There is one other question of some interest, as to the nature of the sins for which either sacrifice could be offered. It is seen at once that in the law of Leviticus most of them, which are not purely ceremonial, are called sins of" ignorance" (see Heb. ix, 7); and in Numb. XV, 30 it is ex|)ressly said that while such sins can be atoned for by offerings, " the soul that doeth aught y;rf- sii iii])t nous//' (lleb. with a hi(/h hand) "shall be cut off from among his peo])le. . , . His iniquity shall be upon him" (comp. Heb. x, 26). But there are sutHcient indi- cations that the sins here called " of ignorance" are more strictly those of "negligence" or "frailty," repented of by the unpunished offender, as opposed to those of de- liberate and imrepentant sin. The Hebrew word itself and its derivations are so used in Psa. cxix, 67 (Sept. tTr\i]pji't\rf(ja)\ 1 Sam. xxvi, 21 {t]yvoi]Ka)\ Psa. xi.x, 13 (jrapaTrTut^tara) ; Job xix, 4 (TrXch'of)- I'le words dyixhjpa and ciyvota have a corres|)onding extent of meaning in the New Test. ; as when in Acts iii, 17, the .Jews, in their crucifixion of our Lord, are said to have act- ed ignorantly (fcor' dyvoiav) ; and in Eph. iv, 18; 1 Pet. i, 14 the vices of heathenism, done against the light of conscience, are still referred to dyvota. The use of the word (like that of dyvwfiorth' in classical (ireek) is found in all languages, and de[)ends on the idea that goodness is man's true wisdom, and that sin is the fail- ing to recognise this truth. If from the word we turn to the sins actually referred to in Lev. iv, v, we find some which certainly are not sins of pure ignorance; they are, indeed, few out of tlie whole range of sinful- ness, but they are real sins. The later Jews (see Ou- tram, /><' iSniTiJiriix) limited the application of the sin- ottering to negative sins, sins in ignorance, and sins in action, not in thought, evident!}' conceiving it to apply to actual sins, but to sins of a secondary oriler.
In considering this subject it must be remembered that the sacrifices of the law had a temporal as well as a spiritual significance and effect. 'J'hey restored an
SINOLD
V79
SIGN
offender to his place in the commonwealth of Israel; they were, therefore, an atonement to the King of Is- rael for the infringement of liis law. It is clear that this must have limited tiie extent of their legal appli- cation ; for there are crimes for which the interest and very existence of a society demand that there should he no [lardon. But so far as the sacrifices had a spiritual and ty|iical meaning, so far as they were souglit hj' a repentant spirit as a sign and means of reconcilement with God, it can hartlly be doubted that they had a wider scope and a real spiritual effect, so long as their typical character remained. See Sacuifici!;.
For the more solemn sin-offerings, see Day of Atonkmest; Lkpkosv, etc. — Smith.
Sinold, Philip Balthasak, a German jurist, was born near Giessen, May 5, 1657, studied at Jena, and died at Laubach, March 6, 1742. He wrote many tlevotional books under the assumed name Ludwig Ernst von Faramund and Amadeus Kreuzberg. His Gottseli(je Belruchtungen mif alle Taije Jes ganzen Jollies has been edited anew by Kev. C. .1. Heinersdorf, with a jireface of Dr. Ahlfeld (^Ilallc, 1S5G). He also comiiosed about seventy - two hymns, one of which, Lebst du in mir, o icahres Leben, has been translated into English, "If Thou, True Life, wilt in me live," by Miss Winkworth, in Lyra German, i, 10. See Wezel, Hymnop. iv, 87, 91 ; Neubaur, Nachrichten (Ziillichau, 1743), p. 1119 sq. ; Jocher, Allr/em. Gelehrten- Lexikon, s. V. ; Koch, Gesch. d. deutsch. Kirchenliedes, v, 404 sq. ; Knapp, Ecangel. Liederschatz, p. 1345, s. v. (B. P.)
Siiion, in Grecian mythology, was a son of ^si- mus or Sisyphus, grandson to Autolycus, and related to Odysseus, and was said to have permitted the Trojans to make him prisoner in order to persuade them to ad- mit the wooden horse within their walls. He repre- sented that it had been constructed in atonement for tlie robbery of the Palladium, and succeeded in obtain- ing its admission into Troj^, after wliich he gave the preconcerted signal and opened the door in the horse through which the Greeks poured forth and took pos- session of the city. — VoUmer, Worterb. d. Mylhol. s. v. ; Smith, liict. of Mythol. s. v.
Sinope, in Grecian mythology, was a daughter of Asopus and Metope, or of Ares and yEgina or Parnassa, Apollo became enamoured of her beauty and carried her off from Boeotia to Paphlagonia, where she brought forth Syrus and gave her name to the town of Sin- ope.
Sinriod, in Norse mythology, was one of the four wives of king Hioward, who were accounted the most beautifid women on the earth. She became the Qiother of Hylming.
Sinsart, Bknoit, a French controversialist, was born at Sedan in 1696, and after having served as an engineer in Holland, embraced a monastic life in 1716, entering the congregation of the Benedictines at St. Vaune. He taught philosophy and theology at the abbey of Senones, passed into that of St. Gregory at Minister, and became abbot of the latter in 1745, where he died June 22, 1776. Sinsart was a well-educated, laborious man. He wrote several religious works, which are enumerated in Hoefer, Nouv. Biwj. Generule, s. v.