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Glen T. Winstein

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(Lev.27:21), or both (Lev.27:26,28; Num.18:14), and couldn't be redeemed as
other sanctified things could be (Ex.13:11-13; Lev.27:27; Num.18:15,16).  Ap-
parently offerings became holy or most holy once devoted to God (Ex.13:2, 28:
38; 29:37; Lev.19:5-8; 22:1-3; 27:9,26,28,32; Num.3:13).

  People were of inherent sin, but faithful abiding followers were holy (Lev.
18:30-19:2; Deut.14:21) and could eat some of the holy offerings (Lev.7:16-18;
19:5,6; 22:29,30).  Priests were holy (Ex.29:44), could go into the tabernacle,
etc., and and eat some of the most holy offerings (Num.18:8-14).  In fact, by
eating of the sin offering, priests were helping to make atonement for the of-
ferer (Lev.10:16-18).  But even priests couldn't eat of the offerings from
which blood was taken into the holy room (Lev.6:30).  All of the offerings were
made to God, who was, of course, the holiest (1 Sam.2:2).

  The conservative theology about the place of eating rules in the offering and
sacrifice system

  Holy sacrificial food wasn't totally banned from diet, but the allowed por-
tions had to be eaten by certain people and not other people.  The same is true
of unclean, unbled food at Deut.14:21.  Things like food weren't of inherent
evil or holiness but were ritually regarded and treated these ways as a way of
ritual worship of God.  This set off the faithful followers from the non-follow-
ers of the rest of the world, the priests as performing a special service in ap-
proaching God for the followers, and God as the holiest.

  The Bible doesn't say all blood is holy.  We do know Mosaic law followers
weren't to eat blood to either a JWs leaders' view or Jewish view degree, and we
have various rules to go by otherwise to decide if it was unclean or holy blood
in any one case.  (The difference in punishments at Lev.17:13-16 indicates it