-- Footnote 2. The three sections, Leviticus iv. 1-35 (hattath), v.1-13 (hattath-asham), and v. 14-26 (asham), are essentially not co-ordinate parts of one whole, but independent pieces proceeding from the same school. For v. 1-13 is no continuation of or appendix to iv. 27-35, but a quite independent treatment of the same material, with important differences of form. The place of the systematic generality of chap. iv. is here taken by the definite individual case, and what is analogous to it; the ritual is given with less minuteness, and the hierarchical subordination of ranks has no influence on the classification of offences. In this section also _asham_ and _hattath_ occur interchangeably as synonymous. In the third section a ram as an _asham_ is prescribed (v. 17-19) for the very case in which in the first a he-goat or a she-goat is required as _hattath_ (iv. 22, 27). The third section has indeed in form greater similarity to the second, but cannot be regarded as its true completion, for this simple reason, that the latter does not distiguish between _hattath_ and _asham_. If Leviticus v. 13-16, 20-26 be followed simply without regard being had to vers. 17-19, the _asham_ comes in only in the case of voluntary restitution of property illegally come by or detained, more particularly of the sacred dues. The goods must be restored to their owner augmented by a fifth part of their value; and as an _asham_ there must be added a ram, which falls to the sanctuary. In Num v. 5-10 the state of the case is indeed the same, but the language employed is different, for in this passage it is the restored property that is called _asham_, and the ram is called )YL HKPRYM. Comp. Leviticus xxii. 14. -- Footnote II.III. The turning-point in the history of the sacrificial system was the reformation of Josiah; what we find in the Priestly Code is the matured result of that event. It is precisely in the distinctions that are characteristic of the sacrificial law as compared with the ancient sacrificial praxis that we have evidence of the fact that, if not all exactly occasioned by the centralisation of the worship, they were almost all somehow at least connected with that change.