By Yitzhak Feder
This pioneering examine examines using blood to purge the results of sin and impurity in Hittite and biblical ritual. the concept blood atones for sins holds a favourite position in either Jewish and Christian traditions. the writer strains this thought 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 method of expiation, purification, and consecration. This ceremony parallels, in either its process and targets, the biblical sin delivering. the writer argues that this tradition stems from a typical culture manifested in either cultures. furthermore, this publication goals to decipher and elucidate the symbolism of the perform of blood smearing by means of trying to determine the sociocultural context within which the expiatory importance of blood originated. hence, it's crucial analyzing for somebody drawn to the that 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 resources for Blood Expiation in Hittite and Biblical Ritual
86. 40. For previous treatments, see Laroche,“Études de Linguistique Anatolienne,” 96; Otten, Materialien zum hethitischen Lexikon, 12. Perhaps this understanding underlies Lebrun’s translation: “il effectue l’offrande du zurki de viande cuite” (Šamuha: Foyer Religieux, 132), though he does not elaborate in his 18 blood expiation in hittite and biblical ritual zurki rites from the first day of the Papanikri Ritual (I, 25–35), which explicitly states that the uzi rite is “performed by means of the cooked (fat)” (nu zeyantit šipanti ).
Previous attempts to understand this line, besides being based on substantial emendations, are untenable on contextual grounds. -na-aš (Rituels de fondation hittites, 170). -[l]a-na-aš (p. 72). ” Though attractive, this reading does not fit the signs, nor can it be reconciled with the fact that the figurines in the text are constructed from bronze, not clay! Text: Boysan-Dietrich, Das hethitische Lehmhaus, 72. 137+) along with Kellerman. Boysan-Dietrich arranges the text here according to B (III, 2–5).
25The priest shall take some of the blood of the sin offering with his finger and put it on the horns of the altar of burnt offering; and (the rest of) its blood he shall pour out at the base of the altar of burnt offering. 26All of its suet he shall turn into smoke on the altar, like the suet of the well-being offering. Thus shall the priest make expiation on his behalf for his wrong, that he may be forgiven. After the hand-leaning rite and slaughter of the goat, a priest dips his finger in its blood and daubs it on the horns of the altar of burnt offerings.