Sacrificial Festival This was held with the pieces of the victims laid aside from sacrifices of a joyful nature (epuloe sacroe, dapes), not only in all ancient heathen nations (Saubert, De Sacrific. c. 26; Feith, Antiq. Hom. 1, 10, 7; Stuck, Antiq. Conviv. 1, 33; Lakemacher, Antiq. Groecor. Sacre, p. 384 sq.; Dougtai Annal. 1, 235; on the Romans, see, among others, Josephus, War, 7, 1, 3; comp. also Plato, Leg. 5, p. 738; Herod. 6:67), but also among the Israelites (De 12:6 sq.; 1Sa 9:19; 1Sa 16:3,5; 2Sa 6:19). Only the thank offerings of individuals, however, among that people gave opportunity for these festivals, since of these alone certain rich portions were consumed on the altar (Le 3:3 sq., 9 sq.; 14:15); the breast and the right shoulder belonged to the officiating priests (7:31 sq.), and all the rest of the flesh was restored to the offerer (De 27:7). This was to be eaten on the same or the following day (Le 7:16), and in the company of all members of the household and of bidden guests (the Levites especially were often invited) (De 12:12). Other sacred meals were held at the times of festivals (16:11 sq.). Upon the tithe meal, SEE TITHE. Heathen sacrificial meals, which were held sometimes in the temples (1Co 8:10), sometimes in private houses, are mentioned (Nu 25:2). The participation of an Israelite in these was accounted idolatry (25:3 sq.; Ps 106:28; Tob. 1:12; 1Co 10:20 sq.; Re 2:14); hence, too, the apostles forbade Christians to join them (Ac 15:29; Ac 21:25), or at least warned against them on account of those who were weak in faith (1Co 8:1 sq.; 10:28 sq.). Such "meat offered to idols," however, was set forth on the table not only at the sacrificial meals (1Co 8:10; 1Co 10:27), but the poor or the avaricious used to preserve it for future use (Theophr. Char. 10) or sell it to traders (ibid. 23); hence it might easily happen that one who bought at the meat market received it (1Co 10:25). SEE FESTIVAL.
The Cyclopedia of Biblical, Theological, and Ecclesiastical Literature was edited by John McClintock and James Strong. It contains nearly 50,000 articles pertaining to Biblical and other religious literature, people, creeds, etc. It is a fantastic research tool for broad Christian study.
John McClintock was born October 27, 1814 in Philadelphia to Irish immigrants, John and Martha McClintock. He began as a clerk in his father's store, and then became a bookkeeper in the Methodist Book Concern in New York. Here he converted to Methodism and considered joining the ministry. McClintock entered the University of Pennsylvania in 1832 and graduated with high honors three years later. Subsequently, he was awarded a doctorate of divinity degree from the same institution in 1848.WikipediaRead More