And the priest shall take of the blood of the sin offering with his finger, and put it on the horns of the altar of burnt offering, and shall pour out his blood at the bottom of the altar of burnt offering.
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EXPOSITORY (ENGLISH BIBLE)And the priest shall take.—Here, again, the difference in the ritual is to be observed. In case of his own sin offering and in that of the congregation, the high priest himself performed the principal ceremony (Leviticus 4:5-17), whilst at the sin offering of the prince the common priest officiated. The blood of the victim was not sprinkled before the vail of the Holy of Holies, nor on the incense altar which stood in the Holy, but on the brazen altar which was placed outside in the court.Leviticus 1:11.
and put it upon the horns of the altar of burnt offering; the four horns of it; in this there was a difference between the sacrifice of the anointed priest and of the congregation, and this of the ruler; the blood of the former was put upon the horns of the altar of incense, this upon the horns of the altar of burnt offering:
and shall pour out his blood at the bottom of the altar of burnt offering; the South bottom of it; the order of the priest's proceeding in putting the blood was different from that used in putting it on the horns of the altar of incense; here he first put the blood upon the southeast horn, then upon the northeast, next upon the northwest, and then upon the southwest; and upon the bottom of that horn where he finished, he poured the remainder of the blood, which was the southern bottom (o).And the priest shall take of the blood of the sin offering with his finger, and put it upon the horns of the altar of burnt offering, and shall pour out his blood at the bottom of the altar of burnt offering.
EXEGETICAL (ORIGINAL LANGUAGES)
(Note: In the correct editions נעלּם has dagesh both here and in Leviticus 5:2, Leviticus 5:4, as Delitzsch informs me, according to an old rule in pointing, which required that every consonant which followed a syllable terminating with a guttural should be pointed with dagesh, if the guttural was to be read with a quiescent sheva and not with chateph. This is the case in ויּאסּר in Genesis 46:29; Exodus 14:6, תּעלּים in Psalm 10:1, and other words in the critical edition of the Psalter which has been carefully revised by Bהr according to the Masora, and published with an introduction by Delitzsch. In other passages, such as בּכל־לּבּי Psalm 9:2, על־לּשׁנו Psalm 15:3, etc., the dagesh is introduced to prevent the second letter from being lost in the preceding one through the rapidity of reading. - Ewald's conjectures and remarks about this "dagesh, which is found in certain MSS," is a proof that he was not acquainted with this rule which the Masora recognises.)
from the eyes of the congregation, i.e., that it was a sin which was not known to be such, an act which really violated a commandment of God, though it was not looked upon as sin. Every transgression of a divine command, whether it took place consciously or unconsciously, brought guilt, and demanded a sin-offering for its expiation; and this was to be presented as soon as the sin was known. The sin-offering, which the elders had to offer in the name of the congregation, was to consist of a young ox, and was to be treated like that of the high priest (Leviticus 4:14-23 compared with Leviticus 4:3-12), inasmuch as "the whole congregation" included the priesthood, or at any rate was on an equality with the priesthood by virtue of its calling in relation to the Lord. חטא with על signifies to incur guilt upon (on the foundation of) sin (Leviticus 5:5, etc.); it is usually construed with an accusative (Leviticus 4:3, Leviticus 4:28; Leviticus 5:6, Leviticus 5:10, etc.), or with בּ, to sin with a sin (Leviticus 4:23; Genesis 42:22). The subject of ושׁחט (Leviticus 4:15) is one of the elders. "The bullock for a sin-offering:" sc., the one which the anointed priest offered for his sin, or as it is briefly and clearly designated in Leviticus 4:21, "the former bullock" (Leviticus 4:12).
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