officiating priest and within the sanctuary; the latter were to be wholly burnt without the

camp or city. 53

In both cases, however, the 'inwards,' as enumerated in Leviticus 4:8, were always first

burned on the altar of burnt-offering. Neither oil nor frankincense were to be brought

with a sin -offering. There was nothing joyous about it. It represented a terrible

necessity, for which God, in His wondrous grace, had made provision.

It only remains to explain in detail two peculiarities connected with the sin -offering.

First, it differed according to the theocratic position of him who brought the sacrifice.

For the high-priest on the Day of Atonement (Lev 16:3), or when he had sinned, 'to the

rendering guilty of the people' (Lev 4:3), that is, in his official capacity as representing

the people; or if the whole congregation had sinned through ignorance (Lev 4:13); and

at the consecration of the priests and Levites a bullock was to be brought. This was the

highest kind of sin -offering. Next in order was that of the 'kid of the goats,' offered for

the people on the Day of Atonement (Lev 16:5), and on the other festivals and New

Moons (Num 28:15, etc.; 29:5, etc.); also for the ruler who had sinned through ignorance

(Lev 4:23); for the congregation if aught had been committted by any individual 'without

the knowledge of the congregation' (Num 15:24); and, lastly, at the consecration of the

Tabernacle (Lev 9:3,15). The third kind of sin -offering consisted of a female kid of the

goats 54 for individual Isra elites (Lev 4:28, etc.; 5:6), and of a ewe lamb for a Nazarite

(Num 6:14) and a leper (Lev 14:10).

The lowest grade of sin -offering was that of turtle -doves or young pigeons offered at

certain purifications (Lev 12:6; 15:14,29; Num 6:10); or else as a substitute for other

sacrifices in case of poverty--in extreme cases something resembling to, or 'as a meat-

offering' being even allowed (Lev 5:11-13).

Secondly, the blood of the sin -offering was sprinkled, not thrown. In the case of a

private Israelite, it was sprinkled, that is, either jerked or dropped successively on each

of the four horns 55 of the altar of burnt-offering--beginning at the south-east, thence

going to the north-east, then the north-west, and finishing at the south-west, where the

rest of the blood was poured at the bottom of the altar through two funnels that

conducted into the Kedron.

On the other hand, when offering bullocks and goats, whose carcases were to be burned

without the camp, the officiating priest s tood in the Holy Place, between the golden altar

and the candlestick, and sprinkled of the blood seven times 56 towards the Most Holy

Place, to indicate that the covenant-relationship itself had been endangered and was to

be re -established, and afterwards touched with it the horns of the altar of incense.

The most solemn of all sacrifices were those of the Day of Atonement, when the high-

priest, arrayed in his linen garments, stood before the Lord Himself within the Most

Holy Place to make an atonement. Ev ery spot of blood from a sin -offering on a garment

conveyed defilement, as being loaded with sin, and all vessels used for such sacrifices

had either to be broken or scoured.

Quite another phase of symbolic meaning was intended to be conveyed by the

sacrificial meal which the priests were to make of the flesh of such sin -offerings as were

not wholly burnt without the camp. Unquestionably Philo was right in suggesting, that

one of the main objects of this meal was to carry to the offerer assurance of his