Assignment on: Leviticus

Submitted by: Manohar (M.Div. II) Submitted to: Rev. Christopher Thomas
1. Introduction
Leviticus is the second book of the Pentateuch. Leviticus is considered as the book of or the
law book of Levites. The paper is discussing about Leviticus, by exploring from the
authorship to the New Testament relation with Leviticus. The present writer explains about
the different critics that scholars have criticized and supports, as well the theology of
Leviticus which is important in the theological studies.

2. Title- Leviticus
There are a number of ancient titles associated with the book of Leviticus throughout its
history as it first became a part of the sacred Jewish Scriptures and was later adopted into the
early Church canon.

2.1.The Ancient Jewish Title “And He Called”

The Hebrew title for Leviticus was “Wikra” which comes from the opening word of this
book, meaning “and he called.” Origen testifies to the use of this title by the Jews in his day.
Jerome was familiar with this title as well.1 The title “Wikra” can be found in the Masoretic
Text of the standard work Biblia Hebraica Stuttgartensia.2

2.2. The Modern English Title “Leviticus”

English bibles use the title “Leviticus,” which finds it origin in the Greek title used in the
LXX “Leuitikon” which means, “matters pertaining to the Levites.”3 The Vulgate uses the
Latin title “Leviticus (liber),” from which the English title is derived. Since the title
“Leviticus” is used as far back as the LXX, Henry Swete and George Gray believe this title is
“of Alexandrian and pre-Christian origin.” This title reflects the contents of the book, which
discussing duties of the Levitical priests.4

2.3. Other Titles

The Law of the Priests - In the Talmud the Rabbis calls the book by the titles Law of the
Priests, and Book of the Law of Offerings.5

3. Authorship and Nature of the Book

The book of Leviticus, as with the rest of the Pentateuch, has traditionally been ascribed to
the great Israelite prophet-leader Moses. Although modern scholarship has questioned this
long-held tradition and has attributed the book to various priestly writers in the several
centuries following the Exodus, there can be no doubt that the material in Leviticus
developed from the theophany at Sinai and should be closely associated with Moses and his

1
R.K. Harrison, Leviticus (England: Inter Varsity Press, 1980), 12.
2
CH Mackintosh, Notes on the Leviticus (Canada: Believers Bookhelf, 2007), 4.
3
Roy Lee Honeycutt, Layman’s Bible Commentary Leviticus, Numbers, Deuteronomy (Nashville:
Broadman, 1979), 14.
4
R.K. Harrison, Leviticus…, 13.
5
Roy Lee Honeycutt, Layman’s Bible Commentary Leviticus, Numbers, Deuteronomy …, 14.
revelations, even though its present form may not come directly or completely from his
personal handwriting.6 But the traditional believe is Moses is the author of this Book.

4. Date
When we read Ch. 17 we could observed that God spoke the words of Leviticus during the
first month of the second year after the Exodus. The Israelites were encamped on Mount
Sinai (7:38; 27:34). Just when Moses wrote down the words we cannot be sure, but he may
have done so before the wilderness journey began, around the middle of the fifteenth century
B.C (1445 B.C). 7

5. View of Literary Critic

Literary critics have various views on the book of Leviticus. Here are a few perspectives:
Mary Douglas, in her book “Leviticus as Literature”, presents Leviticus from an
anthropological perspective. She sees it as a literary masterpiece with a structure that
corresponds to the three parts of the desert tabernacle, which in turn correspond to the parts
of Mount Sinai. She argues that Leviticus is not the narrow doctrine of a professional
priesthood, but a powerful theological statement about a religion that emphasizes God’s
justice and compassion.8 Moshe Kline supports Douglas’ He suggests that the structure of
Leviticus can be interpreted as an analogical representation of the Tabernacle. 9 Some
scholars argue that Leviticus is part of the priestly source of the Pentateuch and not a discrete
literary unit. It is dominated by divine laws delivered to Moses for the Israelite community.

6. View of Form Critic and Traditional Critic

Form criticism is a method of biblical criticism that classifies units of scripture by literary
pattern and then attempts to trace each type to its period of oral transmission. Here are some
views of form critics on the book of Leviticus:

M. Noth, suggests that only chapters 8-10 can be judged as primary and belonging to the
Priestly source (P). The remaining content of the book did not belong to the original or
expanded P narrative. Form critics, along with literary and tradition critics, recognize
Leviticus 17-26 as a separate law code entitled “Holiness Code” (H). This code is seen as
having a different form and content from the rest of Leviticus. They believe that the book has
come into existence in successive stages. The majority of scholars, including form critics, and
traditional critic have concluded that the Pentateuch, including Leviticus, received its final
form during the Persian period (538–332 BC).10 Ivan Engnell did not regard “P” as the
youngest of the “sources” of the Pentateuch, but as a complete work consisting of Genesis,
Exodus, Leviticus, and Numbers.11

6
By Gary H. Everett, the Book of Leviticus (Westminster Seminary: German Bible Society, 1996), 6.
7
By Gary H. Everett, the Book of Leviticus…, 8.
8
B.K Waltke “Leviticus,” Pictorial Encyclopedia of the Bible, edited by Merrill C. Tenney (Grand
Rapids: Zondervan, 1976), 914.
9
By Gary H. Everett, the book of levitucus…, 18-21.
10
B.K Waltke “Leviticus,” Pictorial Encyclopedia of the Bible…, 914.
11
B.K Waltke “Leviticus,” Pictorial Encyclopedia of the Bible…, 915.
 7. Purpose of Leviticus
The purpose of the book of Leviticus is to maintain the LORD’s presence with his people.
The tabernacle was the dwelling place of the Lord, therefore the whole camp much remain
pure. The sacrificial system was put in place to deal with the people’s sins so that the LORD
could remain with them and to provide instruction and laws to guide a sinful, yet redeemed
people in their relationship with a holy God.12

8. Law Governing the Sacrifice

Here’s a brief summary of the five offerings in Leviticus, each of these served as God’s
gracious provision for how one could regain and sustain fellowship with God.

1. Burnt Offering: (Leviticus 1:3-17; 6: 8-13) voluntarily devoting all their very being and
possessions to God, through purifying fire.13 Burnt offering, connected with Christian as
sanctification and to Christ is, “He presented Himself to the Father, to do His will”.14

2. Grain Offering: (2:1-16; 6: 14-26) thanking God and offering their lives for His service.
An additional offering, the drink offering (or “libation”), was poured on top of the grain
offering as a symbol of joy (Leviticus 23:13; cf. Exodus 29:40-41).15 This offering is
connected with Christian as service and to Christ as, “He served His Father and men as Son
of Man”. 16

3. Peace Offering: (3:1-17; 7:11-37) participating in the blessing of fellowship with God.17
There were three primary peace offerings: Thanksgiving Offering (Leviticus 7:12-15).Wave
offering (Leviticus 7:30-31), Votive Offering or freewill offering (Leviticus 7:16-17).18 This
offering is connected with Christian as Fellowship and with Christ as, “He is the common
bond of fellowship between God and man”.19

4. Purification (Sin) Offering: (4:1-5:13; 6:24-30) though often called the “sin offering,” a
better translation is “purification offering.” It dealt with two issues: the necessity of
forgiveness from unintentional sins and cleansing from ceremonial uncleanness.20 This
offering is connected with Christian as, redemption for the sinner that he is and to Christ as,
“He atoned for the guilt of sin”.21

5. Guilt (Reparation) Offering: (5: 14- 6:7; 7:1-10) the guilt offering caused the individual to
look beyond the sin itself and to the damage it caused (Leviticus 5:16). The guilt offering is
also called “reparation” because the person not only sought forgiveness but first he or she
also paid full restitution, adding to the price an additional percentage. 22 This offering is

12
Herbert Wolf, Pentateuch (Chicago: Moody Publishers, 1991), 192.
13
CH Mackintosh, Notes on the Leviticus…, 36.
14
Irving L. Jensen, Jensen’s Survey of the Old Testament (Chicago: Moody Press, 1978), 106.
15
Herbert Wolf, Pentateuch…, 200.
16
Irving L. Jensen, Jensen’s Survey of the Old Testament…, 106.
17
Andrew Bonar, A commentary on the book of Leviticus (Grand Rapids: Baker Books House, 1978),
51.
18
Roy Lee Honeycutt, Layman’s Bible Commentary Leviticus, Numbers, Deuteronomy …, 28.
19
Irving L. Jensen, Jensen’s Survey of the Old Testament…, 106.
20
Andrew Bonar, A commentary on the book of Leviticus…, 62.
21
Irving L. Jensen, Jensen’s Survey of the Old Testament…, 106.
22
Roy Lee Honeycutt, Layman’s Bible Commentary Leviticus, Numbers, Deuteronomy …, 29.
connected with Christian as redemption for the sin he commits and to Christ as, “He atoned
for the damage of the sin”.23

9. Theological Meaning of Offering

The Levitical sacrificial system was instituted by God for a people he had redeemed from
Egypt at the time of the Passover and brought into covenant-relationship with himself at Sinai
(Lindsey 1985:164). Thus to offer a sacrifice to Yahweh was not human effort seeking to
obtain favor with a hostile God, but a response to Yahweh who had first given Himself to
Israel in covenant-relationship. Rather the function of the Levitical sacrifices is to restore
fellowship with Yahweh whenever sin or impurity, whether moral or ceremonial, disrupted
this fellowship.24 The individual or the nation (whichever was the case) needed to renew
covenant fellowship through sacrifice, the particular sacrifice depending on the exact
circumstance of the disruption.25

9.1. Law of Purification

The categorizing of animal species in to clean and unclean (Ch. 11) is unique in the accounts
of Near Eastern lit. The foods classified as clean are known to be beneficial in contrast to the
unclean known to be noxious. These food regulation issue from YAHWEH’s design for his
people.26

10. The Day of Atonement

The Day of Atonement, also known as Yom Kippur, is a significant event described in the
book of Leviticus. Here are some key points:

Leviticus 16 chapter provides detailed instructions for the Day of Atonement. The Lord spoke
to Moses after the death of Aaron’s two sons and gave him specific instructions for Aaron,
the high priest. Aaron was to enter the Most Holy Place with a young bull for a sin offering
and a ram for a burnt offering. He was also to take two male goats from the Israelite
community for a sin offering and a ram for a burnt offering. One goat was to be sacrificed as
a sin offering, and the other was to be presented alive before the Lord to make atonement by
sending it into the wilderness seventh month as the Day of Atonement. The Israelites were to
hold a sacred assembly, deny themselves, and present a food offering to the Lord. 27 They
were not to do any work on that day, as it was a day of Sabbath rest. Significance: The Day
of Atonement was established by the Lord as a means of dealing with the sins of the people.
On this day, the high priest made atonement for himself, his household, and the whole
community of Israel. It was a day of solemn rest, and the Israelites were to deny themselves.

This day is still observed as Yom Kippur, the holiest day of the year in Judaism, with its
central themes of atonement and repentance.28

23
Irving L. Jensen, Jensen’s Survey of the Old Testament…, 106.
24
Victor P. Hamilton, Handbook on the Pentateuch…, 257-258.
25
Paul R. House, Old Testament Theology (Downers Grove: Inter Varsity Press, 1998), 131.
26
Victor P. Hamilton, Handbook on the Pentateuch (Grand Rapids: Baker Books House, 1982), 273.
27
Victor P. Hamilton, Handbook on the Pentateuch…, 285-86.
28
Antony J Saldarini, “Day of Atonement,” the Barper Collins Bible Dictionary, general editor Paul J
Achtemeier (Bangalore: Theological Publications in India, 2009), 88.
 11. Holiness Code
According to Leviticus 1 through 16, Israel’s priests are designated as holy: a holy class
within Israel, singled out, dedicated to the service of God and demarcated by rules that apply
only to them. However, in the Holiness Code, we have texts that come closer to the idea that
Israel itself is holy by virtue of the fact that God has set Israel apart from the nations to
himself, to belong to him.

11.1. Arguments for recognition of H

The recognition of the “Holiness Code” (H) in the book of Leviticus is based on several
arguments:

Critics argue that chapters 17-26 of Leviticus are marked by their beginning (17:1, 2) and
ending (26:46) as a separate law code. Unique Words and Phrases: Various writers have
provided lists of words and phrases that are peculiar to the code, showing that the author is
closer to Ezekiel than to any other book in the Old Testament. Exhortatory Material: The
code contains much exhortatory material akin to Deuteronomy. Wide Scope of Laws: Critics
claim the laws of this code are derived from another collection because they are much wider
in scope than those in the preceding chapters. Reference to Previous Matters: These
chapters make reference to matters which have already been dealt with (e.g., 19:6-8 with
7:15-18; 20:25 with Ch. 11; and 23:26-32 with Ch. 16).29

11.2. Arguments against recognition of H

The arguments against the recognition of the “Holiness Code” (H)

The introductory formula in Leviticus 17:1 is similar to others found in the book and appears to
be a stereotyped way of introducing a fresh element in the revelation. Part of Mosaic
Legislation: Critics argue that chapters 17-26 are part and parcel with the rest of the legislation
attributed to Moses in this book. Lack of Distinctive Style: Critics argue that the style and
language of the Holiness Code do not significantly differ from the rest of Leviticus, suggesting
a single author or tradition. Integrated Content: The content of the Holiness Code is
integrated with the rest of Leviticus, suggesting it is not a separate entity. Absence of Clear
Division: There is no clear division between the Holiness Code and the rest of Leviticus, which
could indicate a single author or tradition. Similarity in Ritual Laws: The ritual laws in the
Holiness Code are similar to those in the rest of Leviticus, suggesting they come from the same
source.30

These arguments suggest that the Holiness Code is not a separate unit, but rather an integral
part of the larger Mosaic Law. However, it’s important to note that these arguments are part of
an ongoing scholarly debate and interpretations may vary.

12. Theology of Leviticus

Leviticus is a theological book in the Old Testament, containing the core of the Pentateuch's
priestly ritual material. Its regulations are detailed and tied to ancient Israel's personal and
communal life, with a priestly perspective. These laws have deep theological impact on the Old

29
B.K Waltke “Leviticus,” Pictorial Encyclopedia of the Bible…, 914.
30
B.K Waltke “Leviticus,” Pictorial Encyclopedia of the Bible…, 914-915.
and New Testaments, focusing on holiness, purity, sacrificial atonement, and forgiveness.
However, the most important theological issue is the presence of God in the midst of Israel.

13. Priesthood: Levite Theology

The Old Testament priestly ministry began a new era in Israel's life, as God demonstrated His
righteousness, grace, and glory through signs, symbols, and events. Priests, chosen by God,
served as mediators to maintain fellowship between God and sinful people. Aaron and his
sons were chosen as Israel's first priests. The priestly office was highly regarded, with five
chapters of Leviticus dedicated to their consecration and holy disciplines. The Messianic
typology of the Old Testament priesthood is rich, with Christ Jesus being the one sinless,
eternal Mediator between God and man. Hebrews exalts Christ Jesus and His office.31 The
Levitical priesthood, a significant aspect of ancient Israel's theology, is a complex subject
with numerous studies on its history, development, and social roles. Modernly, Levites are
integrated into Jewish communities but maintain a distinct status in Orthodox Judaism.32

14. Function of Priest

The following is an attempt to order the various roles of the Priest:

Instructional Priest: the priest were teachers, they held the responsibility for teaching the
instructions regarding clean and unclean, holy and common (10:10-11). In Jewish tradition
the Priests’ has to teach the totality of Torah.33

Oracle Priest: the priest spoke for God at least two ways, first there were time when they
pronounce the blessing upon the people in public. Second, they pronounced the oracles
announcing the will of God for certain decisions.34

Therapeutic Priest: most important, priest had the responsibility of purifying the alters,
which symbolized YEHWEH’S dwelling with Israel.35

Judaism Administrative: Priest would have had some administrative roles. At the least, they
would have had charge of caring for the sacred paraphernalia, where they supervise the
Levites (Num 3:5- 4:33). The priest literally served as guards along with the Levites
protecting the Holy thing from unholy things or person.36

Cultic: they priest were interpreters of the cultic boundaries in time, space and status. They
had to clarify and set the boundaries in the ritual complex according to the guidelines that had
been established under divine guidance.37

31
Mark A. Leuchter and Jeremy M. Hutton, ed., levites and priests in biblical history and tradition
(Atlanta: Society of Biblical Literature, 2011), 103-104.
32
Cf. Richard D. Nelson, Rising Up a Faithful Priest: Community and Priesthood in Biblical Theology
(Louisville, Westminster John Knox Press, 1993), 73-74.
33
R.K. Duke, “Priest, priesthood,” Dictionary of the Old Testament Pentateuch, edited by T Desmond
Alexander and David W. Baker (Downers Grove: Inter Varsity Press, 2003), 652.
34
R.K. Duke, “Priest, priesthood,”…, 653.
35
R.K. Duke, “Priest, priesthood,”…, 653.
36
R.K. Duke, “Priest, priesthood,”…, 654.
37
R.K. Duke, “Priest, priesthood,” …, 652.
This division shows that they had very serious responsibility and role or functions that they
have to play without fail.

15. Relation to the NT

The predict symbols types, and shadows found throughout this book finds their fulfillments in
the NT. For example, the blood sacrifices point to Christ as the Lamb of God. The priests
typify as the Great High Priest. The worshipers of Leviticus Foreshadow the NT. The Lord
Jesus Christ said in Matthew 22:40 that the entire law and prophets depend on Deuteronomy
6:5 and Leviticus 19:18.38

Evaluation & Conclusion

The single most important conclusion the author draw from Leviticus is that our call as God’s
people is to reflect God’s holiness in our work. This calls us to separate ourselves from the
actions of any around us who oppose God’s ways. We reflect God’s holiness not by hanging
up Scripture verses, reciting prayers, wearing crosses, or even by being nice. We do it by
loving our co-workers, customers, students, investors, competitors, rivals, and everyone we
encounter as much as we love ourselves. In practical terms, this means doing as much good
for others through our work as we do for ourselves. This also means working for the benefit
of the entire community and working in harmony with the rest of society, so far as it depends
on us. And it means working to change the structures and systems of society to reflect God’s
holiness as the one who delivered Israel from slavery and oppression.

Bibliography

Bonar, Andrew. A commentary on the book of Leviticus. Grand Rapids: Baker Books House, 1978.
Duke, R.K. “Priest, priesthood.” Dictionary of the Old Testament Pentateuch, edited by T Desmond Alexander
and David W. Baker. Downers Grove: Inter Varsity Press, 2003.
Everett, By Gary H. the Book of Leviticus. Westminster Seminary: German Bible Society, 1996.
Hamilton, Victor P. Handbook on the Pentateuch. Grand Rapids: Baker Books House, 1982.
Harrison, R.K. Leviticus. England: Inter Varsity Press, 1980.
Honeycutt, Roy Lee. Layman’s Bible Commentary Leviticus, Numbers, Deuteronomy. Nashville: Broadman,
19794.
House, Paul R. Old Testament Theology. Downers Grove: Inter Varsity Press, 1998.
Jensen, Irving L. Jensen’s Survey of the Old Testament. Chicago: Moody Press, 1978.
Leuchter, Mark A. and Jeremy M. Hutton, ed., Levites and Priests in Biblical History and Tradition. Atlanta:
Society of Biblical Literature, 2011.
Mackintosh, CH. Notes on the Leviticus. Canada: Believers Bookhelf, 2007.
Nelson, Cf. Richard D. Rising Up a Faithful Priest: Community and Priesthood in Biblical Theology.
Louisville: Westminster John Knox Press, 1993.
Saldarini, Antony J. “Day of Atonement.” the Harper Collins Bible Dictionary. General editor Paul J
Achtemeier. Bangalore: Theological Publications in India, 2009, 88.
Waltke B.K. “Leviticus.” Pictorial Encyclopedia of the Bible. edited by Merrill C. Tenney. Grand Rapids:
Zondervan, 1976, 914.
Wolf, Herbert. Pentateuch. Chicago: Moody Publishers, 1991.

38
B.K Waltke “Leviticus,” Pictorial Encyclopedia of the Bible…, 920.