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Online Text for Leviticus

❶News of the 8-Ball travels, and there are several excursions to consult the 8-Ball at the house. The Feast of Weeks was a one-day festival in which all males were to appear at the sanctuary, and a Sabbath in which all servile labor was suspended.

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Inside this app you'll find: For New King James text and comment, click here. The priests had responsibilities to keep the Lamp burning by renewing the supply of olive oil. The specifications for the oil for the lampstand are first seen in Exodus The Table had to be restocked with bread once each week - twelve loaves.

What do we do with the week-old bread? The bread goes in, but the bread doesn't come out. Good news for the priests though - the text doesn't strictly say that they had to wait until the week was over before they ate the bread. It may be that they ate it a little at a time after the sabbath was past. The Table of Shewbread was specified in Exodus Incidentally, this is the table from which David and his men feasted in I Samuel 21 see notes with the permission of the High Priest, Ahimelech.

And they brought him unto Moses: How severe can a punishment be for just uttering words? Well, they did what God told them to do in verse 14 - death by stoning. It's notable in this chapter that we are given a narrative unusual for Leviticus which includes names and circumstances.

While the name of the offender is not given, his Jewish mother's name Shelomith is given along with her father's name Dibri and tribe affiliation Dan. Why so much detail when the names of these individuals have no context outside of this passage?

We are not told that the man's Egyptian father was still living at the time. We are left with the impression that the half-Egyptian son may not have been proud to be among the Hebrews. However, the precedent was clearly set at this point in time: Those four Hebrew letters for Jehovah aka YHWH , commonly referred to by Jews as the Tetragrammaton, must not be spoken except with the utmost reverence. As a result, observant Jews through the ages and even today will not even utter the Tetragrammaton except in prayer.

That is the reason some say "Jehovah" and some say "Yahweh. We aren't told exactly what the half Egyptian said, but in light of this death sentence, you can see how that from this point forward it just seemed best not to say the "name of the LORD" at all. It is easy for us to skip over Leviticus because it appears so utterly foreign.

The very institutions that Leviticus presupposes—the temple and its levitical priesthood—are completely alien to us, whether we are Jewish or Christian. To be sure, all Western religious traditions draw heavily on the vocabulary and symbolism of Leviticus: But these are all bits and pieces of the levitical system taken out of their original context and transformed into the very different framework of church and synagogue.

It is only in Leviticus that these elements come together naturally to form a comprehensive and coherent system. How did the priests, Levites and commoners of that time understand what they were doing, and what does their understanding mean for us today?

Adducing and communicating this understanding is the job of modern critical commentaries like Erhard S. They take on the difficult if not impossible task of preserving the foreignness of Leviticus while still making it relevant.

There seems to be a scholarly consensus that the Book of Leviticus, more or less as we have it, is from exilic times.

The generally agreed-upon context is the permission given by Cyrus of Persia in approximately B. We know from archaeological evidence that Cyrus allowed a number of conquered peoples to rebuild their homelands and local temples. In each of these cases he required the newly re-established priesthood to publish its traditional law.

This is why Leviticus and the "P" document generally reads like a priestly handbook. It was composed to inform Cyrus and his officials about what the Jerusalem priesthood intended to do with its newly granted authority.

This historical context does not mean, however, that scholars think Leviticus was made up out of whole cloth by exiled priests in the sixth century B. No doubt the priestly writers brought to their task memories or traditions of what once had been and so should be again. It is also clear that the book was not written at one sitting by a single author. Leviticus has every sign of being a composite work. It is best, then, to think of Leviticus as a complex document written over an extended period of time the rebuilding of the temple took nearly 25 years by a variety of authors.

It should not be treated as an historically reliable description of how the temple actually operated. Whether or not the Second Temple ever followed this blueprint exactly is an interesting question, but one that goes beyond the purview of this essay. But it is evident that in its details, Leviticus offers remarkable insight into the priestly imagination of exilic and postexilic Judah.

It tells us what the priesthood, or at least an influential part of it, thought temple ritual ought to be. Leviticus can be divided into two major parts. The first chapters is concerned with the operation of the priesthood and proper disposition of the sacrifices and offerings brought to the altar. The second chapters has to do with the maintenance of a certain purity or holiness by the Judean community as a whole.

This holiness is deemed necessary if the temple and its sacred altar are to abide in the land. Historically there have been three ways of approaching the rather technical material in the portion of Leviticus that deals with sacrifice. The first is best exemplified in rabbinic writings, especially the Mishnab and Talmud. This approach tries to work out the legal intricacies of the rules for sacrifice, to fill in the gaps and reconcile the inconsistencies embedded in the text: The second method for understanding sacrifice rules is what we might call the "history of religions" approach.

The focus here is on how such religious rituals work on a deeper structural level. In this view, Leviticus is one example among many. In all religions priestly rituals are designed to overcome basic contradictions. In biblical Israel the contradiction consists of the fact that the most virulent sources of impurity are diseased and dead bodies and things pertaining thereto: But to do their holy jobs, the priests must slaughter animals, sprinkle their blood on the altar, and burn and eat various portions of the carcasses.

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