19 “‘Then the priest must take all its fat and offer the fat up in smoke on the altar. 20 He must do with the rest of the bull just as he did with the bull of the sin offering; this is what he must do with it. So the priest will make atonement on their behalf, and they will be forgiven. 21 He must bring the rest of the bull outside the camp and burn it just as he burned the first bull—it is the sin offering of the assembly. 22 “‘Whenever a leader, by straying unintentionally, sins and violates one of the commandments of the Lord his God which must not be violated, and he pleads guilty, 23 or his sin that he committed is made known to him, he must bring a flawless male goat as his offering.
9 Do not be carried away by all sorts of strange teachings. For it is good for the heart to be strengthened by grace, not ritual meals, which have never benefited those who participated in them. 10 We have an altar that those who serve in the tabernacle have no right to eat from. 11 For the bodies of those animals whose blood the high priest brings into the sanctuary as an offering for sin are burned outside the camp. 12 Therefore, to sanctify the people by his own blood, Jesus also suffered outside the camp. 13 We must go out to him, then, outside the camp, bearing the abuse he experienced.
Notes and References
"... Another type of sacrifice is the communion sacrifice. The largest part of its sacrificial meat is for the person offering it, who will usually consume it at a celebration. However, more than half of the sacrificial law in Leviticus 3 is dedicated to the precise description of the burning rite, and which pieces of the sacrificial animal are to be burnt. Finally, there is no doubt that the characteristic and most prominent feature of the sin offering is the central blood rite (Leviticus 4:5–7, 16–18, 25, 30, 34). However, the formula about atonement and forgiveness (Leviticus 4:20b, 26b, 31b, 35b) always occurs right after the description of the burning on the altar (Leviticus 4:19–20a, 26a, 31a, 35a), thus demonstrating the importance of this ritual element also for the sin offering. In his study on the history of the sacrifice in Ancient Israel, Rolf Rendtorff holds that the incorporation of this burning rite into the ritual of the sin offering is the reason why this ritual has become a sacrifice ..."
Eberhart, Christian A. "Characteristics of Sacrificial Metaphors in Hebrews" in Gelardini, Gabriella (ed.) Hebrews: Contemporary Methods, New Insights (pp. 37-64) Brill, 2005
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