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1–7. Victim of guilt for deception and concealment of someone else's property. 8–30. Additional decrees, especially for priests: on the burnt offering (8–13), on the grain offering (14–23) and on the sin offering (24–30). Lev.6:2. if anyone sins and commits a crime before the Lord and forbids his neighbor from what is entrusted to him, or is due from him, or is stolen by him, or deceives his neighbor, Lev.6:3. or he will find what was lost and deny it, and swear falsely in something, which people do and thus sin, - Lev.6:4. then, having sinned and become guilty, he must return what was stolen, what he stole, or what was taken away, what he took away, or what was entrusted to him, what was entrusted to him, or what was lost, what he found; Lev.6:5. or if he has sworn falsely, he must pay back in full, and add a fifth share to it and give it to the one to whom it belongs, on the day of the guilt offering; (Compare Hebrews 5:1–14). A number of crimes are indicated, mainly against the property of a neighbor: theft by force or cunning of what belongs to a neighbor, etc., which crimes are committed in violation of the rights of Jehovah - the moral alienation of a sinner from God is carried out. In all these cases, the guilty person had to first of all confess his sin (Numbers 5.7). Then he had to return in full everything illegally appropriated, with the addition of 1/5 of the value, to the owner or, in the event of his death and the absence of heirs, to the sanctuary, that is, to the priest (Numbers 5.8). Only then, having satisfied the demands of righteousness, could the sinner receive forgiveness and mercy from the Lord - through the offering of a guilt offering, ascham, usually a ram, according to the priest. Lev.6:6. and for your guilt, let him bring to the Lord to the priest a trespass offering from the flock of sheep without blemish, according to your estimation; Lev.6:7. and the priest will atone for him before the Lord, and whatever he has done, whatever he has done, will be forgiven him. Contrition for the sinner's crime is met by divine forgiveness through the legally offered guilt offering. It is not out of place here to quote Philo’s remark that of the two main classes of sins cleansed by the guilt offering, sins directly against Jehovah could only be involuntary, committed bischgagah (cf. Lev. 5.15), and only offenses against people could be intentional. Lev.6:8. And the Lord spoke to Moses, saying: Lev.6:9. command Aaron and his sons: this is the law of the burnt offering: the burnt offering shall remain in the place of burning on the altar all night until the morning, and let the fire of the altar burn on it [and not be quenched]; Moving on to a new section of the speech addressed to the clergy, the legislator demands first of all (cf. Exodus 29.38–41) that the burnt offering - this most important sacrifice, in which the continuous service of the theocratic society to God was expressed, should never cease on the altar of burnt offerings, being kindled morning and evening by fire not from outside, but from smoldering coals on the altar itself. Lev.6:10. and the priest shall put on his linen robe, and put on his body a linen undergarment, and take away the ashes of the burnt offering which the fire burned on the altar, and lay them beside the altar; Lev.6:11. and let him take off his clothes, and put on other clothes, and take the ashes outside the camp to a clean place; The performer of the sacrifice, the priest, approached the altar in the morning to remove the ashes from it only in sacred white (fine) clothes, and only after the altar had been cleansed did he dress again in his ordinary clothes. Lev.6:12. and let the fire on the altar burn [and] not go out; and the priest shall light wood upon it every morning, and lay out the burnt offering upon it, and burn upon it the fat of the peace offering; Lev.6:13. Let the fire burn continually on the altar and not go out. The continuity of the fire of burnt offering is especially emphasized. Hence the name (Exodus 29.39) for the burnt offering – tamid, permanent. Many Jewish and Christian interpreters, based on the testimony of Lev.9.24 about the fall of Aaron onto the sacrifice from Jehovah, considered the continuous fire of the burnt offering to be a miracle from heaven that took place from the time of Moses to the Babylonian captivity (cf. 2 Mac 1.19). But the Bible does not confirm this assumption in any way, but simply connects with the idea of ​​an unquenchable fire the idea of ​​​​constant remembrance of Jehovah, the constant complete dedication of the theocratic people and its individual members to Him. Lev.6:14. This is the law regarding the grain offering: The [priests] sons of Aaron shall offer it before the Lord at the altar; Lev.6:15. and the priest shall take a handful of the grain offering, the flour and the oil, and all the frankincense that is on the sacrifice, and burn it on the altar: it is a sweet aroma, as a memorial before the Lord; Lev.6:16. and Aaron and his sons shall eat the rest of it; They shall eat it unleavened in the holy place; they shall eat it in the courtyard of the tabernacle of meeting; Lev.6:17. it should not be baked with leaven. This I give them as a portion of My sacrifices. This is a great holy thing, like a sin offering and a trespass offering. Lev.6:18. All male descendants of Aaron may eat it. This is an eternal portion throughout your generations from the sacrifices of the Lord. Everything that touches them will be sanctified. The decree of Lev.2.1–10 regarding the grain sacrifice is repeated and completed. After part of the offering was burned, the rest went to the benefit of the priests: from their families only the male members, and, moreover, only at the entrance of the tabernacle, in a word - “like a great shrine,” were eaten, certainly in unleavened form. Lev.6:19. And the Lord spoke to Moses, saying: Lev.6:20. This is the offering of Aaron and his sons, which they will bring to the Lord on the day of his anointing: a tenth of an ephah of fine flour for a constant offering, half of it for the morning and half for the evening; Lev.6:21. it must be cooked in a frying pan in oil; soaked in oil, offer it in pieces, just as a grain offering is broken into pieces; offer it as a pleasing aroma to the Lord; Lev.6:22. and the priest anointed in his place from among his sons shall do this: this is the everlasting statute of the Lord. All of it must be burned; Lev.6:23. and every grain offering from the priest must be burned and not eaten. In connection with the grain offerings of the people, it speaks of the grain offering of the priests, which they performed, starting from the day of the installation or anointing of Aaron (cf. Exodus 12.15 and Josephus Jude. Ancient 3:10, 7). At the same time, the idea is deliberately emphasized that all the substance of this offering should be burned, and not eaten, as in the case of sacrifices from the people; in the appropriate case, Jehovah’s servants themselves brought the gift to Him, and therefore could not take it back for themselves (this was also the case with the sacrifices for the priests’ own sins). By blessed Theodoret (question 3 on Lev.), with the decree on the complete burning of the priestly sacrifice, “God taught that the priest should be perfect, and not a part, but devote himself entirely to the God of all.” Lev.6:24. And the Lord spoke to Moses, saying: Lev.6:25. Tell Aaron and his sons: This is the law of the sin offering: The sin offering must be slain before the Lord in the place where the burnt offering is slaughtered; this is a great shrine; Lev.6:26. the priest who makes the sin offering must eat it; it must be eaten in a holy place, in the courtyard of the tabernacle of meeting; Lev.6:27. everything that touches its meat will be sanctified; and if her blood is spattered on clothing, then wash it in a holy place; Lev.6:28. the clay vessel in which it was boiled must be broken; if it was boiled in a copper vessel, then it should be cleaned and washed with water; Lev.6:29. all the male sex of the priestly family can eat it: it is a great shrine [to the Lord]; Lev.6:30. and every sin offering, the blood of which is brought into the tabernacle of meeting for atonement in the sanctuary, shall not be eaten; it must be burned in a fire. According to Blessed Theodoret (question 4 on Lev.), the sin offering was slain at the place where the burnt offering was slaughtered, “for the consolation of those offering, so that they would know that, having been healed by repentance, they are no longer alien to the saints. Therefore these sacrifices are called the Holy of Holies” (Lev. 6.29). The great holiness of the sacrifice for sin lies in its cleansing power, which it drew from the Sacrifice of the Cross it represented. These verses, according to the blessed one. Theodoret (question 5 on Lev.), “inspire reverence in the Israelites, command them to approach the divine with fear, order them to stand at a distance from the sacred... Therefore, they command that the clothes that have received this blood be washed, and the vessels, if they are copper, should be thoroughly wiped, and if they are clay, they should be broken.” All this prevented any possibility of profanation of objects consecrated by the sacrifice. Concluding remarks on the use of sacrificial meat, which varies depending on whether the sin offering was made for private individuals, with the blood sprinkling taking place only in the courtyard of the church, on the altar of burnt offerings (Lev.4.22-35), or whether the sins of the high priest (Lev.4.5-7) or the whole people were cleansed (a separate sin, Lev.4:16-18, or the sin of a whole year in a day purification, Lev.16.30), consequently, the clergy themselves - the priests, when the sacrificial blood was brought into the holy (in the first 2 cases) or even into the holy of holies (on the day of atonement): in the first case, the meat of the sin victim, after burning the sacrificial fat, was eaten by all male members of the priestly family, in the second, all the rest of the meat is burned (tissareph from the chapter saraph - not by sacrificial fire). You might be interested in: