By Yitzhak Feder
This pioneering learn examines using blood to purge the consequences of sin and impurity in Hittite and biblical ritual. the concept blood atones for sins holds a renowned position in either Jewish and Christian traditions. the writer lines this idea again to its earliest documentation within the fourteenth- and thirteenth-century B.C.E. texts from Hittite Anatolia, within which the smearing of blood is used as a way of expiation, purification, and consecration. This ceremony parallels, in either its process and pursuits, the biblical sin providing. the writer argues that this tradition stems from a typical culture manifested in either cultures. moreover, this publication goals to decipher and elucidate the symbolism of the perform of blood smearing via trying to establish the sociocultural context within which the expiatory value of blood originated. therefore, it really is crucial studying for an individual attracted to the which means and efficacy of formality, the origins of Jewish and Christian notions of sin and atonement, and the foundation of the biblical blood ceremony.
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Additional info for Blood Expiation in Hittite and Biblical Ritual
After additional offerings and a sacrificial meal for the goddess, the participants begin a festive procession to the house of the ritual patron, accompanied by the hurro-hittite zurki Rite 31 food gifts and music. Since the old cult statue remains in the old temple and the new one is already in the new temple, there is little doubt that the text is using the term “the deity” in reference to the cloth uliḫi. After a waving rite with ḫuštistone, the deity is brought to the storehouse of the new temple.
The ritual patron may go wherever suits him. And when on the evening of that day a star appears, the patron comes into the old temple. He does not bow to the deity. He then proceeds with the ritual of blood. They perform the ritual of blood with a ⌈fish⌉. And afterwards, they slaughter a kid or a lamb. The ritual patron arnamitis and stands up. BABBAR ga-an-ga-⌈ti-ia-zi⌉-ia ⌈ga⌉-an-ga-da-an-zi E[(GIR-Š)]U-⌊ma⌋ SILA4 am-ba-aš-ši-ti-i wa-ar-nu-wa-an-zi nu E[N SÍSK]UR UŠ-KE-EN na-aš-za ar-ḫa I-NA É-ŠU pa-iz-zi Then he proceeds with the praise ritual and they perform the ritual of praise with a sheep.
Regarding 6:15, Milgrom argues for the secondary nature of Lev 6:12–18aα and attributes this passage to H (Leviticus, 396; Leviticus 2:1343). Lev 16:32 is part of the H addition to Lev 16 (see Knohl, Sanctuary of Silence, 27–29; on Num 35, see pp. 99–100).