This decalogue is then completed by the three regu- lations respecting the guilt-offering (or trespass-offer- ing) : first, when any one sins " through ignorance in the holy things of Jehovah" (ver. 14, 16) ; next, when a person, without knowing it, "commits any of these thuigs which are forbidden to be done by the commandments of Jehovah" (17-19) ; lastly, when a man lies and swears falsely concernmg that which was intrusted to him, etc. (verses 20-26). This decalogue, like the preceding one, has its characteristic words and expressions. The prom- inent word which introduces so many of the enactments is dS.3, " soul" (see iv, 2, 27 ; v, 1, 2, 4, 15, 17 ; vi, 2), and the phrase, " If a soul shall sin" (iv, 2), is, with occasional variations having an equivalent meaning, the distinctive phrase of the section. As in the former decalogue the nature of the offerings, so in this the person and the na- ture of the offence are the chief features in the several statutes.
3. Naturally upon the law of sacrifices foUows the law of the priests' duties when they offer the sacrifices, (ch. vi, vii). Hence we find Moses chrected to address himself immediately to Aaron and his sons (vi, 2, 18 = vi, 9, 25, A.V.). In this group the different kmds of offerings are named in nearly the same order as in the two preceding decalogues, except that the offering at the consecration of a priest follows, instead of the thank- offering, immediately after the meat-offering, which it resembles, and the thank-offering now appears after the trespass-offering. There are, therefore, in all, six kinds of offering, and in the case of each of these the priest has his distinct duties. Bertheau has very ingeniously so distributed the enactments in which these duties are prescribed as to arrange them all in five decalogues. We wiU briefly indicate his arrangement.
(1.) The first decalogue. ((/.) " This is the law of the burnt -offering" (vi, 9, A.Y.), in five enactments, each verse (ver. 9-13) containing a separate enactment, (b.) '•'And this is the law of the meat-offering" (verse 14), again in five enactments, each of which is, as before, contained in a single verse (ver. 14-18).
(2.) The next decalogue is contained in verses 19-30. (fl.) Ver. 19 is merely introductory; then foOow, in five verses, five distinct directions with regard to the offer- ing at the time of the consecration of the priests, the first in ver. 20, the next two in ver. 21, the fourth in the for- mer part of ver. 22, and the last in the latter part of ver. 22 and ver. 23. (6.) " This is the law of the sin-offer- ing" (ver. 25). Then the five enactments, each in one verse, except that two verses (27, 28) are given to the third.
(3.) The third decalogue is contained in ch. vii, 1-10, the laws of the trespass-offering. But it is impossible
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to avoid a misgiving as to the soundness of Bertheau's system when we tind him making the words '• It is most hOlv " in verse 1, the tirst of the ten enactments. This lie is' obliged to do, as verses 3 and 4 evidently form but one.
(•1.) The fourth decalogue, after an introductory verse (verse 11), is contained in ten verses (verses 12-21).
(.J.) The last decalogue consists of certain general laws about the fat, the blooil, the wave-breast, etc., and is comprised agam in ten verses (ver. 23-33), the verses, as before, marking the divisions.
The chapter closes with a brief historical notice of the fact that these several commands were given to Mo- ses on Mount Sinai (verse 35-38).
(II.) A n entirely historical section (chap, viii-x), in three parts.— 1. In ch. viii we have the account of the consecration of Aaron and his sons by Moses before the whole congregation. They are washed ; lie is arrayed in the priestly vestments and anointed with the holy oil ; his sons also are arrayed in their garments, and the various offerings appointed are offered. 2. In chap, ix Aaron offers, eight days after his consecration, his first of- fering for himself and the people : this comprises for him- self a sin- and burnt- offering, and a peace- (or thank-) offering. He blesses the people, and fire comes down from heaven and consumes the burnt-offering. 3. Ch. X tells how Nadab and Abihu, the sons of Aaron, eager to enjoy the privileges of their new office, and perhaps too much elated by its dignity, forgot or despised the restrictions by which it was fenced round (Exod. xxx, 7, etc.), and, daring to " offer strange fire before Jeho- vah," perished because of their presumption.
With the house of Aaron began this wickedness in the sanctuary ; with them, therefore, began also the di- vine punishment. Very touching is the story which follows. Aaron, though forbidden to mourn his loss (ver. G, 7), will not eat the sin-offering in the holy place ; and when rebuked by jNIoses, jileads in his defence, " Such things have befallen me : and if I had eaten the sin-offering to-day, should it have been accepted in the sight of Jehovah ?" Moses, the lawgiver and the judge, admits the plea, and honors the natural feelings of the father's heart, even when it leads to a violation of the letter of the divine commandment.