Page:Keil and Delitzsch,Biblical commentary the old testament the pentateuch, trad James Martin, volume 1, 1885.djvu/1417

 daughters, though only with such members of their house as were levitically clean (Num 18:11); and also from the words of the present command, viz., that the portions mentioned were to be a right of the priests on the part of the people, on the part of those who slaughtered slain-offerings, i.e., to be paid to the priest as a right that was due to him on the part of the people. משׁפּט was what the priest could justly claim. This right was probably accorded to the priests as a compensation for the falling off which would take place in their incomes in consequence of the repeal of the law that every animal was to be slaughtered at the sanctuary as a sacrifice (Lev 17; ; vid., Deu 12:15.). The only thing that admits of dispute is, whether this gift was to be presented from every animal that was slaughtered at home for private use, or only from those which were slaughtered for sacrificial meals, and therefore at the place of the sanctuary. Against the former view, for which appeal is made to Philo, Josephus (Ant. iv. 4, 4), and the Talmud, we may adduce not only “the difficulty of carrying out such a plan” (was every Israelite who slaughtered an ox, a sheep, or a goat to carry the pieces mentioned to the priests' town, which might be many miles away, or were the priests to appoint persons to collect them?), but the general use of the words זבח זבח. The noun זבח always signifies either slaughtering for a sacrificial meal or a slain sacrifice, and the verb זבח is never applied to ordinary slaughtering (for which שׁחט is the verb used), except in Deu 12:15 and Deu 12:21 in connection with the repeal of the law that every slaughtering was to be a שׁלמים זבח (Lev 17:5); and there the use of the word זבח, instead of שׁחט, may be accounted for from the allusion to this particular law. At the same time, the Jewish tradition is probably right, when it understands by the הזּבח זבחי in this verse, κατ' ïé̓͂êïí èṍåéí åõ̓ù÷é́áò å̔́íåêá (Josephus), or ἔξω τοῦ βωμοῦ θυομένοις ἕνεκα κρεωφαγίας (Philo), or, as in the Mishnah Chol. (x. 1), refers the gift prescribed in this passage to the חולין, profana, and not to the מוקדשׁרן, consecrata, that is to say, places it in the same category with the first-fruits, the tithe of tithes, and other less holy gifts, which might be consumed outside the court of the temple and the holy city (compare Reland, Antiqq. ss. P. ii. c. 4, §11, with P. ii. c. 8, §10). In all probability, the reference is to the slaughtering of oxen, sheep, or goats which were not intended for shelamim in the more limited sense, i.e., for one of the three species of peace-offerings (Lev 7:15-16), but for festal meals in the broader sense, which were held in connection with the