an oven I have seen used in England. Which of these the Mishnah refers to, when it speaks of the women lending their ovens to one another, as well as their mills and their sieves, I do not know; but the foregoing observations may serve to remove a surprise, that this circumstance may otherwise occasion in the reader of the Mishnah. Every body almost knows, that little portable handmills are extremely common in the Levant : moveable ovens are not so well known. Whether ovens of the kind which St. Jerom mentions, be as ancient as the days of Moses, does not appear, unless the ta-jen be used after this manner; but the pitcher-ovens of the Arabs are, without doubt, of that remote antiquity.

"The account which Mr. Jackson gives of an Arab baking apparatus, and the manner of kneading, and tossing their cakes, will at once, if I mistake not, fix the meaning of this passage, and cast much light upon Lev. xi. 35. I was much amused by observing the dexterity of the Arab woman in baking their bread. They have a small place built with clay, between two and three feet high, having a hole in the bottom for the convenience of drawing out the ashes, somewhat similar to that of a lime-kiln. The oven (which I think is the most proper name for this place) is usually about fifteen inches wide at top, and gradually grows wider to the bottom. It is heated with wood, and when sufficiently hot, and perfectly clear from smoke, having nothing but clear embers at bottom, which continue to reflect great heat, they prepare the dough in a large bowl, and mould the cakes to the desired size on a board or stone placed near the oven. After they have kneaded the cake to a proper consistence, they pat it a little, then toss it about with great dexterity in one

of corn dried by the fire, even corn beaten out of full ears.

15 And thou shalt put oil upon it, and lay frankincense thereon: it is a meat-offering.

16 And the priest shall burn the memorial of it, part of the beaten corn thereof, and part of the oil thereof, with all the frankincense thereof: it is an offering made by fire unto the LORD. CHAPTER III.

The law of the peace-offering in general, 1-5. That of the peace-offering taken from the flock, 6-11. and the same when the offering is a goat, 12-17.