LEVITICUS , in the See also:

• BIBLE
• BIBLE, ENGLISH

1-5), and later by an account of the death of the blasphemer (txiv. so f.). Apart from these incidents, which, in accordance with the practice of P, are utilized for the purpose of introducing fresh legislation, the book consists of three See also:

• MAIN (from the Aryan root which appears in " may " and " might," and Lat. magnus, great)
• MAIN (Lat. Moenus)

But though these chapters form an See also:

• INDEPENDENT

The laws in (b) See also:

• COVER (from the Fr. convert, from couvrir, to cover, Lat. cooperire)

Then follow the See also:

• PROHIBITION (Lat. prohibere, to prevent)

2. Chap. ii. 1-3, on the other See also:

• HAND
• HAND (a word common to Teutonic languages; cf. Ger. Hand, Goth. handus)
• HAND, FERDINAND GOTTHELF (1786-185r)

But vv. 1-6, which are not homogeneous (vv. 2 and 3 treating of another question and interrupting vv. 1, 4, 5 f.), cannot be ascribed to the same author as iv.: for (1) it presents a different theory of the sin-offering (contrast v. r f. with iv. 2), (2) it ignores the fourfold See also:

• DIVISION (from Lat. dividere, to break up into parts, separate)

7 contain regulations for the trespass-offering, in which the distinctive character of that offering is clearly brought out. The cases cited in vi. 1-7 (Heb. v. 20-26) are clearly analogous to those in v. 14-16, from which they are at present separated by vv. 17-19. These latter prescribe a trespass-offering for the same case for which in iv. 22 f. a sin-offering is required: it is noticeable also that no restitution, the characteristic feature of the asham, is prescribed. It is hardly doubtful that the verses are derived from a different source to that of their immediate context, possibly the same as v. 1-6. The subscription (vii. 37, 38) is our See also:

• CHIEF (from Fr. chef, head, Lat. caput)

8 [Heb. vi. I]–vii. 36). From it we infer that originally the collection only dealt with the five chief sacrifices (vi. 8-13; 14-18; 24, 25, 27-30; vii. 1-6; II-21) already discussed in i.–v., since only these are referred to in the See also:

• COLOPHON

26 (Heb. 19) and vii. 7 assign the offering to the officiating priest in contrast to vi. i8 (Heb. is), 29 (Heb. 22), vii. 6 (" every male among the priests "), and possibly belong, together with vii. 8-io, to a See also:

• SEPARATE

19) and vii. 7, and with 35a may be assigned to the same collection as those verses; to the redactor must be assigned vv. 32 (a doublet of v. 33), 34, 35b and 36. Chaps. viii.–x. As stated, these chapters form the original sequel to Exod. xl. They describe (a) the consecration of Aaron and his sons, a ceremony which lasted seven days (viii.), and (b) the public worship on the eighth day, at which Aaron and his sons officiated for the first See also:

• TIME (0. Eng. Lima, cf. Icel. timi, Swed. timme, hour, Dan. time; from the root also seen in " tide," properly the time of between the flow and ebb of the sea, cf. O. Eng. getidan, to happen, " even-tide," &c.; it is not directly related to Lat. tempus)
• TIME, MEASUREMENT OF
• TIME, STANDARD

According to Exod. xl. 1-15 Moses was commanded to set up the See also:

• TABERNACLE
• TABERNACLE (Lat. tabernaculum, a hut, tent)

36b, xxx. 26 ff.) ; (3) V. 30, the sprinkling of blood and oil on Aaron and his sons. Apart from these secondary elements, which readily admit of excision, the chapter is in See also:

• COMPLETE

6, 7), alone has any connexion with the immediate context; as it stands, the passage is late in form (cf. xxi. 10 ff.). The second passage, vv. 8, 9, which prohibits the use of See also:

• WINE (Lat. vinum, Gr. oivos)

1-21, vi. 26). Such treatment, though perfectly legitimate according to the older legislation (Exod. xxix. 14; cf. Lev. viii. 17), was in See also:

• DIRECT

" xi. 46, xii. 71 xiii. S9, xiv. 32, 54, 57, xv. 32) that they must originally have formed a single collection. The collection, however. has clearly undergone more than oneredaction before reaching its final form. This is made evident not only by the present position of chap. xii. which in v. 2 pre-supposes chap. xv. (cf. xv. 19), and must originally have followed after that chapter, but also by the contents of the different sections, which exhibit clear traces of repeated revision. At the same time it seems, like chaps. i.–vii., xvii.–xxvi., to have been formed independently of P and to have been added to that document by a later editor; for in its present position it interrupts the main See also:

• THREAD (0. Eng. praed, literally, that which is twisted, prawan, to twist, to throw, cf. " throwster," a silk-winder, Ger. drehen, to twist, turn, Du. draad, Ger. Draht, thread, wire)

33, xv. I) is contrary to the usage of P. i. Chap. xi. consists of two main sections, of which the first (vv. 1-23, 41-47) contains directions as to the clean and unclean animals which may or may not be used for See also:

• FOOD
• FOOD (like the verb " to feed," from a Teutonic root, whence O. Eng. foda; cf. " fodder "; connected with Gr. lrareicOae, to feed)

43-45 may unhesitatingly be assigned to H, the remaining verses fail to exhibit any of the characteristic features of that code. We must assign them, therefore, to another source, though, in view of xx. 25 and xi. 43-45, it is highly probable that they have superseded similar legislation belonging to H. The relation of Lev. xi. 2-23 to Deut. xiv. 4-20 is less easy to determine, since the phenomena presented by the, two texts are somewhat inconsistent. The two passages are to a large extent verbally identical, but while Deut. xiv. 4b, 5 both defines and exemplifies the clean animals (as opposed to Lev. xi. 3; which only defines them), the See also:

• REST (O. Eng. rest, reste, bed, cognate with other Teutonic forms, e.g. Ger. Rast, Riiste, rest, and probably Gothic Rasta, league, i.e. resting or stopping place)

)'? See also:

• KIND (O. E. ge-cynde, from the same root as is seen in " kin," supra)

2. Chap. xii. prescribes regulations for the purification of a woman after the See also:

• BIRTH (a word common in various forms to Teutonic languages from the root of the verb " to bear ")

1-32, the rites of purification to be employed after the healing of leprosy; and (d) xiv. 33-53, regulations dealing with the appearance of patches of mould or See also:

• MILDEW (0. Eng. meledeaw or mildeaw, explained as " meal-dew," cf. Ger. Me/zit/tau, with more probability, as " honey-dew," Goth. melith, honey, cf. Lat. mel, Gr. µEX)

59. A similar character must be assigned to the remaining verses of chap. xiv., with the exception of the colophon in v. 57b; the latter has been successively See also:

• EXPANDED

8 is clearly a later addition; cf. the separate colophon, v. 32. The closing section xiv. 33-53 is closely allied to xiii. 47-59, though probably later in date: probably the concluding verses (48-53), in which the same rites are prescribed for the purification of a house as are ordained for a person in ve. 3-Sa, were added at a still later period. 4. Chap. xv. deals with the rites of purification rendered necessary by various natural secretions, and is therefore closely related to chap. xii. On the See also:

• ANALOGY (Gr. avaXo-yLa, proportion)

Since the appearance of Benzinger's analysis ZA TW (1889), critics in the main have accepted the division of the chapter into three independent sections: (1) vv. 1-4, 6, 12, 13, 34b (probably vv. 23, 24 also form part of this section), regulations to be observed by Aaron whenever he might enter " the See also:

• HOLY

6—according to the latter the purification of Aaron is a preliminary See also:

• CONDITION (Lat. condicio, from condicere, to agree upon, arrange; not connected with conditio, from condere, conditum, to put together)

Possibly the omission of this introduction is due to the redactor who combined (I) and (2) by transferring the regulations of (I) to the ritual of the annual Day of Atonement. At a later period the ritual was further See also:

• DEVELOPED

Lev. x. 6, 7, where the same prohibition is extended to all the priests); the distinction between " holy " and " most holy " things (Num. xviii. 8) is unknown to Lev. xxii. (Lev. xxi. 22 is a later addition). It cannot be denied, however, that chaps. xvii.–xxvi. present many points of resemblance with P, both in language and subject-matter, but on closer examination these points of contact are seen to be easily separable from the main See also:

• BODY

The original code must, it is See also:

• FELT (cognate with Ger. Filz, Du. vilt, Swed. and Dan. fill; the root is unknown; the word has given Med. Lat. filtrum, " filter ")

; compare also laws affecting the poor in Deut. xv.; Lev. xxv.), but in some respects the legislation of H appears to reflect a more advanced stage than that of D, e.g. the rules for the priesthood (chap. xxi.), the feasts (xxiii. 9-20, 39-43), the Sabbatical See also:

• YEAR

The main arguments brought forward by those who maintain the priority of Ezekiel are (1) the fact that H makes mention of a high priest, whereas Ezekiel betrays no knowledge of such an See also:

• OFFICIAL (Late Lat. QJicialis, for class. Lat. apparitor, from officium, office, duty)

The See also:

• IDEA (Gr. Ibia, connected with i&eiv, to see; cf. Lat. species from specere, to look at)

Baentsch, however, who is followed by Bertholet, adopts the view that Lev. xxvi. is rather an independent hortatory discourse modelled on Ezekiel. The same writer further maintains that H consists of three separate elements, viz. chaps. xvii. ; xviii.-xx., with various ordinances in chaps. xxiii.-xxv.; and xxii., xxiii., of which the last is certainly later than Ezekiel, while the second is in the main prior to that author. But the arguments which he adduces in favour of the threefold origin of H are not sufficient to outweigh the general impression of unity which the code presents. Chap. xvii. comprises four main sections which are clearly marked off by similar See also:

• INTRODUCTORY

4, 5, 6, 9) and " the See also:

• CAMP (from Lat. campus, field)

1-5 and 24-30), the laws being given in the 2nd pers. sing., while the framework employs the 2nd pers. plural. With the exception of 1). 21 (on Molech worship), which is here out of place, and has possibly been introduced from xx. 2-5, the chapter displays all the characteristics of H. Chap. xix. is a collection of miscellaneous laws, partly moral, partly religious, of which the fundamental principle is stated in v. 2 Ye shall be holy "). The various laws are clearly defined by the formula " I am Yahweh," or " I am Yahweh your See also:

• GOD

9 and to (cf. xxiii. 22) have no connexion with the immediate context; similarly v. 20 (to which a later redactor has added vv. 21, 22, in accordance with vi. 6 f.) appears to be a fragment from a penal code; the passage resembles Exod. xxi. 7 if., and the offence is clearly one against See also:

• PROPERTY

Like chap. xviii., the main body of laws is provided with a paraenetic setting, vv. 7, 8 and 22-24; it differs from that chapter, however, in prescribing the death penalty in each case for disobedience. Owing to the close resemblance between the two chapters, many critics have assumed that they are derived from the same source and that the latter chapter was added for the purpose of supplying the penalties. This view, however, is not See also:

• BORNE, KARL LUDWIG (1786–1837)

6, which is closely connected with xix. 31, appears to be less original than v. 27, and may be ascribed to the same hand as v. 3; v. 9 can hardly be in its original context-it would be more suitable after xxiv. 15. The paraenetic setting (vv. 7, 8 and 22-24) is to be assigned to the compiler of H, who doubtless prefaced the parallel version with the additional laws of vv. 2-6. Verses 25, 26 apparently formed the conclusion of a law on clean and unclean animals similar to that of chap. xi., and very probably See also:

• MARK
• MARK, CARL (1858– )
• MARK, GOSPEL OF ST
• MARK, ST

(t) regulations ensuring the holiness of (a) ordinary priests, xxi. 1-9, and (b) the chief priest, vv. 10-15; (2) a list of See also:

• PHYSICAL

Signs of such revision may be traced back to the compiler of H, but the evidence shows that the process must have been continued down to the latest period of editorial activity in connexion with P. To redactors of the school of P belong such phrases as " the sons of Aaron " (xxi. 1, 24, xxii. 2, 18), " the See also:

• SEED (from the root seen in Lat. serere, to sow)

" holy things " only), throughout their (or your) generations " (xxi. 7, xxii. 3), the references to the anointing of Aaron (xxi. to, 12) and the Veil ()cxi. 23), the introductory formulae (xxi. t, 16 f., xxii. t f., 17 f., 26) and the subscription (xxi. 24). Apart from these redactional additions, chap. xxi. is to be ascribed to H, vv. 6 and 8 being possibly the work of R0. Most critics detect a stronger See also:

• INFLUENCE (Late Lat. influentia, from influere, to flow in)

To the former belongs the See also:

• FULLER, ANDREW (1954-1815)
• FULLER, GEORGE (1822—1884)
• FULLER, M
• FULLER, MARGARET, MARCHIONESS
• FULLER, MELVILLE WESTON (1833-1910)
• FULLER, THOMAS (16o8-1661)
• FULLER, WILLIAM (1670--c. 1717)

23-25; (d) the Day of Atonement, vv. 26-32; and (e) the Feast of Tabernacles, vv. 33-36, with a subscription in vv. 37,.38. With these have been incorporated the older regulations of H on the Feast of See also:

• WEEKS, EDWIN LORD (1849-1903)

12 f., 18, 19a, 21b, 41. Further, vv. 26-32 (on the Day of Atonement, cf. xvi.) are a later addition to the P sections. Chap. xxiv. affords an interesting See also:

• ILLUSTRATION

5-9 to Exod. xxv. 3o. The rest of the chapter contains old laws (vv. 15b-22) derived from H on See also:

• BLASPHEMY (through the Fr. from Gr. PXaa4o ta, profane language, slander, probably derived from root of )3X

19-22 are also from the same source. Their present position after vv. 8-18 is due to the redactor who wished to apply the same. rules to the year of See also:

• JUBILEE (or JUBILE), YEAR OF

35-55. Hence these verses in the main must be assigned to R. In this connexion it is noticeable that vv. 35-38, 39-4oa, 43, 47, 53, 55, which show the characteristic marks of H, See also:

• BEAR
• BEAR, BLACK
• BEAR, BROWN
• BEAR, GRIZZLY
• BEAR, ISABELLINE
• BEAR, WHITE

I, 2, the chapter sets forth (a) the rewards of obedience, vv. 3-13, and (b) the penalties incurred by disobedience to the preceding laws, vv. 14-46. The discourse, which is spoken throughout in the name of Yahweh, is similar in character to Exod. xxiii. 20-33 and Deut. xxviii., more especially to the latter. That it forms an integral part of H is shown both by the recurrence of the same distinctive phraseology and by the emphasis laid on the same motives. At the same time it is hardly doubtful that the original discourse has been modified and expanded by later hands, especially in the con-chiding paragraphs. Thus vv. 34, 35, which refer back to xxv. 2 if., interrupt the connexion and must be assigned to the priestly redactor, while vv. 40-45 display obvious signs of interpolation. With regard to the literary relation of this chapter with Ezekiel, it must be admitted that Ezekiel presents many striking parallels, and in particular makes use, in common with chap. xxvi., of several expressions which do not occur elsewhere in the Old Testament.

But there are also points of difference both as regards phraseology and subject-matter, and in view of these latter it is impossible to hold that Ezekiel was either the author or compiler of this chapter. Chap. xxvii: On the See also:

• COMMUTATION (from Lat. commutare, to change)