(Heb. minhah), originally a gift of any kind. This Hebrew word came latterly to denote an “unbloody” sacrifice, as opposed to a “bloody” sacrifice. A “drink-offering” generally accompanied it. The law regarding it is given in Lev. 2, and 6:14-23. It was a recognition of the sovereignty of God and of his bounty in giving all earthly blessings (1 Chr. 29:10-14; Deut. 26:5-11). It was an offering which took for granted and was based on the offering for sin. It followed the sacrifice of blood. It was presented every day with the burnt-offering (Ex. 29:40, 41), and consisted of flour or of cakes prepared in a special way with oil and frankincense.

The law or ceremonial of the meat offering is described in (Leviticus 2:1) ... and Levi 6:14-23 It was to be composed of fine flour, seasoned with salt and mixed with oil and frankincense, but without leaven; and it was generally accompanied by a drink offering of wine. A portion of it, including all the frankincense, was to be burnt on the altar as “a memorial;” the rest belonged to the priest; but the meat offerings offered by the priests themselves were to be wholly burnt. Its meaning appears to be exactly expressed in the words of David. (1 Chronicles 29:10-14) It will be seen that this meaning involves neither of the main ideas of sacrifices—the atonement for sin and self-dedication to God. It takes them for granted, and is based on them. Rather it expresses gratitude and love to God as the giver of all. Accordingly the meat offering, properly so called, seems always to have been a subsidiary offering, needing to be introduced by the sin offering which represented the one idea, and to have formed an appendage to the burnt offering, which represented the other. The unbloody offerings offered alone did not properly belong to the regular meat offerings; they were usually substitutes for other offerings. Comp. (Leviticus 5:11; Numbers 5:15) [Meat]