But, again, we find another expression, xvii. 11, which is of no less fundamental consequence for the interpretation of the bloody offerings of Leviticus. In connection with the prohibition of blood for food, and as a reason for that prohibition, it is said: "The life of the flesh is in the blood; and I have given it to you upon the altar to make atonement for your souls; for it is the blood that maketh atonement,"--mark the expression; not, as in the received version, "_for_ the soul," which were mere tautology, and gives a sense which the Hebrew cannot have, but, as the Revised Version has it,--"by reason of the life," or "soul" (marg.). Hence, wherever in this law we read of a sprinkling of blood upon the altar, this must be held fast as its meaning, whether it be formally mentioned or not; namely, atonement made for sinful man through the life of an innocent victim poured out in the blood. There may be, and often are, other ideas, as we shall see, connected with the offering, but this is always present. To argue, then, with so many in modern times, that because, not the idea of an atonement, but that of a sacrificial meal given by the worshipper to God, is the dominant conception in the sacrifices of the ancient nations, therefore we cannot admit the idea of atonement and expiation to have been intended in these Levitical sacrifices, is simply to deny, not only the New Testament interpretation of them, but the no less express testimony of the record itself. But it is, manifestly, in the nature of the case "impossible that the blood of bulls and of goats should take away sins." Hence, we are again, by this phrase also, constrained to look beyond this Levitical shedding of sacrificial blood, for some antitype of which the innocent victims slain at that altar were types; one who, by the shedding of his blood, should do that in reality, which at the door of the tent of meeting was done in symbol and shadow.