vii. 1-7, together with certain regulations for the priest's share of

the burnt- and meal-offerings (vv. 8-10); (6) peace-offerings, vii. 11-21. Then follow the prohibition of eating the fat or blood (vv. 22-28), the priest's share of the peace-offerings (vv. 29-34), the priest's anointing-portion (vv. 35, 36), and the subscription (vv. 37, 38). The second group of laws is thus to a certain extent supplementary to the first, and was, doubtless, intended as such by the editor of chaps. i.-vii. Originally it can hardly have formed part of the same collection; for (a) the order is different, that of the second group being supported by its subscription, and (b) the laws in vi. 8-vii. are regularly introduced by the formula "This is the law (_torah_) of...." Most probably the second group was excerpted by the editor of chaps. i.-vii. from another collection for the purpose of supplementing the laws of i.-v., more especially on points connected with the functions and dues of the officiating priests.

Closer investigation, however, shows that both groups of laws contain heterogeneous elements and that their present form is the result of a long process of development. Thus i. and iii. seem to contain genuinely old enactments, though i. 14-17 is probably a later addition, since there is no reference to birds in the general heading v. 2. Chap. ii. 1-3, on the other hand, though it corresponds in form to i. and iii., interrupts the close connexion between those chapters, and should in any case stand after iii.: the use of the second for the third person in the remaining verses points to a different source. As might be expected from the nature of the sacrifice with which it deals, iv. (sin-offerings) seems to belong to a relatively later period of the sacrificial system. Several features confirm this view: (1) the blood of the sin-offering of the "anointed priest" and of the whole congregation is brought within the veil and sprinkled on the altar of incense, (2) the sin-offering of the congregation is a bullock, and not, as elsewhere, a goat (ix. 15; Num. xv. 24), (3) the altar of incense is distinguished from the altar of burnt-offering (as opposed to Exod. xxix.; Lev. viii. ix.). Chap. v. 1-13 have usually been regarded as an appendix to iv., setting forth (a) a number of typical cases for which a sin-offering is required (vv. 1-6), and (b) certain concessions for those who could not afford the ordinary sin-offering (vv. 7-13). But vv. 1-6, which are not homogeneous (vv. 2 and 3 treating of another question and interrupting vv. 1, 4, 5 f.), cannot be ascribed to the same author as iv.: for (1) it presents a different theory of the sin-offering (contrast v. 1 f. with iv. 2), (2) it ignores the fourfold division of offerings corresponding to the rank of the offender, (3) it fails to observe the distinction between sin- and trespass-offering (in vv. 6, 7, "his guilt-offering" ([Hebrew: ashamo]) appears to have the sense of a "penalty" or "forfeit," unless with Baentsch we read [Hebrew: korbano] "his oblation" in each case; cf. v. 11, iv. 23 ff. Verses 7-13, on the other hand, form a suitable continuation of iv., though probably they are secondary in character. Chap. v. 14 (Heb. v. 26)-vi. 7 contain regulations for the trespass-offering, in which the distinctive character of that offering is clearly brought out. The cases cited in vi. 1-7 (Heb. v. 20-26) are clearly analogous to those in v. 14-16, from which they are at present separated by vv. 17-19. These latter prescribe a trespass-offering for the same case for which in iv. 22 f. a sin-offering is required: it is noticeable also that no restitution, the characteristic feature of the _asham_, is prescribed. It is hardly doubtful that the verses are derived from a different source to that of their immediate context, possibly the same as v. 1-6.

The subscription (vii. 37, 38) is our chief guide to determining the original extent of the second group of laws (vi. 8 [Heb. vi. 1]-vii. 36). From it we infer that originally the collection only dealt with the five chief sacrifices (vi. 8-13; 14-18; 24, 25, 27-30; vii. 1-6; 11-21) already discussed in i.-v., since only these are referred to in the colophon where they are given in the same order (the consecration-offering [v. 37] is probably due to the same redactor who introduced the gloss "in the day when he is anointed" in vi. 20). Of the remaining sections vi. 19-23 (Heb. 12-16), the daily meal-offering of the (high-) priest, betrays its secondary origin by its absence from the subscription, cf. also the different introduction. Chaps. vi. 26 (Heb. 19) and vii. 7 assign the offering to the officiating priest in contrast to vi. 18 (Heb. 11), 29 (Heb. 22), vii. 6 ("every male among the priests"), and possibly belong, together with vii. 8-10, to a separate collection which dealt especially with priestly dues. Chap.