Difference between revisions of "Leviticus"

<p> The first section of Leviticus relates to the latter part of the Book of Exodus. Exodus 26-27 give the Lord's instruction for the building of the tabernacle, the place of worship during ancient Israel's sojourn in the wilderness. These instructions are carried out and the tabernacle accepted as an appropriate place of worship ( Exodus 35-40 ). Exodus 28-29 recount the Lord's instructions for ordaining Aaron and his sons as priests. This ordination takes place in Leviticus 8-9 . One of the primary tasks of the priests was to offer sacrifice at the tabernacle. Before beginning this practice, ancient Israel needed instruction on the offering of sacrifice. The Book of Leviticus begins at that point. Before listing the major types of sacrifice, we should consider its basic significance. A sacrifice is in part a gift to God, not as a way to earn God's favor but as a way to give thanks for God's gift of life. [[Sacrifice]] is also a means of facilitating communion between God and worshipers. Another important purpose of sacrifice is atonement, restoring the relationship between God and worshiper. In the offering of sacrifice, worshipers give of themselves to God. In the shedding of the blood of the sacrificial victim, the vital power of life is released (Leviticus 17:11 ). God honors this act and gives life back to the worshiper. Thus sacrifice was important in the relationship between the ancient Israelite and God. </p> <p> Leviticus lists five main types of sacrifice: (1) The whole burnt offering: a means of atonement that symbolizes the dedication of the whole life to God. The entire animal was burned on the altar (Leviticus 1:3-17 ). (2) The cereal or grain offering; indication that everyday life is a gift from God, since grain constituted the everyday diet in ancient Israel (Leviticus 2:1-16 ). (3) The peace, or shared, offering; the sacrifice of part of the animal and a communal meal from the remainder of the meat (Leviticus 3:1-17 ). (4) The sin, or purification, offering; a sacrifice of repentance for sin which has broken human relations to God and has endangered the welfare of the community (Leviticus 4:1-5:13 ). This sacrifice is for unwitting sin (Leviticus 4:2 ,Leviticus 4:2,4:13 ,Leviticus 4:13,4:22 ,Leviticus 4:22,4:27 ). (5) The guilt offering: might also be called a compensation or reparation offering, for it calls for sacrifice and compensation to one who has been wronged. The guilty one repays that which has been taken plus 20 percent (Leviticus 5:14-6:7 ). </p> <p> Leviticus 6-7 provide further instruction on sacrifice for the priests, and Leviticus 8-10 describe the beginning of sacrifice at the tabernacle. </p> <p> Leviticus 11-15 provide instruction on that which is clean and unclean. A person who comes into contact with an unclean object becomes unclean object becomes unclean and is not allowed to participate in worship. Thus it is important to avoid contact with that which is unclean because worship was such a central life-giving event in the life of the community of God's people. These chapters describe various causes of uncleanness, including improper diet, childbirth, and various skin diseases. Leviticus 11:1 presents the famous dietary regulations, and Leviticus 12:1 describes uncleanness related to childbirth. Leviticus 13:1 gives instruction in determining uncleanness related to leprosy, and Leviticus 14:1 describes the way to cleanse leprosy. Leviticus 15:1 lists bodily discharges which cause one to be unclean. </p> <p> Leviticus 16:1 describes the ritual of the Day of Atonement, a way of removing the impact of sin and uncleanness. First, the priest made sacrifice for himself so that he was prepared to do the same for the community. Then two goats were brought, and one chosen for sacrifice. It was offered as a purification offering, and the blood was used to cleanse the sanctuary of any sin and uncleanness. The priest then took the other goat, the scapegoat, and confessed the sin of the people with his hands over the goat, symbolically passing the sin of the people to the goat. Then the goat was taken into the wilderness, a significant symbol of the removal of the sin of the people. This central ritual assumed that ancient Israel would encounter sin and uncleanness. Since God is perfectly holy, the Lord could not dwell among sin and that which is unclean. This ritual then provided a means of removing sin and uncleanness so that God could continue to dwell among the people and be present in the sanctuary to give them life. </p> <p> Leviticus 17-27 is the Holiness Code. This section gets its name from the frequent use of the phrase, “You shall be holy; for I the Lord Your God am holy.” In the Old Testament, holiness means to be set apart; however, it does not indicate being set apart from the world in a separatistic way. The term is used of ancient Israel's being set apart to God. As God is holy—set apart, unique, different, distinct, “There is no other like God”—so ancient Israel as people of God was to be holy, different from other people, because they were people of God. These chapters then give instruction in how ancient Israel was to live a holy life. Leviticus 18:1 illustrates this. The chapter begins with a plea to live not as the Egyptians, whom ancient Israel had just left, nor as the Canaanites, whom ancient Israel would soon encounter, but as people of the Lord God. Then the chapter gives instruction in sexual conduct, particularly on forbidden sexual relations. Living according to such instruction would distinguish ancient Israel from other people in the land as people of the holy God. The conclusion of Leviticus 18:1 emphasizes this again in urging the people to be loyal to God. So holiness is not a means of removing the people from the world but of giving them a way to relate to the world as the people of God. </p> <p> A number of the instructions in the Holiness Code relate to ethics and faithfulness to the Lord. Note the famous verse in Leviticus 19:18 , “Thou shalt love thy neighbor as thyself.” There is also instruction on keeping the sabbath as a day of rest and worship. Each seventh year was to be a sabbath year for the land, to give it renewal and also as a sign that the land is not owned by ancient Israel but a gift from God. Each fiftieth year (7X7+1) was a jubilee year in which all slaves were to be freed and property revert to its original owner. This again shows that people do not own other persons or property; they are rather stewards of such gifts from God. This practice shows that life is to be structured for the good of the community rather than isolated individuals. </p> <p> These chapters also contain instructions on worship. Regular worship in the tabernacle was to include the constant burning of the lamp. This symbolized both the Lord's presence with the people and light as the first of God's creations. Also of importance in the tabernacle was the bread which symbolized the relationship between God and ancient Israel and reminded the people that God gives the gift of food. The Holiness Code also gives instruction on the special feasts. In the spring came [[Passover]] and unleavened bread, reminders of the Exodus from Egypt. The summer feast (Weeks and Pentecost) related to the harvest and celebrated the giving of the law. The fall festival included the Day of Atonement and the beginning of the new year. Also here was the [[Feast]] of Tabernacles, a harvest festival remembering the time in the wilderness. </p> <p> The message of Leviticus begins with the fact that God is present with the people and continues with the notion that God is perfectly holy. This is why the book gives so much instruction on holiness and includes sacrifice as a means of removing the effects of sin and uncleanness so that this perfectly holy God can continue to dwell among and give life to the people. All of this instruction is a gift from God and helps the people understand how to live as God's covenant people. The book thus provides an important part of the story of God with the people, for it gives instruction on how to maintain and, when necessary, restore that relationship. The book seeks to explore further the instruction in Exodus 19:6 , “Ye shall be unto me a kingdom of priests, and an holy nation.” </p> <p> The New [[Testament]] uses Leviticus to speak of the atoning sacrifice of Christ. </p> <p> Outline </p> <p> I. [[Offer]] Yourself in [[Praise]] and [[Adoration]] to God (Leviticus 1:1-7:38 ). </p> <p> A. Offer pleasing sacrifices (Leviticus 1:1-6:7 ). </p> <p> 1. Offer burnt offerings (Leviticus 1:1-17 ). </p> <p> 2. Offer cereal offerings (Leviticus 2:1-16 ). </p> <p> 3. Offer peace offerings (Leviticus 3:1-17 ). </p> <p> 4. Offer sin offerings (Leviticus 4:1-35 ). </p> <p> 5. Offer guilt offerings (Leviticus 5:1-6:7 ). </p> <p> B. Give instructions to the priests who offer pleasing sacrifices (Leviticus 6:8-7:38 ). </p> <p> 1. Give priestly instructions for burnt offerings (Leviticus 6:8-13 ). </p> <p> 2. Give priestly instructions for cereal offerings (Leviticus 6:14-23 ). </p> <p> 3. Give priestly instructions for sin offerings (Leviticus 6:24-30 ). </p> <p> 4. Give priestly instructions for guilt offerings (Leviticus 7:1-10 ). </p> <p> 5. Give priestly instructions for peace offerings (Leviticus 7:11-38 ). </p> <p> II. [[Consecrate]] [[Priests]] to Mediate Between God and People. (Leviticus 8:1-10:20 ). </p> <p> A. Set apart priests who mediate (Leviticus 8:1-36 ). </p> <p> B. Sacrifice for the priests who mediate (Leviticus 9:1-24 ). </p> <p> C. [[Warn]] the priests who mediate (Leviticus 10:1-20 ). </p> <p> III. [[Purify]] Yourself Before God (Leviticus 11:1-16:34 ). </p> <p> A. [[Eat]] clean animals; reject unclean animals (Leviticus 11:1-47 ). </p> <p> B. Purify mother and child after childbirth (Leviticus 12:1-8 ). </p> <p> 1. Purify the mother of a male infant (Leviticus 12:1-4 ). </p> <p> 2. Purify the mother of a female infant (Leviticus 12:5 ). </p> <p> 3. [[Worship]] the Lord who gives life (Leviticus 12:6-8 ). </p> <p> C. Test for an infectious skin disease and remove the infected one from the camp (Leviticus 13:1-59 ). </p> <p> 1. [[Examine]] the inhabitant who appears with an infection (Leviticus 13:1-8 ). </p> <p> 2. Examine the infected inhabitant for progress toward wholeness (Leviticus 13:9-17 ). </p> <p> 3. Examine the inhabitant who appears with a boil (Leviticus 13:18-23 ). </p> <p> 4. Examine the inhabitant who appears with a burn (Leviticus 13:24-28 ). </p> <p> 5. Examine the inhabitant who appears with an infection on the head or beard (Leviticus 13:29-37 ). </p> <p> 6. Examine the inhabitant who appears with bright spots on the skin (Leviticus 13:38-39 ). </p> <p> 7. Examine the inhabitant who appears with hair loss (Leviticus 13:40-44 ). </p> <p> 8. [[Remove]] the infection from the camp (Leviticus 13:45-59 ). </p> <p> D. [[Restore]] the cleansed inhabitant to the community (Leviticus 14:1-32 ). </p> <p> E. Remove the threat of infection from the house (Leviticus 14:33-57 ). </p> <p> F. [[Cleanse]] unhealthiness within the community (Leviticus 15:1-33 ). </p> <p> G. Make atonement for the community (Leviticus 16:1-34 ). </p> <p> 1. Remove sin from the congregation (Leviticus 16:1-10 , Leviticus 16:20-22 ). </p> <p> 2. [[Atone]] for the sins of the mediators (Leviticus 16:11-14 ). </p> <p> 3. Atone for the sins of the people, and make purification for the tent and its articles. (Leviticus 16:15-19 ,Leviticus 16:15-19,16:23-28 ). </p> <p> 4. [[Deal]] with the sin problem yearly (Leviticus 16:29-34 ). </p> <p> IV. [[Present]] Yourself in Holiness Before God (Leviticus 17:1-26:46 ). </p> <p> A. Give attention to acceptable slaughter of beasts (Leviticus 17:1-16 ). </p> <p> 1. Make proper sacrifices before the Lord (Leviticus 17:1-9 ). </p> <p> 2. [[Sanctify]] life by refusing to eat blood (Leviticus 17:10-16 ). </p> <p> B. Follow the commandments of the Lord (Leviticus 18:1-20:27 ). </p> <p> 1. [[Reject]] abominable sexual practices (Leviticus 18:1-23; Leviticus 20:10-21 ). </p> <p> 2. Warn concerning the danger of abominable practices (Leviticus 18:24-30 ). </p> <p> 3. [[Reverence]] God in worship (Leviticus 19:1-8 ). </p> <p> 4. [[Show]] love for your neighbor by righteous living (Leviticus 19:9-18 ). </p> <p> 5. [[Observe]] proper practices in agriculture, slavery, sacrifices, and the body (Leviticus 19:19-29 ). </p> <p> 6. [[Honor]] God through worship (Leviticus 19:30-31 ). </p> <p> 7. Honor God through life (Leviticus 19:32-37 ). </p> <p> 8. Worship God alone; forsake other god (Leviticus 20:1-8 ). </p> <p> 9. Honor father and mother (Leviticus 20:9 ). </p> <p> 10. Give diligence to obeying God (Leviticus 20:22-27 ). </p> <p> C. [[Charge]] mediators to follow regulations which allow presence before God (Leviticus 21:1-24:23 ) </p> <p> 1. Present themselves holy before God (Leviticus 21:1-24 ). </p> <p> 2. Present holy gifts to God (Leviticus 22:1-33 ). </p> <p> 3. [[Lead]] worship at holy times (Leviticus 23:1-44 ). </p> <p> 4. [[Prepare]] the holy place (Leviticus 24:1-9 ). </p> <p> 5. Keep the congregation holy before God (Leviticus 24:10-23 ). </p> <p> D. Present both land and people holy before God (Leviticus 25:1-55 ). </p> <p> 1. Observe the sabbath year (Leviticus 25:1-7 ). </p> <p> 2. Observe the jubilee year (Leviticus 25:8-22 ). </p> <p> 3. [[Care]] for the poor brother and his land (Leviticus 25:23-55 ). </p> <p> E. [[Remember]] the blessings and curses concerning the covenant people (Leviticus 26:1-46 ). </p> <p> 1. Remember the blessings associated with holy living (Leviticus 26:1-13 ). </p> <p> 2. Remember the penalties associated with disobedience (Leviticus 26:14-39 ). </p> <p> 3. Remember the faithfulness of God (Leviticus 26:40-46 ). </p> <p> V. Offer [[Proper]] [[Vows]] Before God (Leviticus 27:1-34 ). </p> <p> A. Offer proper vows related to people (Leviticus 27:1-13 ). </p> <p> B. Offer proper vows related to a house (Leviticus 27:14-15 ). </p> <p> C. Offer proper vows related to fields (Leviticus 27:16-25 ). </p> <p> D. Offer proper vows related to firstborn animals (Leviticus 27:26-27 ). </p> <p> E. Keep your vows (Leviticus 27:28-34 ). </p> <p> See [[Atonement]]; [[Covenant]]; Holiness, Holy; Purity, Purification; [[Sacrifice And Offering]] . </p> <p> W. H. Bellinger, Jr. </p>

<p> Wayyiqra' is the [[Hebrew]] name, from the initial word; the middle book of the Pentateuch. The laws "which the Lord commanded [[Moses]] in Mount Sinai, in the day that he commanded the children of Israel to offer their oblations unto the Lord in the wilderness of Sinai" (Leviticus 7:38). Given between the setting up of the tabernacle and its departure from Sinai, i.e. between the first day of the first month and the 20th day of the second month of the second year of the Exodus (Exodus 40:2; Exodus 40:17; Numbers 10:11). Two chief subjects are handled: </p> <p> (1) Leviticus 1-16, the fundamental ordinances of Israel's fellowship with Jehovah; </p> <p> (2) Leviticus 17-27, the laws for hallowing Israel in this covenant fellowship. [[Privilege]] and duty, grace conferred and grace inwrought, go hand in hand. </p> <p> First; </p> <p> (1) The law of offerings, Leviticus 1-7. </p> <p> (2) [[Investiture]] of Aaron and consecration of priests, Leviticus 8-10. </p> <p> (3) Rules as to clean and unclean, Leviticus 11-15. </p> <p> (4) The day of atonement, the summing up of all means of grace for the nation and the church, annually. </p> <p> Second; </p> <p> (1) Israel's life as holy and separate from heathendom, in food, marriage, and toward fellow men, Leviticus 17-20; the mutual connection of Leviticus 18; Leviticus 19; Leviticus 20, is marked by recurring phrases, "I are the Lord," "ye shall be holy, for I ... am holy." </p> <p> (2) Holiness of priests and of offerings, Leviticus 21-22. </p> <p> (3) Holiness shown in the holy convocations, sabbaths, perpetual light in the tabernacle, shewbread, Leviticus 23-24. </p> <p> (4) Perpetuation of the theocracy by the sabbatical and Jubilee years, the perpetual tenure of land, the redemption of it and bond servants (Leviticus 25); and by fatherly chastisement of the people and restoration on repentance, Leviticus 26. </p> <p> (5) Appendix on vows, which are not encouraged especially, yet permitted with some restrictions (Leviticus 27). </p> <p> The only history in Leviticus is that of Aaron's consecration, Nadab and Abihu's death, and the doom of the blasphemer (Leviticus 8-10; Leviticus 24:10-23), a solemn exhibition of Jehovah's laws in their execution. Aaron's "holding his peace" under the stroke is a marvelous exhibition of grace; yet his not eating the sin offering in the holy place shows his keen paternal anguish which excused his violation of the letter of the law in Moses' judgment. As [[Jehovah]] drew nigh Israel in the tabernacle, so Israel drew nigh Jehovah in the offering. The sacrificial ordinances fall into three divisions, each division consisting of a [[Decalogue]] of directions, a method frequent in the [[Mosaic]] law. Many of the divisions are marked by the opening, "and the Lord spoke unto Moses" or such like, or by closing formulas as "this is the law," etc. (Leviticus 7:37-38; Leviticus 11:46-47; Leviticus 13:59; Leviticus 14:54-57; Leviticus 15:32-33). </p> <p> The direction as to the people's offerings is distinguished from that as to the priests' by a repetition of the same formula (Leviticus 1:2; Leviticus 6:9; Leviticus 6:19-20; Leviticus 6:24-25; Leviticus 6:21; Leviticus 6:22). In Leviticus 5:6 translated not "trespass offering" which is the term for one kind of sin offering (Leviticus 5:14), namely, for an injury done to some one, "a fine offering" (Numbers 5:5-8), but "he shall bring as his forfeit," etc., asham . Also in Leviticus 23:2 for "feasts" translated "the appointed times." The [[Epistle]] to the Hebrew is the New Testament commentary on Leviticus, showing the correspondence yet superiority of the [[Antitype]] to the typical sacrifices. Peter (1 Peter 1:16) quotes Leviticus 11:44, "be ye holy, for I am holy;" but New Testament holiness rises above the restrictions as to meats, seasons, and places (John 4:20-24; Acts 10,15). </p> <p> Psalms 89:15; "blessed is the people that know the joyful sound, they shall walk, [[O]] Lord, in the light of [[Thy]] countenance," alludes to the Jubilee year enjoined in Leviticus; Isaiah 61:1-3, and our Lord's application of the prophecy to Himself, show that the gospel dispensation is the antitype. The exhaustive consummation and final realization of the type shall be in the "times of restitution of all things," "the regeneration" of the heaven and earth," "the creature's deliverance from the bondage of corruption into the glorious liberty of the children of God," "the adoption, to wit the redemption of the body" (Acts 3:19-21; Romans 8:19-23; Matthew 19:28-29). Leviticus 16 is the grand center of the book. Previously it was shown that God can only be approached by sacrifice, next that man is full of "uncleanness" which needs cleansing. </p> <p> The annual atonement now teaches that not by several cleansings for several sins and uncleannesses can guilt be removed. One great covering of all transgressions must take place to meet God's just wrath, and then Israel stands accepted and justified typically (Leviticus 16:16; Leviticus 16:20). Hebrew 9 and Hebrew 10, explains antitypically how Christ by one offering once for all and forever perfected them that are being sanctified. In Leviticus 18:18 the prohibition against marriage with a wife's sister is during the wife's lifetime. In Leviticus 17:11 translated "the soul (nephesh ) 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 which makes atonement by means of the soul." The two reasons of prohibiting blood as food are: </p> <p> 1. It is the vital fluid. </p> <p> 2. It was the appointed typical mean of atonement. </p> <p> It is not blood as blood, but as containing in it the principle of life, that God accepted. The division into Decalogues is frequent throughout the Mosaic code, based no doubt upon the model of the Ten Commandments, each subject being set forth in ten ordinances, as Bertheau has observed (for details see his Commentary). Leviticus 1-3, contain the first Decalogue, namely, the burnt offering in three sections, the meat offering in four, and the peace offering in three. The second decalogue is in Leviticus 4-5, the sin offering in four cases; three kinds of transgression needing atonement; the trespass offering in three cases. Then, Leviticus 6-7, five Decalogues. Thus, there are seven Decalogues in all as to putting away guilt. The next seven chapters are about putting away impurity, Leviticus 11-16. Then, Leviticus 17-20 contain seven decalogues as to Israel's holiness. Lastly, Leviticus 21 - 26:2, contain the concluding seven decalogues. </p> <p> This arrangement leaves unnoticed Leviticus 23:39-44 and Leviticus 24; because Leviticus 23:37-38, "these are the feasts," etc., evidently close chapter 23; Leviticus 23:39-44 are appended as a fuller description of the feast already noticed in Leviticus 23:34. And Leviticus 24 sets forth the duty of the people in maintaining public worship, and narrates the stoning of the blasphemer. The decalogues are closed with promises of rich blessing upon obedience, awful threats upon disobedience; the latter predominate, for already Israel had shown its tendency to disobey. The first division of the law, the covenant (Exodus 23:20-33), ended with blessings only; for there Israel had not yet betrayed its unfaithfulness: But now (Exodus 32-33) when Israel had shown its backsliding tendency, the second division of the law ends here with threats as well as promises. Leviticus 27, is an appendix, Leviticus 26 having already closed the subject of the book with the words "these are the statutes," etc. The appendix however is an integral part of the whole, as is marked by its ending with the same formula, "these are the commandments," etc. </p>

<p> Israel’s priesthood was commonly known as the Levitical priesthood (Hebrews 7:11), and the book that deals more than any other with that priesthood is known as the Levitical book, or Leviticus. The priests, however, were only one family in the tribe of Levi. Matters relating to the non-priestly Levites are dealt with in the next book, Numbers. There is no break between these books, because what we call the five books of Moses (or the Pentateuch) were originally one book (see PENTATEUCH). </p> <p> Features of the book </p> <p> God had brought the people of Israel out of [[Egypt]] and set them on their way to Canaan, all according to the covenant promises he had given to Abraham. After three months they arrived at Mt Sinai, and there God established his covenant with them. He declared Israel to be his people, and they responded by promising to do whatever he required of them (Genesis 12:2; [[Genesis]] 15:18-21; Genesis 17:6-8; Exodus 2:24; Exodus 6:6-8; Exodus 19:4-6; Exodus 24:7-8). The regulations that God laid down under the covenant begin in Exodus and carry on through Leviticus into Numbers. </p> <p> First of all God announced the covenant’s basic principles and some of its practical requirements (Exodus 20-23). He then gave his plans for a central (but portable) place of worship, the tabernacle, and for a priesthood to oversee religious affairs (Exodus 25- 40). He gave the people a sacrificial system by which they could express their relationship with him (Leviticus 1-10); he set out laws to regulate cleanliness and holiness (Leviticus 11-22); he gave details concerning festivals and other special occasions (Leviticus 23-27); and he outlined certain duties, particularly in relation to the Levites (Numbers 1-10). </p> <p> A central theme of Leviticus is that priests and common people alike were to be pure in their relations with God and with one another. Because God was holy, they were to be holy (Leviticus 11:44-45; Leviticus 20:26). This holiness extended to every part of the people’s lives, including personal cleanliness and public health. The laws of cleanliness, besides having practical usefulness, were an object lesson in a more basic problem, the problem of sin. </p> <p> In his grace God helped his people deal with sin by giving them the sacrificial system. It taught them the seriousness of sin and gave them a way of approach to him to seek his forgiveness. People did not have to try to squeeze forgiveness from an unwilling God; God himself took the initiative by giving them the blood of animals to make atonement for their sin (Leviticus 17:11; see BLOOD; SACRIFICE). Whether repentant sinners knew it or not, their sacrifices could not in themselves take away sin. The basis on which God accepted the blood sacrifices of the ancient Israelites was the perfect blood sacrifice yet to be offered, the sacrifice of Jesus Christ (Hebrews 9:22; Hebrews 10:1-4; Hebrews 10:11-14). </p> <p> Contents of the book </p> <p> With the tabernacle now completed, God gave the Israelite people his regulations for the sacrifices. There were five basic sacrifices – the burnt offering, the cereal offering, the fellowship offering, the sin offering and the guilt offering (1:1-6:7). God gave additional details of these offerings for the priests who officiated (6:8-7:38). Moses ordained Aaron and his four sons as priests, after which they began their duties (8:1-9:24). Two of the sons were struck dead when they tried to act independently of God (10:1-20). </p> <p> God then set out his requirements in relation to cleanliness. He laid down laws concerning food, disease and bodily health (11:1-15:33), and followed with regulations concerning the Day of Atonement and the sacredness of blood (16:1-17:16). Further instructions on practical holiness concerned sexual relationships and a range of miscellaneous matters (18:1-20:27). There were additional rules specifically concerned with priests (21:1-22:33). </p> <p> Israel was to have a regulated timetable of festivals to acknowledge the overruling care of God throughout the year (23:1-24:23). Sabbatical and jubilee years were designed to prevent the rich from gaining control over the poor (25:1-55). God promised blessing for obedience, but warned of judgment for disobedience (26:1-46). [[Honesty]] was essential at all times, and people had to treat their vows seriously (27:1-34). </p>

<p> The third book in the Pentateuch; called Leviticus, because it contains principally the laws and regulations relating to the Levites, priests, and sacrifices. The Hebrews call it "the priests' law." In the first section, the various bloody and unbloody sacrifices are minutely described: the burnt offering, the meat, sin, peace, ignorance, and trespass offerings; the sins for which and the mode in which they were to be offered. The fullness of these details not only signified the importance of God's worship, but forbade all human additions and changes, that might lead to idolatry. The whole scheme was "a shadow of good things to come," typical of the Lamb "who through the eternal Spirit offered himself without spot unto God." Its best commentary is the epistle to the Hebrews. </p> <p> A full account of the consecration of Aaron and his sons as priests, is followed by the instructive narrative of Nadab and Abihu. Then are given the laws respecting personal and ceremonial purifications, a perpetual memento of the defilement of sin, and of the holiness of God. Next follows a description of the great day of Expiation; after which the [[Jews]] are warned against the superstitions, idolatry, etc., of the Canaanites; and laws are given guarding their morals, health, and civil order. The observance of their distinguishing festivals is enjoined upon them; and laws are given respecting the [[Sabbath]] and the jubilee, vows and tithes. The warnings and promises in the latter part of the book point their attention to the future, and aim to unite the whole nation in serving their covenant God. The book is generally held to be the work of Moses, though he was probably assisted by Aaron. Its date is B. C. 1490. It contains the history of the first month of their second year after leaving Egypt. </p>

<li> Then follow promises and warnings to the people regarding obedience to these commandments, closing with a section on vows. <p> The various ordinances contained in this book were all delivered in the space of a month (Compare Exodus 40:17; Numbers 1:1 ), the first month of the second year after the Exodus. It is the third book of Moses. </p> <p> No book contains more of the very words of God. He is almost throughout the whole of it the direct speaker. This book is a prophecy of things to come, a shadow whereof the substance is Christ and his kingdom. The principles on which it is to be interpreted are laid down in the Epistle to the Hebrews. It contains in its complicated ceremonial the gospel of the grace of God. </p> <div> <p> Copyright StatementThese dictionary topics are from M.G. Easton M.A., D.D., Illustrated [[Bible]] Dictionary, Third Edition, published by [[Thomas]] Nelson, 1897. Public Domain. </p> <p> Bibliography InformationEaston, Matthew George. Entry for 'Leviticus'. Easton's Bible Dictionary. https://www.studylight.org/dictionaries/eng/ebd/l/leviticus.html. 1897. </p> </div> </li>

<p> Leviticus (le-vĭt'i-kŭs), relating to the Levites. The name of the third book of the Pentateuch. Only the chapters 8-10 are history; the rest treats of the Levitical services—namely, chaps. 1-7, the laws of offerings; 8-10, the consecration of Aaron and his family; 11-15, the laws concerning that which is clean and that which is unclean; 16, the atonement as the sum-total of all means of grace; 17-20, the separation of Israel from heathendom in food, marriage, etc.; 21, 22, the holiness of priests and offerings; 23, 24, the holiness of convocations, Sabbaths; 25, on redemption; 26, on repentance; 27, on vows. </p>

<p> The third book of Moses bears this name; and it appears to derive its name from the Septuagint, who called it the book of Leviticus, from containing the laws of the Levitical priesthood. </p>

<p> (n.) The third canonical book of the Old Testament, containing the laws and regulations relating to the priests and Levites among the Hebrews, or the body of the ceremonial law. </p>

<p> Leviticus, the third book of Moses. </p> <p> Contents.—Leviticus contains the further statement and development of the Sinaitic legislation, the beginnings of which are described in Exodus. It exhibits the historical progress of this legislation; consequently we must not expect to find the laws detailed in it in a systematic form. There is, nevertheless, a certain order observed, which arose from the nature of the subject, and of which the plan may easily be perceived. The whole is intimately connected with the contents of Exodus, at the conclusion of which book that sanctuary is described with which all external worship was connected (Exodus 35-40). </p> <p> Some critics have strenuously endeavored to prove that the laws contained in Leviticus originated in a period much later than is usually supposed. But the following observations sufficiently support their Mosaical origin, and show that the whole of Leviticus is historically genuine. The laws in Leviticus 1-7 contain manifest vestiges of the Mosaical period. Here, as well as in Exodus, when the priests are mentioned, Aaron and his sons are named; as, for instance, in;; , etc. The tabernacle is the sanctuary, and no other place of worship is mentioned anywhere. Expressions like the following constantly occur, before the tabernacle of the congregation, or the door of the tabernacle of the congregation (;; , etc.). The Israelites are always described as a congregation (, sq.), under the command of the elders of the congregation , or of a ruler . Everything has a reference to life in a camp, and that camp commanded by Moses (;;;;; ). A later writer could scarcely have placed himself so entirely in the times, and so completely adopted the modes of thinking of the age, of Moses: especially if, as has been asserted, these laws gradually sprung from the usages of the people, and were written down at a later period with the object of sanctioning them by the authority of Moses. They so entirely befit the Mosaical age, that, in order to adapt them to the requirements of any later period, they must have undergone some modification, accommodation, and a peculiar mode of interpretation. This inconvenience would have been avoided by a person who intended to forge laws in favor of the later modes of Levitical worship. A forger would have endeavored to identify the past as much as possible with the present. </p> <p> In Leviticus 17 occurs the law which forbids the slaughter of any beast except at the sanctuary. This law could not be strictly kept in Palestine, and had therefore to undergo some modification (Deuteronomy 12). Our opponents cannot show any rational inducement for contriving such a fiction. The law is adapted to the nation only while emigrating from Egypt. It was the object of this law to guard the Israelites from falling into the temptation to imitate the Egyptian rites and sacrifices offered to he-goats; which word signifies also demons represented under the form of he goats, and which were supposed to inhabit the desert. </p> <p> The laws concerning food and purifications appear especially important if we remember that the people emigrated from Egypt. The fundamental principle of these laws is undoubtedly Mosaical, but in the individual application of them there is much which strongly reminds us of Egypt. This is also the case in Leviticus 18, sq., where the lawgiver has manifestly in view the two opposites, [[Canaan]] and Egypt. That the lawgiver was intimately acquainted with Egypt, is proved by such remarks as those about the Egyptian marriages with sisters a custom which stands as an exception among the prevailing habits of antiquity. </p> <p> The book of Leviticus has a prophetical character. The lawgiver represents to himself the future history of his people. This prophetical character is especially manifest in Leviticus 25, 26, where the law appears in a truly sublime and divine attitude, and when its predictions refer to the whole futurity of the nation. It is impossible to say that these were prophecies delivered after the event, unless we would assert that this book was written at the close of Israelitish history. We must rather grant that passages like this are the real basis on which the authority of later prophets is chiefly built. Such passages prove also, in a striking manner, that the lawgiver had not merely an external aim, but that his law had a deeper purpose, which was clearly understood by Moses himself. That purpose was to regulate the national life in all its bearings, and to consecrate the whole nation to God. See especially , sq. </p> <p> But this ideal tendency of the law does not preclude its applicability to matters of fact. The law had not merely an ideal, but also a real character, evidenced by its relation to the faithlessness and disobedience of the nation. The whole future history of the covenant people was regulated by the law, which has manifested its eternal power and truth in the history of the people of Israel. Although this section has a general bearing, it is nevertheless manifest that it originated in the times of Moses. At a later period, for instance, it would have been impracticable to promulgate the law concerning the Sabbath and the year of Jubilee: for it was soon sufficiently proved how far the nation in reality remained behind the ideal Israel of the law. The sabbatical law bears the impress of a time when the whole legislation, in its fullness and glory, was directly communicated to the people, in such a manner as to attract, penetrate, and command. </p>

<p> And, as far as the order in other respects is concerned, it is throughout to be regarded as founded in the subject-matter itself that Leviticus 1 through 17 must precede Leviticus 18 through 26. First that which separates the people from God must be removed, and then only is a God-pleasing conduct possible. Just as easily, and in agreement with the context, it is possible that the consecration of the priests in Leviticus 8 through 10 presupposes the sacrificial <i> ''''' tōrāh ''''' </i> ( Leviticus 1 through 7; compare under 1 above) and follows the latter, and is immediately introduced by the mention made of the installation sacrifices for which otherwise there are no reasons assigned in the concluding formula in Leviticus 7:37 (compare Leviticus 8:22-32 ). The Day of Atonement (Lev 16), which in Leviticus 16:16 f and Leviticus 16:33 is spoken of in connection with the purification of the sanctuary, is in turn introduced by Lev 11 through 15, or more particularly by the remark in <p> Copyright StatementThese files are public domain and were generously provided by the folks at WordSearch Software. </p> <p> Bibliography InformationOrr, James, M.A., D.D. General Editor. Entry for 'Leviticus'. International Standard Bible Encyclopedia. https://www.studylight.org/encyclopedias/eng/isb/l/leviticus.html. 1915. </p> </p>

<p> The third book of the Pentateuch, so called as containing the laws and ordinances appointed to regulate the services of the sanctuary as conducted by a priesthood of the tribe of Levi, the narrative portion of it recording the consecration of Aaron and his sons, the death of Nadab and Abihu, and the stoning of the blasphemer, embracing a period of only one year, and the legislation of it no longer issuing from Mount Sinai, but from the door of the Tabernacle. </p>