This view of the ceremony is decisively confirmed by the ritual of the great day of atonement. In the sin-offering of that day, in which the conception of expiation by blood received its fullest symbolic expression, it was ordered (xvi. 21) that Aaron should lay his hands on the head of one of the goats of the sin-offering, and "confess over him all the iniquities of the children of Israel." Thereupon the iniquity of the nation was regarded as symbolically transferred from Israel to the goat; for it is added, "and the goat shall bear upon him all their iniquities unto a solitary land." So, while in this ritual for the burnt-offering there is no mention of such confession, we have every reason to believe the uniform Rabbinical tradition, that it was the custom to make also upon the head of the victim for the burnt-offering a solemn confession of sin, for which they give the form to be used. Such then was the significance of the laying on of hands. But the ceremony meant even more than this. For the Hebrew verb which is always used for this, as the Rabbis point out, does not merely mean to lay the hand upon, but so to lay the hand as to rest or lean heavily upon the victim. This force of the word is well illustrated from a passage where it occurs, in Psalm lxxxviii. 7, "Thy wrath lieth hard upon me." The ceremony, therefore, significantly represented the offerer as resting or relying on the victim to procure that from God for which he presented him, namely, atonement and acceptance. This part of the ceremonial of this and other sacrifices was thus full of spiritual import and typical meaning. By this laying on of the hand to designate the victim as a sacrifice, the offerer implied, and probably expressed, a confession of personal sin and demerit; as done "before Jehovah," it implied also his acceptance of God's penal judgment against his sin. It implied, moreover, in that the offering was made according to an arrangement ordained by God, that the offerer also thankfully accepted God's merciful provision for atonement, by which the obligation to suffer for sin was transferred from himself, the guilty sinner, to the sacrificial victim. And, finally, in that the offerer was directed so to lay his hand as to rest upon the victim, it was most expressively symbolised that he, the sinful Israelite, rested and depended on this sacrifice as the atonement for his sin, his divinely appointed substitute in penal death.