Text -- Leviticus 13:46 (NET)

13:46 The whole time he has the infection he will be continually unclean. He must live in isolation, and his place of residence must be outside the camp.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Lev 13:46

Partly for his humiliation; partly to prevent the infection of others; and partly to shew the danger of converse with spiritual lepers, or notorious sinners.

JFB: Lev 13:46

In a lazaretto by himself, or associated with other lepers (2Ki 7:3, 2Ki 7:8).|| 03100||1||13||0||@The garment . . . that the . . . leprosy is in==--It is well known that infectious diseases, such as scarlet fever, measles, the plague, are latently imbibed and carried by the clothes. But the language of this passage clearly indicates a disease to which clothes themselves were subject, and which was followed by effects on them analogous to those which malignant leprosy produces on the human body--for similar regulations were made for the rigid inspection of suspected garments by a priest as for the examination of a leprous person. It has long been conjectured and recently ascertained by the use of a lens, that the leprous condition of swine is produced by myriads of minute insects engendered in their skin; and regarding all leprosy as of the same nature, it is thought that this affords a sufficient reason for the injunction in the Mosaic law to destroy the clothes in which the disease, after careful observation, seemed to manifest itself. Clothes are sometimes seen contaminated by this disease in the West Indies and the southern parts of America [WHITLAW, Code of Health]; and it may be presumed that, as the Hebrews were living in the desert where they had not the convenience of frequent changes and washing, the clothes they wore and the skin mats on which they lay, would be apt to breed infectious vermin, which, being settled in the stuff, would imperceptibly gnaw it and leave stains similar to those described by Moses. It is well known that the wool of sheep dying of disease, if it had not been shorn from the animal while living, and also skins, if not thoroughly prepared by scouring, are liable to the effects described in this passage. The stains are described as of a greenish or reddish color, according, perhaps, to the color or nature of the ingredients used in preparing them; for acids convert blue vegetable colors into red and alkalis change then into green [BROWN]. It appears, then, that the leprosy, though sometimes inflicted as a miraculous judgment (Num 12:10; 2Ki 5:27) was a natural disease, which is known in Eastern countries still; while the rules prescribed by the Hebrew legislator for distinguishing the true character and varieties of the disease and which are far superior to the method of treatment now followed in those regions, show the divine wisdom by which he was guided. Doubtless the origin of the disease is owing to some latent causes in nature; and perhaps a more extended acquaintance with the archæology of Egypt and the natural history of the adjacent countries, may confirm the opinion that leprosy results from noxious insects or a putrid fermentation. But whatever the origin or cause of the disease, the laws enacted by divine authority regarding it, while they pointed in the first instance to sanitary ends, were at the same time intended, by stimulating to carefulness against ceremonial defilement, to foster a spirit of religious fear and inward purity.

TSK: Lev 13:46

the days : Pro 30:12

without : Num 5:2, Num 12:14, Num 12:15; 2Ki 7:3, 2Ki 15:5; 2Ch 26:21; Lam 1:1, Lam 1:8; 1Co 5:5, 1Co 5:9-13; 2Th 3:6, 2Th 3:14; 1Ti 6:5; Heb 12:15, Heb 12:16; Rev 21:27, Rev 22:15

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Lev 13:46

Dwell alone - More properly, dwell apart; that is, separated from the people.

Though thus excluded from general contact with society, it is not likely that lepers ceased to be objects of sympathy and kindness, such as they now are in those Christian and Moslem countries in which the leprosy prevails. That they associated together in the holy land, as they do at present, is evident from 2Ki 7:3; Luk 17:12. It has been conjectured that a habitation was provided for them outside Jerusalem, on the hill Gareb (Bezetha), which is mentioned only in Jer 31:39.

Without the camp - Compare the margin reference. A leper polluted everything in the house which he entered. A separate space used to be provided for lepers in the synagogues.

Poole: Lev 13:46

Partly, for his humiliation; partly, to prevent the infection of others; and partly, to show the danger of converse with spiritual lepers or notorious sinners. This rule excludes the society of sound persons, but not of lepers. See 2Ki 15:5 2Ch 26:21 .

Without the camp so Num 12:14 ; and afterward without cities and places of great concourse, whereof we have examples, 2Ki 7:3 Luk 17:12 .

Haydock: Lev 13:46

Camp, or city, unless some great man, like king Ozias, might be permitted to dwell there in a house, secluded from all society, 4 Kings xv. 5. ---

2 Paralipomenon xxvi. 21.

Gill: Lev 13:46

All the days wherein the plague shall be in him he shall be defiled,.... Reckoned an unclean person, and avoided as such:

he is unclean; in a ceremonial sense, and pronounced as such by the priest, and was to be looked upon as such by others during the time of his exclusion and separation, until he was shown to the priest and cleansed, and his offering offered:

he shall dwell alone; in a separate house or apartment, as Uzziah did, 2Ch 26:21; none were allowed to come near him, nor he to come near to any; yea, according to Jarchi, other unclean persons might not dwell with him:

without the camp shall his habitation be; without the three camps, as the same Jewish writer interprets it, the camp of God, the camp of the Levites, and the camp of Israel: so Miriam, when she was stricken with leprosy, was shut out of the camp seven days, Num 12:14. This was observed while in the wilderness, but when the Israelites came to inhabit towns and cities, then lepers were excluded from thence; for they defiled, in a ceremonial sense, every person and thing in a house they came into, whether touched by them or not. So Bartenora ^b observes, that if a leprous person goes into any house, all that is in the house is defiled, even what he does not touch; and that if he sits under a tree, and a clean person passes by, the clean person is defiled; and if he comes into a synagogue, they make a separate place for him ten hands high, and four cubits broad, and the leper goes in first, and comes out last. The Persians, according to Herodotus ^c, had a custom much like this; he says, that if any of the citizens had a leprosy or a morphew, he might not come into the city, nor be mixed with other Persians (or have any conversation with them), for they say he has them because he has sinned against the sun: and there was with us an ancient writ, called "leproso amovendo" ^d, that lay to remove a leper who thrust himself into the company of his neighbours in any parish, either in the church, or at other public meetings, to their annoyance. This law concerning lepers shows that impure and profane sinners are not to be admitted into the church of God; and that such who are in it, who appear to be so, are to be excluded from it, communion is not to be had with them; and that such, unless they are cleansed by the grace of God, and the blood of Christ, shall not inherit the kingdom of heaven; for into that shall nothing enter that defiles, or makes an abomination, or a lie; see 1Co 5:7 Rev 21:27.

Commentary -- Verse Notes / Footnotes

NET Notes: Lev 13:46

¹ tn Heb “All the days which the infection is in him.”

Commentary -- Verse Range Notes

TSK Synopsis: Lev 13:1-59

1 The laws and tokens whereby the priest is to be guided in discerning the leprosy.

MHCC: Lev 13:45-46

When the priest had pronounced the leper unclean, it put a stop to his business in the world, cut him off from his friends and relations, and ruined all the comfort he could have in the world. He must humble himself under the mighty hand of God, not insisting upon his cleanness, when the priest had pronounced him unclean, but accepting the punishment. Thus must we take to ourselves the shame that belongs to us, and with broken hearts call ourselves " Unclean, unclean;" heart unclean, life unclean; unclean by original corruption, unclean by actual transgression; unclean, therefore deserving to be for ever shut out from communion with God, and all hope of happiness in him; unclean, therefore undone, if infinite mercy do not interpose. The leper must warn others to take heed of coming near him. He must then be shut out of the camp, and afterward, when they came to Canaan, be shut out of the city, town, or village where he lived, and dwell with none but those that were lepers like himself. This typified the purity which ought to be in the gospel church.

Matthew Henry: Lev 13:38-46

We have here,

I. Provisos that neither a freckled skin nor a bald head should be mistaken for a leprosy, Lev 13:38-41. Every deformity must not forthwith be made a ceremonial defilement. Elisha was jeered for his bald head (2Ki 2:23); but it was the children of Bethel, that knew not the judgments of their God, who turned it to his reproach.

II. A particular brand set upon the leprosy if at any time it did appear in a bald head: The plague is in his head, he is utterly unclean, Lev 13:44. If the leprosy of sin have seized the head, if the judgment be corrupted, and wicked principles which countenance and support wicked practices, be embraced, it is an utter uncleanness, from which few are ever cleansed. Soundness in the faith keeps the leprosy from the head, and saves conscience from being shipwrecked.

III. Directions what must be done with the convicted leper. When the priest, upon mature deliberation, had solemnly pronounced him unclean,

1. He must pronounce himself so, Lev 13:45. He must put himself into the posture of a mourner and cry, Unclean, unclean. The leprosy was not itself a sin, but it was a sad token of God's displeasure and a sore affliction to him that was under it. It was a reproach to his name, put a full stop to his business in the world, cut him off from conversation with his friends and relations, condemned him to banishment till he was cleansed, shut him out from the sanctuary, and was, in effect, the ruin of all the comfort he could have in this world. Heman, it would seem, either was a leper or alludes to the melancholy condition of a leper, Psa 88:8, etc. He must therefore, (1.) Humble himself under the mighty hand of God, not insisting upon his cleanness when the priest had pronounced him unclean, but justifying God and accepting the punishment of his iniquity. He must signify this by rending his clothes, uncovering his head, and covering his upper lip, all tokens of shame and confusion of face, and very significant of that self-loathing and self-abasement which should fill the hearts of penitents, the language of which is self-judging. Thus must we take to ourselves the shame that belongs to us, and with broken hearts call ourselves by our own name, Unclean, unclean - heart unclean, life unclean, unclean by original corruption, unclean by actual transgression - unclean, and therefore worthy to be for ever excluded from communion with God, and all hope of happiness in him. We are all as an unclean thing (Isa 64:6) - unclean, and therefore undone, if infinite mercy do not interpose. (2.) He must give warning to others to take heed of coming near him. Wherever he went, he must cry to those he saw at a distance, " I am unclean, unclean, take heed of touching me."Not that the leprosy was catching, but by the touch of a leper ceremonial uncleanness was contracted. Every one therefore was concerned to avoid it; and the leper himself must give notice of the danger. And this was all that the law could do, in that it was weak through the flesh; it taught the leper to cry, Unclean, unclean, but the gospel has put another cry into the lepers' mouths, Luk 17:12, Luk 17:13, where we find ten lepers crying with a loud voice, Jesus, Master, have mercy on us. The law only shows us our disease; the gospel shows us our help in Christ.

2. He must then be shut out of the camp, and afterwards, when they came to Canaan, out of the city, town, or village, where he lived, and dwell alone (Lev 13:46), associating with none but those that were lepers like himself. When king Uzziah became a leper, he was banished from his palace, and dwelt in a separate house, 2Ch 26:21. And see 2Ki 7:3. This typified the purity which ought to be preserved in the gospel church, by the solemn and authoritative exclusion of scandalous sinners, that hate to be reformed, from the communion of the faithful. Put away from among yourselves that wicked person, 1Co 5:13.

Keil-Delitzsch: Lev 13:45-46

With regard to the treatment of lepers , the lawgiver prescribed that they should wear mourning costume, rend their clothes, leave the hair of their head in disorder (see at Lev 10:6), keep the beard covered (Eze 24:17, Eze 24:22), and cry "Unclean, unclean,"that every one might avoid them for fear of being defiled (Lam 4:15); and as long as the disease lasted they were to dwell apart outside the camp (Num 5:2., Num 12:10., cf. 2Ki 15:5; 2Ki 7:3),

(Note: At the present day there are pest-houses specially set apart for lepers outside the towns. In Jerusalem they are situated against the Zion-gate (see Robinson, Pal. i.p. 364).)

a rule which implies that the leper rendered others unclean by contact. From this the Rabbins taught, that by merely entering a house, a leper polluted everything within it ( Mishnah , Kelim i. 4; Negaim xiii. 11).

Constable: Lev 1:1--16:34

I. The public worship of the Israelites chs. 1--16

Leviticus continues revelation concerning the second of three elements necessary for any nation to exist, namely, a people (Gen. 12:10--Exod. 19), their law (Exod. 20--Num. 10:10), and their land (Num. 10:11--Josh. 24).

Leviticus is essentially a narrative document that relates the events that transpired in the life of the Israelites while the nation camped at the base of Mt. Sinai. However most of the material in the book is legal in genre. The legal sections prepare the reader to understand the narrative sections not only in Leviticus but also in Numbers and the rest of the Bible. There are two clear narrative sections (chs. 8-10; 24:10-23). However the hinge chapter in the book, chapter 16, reads as narrative even though it is legislative material.

A Legal chs. 1-7

B Narrative chs. 8-10

A Legal chs. 11-15

C Legal written as narrative ch. 16

A Legal 17:1-24:9

B Narrative 24:10-23

A Legal chs. 25-27

The first major section of Leviticus deals with how the Israelites were to conduct their public life as an expression of worship to God.

"The fact that the covenant between Yahweh and Israel was modeled after those of the ancient Near East in both form and function allows one to understand the myriad of cultic detail in the Pentateuch with unusual clarity. The sacrifices and offerings were designed to demonstrate the subservience of Israel, to atone for her offenses against her Sovereign, Yahweh, and to reflect the harmoniousness and peaceableness of the relationship thus established or reestablished."¹⁶

"Put differently, the main concern of Leviticus 1-16 is the continuance of the presence of God in the midst of the sinful nation, while Leviticus 17-27 records the effect of the presence of God upon the congregation. Consequently the abiding presence of God in the midst of the nation spans the entire contents of the Book of Leviticus."¹⁷

Constable: Lev 11:1--15:33

C. Laws relating to ritual cleanliness chs. 11-15

A change of subject matter indicates another major division in Leviticus. We move now from narrative to more legislation. These five chapters pick up the idea introduced in 10:10: ". . . make a distinction between the holy and the profane, and between the unclean and the clean." This section of legislation culminates in chapter 16, the cleansing of the nation on the Day of Atonement. These chapters help explain what uncleanness means.

"The regulations of the sacrifices and institution of the priesthood, by which Jehovah opened up to His people the way of access to His grace and the way to sanctification of life in fellowship with Him, were followed by instructions concerning the various things which hindered and disturbed this living fellowship with God the Holy One, as being manifestations and results of sin, and by certain rules for avoiding and removing these obstructions."⁹⁹

The rationale behind the order of these various laws seems to be the length of time for uncleanness. Violation of dietary laws (ch. 11) resulted in uncleanness for hours, childbirth uncleanness (ch. 12) left the woman unclean for months, and skin and covering uncleanness (chs. 13-14) could mean uncleanness for years. Genital discharges (ch. 15) resulted in uncleanness for hours, weeks, or years.¹⁰⁰

Constable: Lev 13:1--14:57

3. Uncleanness due to skin and covering abnormalities chs. 13-14

Many translations and commentaries have regarded the legislation in these chapters as dealing with leprosy, but this is misleading. The confusion has arisen because the term "leprosy" appears in most English texts in these chapters, and English readers automatically think that what we know as leprosy is in view. However as the chapters unfold, it becomes increasingly clear that what is in view is not modern leprosy (Hansen's disease).¹³⁷ The solution to the problem involves recognizing that the Septuagint version has influenced the English translations of the Hebrew word used here, tsara'at. In the Septuagint, the Greek word lepra translates tsara'at, and the English translations have simply transliterated this Greek word because of similarities with modern leprosy.¹³⁸ That tsara'at does not mean leprosy becomes especially clear in chapter 14 where we read that tsara'at appeared as mold and mildew in clothes and houses, something leprosy does not do. What tsara'at does describe is a variety of abnormalities that afflicted human skin as well as clothing and houses, coverings of various types. Lepra etymologically refers to scaliness, and tsara'at may also.¹³⁹ Evidently there was enough similarity between these abnormalities for God to deal with them together in this section of Leviticus.

The section contains three parts. Moses frequently divided various material into three subsections in Leviticus. Each part in this section begins, "The Lord spoke to Moses and Aaron" (13:1; 14:1, 33), and it closes, "This is the law for" (13:59; 14:32, 54).

Constable: Lev 13:1-59

The diagnosis and treatment of abnormalities in human skin and clothing ch. 13

We may further divide this chapter into two parts: the diagnosis and treatment of abnormalities in human skin, and the diagnosis and treatment of abnormalities in clothing and similar articles. A more detailed outline of the chapter follows.¹⁴⁰

Introduction v. 1

First set of tests for skin disease vv. 2-8

Second set of tests for skin disease vv. 9-17

Third set of tests for skin disease in scars vv. 18-23

Fourth set of tests for skin disease in burns vv. 24-28

Fifth set of tests for skin disease in scalp or beard vv. 29-37

A skin disease that is clean vv. 38-39

Baldness and skin disease vv. 40-44

Treatment of those diagnosed as unclean vv. 45-46

Diagnosis and treatment of skin disease in clothing vv. 47-58

Summary v. 59

Before proceeding, we need to note that by "treatment" we do not mean that God prescribed a way by which people or objects afflicted with "leprosy" could recover. Rather the "treatment" dealt with how people were to relate to God and the sanctuary in view of these problems. He was not dealing with them as a physician but as a public health inspector. His objective was not their physical recovery but their proper participation in worship.

Typically in each case we read four things: a preliminary statement of the symptoms, the priestly inspection, the basis of the priest's diagnosis, and the diagnosis itself and the treatment.

Constable: Lev 13:1-46

Abnormalities in human skin 13:1-46

God dealt with 21 different cases of skin diseases in this pericope. Some of these may have included measles, smallpox, scarlet fever, and other diseases characterized by skin rash.¹⁴¹ Some authorities believe that exact identification of the various forms of scaly skin disorders discribed in this chapter is impossible today.¹⁴² Others feel more confident. One authority suggested the following identifications.¹⁴³

The swelling, scab, or bright spot (vv. 2-28)	Psoriasis: a chronic, non-infectious skin disease characterized by the presence of well-demarcated, slightly raised reddish patches of various sizes covered by dry grayish-white or silvery scales.
An infection on the head or beard (vv. 29-37)	Favus: a much more severe and damaging infection in which the fungus invades both the hair and the full thickness of the skin.
Bright spots on the skin (vv. 38-39)	Leucoderma: a slightly disfiguring condition in which patches of otherwise normal skin lose their natural coloring and become completely white.

13:1 The priests had the responsibility of distinguishing between the clean and the unclean, and they had to teach the people the difference (10:10-11).

13:2-8 Serious skin disease apparently began with some sort of swelling or a shiny patch on the skin (v. 2). Serious skin disease resulted in uncleanness, but less important complaints might not.

13:9-17 These tests were appropriate when raw flesh appeared in an infected area of the skin. White hair in the raw flesh area was a sure sign of serious skin disease.

If the afflicted person became completely white rather than blotchy, the priest was to consider him or her clean. Evidently it was the patchy condition of the skin that made the person unclean. Another explanation is that a totally white condition indicated that the disease was over.¹⁴⁴

13:18-28 Similarly white hair in a deep infection or scar indicated serious skin disease. Psoriasis can occur on scars and at sites of burns and other previous injuries.¹⁴⁵

13:29-37 Yellowing hair indicated another skin abnormality. Black hair in the suspected area indicated that there was no serious skin disease there, and so the person was clean.

13:38-39 Patches of skin go completely white when a person contracts leucoderma (eczema). The law did not regard this type of skin disorder serious enough to render the afflicted person unclean.

13:40-44 Baldness did not result in uncleanness, but serious skin disease on the head did. Psoriasis may be in view here.¹⁴⁶

13:45-46 Tearing the clothes, messing the hair, and covering the upper lip were all signs of mourning (cf. 10:6; 21:10; Gen. 37:34; Num. 14:6; 2 Sam. 1:11; 2 Kings 11:14; 19:1; 22:11, 19; Ezra 9:5; Ezek. 24:17, 22; Mic. 3:7). Not everywhere outside the camp was unclean; there were clean places outside the camp (e.g., 4:12). However the unclean person was to live in an unclean area outside the camp. The idea was that he or she could not come close to God who resided in the tabernacle at the center of the camp.

"The holiest area, where one was closest to God, was the tabernacle. It was here that the holy men, the priests, worked. The tabernacle was surrounded by the camp where Israel the holy people of God lived. This in turn was encircled by the area outside the camp. which was populated by non-Jews, sinners, and the unclean. To live outside the camp was to be cut off from the blessings of the covenant. It is little wonder that when a man was diagnosed as unclean he had to go into mourning. He experienced a living death; his life as a member of God's people experiencing God's blessing came to an end. Gen. 3 presents a similar picture. . . . As Adam and Eve experienced a living death when they were expelled from Eden, so every man who was diagnosed as unclean suffered a similar fate."¹⁴⁷

". . . as human skin was the focus of guilt and shame in the beginning, so now diseases of the skin provide an occasion to demonstrate the need for human cleansing. In other words, just as the effects of the first sin were immediately displayed in human skin (And their eyes were opened and they knew that they were naked,' Ge 3:7), so the writer uses the graphic horror of skin diseases found in these texts to depict the human state of uncleanness before a holy God.

"According to the regulations in Leviticus, if one were found to be unclean, As long as he has the infection he remains unclean. He must live alone; he must live outside the camp' (13:46). In the same way, the Genesis narratives show that when Adam (and Eve) sinned, the LORD God banished him from the Garden of Eden to work the ground from which he had been taken. And he drove Adam out' (Ge 3:23-24). Like the unclean person in Leviticus, they had to live outside the camp.'"¹⁴⁸

"Holiness in Leviticus is symbolized by wholeness. Animals must be perfect to be used in sacrifice. Priests must be without physical deformity. Mixtures are an abomination. Men must behave in a way that expresses wholeness and integrity in their actions. When a man shows visible signs of lack of wholeness in a persistent patchy skin condition, he has to be excluded from the covenant community. Temporary deviations from the norm do not attract such treatment, but if the symptoms last for more than two weeks, he must go to live outside the true Israel. . . . Anyone might fall victim to these complaints and face the prospect of being cut off from his family and friends for the rest of his days. Yet it was considered so important to preserve the purity of the tabernacle and the holiness of the nation that individuals and families might be forced to suffer a good deal. Individual discomfort was not allowed to jeopardize the spiritual welfare of the nation, for God's abiding presence with his people depended on uncleanness being excluded from their midst (cf. Isa. 6:3-5)."¹⁴⁹

The Israelites evidently regarded "leprosy" as representing sin. It resulted in the leper's separation from God and from other people. In many respects leprosy and sin were similar in both their character and consequences.

Guzik: Lev 13:1-59

Leviticus 13 - The Diagnosis of Leprosy

A. Instructions to the priests for diagnosing leprosy.

1. (1-8) The method of examination for leprosy.

And the LORD spoke to Moses and Aaron, saying: "When a man has on the skin of his body a swelling, a scab, or a bright spot, and it becomes on the skin of his body like a leprous sore, then he shall be brought to Aaron the priest or to one of his sons the priests. The priest shall examine the sore on the skin of the body; and if the hair on the sore has turned white, and the sore appears to be deeper than the skin of his body, it is a leprous sore. Then the priest shall examine him, and pronounce him unclean. But if the bright spot is white on the skin of his body, and does not appear to be deeper than the skin, and its hair has not turned white, then the priest shall isolate the one who has the sore seven days. And the priest shall examine him on the seventh day; and indeed if the sore appears to be as it was, and the sore has not spread on the skin, then the priest shall isolate him another seven days. Then the priest shall examine him again on the seventh day; and indeed if the sore has faded, and the sore has not spread on the skin, then the priest shall pronounce him clean; it is only a scab, and he shall wash his clothes and be clean. But if the scab should at all spread over the skin, after he has been seen by the priest for his cleansing, he shall be seen by the priest again. And if the priest sees that the scab has indeed spread on the skin, then the priest shall pronounce him unclean. It is leprosy."

a. The priest shall examine the sore on the skin of the body: In this sense, the priests served as public health officers and diagnosed the disease from this carefully defined criteria, not from intuition or guessing.

b. If the hair on the sore has turned white, and the sore appears to be deeper than the skin of his body, it is a leprous sore: The methodology in this passage erred on the side of safety. If a person could not be pronounced "clean" with certainty, they were then isolated until they could be pronounced clean.

i. These judgments were based on sound medical diagnosis and concern. They were made more with the idea of protecting the community from the outbreak of disease than with the idea of the rights of the individual.

ii. "The Hebrew priest-physicians appear to have been the first in the ancient world to isolate persons suspected of infectious or contagious diseases." (Harrison)

iii. Illnesses such as smallpox, measles, and scarlet fever might start out with a skin condition considered to be leprosy - and the person would be isolated for the necessary time until the condition cleared up. This quarantine helped prevent the spread of these diseases among the people of Israel.

2. (9-44) More on the diagnosis of leprosy.

"When the leprous sore is on a person, then he shall be brought to the priest. And the priest shall examine him; and indeed if the swelling on the skin is white, and it has turned the hair white, and there is a spot of raw flesh in the swelling, it is an old leprosy on the skin of his body. The priest shall pronounce him unclean, and shall not isolate him, for he is unclean. And if leprosy breaks out all over the skin, and the leprosy covers all the skin of the one who has the sore, from his head to his foot, wherever the priest looks, then the priest shall consider; and indeed if the leprosy has covered all his body, he shall pronounce him clean who has the sore. It has all turned white. He is clean. But when raw flesh appears on him, he shall be unclean. And the priest shall examine the raw flesh and pronounce him to be unclean; for the raw flesh is unclean. It is leprosy. Or if the raw flesh changes and turns white again, he shall come to the priest. And the priest shall examine him; and indeed if the sore has turned white, then the priest shall pronounce him clean who has the sore. He is clean. If the body develops a boil in the skin, and it is healed, and in the place of the boil there comes a white swelling or a bright spot, reddish-white, then it shall be shown to the priest; and if, when the priest sees it, it indeed appears deeper than the skin, and its hair has turned white, the priest shall pronounce him unclean. It is a leprous sore which has broken out of the boil. But if the priest examines it, and indeed there are no white hairs in it, and it is not deeper than the skin, but has faded, then the priest shall isolate him seven days; and if it should at all spread over the skin, then the priest shall pronounce him unclean. It is a leprous sore. But if the bright spot stays in one place, and has not spread, it is the scar of the boil; and the priest shall pronounce him clean. Or if the body receives a burn on its skin by fire, and the raw flesh of the burn becomes a bright spot, reddish-white or white, then the priest shall examine it; and indeed if the hair of the bright spot has turned white, and it appears deeper than the skin, it is leprosy broken out in the burn. Therefore the priest shall pronounce him unclean. It is a leprous sore. But if the priest examines it, and indeed there are no white hairs in the bright spot, and it is not deeper than the skin, but has faded, then the priest shall isolate him seven days. And the priest shall examine him on the seventh day. If it has at all spread over the skin, then the priest shall pronounce him unclean. It is a leprous sore. But if the bright spot stays in one place, and has not spread on the skin, but has faded, it is a swelling from the burn. The priest shall pronounce him clean, for it is the scar from the burn. If a man or woman has a sore on the head or the beard, then the priest shall examine the sore; and indeed if it appears deeper than the skin, and there is in it thin yellow hair, then the priest shall pronounce him unclean. It is a scaly leprosy of the head or beard. But if the priest examines the scaly sore, and indeed it does not appear deeper than the skin, and there is no black hair in it, then the priest shall isolate the one who has the scale seven days. And on the seventh day the priest shall examine the sore; and indeed if the scale has not spread, and there is no yellow hair in it, and the scale does not appear deeper than the skin, he shall shave himself, but the scale he shall not shave. And the priest shall isolate the one who has the scale another seven days. On the seventh day the priest shall examine the scale; and indeed if the scale has not spread over the skin, and does not appear deeper than the skin, then the priest shall pronounce him clean. He shall wash his clothes and be clean. But if the scale should at all spread over the skin after his cleansing, then the priest shall examine him; and indeed if the scale has spread over the skin, the priest need not seek for yellow hair. He is unclean. But if the scale appears to be at a standstill, and there is black hair grown up in it, the scale has healed. He is clean, and the priest shall pronounce him clean. If a man or a woman has bright spots on the skin of the body, specifically white bright spots, then the priest shall look; and indeed if the bright spots on the skin of the body are dull white, it is a white spot that grows on the skin. He is clean. As for the man whose hair has fallen from his head, he is bald, but he is clean. He whose hair has fallen from his forehead, he is bald on the forehead, but he is clean. And if there is on the bald head or bald forehead a reddish-white sore, it is leprosy breaking out on his bald head or his bald forehead. Then the priest shall examine it; and indeed if the swelling of the sore is reddish-white on his bald head or on his bald forehead, as the appearance of leprosy on the skin of the body, he is a leprous man. He is unclean. The priest shall surely pronounce him unclean; his sore is on his head.

a. And the priest shall examine him: This section clearly shows the very specific rules for making a specific diagnosis of leprosy. The specific details given in so many different situations emphasize that God did not want this to be guesswork but the result of careful examination. Such a serious diagnosis should not be guessed.

b. It is leprosy: Leprosy was dealt with so seriously because it was such a horrible disease, and it was also a dramatic picture of sin and its spiritual operation in human beings.

i. When leprosy first appears on your skin, it begins as small, red spots. Before too long they get bigger, and start to turn white, with a shiny or scaly appearance. Pretty soon the spots spread over the entire body and the hair begins to fall out - first from the head, then even from the eyebrows. As things get worse, the finger nails and toenails become loose; they start to rot and eventually fall off. Then the joints of fingers and toes begin to rot and start to fall off piece by piece. The gums start shrinking and can't hold teeth anymore, so each of them is lost. Leprosy keeps eating away at the face until the nose is literally lost, and the palate and even eyes rot - and the victim wastes away until death.

ii. Leprosy is like sin in many ways. There are some good reasons why many ancient rabbis considered a leper as someone already dead. Leprosy is like sin in that:

· It begins as nothing.

· It is painless in its first stages.

· It grows slowly.

· It often remits for a while and then returns.

· It numbs the senses - one cannot feel in the afflicted area.

· It causes decay and deformity.

· It gives a person a repulsive appearance.

iii. "These precautions were taken not merely for sanitary reasons, or to guard against contagion, for it is not certain that leprosy was contagious, but in order that the people might be taught through the parable of leprosy, what a fearful and loathsome thing sin is in the sight of God." (Taylor)

iv. "Leprosy was indeed nothing short of a living death, a poisoning of the springs, a corrupting of all the humours of life; a dissolution little by little of the whole body, so that one limb after another actually decayed and fell away." (Trench)

3. (45-46) The result of leprosy.

"Now the leper on whom the sore is, his clothes shall be torn and his head bare; and he shall cover his mustache, and cry, 'Unclean! Unclean!' He shall be unclean. All the days he has the sore he shall be unclean. He is unclean, and he shall dwell alone; his dwelling shall be outside the camp."

a. His clothes shall be torn and his head bare: Once the diagnosis of leprosy was confirmed, everything changed for the leper. They lived in a perpetual state of mourning and in a perpetual state of public disgrace (he shall . . . cry "Unclean! Unclean!"). Furthermore, they lived in a perpetual state of isolation (he shall dwell alone).

b. He is unclean, and he shall dwell alone: As stringent as all this was, eventually they Jews went further. In the days of Jesus many Jews thought two things about a leper: You are the walking dead and you deserve this because this is the punishment of God against you.

i. Jewish custom said that you should not even greet a leper, and you had to stay six feet away from a leper. One Rabbi bragged that he would not even buy an egg on a street where he saw a leper, and another boasted that he threw rocks at lepers to keep them far from him. Rabbis didn't even allow a leper to wash his face.

ii. But Jesus was different. He loved lepers; He touched them and healed them when they had no hope at all (Matthew 8:1-4 and Luke 17:11-19).

iii. Because of modern drugs and treatments, leprosy is almost unknown in the western world - the United States' only two leper colonies have been shut down. But worldwide there are some 15 million lepers, almost all of them in third-world nations.

4. (47-59) Leprosy in a garment.

"Also, if a garment has a leprous plague in it, whether it is a woolen garment or a linen garment, whether it is in the warp or woof of linen or wool, whether in leather or in anything made of leather, and if the plague is greenish or reddish in the garment or in the leather, whether in the warp or in the woof, or in anything made of leather, it is a leprous plague and shall be shown to the priest. The priest shall examine the plague and isolate that which has the plague seven days. And he shall examine the plague on the seventh day. If the plague has spread in the garment, either in the warp or in the woof, in the leather or in anything made of leather, the plague is an active leprosy. It is unclean. He shall therefore burn that garment in which is the plague, whether warp or woof, in wool or in linen, or anything of leather, for it is an active leprosy; the garment shall be burned in the fire. But if the priest examines it, and indeed the plague has not spread in the garment, either in the warp or in the woof, or in anything made of leather, then the priest shall command that they wash the thing in which is the plague; and he shall isolate it another seven days. Then the priest shall examine the plague after it has been washed; and indeed if the plague has not changed its color, though the plague has not spread, it is unclean, and you shall burn it in the fire; it continues eating away, whether the damage is outside or inside. If the priest examines it, and indeed the plague has faded after washing it, then he shall tear it out of the garment, whether out of the warp or out of the woof, or out of the leather. But if it appears again in the garment, either in the warp or in the woof, or in anything made of leather, it is a spreading plague; you shall burn with fire that in which is the plague. And if you wash the garment, either warp or woof, or whatever is made of leather, if the plague has disappeared from it, then it shall be washed a second time, and shall be clean. This is the law of the leprous plague in a garment of wool or linen, either in the warp or woof, or in anything made of leather, to pronounce it clean or to pronounce it unclean."

a. If a garment has a leprous plague in it: In Old Testament times, the term leprosy had a broad definition and could include some forms of mold or fungi.

b. The priest shall examine the plague: The priests had to make careful determination to see if a garment might pass on a contagious disease or if it could still be used.

© 2004 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Leviticus (Book Introduction)

LEVITICUS. So called from its treating of the laws relating to the ritual, the services, and sacrifices of the Jewish religion, the superintendence of which was entrusted to the Levitical priesthood. It is chiefly, however, the duties of the priests, "the sons of Aaron," which this book describes; and its claim to be the work of Moses is established by the following passages:-- 2Ch 30:16; Neh 8:14; Jer 7:22-23; Eze 20:11 Mat 8:4; Luk 2:22; Joh 8:5; Rom 10:4; Rom 13:9; 2Co 6:16; Gal 3:12; 1Pe 1:16.

JFB: Leviticus (Outline)

• BURNT OFFERINGS OF THE HERD. (Lev. 1:1-17)
• THE MEAT OFFERINGS. (Lev. 2:1-16)
• THE PEACE OFFERING OF THE HERD. (Lev. 3:1-17)
• SIN OFFERING OF IGNORANCE. (Lev 4:1-2)
• SIN OFFERING FOR THE PRIEST. (Lev. 4:3-35)
• TRESPASS OFFERINGS FOR CONCEALING KNOWLEDGE. (Lev 5:1)
• TOUCHING ANY THING UNCLEAN. (Lev 5:2-3)
• FOR SWEARING. (Lev 5:4-19)
• TRESPASS OFFERING FOR SINS DONE WITTINGLY. (Lev 6:1-7)
• THE LAW OF THE BURNT OFFERING. (Lev 6:8-13)
• THE LAW OF THE MEAT OFFERING. (Lev 6:14-18)
• THE HIGH PRIEST'S MEAT OFFERING. (Lev 6:19-23)
• THE LAW OF THE SIN OFFERING. (Lev 6:21-30)
• THE LAW OF THE TRESPASS OFFERING. (Lev. 7:1-27)
• THE PRIESTS' PORTION. (Lev 7:28-38)
• MOSES CONSECRATES AARON AND HIS SONS. (Lev. 8:1-36)
• THE PRIESTS' ENTRY INTO OFFICE. (Lev. 9:1-24)
• NADAB AND ABIHU BURNT. (Lev. 10:1-20)
• BEASTS THAT MAY AND MAY NOT BE EATEN. (Lev. 11:1-47)
• WOMAN'S UNCLEANNESS BY CHILDBIRTH. (Lev 12:1-8)
• THE LAWS AND TOKENS IN DISCERNING LEPROSY. (Lev. 13:1-59)
• THE RITES AND SACRIFICES IN CLEANSING OF THE LEPER. (Lev. 14:1-57)
• UNCLEANNESS OF MEN. (Lev. 15:1-18)
• UNCLEANNESS OF WOMEN. (Lev 15:19-33)
• HOW THE HIGH PRIEST MUST ENTER INTO THE HOLY PLACE. (Lev. 16:1-34)
• BLOOD OF BEASTS MUST BE OFFERED AT THE TABERNACLE DOOR. (Lev. 17:1-16)
• UNLAWFUL MARRIAGES. (Lev. 18:1-30)
• A REPETITION OF SUNDRY LAWS. (Lev. 19:1-37)
• GIVING ONE'S SEED TO MOLECH. (Lev. 20:1-27)
• OF THE PRIESTS' MOURNING. (Lev. 21:1-24)
• THE PRIESTS IN THEIR UNCLEANNESS. (Lev 22:1-9)
• WHO OF THE PRIESTS' HOUSE MAY EAT OF THEM. (Lev 22:10-16)
• THE SACRIFICES MUST BE WITHOUT BLEMISH. (Lev. 22:17-33)
• OF SUNDRY FEASTS. (Lev 23:1-4)
• THE PASSOVER. (Lev 23:5-8)
• THE SHEAF OF FIRST FRUITS. (Lev 23:9-14)
• FEAST OF PENTECOST. (Lev 23:15-22)
• FEAST OF TRUMPETS. (Lev 23:23-25)
• OIL FOR THE LAMPS. (Lev. 24:1-23)
• SABBATH OF THE SEVENTH YEAR. (Lev 25:1-7)
• THE JUBILEE. (Lev. 25:8-23)
• OF IDOLATRY. (Lev 26:1-2)
• A BLESSING TO THE OBEDIENT. (Lev 26:3-13)
• A CURSE TO THE DISOBEDIENT. (Lev. 26:14-39)
• CONCERNING VOWS. (Lev. 27:1-18)

TSK: Leviticus (Book Introduction)

Leviticus is a most interesting and important book; a book containing a code of sacrificial, ceremonial, civil, and judicial laws, which, for the purity of their morality, the wisdom, justice, and beneficence of their enactments, and the simplicity, dignity, and impressive nature of their rites, are perfectly unrivalled, and altogether worthy of their Divine Author. All the rites and ceremonies of the Mosaic law are at once dignified and expressive. They point out the holiness of their Author, the sinfulness of man, the necessity of an atonement, and the state of moral excellence to which the grace and mercy of the Creator have destined to raise the human soul. They include, as well as point out, the gospel of the Son of God; from which they receive their consummation and perfection. The sacrifices and oblations were significant of the atonement of Christ; the requisite qualities of these sacrifices were emblematical of his immaculate character; and the prescribed mode in the form of these offerings, and the mystical rites ordained, were allusive institutions, calculated to enlighten the apprehensions of the Jews, and to prepare them for the reception of the Gospel. The institution of the high priesthood typified Jesus, the Great High Priest, called and prepared of God, who hath an unchangeable priesthood, and is able to save to the uttermost all that come unto God by him.

TSK: Leviticus 13 (Chapter Introduction)

Overview

Lev 13:1, The laws and tokens whereby the priest is to be guided in discerning the leprosy.

Poole: Leviticus (Book Introduction)

THIRD BOOK OF MOSES CALLED LEVITICUS

THE ARGUMENT

This Book, containing the actions of about one month’ s space, acquainteth us with the Levitical ceremonies used after the tabernacle was erected and anointed in the wilderness, and is therefore called LEVITICUS. It treats of laws concerning persons and things, clean and unclean, by infirmity or accident; as also purifyings in general once a year, and divers particular cleansings, with a brief repetition of divers laws, Le 19 , together with certain feasts, of seven years’ rest, of the jubilee, and the redemption of things consecrated to God, &c.; but especially of such ceremonies as were used about offerings and sacrifices, which were both expiatory, for trespasses wittingly or unwittingly committed, whether by the people or the priests; and also eucharistical, in the owning of God’ s blessings. Here are declared also laws for the regulating of these, and prescribing the lawful time for marriages. Here is set down how several abominable sins are punishable by the magistrate; and how these things are to be managed by certain persons appropriated to the tribe of Levi, whose office is confirmed from heaven, and the maladministration of it threatened, and the judgment particularly inflicted on Nadab and Abihu for an example. Here are also promises and threatenings to the observers or breakers of this law.

Poole: Leviticus 13 (Chapter Introduction)

CHAPTER 13

Laws touching leprosies; its different kinds how to be known and judged of by the priest, Lev 13:1-8 . Of the swelling, Lev 13:9-17 . Of the sores or boils, Lev 13:18-23 . Of the fiery inflammation, Lev 13:21-28 . Of the scall, Lev 13:29-37 . Of the blisters, Lev 13:38,39 . Of baldness, Lev 13:40-44 . The leper with clothes rent, bare head, and covered lips, must cry, Unclean, unclean, and dwell alone, Lev 13:45,46 . Of the leprosy in clothes, linen, woollen, and skins, Lev 13:47-59 .

MHCC: Leviticus (Book Introduction)

God ordained divers kinds of oblations and sacrifices, to assure his people of the forgiveness of their offences, if they offered them in true faith and obedience. Also he appointed the priests and Levites, their apparel, offices, conduct, and portion. He showed what feasts they should observe, and at what times. He declared by these sacrifices and ceremonies, that the reward of sin is death, and that without the blood of Christ, the innocent Lamb of God, there can be no forgiveness of sins.

MHCC: Leviticus 13 (Chapter Introduction)

(v. 1-17) Directions to the priest to judge concerning leprosy.

(v. 18-44) Further directions.

(Lev 13:45, Lev 13:46) How the leper must be disposed of.

(Lev 13:47-59) The leprosy in garments.

Matthew Henry: Leviticus (Book Introduction)

An Exposition, with Practical Observations, of The Third Book of Moses, Called Leviticus

There is nothing historical in all this book of Leviticus except the account which it gives us of the consecration of the priesthood (ch. 8-9), of the punishment of Nadab and Abihu, by the hand of God, for offering strange fire (ch. 10), and of Shelomith's son, by the hand of the magistrate, for blasphemy (ch. 24). All the rest of the book is taken up with the laws, chiefly the ecclesiastical laws, which God gave to Israel by Moses, concerning their sacrifices and offerings, their meats and drinks, and divers washings, and the other peculiarities by which God set that people apart for himself, and distinguished them from other nations, all which were shadows of good things to come, which are realized and superseded by the gospel of Christ. We call the book Leviticus, from the Septuagint, because it contains the laws and ordinances of the levitical priesthood (as it is called, Heb 7:11), and the ministrations of it. The Levites were principally charged with these institutions, both to do their part and to teach the people theirs. We read, in the close of the foregoing book, of the setting up of the tabernacle, which was to be the place of worship; and, as that was framed according to the pattern, so must the ordinances of worship be, which were there to be administered. In these the divine appointment was as particular as in the former, and must be as punctually observed. The remaining record of these abrogated laws is of use to us, for the strengthening of our faith in Jesus Christ, as the Lamb slain from the foundation of the world, and for the increase of our thankfulness to God, that by him we are freed from the yoke of the ceremonial law, and live in the times of reformation.

Matthew Henry: Leviticus 13 (Chapter Introduction)

The next ceremonial uncleanness is that of the leprosy, concerning which the law was very large and particular; we have the discovery of it in this chapter, and the cleansing of the leper in the next. Scarcely any one thing in all the levitical law takes up so much room as this. I. Rules are here given by which the priest must judge whether the man had the leprosy or no, according as the symptom was that appeared. 1. If it was a swelling, a scab, or a bright spot (v. 1-17). 2. If it was a bile (Lev 13:18-23). 3. If it was in inflammation (Lev 13:24-28). 4. If it was in the head or beard (Lev 13:29-37). 5. If it was a bright spot (Lev 13:38, Lev 13:39). 6. If it was in a bald head (Lev 13:40-44). II. Direction is given how the leper must be disposed of (Lev 13:45, Lev 13:46). III. Concerning the leprosy in garments (Lev 13:47, etc.).

Constable: Leviticus (Book Introduction)

Introduction

Title

The Hebrews derived the title of this book from the first word in it, wayyiqra', translated "And He [the Lord] called" (1:1). "And" or "then" is a conjunction that shows that what follows in Leviticus is a continuation of the narrative of Exodus. There is no break in the flow of thought. This is the third book of the Torah (Law).

The English title comes to us from the Vulgate (Latin version), which called this book Liber Leviticus. The Vulgate title came from the Septuagint (Greek version), which had as the title Leuitikon, meaning "relating to the Levites." This title is appropriate since the book contains requirements of the Mosaic Covenant that relate to the Levites, or more specifically, the priests.

"It would be wrong, however, to describe Leviticus simply as a manual for priests. It is equally, if not more, concerned with the part the laity should play in worship. Many of the regulations explain what the layman should sacrifice. They tell him when to go to the sanctuary, what to bring, and what he may expect the priest to do when he arrives. Most of the laws apply to all Israel: only a few sections specifically concern the priests alone, e.g., chs. 21-22. The lay orientation of the legislation is particularly noticeable in ch. 23, where the whole emphasis lies on the days that must be observed as days of sabbath rest."¹

Date and Writer

As I explained in the notes on Genesis, almost all Jewish and Christian scholars regarded Moses as the writer of all five books of the Law until about 100 years ago.²

God evidently revealed the material Moses recorded in Leviticus after He renewed the covenant with Israel (1:1).

Leviticus is unique in that it is largely a record of God's instructions to Moses.

"There is no book in the whole compass of that inspired Volume which the Holy Spirit has given us, that contains more of the very words of God than Leviticus. It is God that is the direct speaker in almost every page; His gracious words are recorded in the form wherein they were uttered."³

Scope

As mentioned, Leviticus contains revelation that was particularly appropriate for the priests. While ritual and legal matters predominate, Moses wove them into the historical narratives so as one reads Exodus, Leviticus, and Numbers in order there is chronological movement forward. As we shall see, the legislation appears in the narrative at significant and reasonable places.

"The content of Leviticus supplements and completes that of Exodus in the religious and social spheres--and particularly the religious and ritual aspects of the covenant as made, broken and renewed actually at Sinai; this would be reflected by the terminal blessings and curses of Leviticus 26."⁴

"Leviticus enlarges upon matters involving the ordering of worship at the divine sanctuary that are mentioned only briefly in Exodus. Whereas the latter described the specifications and construction of the tabernacle, Leviticus narrates the way in which the priests are to care for the sanctuary and throne room of the Great King. The work is a fundamentally important legal treatise because it contains the regulations by which the religious and civil life of the Hebrew nation was to be governed once the land of Canaan was occupied."⁵

Historically the book fits within the one month between God's occupation of the tabernacle (Exod. 40:17, 34-38) and the taking of the census at Sinai (Num. 1:1-3). However because it contains so much legal material, we should consider it along with the rest of the Mosaic Law that God began to reveal in Exodus.

"It carries on to its completion the giving of the law at Sinai, which commenced at Ex. 25, and by which the covenant constitution was firmly established."⁶

Purpose

"Though the covenant arrangement up to this point clearly specified the need for Israel, the vassal, to appear before her Lord on stated occasions and singled out first Moses and then the priesthood as mediators in this encounter, there yet remained the need to describe the nature of the tribute to be presented, the precise meaning and function of the priesthood, the definition of holiness and unholiness, and a more strict clarification of the places and times of pilgrimage to the dwelling place of the great King. This is the purpose of the book of Leviticus."⁷

"The central theme of the book is holiness. The book intends to show how Israel was to fulfill its covenant responsibility to be a kingdom of priests and a holy nation' (Ex 19:6; Lev 26:5)."⁸

"How to maintain the vital covenantal relationship between the Israelites and their God is the concern of the book of Leviticus."⁹

"New Testament theology makes full use of the idea of holiness. All Christians are holy, saints' in most English translations. That is, they have been called by God to be his people just as ancient Israel had been (Col. 1:2; 1 Pet. 1:2; 2:9-10; cf. Exod. 19:5-6). But this state of holiness must find expression in holy living (Col. 1:22; 1 Pet. 1:15). Sanctification is expressed through obedience to the standard of teaching (Rom. 6:17-19), just as in Leviticus through obedience to the law. Peter urges his readers to make the motto of Leviticus their own: Be holy, for I am holy' (1 Pet. 1:16). The imitation of God is a theme that unites the ethics of Old and New Testaments (cf. Matt. 5:48; 1 Cor. 11:1)."¹⁰

". . . the principles underlying the OT are valid and authoritative for the Christian, but the particular applications found in the OT may not be. The moral principles are the same today, but insofar as our situation often differs from the OT setting, the application of the principles in our society may well be different now."¹¹

". . . the Levitical rituals are still of immense relevance. It was in terms of these sacrifices that Jesus himself and the early church understood his atoning death. Leviticus provided the theological models for their understanding. If we wish to walk in our Lord's steps and think his thoughts after him, we must attempt to understand the sacrificial system of Leviticus. It was established by the same God who sent his Son to die for us; and in rediscovering the principles of OT worship written there, we may learn something of the way we should approach a holy God."¹²

Importance

". . . it is no exaggeration to claim that the Book of Leviticus has had more impact on Judaism than any other book of the Old testament. Traditionally it was the first book taught to Jewish children, and over half the commentary of the Talmud is concerned with understanding its contents."¹³

Message¹⁴

The major theme of Leviticus is worship. Moses introduced this theme in the later chapters of Exodus, but he developed it more fully in Leviticus.

The book reveals how sinful Israelites could have a relationship with the holy God who dwelt among them. It also reveals how they could maintain that relationship and express it through worship.

One of the major revelations in Leviticus is the nature of sin. God took the fact that man is a sinner for granted in Leviticus. He established this in Genesis and Exodus. He clarified the nature of man's sinfulness in Leviticus. Sin has a three-fold character.

1. Sin is unlikeness to God. In the Creation we see man made in the image of God, but in the Fall we begin to see man's unlikeness to God. The whole system of worship in Leviticus teaches this truth. God is different from man ethically and morally. The word holy (Heb. kodesh) occurs over 150 times in Leviticus, more than in any other book of the Bible. The word occurs even in the sections of the book dealing with personal hygiene. Holy means pure, unblemished, clean, blameless. The opposite of holy is sinful. It is in contrast with God's holiness that we can understand man's sinfulness. Leviticus reveals the standards by which sinful people could have fellowship with a holy God. These standards and regulations point out the vast difference between the character of man and the character of God. God sees us as His Son as Christians (i.e., "in Christ").

2. Sin is essentially wrong that man does to God. To have a relationship with God, the wrong the redeemed sinner had done to God had to be atoned for. The Israelite did this wrong daily. It was the natural fruit of his sinful nature. Consequently he had to make payment for his sin periodically to God (monthly, seasonally, and yearly). God specified how the sinners were to pay for the wrong done Him, namely, by the offerings and sacrifices specified in the law. In Leviticus we learn that wrong done to another human being is wrong done to God. People belong to God, God gives them their lives in trust, and they bear God's image. When one person violates the basic rights of another, he has wronged not only that person but God too (cf. Gen. 39:9; Ps. 51:4). We too sin daily, but "Jesus paid it all." We could never compensate God adequately for the wrong we do to Him by sinning.

3. Sin results in distance from God. Because man is unlike God in his character, he is separate from God in his experience. The Israelites could not approach God except as God made a way and brought them near to Himself. The levitical system of worship illustrated the distance between man and God due to sin and the need for some provision to bring man back to God. The veil, the curtains, and the priests separated the ordinary Israelite from God. He doubtless sensed his personal separation from God as he participated in worship. Jesus tore the veil in two and opened access to God for us. After the Fall, Adam and Eve hid from God.

Another major revelation in Leviticus is the nature of atonement. Atonement is, of course, the solution to the problems that sin creates. Atonement means satisfaction. God covered the sins of the Israelites until a final, acceptable sacrifice would remove them completely. Old Testament saints obtained salvation on credit. (Ill. of a credit card) Through atonement man who is a sinner could enter into fellowship with God. Three things had to be present to make atonement for sin.

1. There had to be substitution. Every animal sacrifice in Israel involved the substitution of one life for another. A living being had to stand in the sinner's place and take the punishment for his sin. The substitute had to be sinless. Every sacrifice of an animal involved the death of an innocent substitute. Animals do not sin. They are not morally responsible.

2. There had to be imputation. God transferred the guilt of the sinner to his substitute when the sinner personally identified with his substitute by laying his hands on it. This ritual illustrated the transference of guilt for the Israelites.

3. There had to be death. Finally the substitute to which God had imputed guilt had to die. Atonement could not take place without death. The shedding of blood illustrated death. Blood is the essence of life (17:11). Bloodshed was a visual demonstration of life poured out. Sin always results in death (cf. Rom. 6:23). Clearly love lay behind this plan even though Moses did not explain why God provided atonement in Leviticus. God opened the way for sinners to have fellowship with Himself by providing for the covering of sins. God could have preserved His holiness and satisfied the demands of his justice by annihilating every sinner. However, God chose another way because He loves man.

A third major revelation in Leviticus is the nature of redemption. Redemption essentially means purchase. To redeem means to purchase for oneself. When God redeemed Israel in Egypt, He bought the nation for Himself. God then provided freedom so the Israelites could be His special treasure. Leviticus teaches three things about redemption.

1. Redemption rests on righteousness. Leviticus reveals that God did what was right to restore man to Himself. He did not simply dismiss sin as unimportant. He provided a way whereby the guilt of sin could be paid for righteously. Redemption rests on a payment to God, not pity.

2. Redemption is possible only by blood. The sacrificial shedding of blood is the giving up of life. The rites of animal sacrifice portrayed this graphically. People do not obtain redemption when they pour out their lives in service but by life poured out in death (cf. Heb. 9:22). Man's redemption cost God the life of His own Son ultimately.

3. Redemption should produce holiness. Redemption should lead to a manner of life that is separate from sin. Redemption does not excuse us from the responsibility of being holy. It gives us the opportunity to be holy. Holiness of life results from a relationship to God and fellowship (communion) with Him that redemption makes possible.

Redemption deals with the sinner's relationship to God whereas atonement deals with his relationship to sin. You have experienced redemption, but God has atoned for your sins.

I would summarize the message of Leviticus as follows on the basis of this three-fold emphasis on sin, atonement, and redemption. God has made provision for the covering of man's sin so man can have fellowship with God.

Genesis revealed that God made man in His own image to have fellowship with Himself. Man enjoyed that fellowship as long as he trusted and obeyed God. However when man ceased to trust and obey God, sin broke that fellowship. God then proceeded to demonstrate to fallen man that He is trustworthy, faithful. Those individuals who trusted and obeyed Him were able to enjoy fellowship with God again.

Exodus emphasized that God is also sovereign. He is the ultimate ruler of the universe who can and did redeem the nation of Israel. He did this so He could demonstrate to all people of all time how glorious it can be to live under the government of God.

Leviticus deals with how sinners can have fellowship with a holy God. Leviticus clarifies both the sinfulness of man and the holiness of God. The proper response of the redeemed sinner to a holy God is worship. Leviticus explains how Israel was to worship God. The Israelites worshipped God under the Old Covenant. Our worship is different because we live under the New Covenant.

Constable: Leviticus (Outline)

Outline

"At first sight the book of Leviticus might appear to be a haphazard, even repetitious arrangement of enactments involving the future life in Canaan of the Israelite people. Closer examination will reveal, however, that quite apart from the division of the work into two basic themes, many of the chapters have their own literary structure. Examples of this can be seen in material patterned after the fashion of a Mesopotamian tablet, with its title, textual content and colophon, as in Leviticus 1:3-7:37-38. Other chapters exhibit a distinct form of construction, which would doubtless prove extremely valuable for purposes of memorizing the contents. Examples of this are to be found in the triadic pattern of the leprosy regulations introduced by the phrase The Lord said to Moses' (Lv. 13:1; 14:1, 33), or the concentric arrangement of propositions (palistrophe) in Leviticus 24:16-22. A particularly attractive literary form is the introverted (chiastic) passage occurring in Leviticus 15:2-30, suggesting considerable artistic ability on the part of the writer."¹⁵

I. The public worship of the Israelites chs. 1-16

A. The laws of sacrifice chs. 1-7

1. The burnt offering ch. 1

2. The meal offering ch. 2

3. The peace offerings ch. 3

4. The sin offerings 4:1-5:13

5. The trespass offerings 5:14-6:7

6. Instructions for the priests concerning the offerings 6:8-7:38

B. The institution of the Aaronic priesthood chs. 8-10

1. The consecration of the priests and the sanctuary ch. 8

2. The entrance of Aaron and his sons into their office ch. 9

3. The sanctification of the priesthood ch. 10

C. Laws relating to ritual cleanliness chs. 11-15

1. Uncleanness due to contact with certain animals ch. 11

2. Uncleanness due to childbirth ch. 12

3. Uncleanness due to skin and covering abnormalities chs. 13-14

4. Uncleanness due to bodily discharges associated with reproduction ch. 15

D. The Day of Atonement ch. 16

1. Introductory information 16:1-10

2. Instructions concerning the ritual 16:11-28

3. Instructions concerning the duty of the people 16:29-34

II. The private worship of the Israelites chs. 17-27

A. Holiness of conduct on the Israelites' part chs. 17-20

1. Holiness of food ch. 17

2. Holiness of the marriage relationship ch. 18

3. Holiness of behavior toward God and man ch. 19

4. Punishments for serious crimes ch. 20

B. Holiness of the priests, gifts, and sacrifices chs. 21-22

1. The first list of regulations for priests 21:1-15

2. The second list of regulations for priests 21:16-24

3. The third list of regulations for priests ch. 22

C. Sanctification of the Sabbath and the feasts of Yahweh ch. 23

1. The Sabbath 23:1-3

2. The Passover and Feast of Unleavened Bread 23:4-8

3. The Feast of Firstfruits 23:9-14

4. The Feast of Pentecost 23:15-22

5. The Feast of Trumpets 23:23-25

6. The Day of Atonement 23:26-32

7. The Feast of Tabernacles 23:33-44

D. The preparation of the holy lamps and showbread 24:1-9

E. The punishment of a blasphemer 24:10-23

F. Sanctification of the possession of land by the sabbatical and jubilee years ch. 25

1. The sabbatical year 25:1-7

2. The year of jubilee 25:8-55

G. Promises and warnings ch. 26

1. Introduction to the final conditions of the covenant 26:1-2

2. The blessing for fidelity to the law 26:3-13

3. The warning for contempt of the law 26:14-33

4. The objective of God's judgments in relation to the land and nation of Israel 26:34-46

H. Directions concerning vows ch. 27

1. Vows concerning persons 27:1-8

2. Vows concerning animals 27:9-13

3. Vows concerning other property 27:14-29

4. The redemption of tithes 27:30-34

Constable: Leviticus

Leviticus

Bibliography

Aharoni, Yohanan, and Michael Avi-Yonah. The Macmillan Bible Atlas. Revised ed. New York: Macmillan Publishing Co., 1977.

Albright, William Foxwell, The Archaeology of Palestine. 1949. Revised ed. Pelican Archaeology series. Harmondsworth, Middlesex, England: Penguin Books, 1956.

Archer, Gleason L., Jr. A Survey of Old Testament Introduction. Revised ed. Chicago: Moody Press, 1994.

Bacchiocchi, Samuele. "Sabbatical Typologies of Messianic Redemption." Journal for the Study of Judaism 17:2 (December 1986):153-76.

Baillie, Rebecca A., and E. Eugene Baillie. "Biblical Leprosy as Compared to Present-Day Leprosy." Christian Medical Society Journal 14:3 (Fall 1983):27-29.

Baker, David W. "Division Markers and the Structure of Leviticus 1-7." In Studia Biblica 1978: I, pp. 9-15. Edited by E. Livingstone. Sheffield, England: Journal for the Study of the Old Testament, 1979.

Bare, G. Plants and Animals of the Bible. N.c.: United Bible Societies, 1969.

Blosser, Don. "The Sabbath Year Cycle in Josephus." Hebrew Union College Annual 52 (1981):129-39.

Bonar, Andrew A. A Commentary on Leviticus. 5th ed. Geneva Series Commentary series. London: Banner of Truth Trust; reprint ed., 1966.

Bowen, Otis R. "Safer Behavior against AIDS Reiterated for Minorities." American Medical News, December 11, 1987, p. 59.

Browne, S. G. Leprosy in the Bible. London: Christian Medical Fellowship, 1970.

Bush, George. Notes, Critical and Practical, on the Book of Leviticus. New York: Newman and Ivison, 1852; reprint ed. Minneapolis: James & Klock Publishing Co., 1976.

Cansdale, G. S. Animals of the Bible. Exeter, England: Paternoster Press, 1970.

Cardona, Dwardu. "The Rites of Molech." Kronos 9:3 (Summer 1984):20-39.

Carmichael, Calum M. "Forbidden Mixtures." Vetus Testamentum 32:4 (1982):394-415.

Chan, Kim-Kwong. "You Shall Not Eat These Abominable Things: An Examination Of Different Interpretations On Deuteronomy 14:3-20." East Asia Journal of Theology 3:1 (1985):88-106.

Chiu, Andrew. "Is There Ancestor Worship in the Old Testament?" Evangelical Review of Theology 8:2 (October 1984):217-24.

Clements, Ronald E. "Leviticus." In The Broadman Bible Commentary. 12 vols. Nashville: Broadman Press, 1969-72.

Cole, Sherwood A. "Biology, Homosexuality, and Moral Culpability." Bibliotheca Sacra 154:615 (July-September 1997):355-66.

Darby, John Nelson. Synopsis of the Books of the Bible. Revised ed. 5 vols. New York: Loizeaux Brothers Publishers, 1942.

Davies, D. J. "An Interpretation of Sacrifice in Leviticus." Zeitschrift für die Alttestamentliche Wissenschaft 89 (1977):387-99.

de Vaux, Roland. Ancient Israel: Its Life and Institutions. 2 vols. Translated by John McHugh. New York: McGraw Hill Book Co., 1961.

Douglas, Mary. Purity and Danger. London: Routledge and Kegan Paul, 1966.

Dressler, Herold H. P. "The Sabbath in the Old Testament." In From Sabbath to Lord's Day, pp. 21-41. Edited by D. A. Carson. Grand Rapids: Zondervan Publishing House, 1982.

Eichrodt, Walther. Theology of the Old Testament. Old Testament Library series. 2 vols. Translated by J. A Baker. Philadelphia: Westminster Press, 1961.

Fawver, Jay D. and R. Larry Overstreet. "Moses and Preventive Medicine." Bibliotheca Sacra 147:587 (July-September 1990):270-85.

Fee, Gordon D., and Douglas Stuart. How to Read the Bible for All It's Worth. Second ed. Grand Rapids: Zondervan Publishing House, 1993.

Feinberg, Charles Lee. "Hanakkah." Fundamentalist Journal 5:1 (December 1986):16-18.

Friedland, Eric L. "The Atonement Memorial Service in the American Mahzor." Hebrew Union College Annual 55 (1984):243-82.

Gerstenberger, E. S. Leviticus. Old Testament Library series. Louisville: John Knox Press, 1993.

Gnuse, Robert. "Jubilee Legislation in Leviticus: Israel's Vision of Social Reform." Biblical Theology Bulletin 15:2 (April 1985):43-48.

Goldberg, Michael. "Expository Articles: Exodus 1:13-14." Interpretation 37:4 (October 1983):389-91.

Gowan, Donald E. "Wealth and Poverty in the Old Testament." Interpretation 41:4 (October 1987):341-53.

Grabbe, Lester L. "The Scapegoat Tradition: A Study in Early Jewish Interpretation." Journal for the Study of Judaism 18:2 (December 1987):152-67.

Harris, R. Laird. "Leviticus." In Genesis--Numbers. Vol. 2 of The Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and Richard P. Polcyn. Grand Rapids: Zondervan Publishing House, 1990.

Harrison, R. K. Leviticus. Tyndale Old Testament Commentaries series. Downers Grove, Ill.: InterVarsity Press, 1980.

Hartley, J. E. Leviticus. Word Biblical Commentary series. Dallas: Word Publishers, 1992.

Hays, J. Daniel. "Applying the Old Testament Law Today." Bibliotheca Sacra 158:629 (January-March 2001):21-35.

Hertz, J. H. Leviticus. London: Oxford University Press, 1932.

Hoffner, Harry A. "Incest, Sodomy and Bestiality in the Ancient Near East." In Orient and Occident. Essays Presented to Cyrus H. Gordon on the Occasion of His Sixty-fifth Birthday, pp. 81-90. Edited by H. A. Hoffner. Neukirchen-Vluyn: Neukirchener, 1973.

Horton, Fred L., Jr. "Form and Structure in Laws Relating to Women: Leviticus 18:6-18." In Society of Biblical Literature Seminar Papers, pp. 20-33. Edited by George W. MacRae. Cambridge, Mass.: Scholars Press, 1973.

Hui, Timothy K. "The Purpose of Israel's Annual Feasts." Bibliotheca Sacra 147:586 (April-June 1990):143-54.

Hulbert, Terry C. "The Eschatological Significance of Israel's Annual Feasts." Th.D. dissertation, Dallas Theological Seminary, 1965.

Hulse, E. V. "The Nature of Biblical Leprosy' and the Use of Alternative Medical Terms in Modern Translations of the Bible." Palestine Exploration Quarterly 107 (1975):87-105.

Johnson, James R. "Toward a Biblical Approach to Masturbation." Journal of Psychology and Theology 10:2 (Summer 1982):137-46.

Johnson, Luke T. "The Use of Leviticus 19 in the Letter of James." Journal of Biblical Literature 101:3 (1982):391-401.

Josephus, Flavius. The Works of Flavius Josephus. Translated by William Whiston. Antiquities of the Jews. London: T. Nelson and Sons, l866.

Judisch, Douglas McC. L. "Propitiation in the Language and Typology of the Old Testament." Concordia Theological Quarterly 48:2-3 (April-July 1984):121-43.

Jukes, Andrew. The Law of the Offerings. 17th ed. Grand Rapids: Kregel Publications, 1966.

Kaiser, Walter C., Jr. "Leviticus." In The Interpreter's Bible. Nashville: Abingdon, 1994.

_____. Toward Old Testament Ethics. Grand Rapids: Zondervan Publishing House, 1983.

Keil, C. F. Manual of Biblical Archaeology. 2 vols. Edinburgh: T. & T. Clark, 1887-88.

Keil, C. F., and Franz Delitzsch. The Pentateuch. 3 vols. Translated by James Martin. Biblical Commentary on the Old Testament. N.p.; reprint ed., Grand Rapids: Wm. B. Eerdmans Publishing Co., n.d.

Kellogg, Samuel H. The Book of Leviticus. The Expositors' Bible series. New York: George H. Doran Co., n.d.

King, Marchant A. "Pentecost and the Fall Feasts." Moody Monthly 85:10 (June 1985):55-58.

_____. "The Sabbath and the Spring Feasts." Moody Monthly 85:9 (May 1985):46-48.

Kitchen, Kenneth A. Ancient Orient and Old Testament. Downers Grove, Ill.: InterVarsity Press, 1966.

_____. The Bible In Its World: The Bible and Archaeology Today. Downers Grove, Ill.: InterVarsity Press, 1977.

_____. "The Old Testament in its Context: 2 From Egypt to the Jordan." Theological Students' Fellowship Bulletin 60 (1971):3-11.

Lange, John Peter, ed. Commentary on the Holy Scriptures, 12 vols. Reprint ed., Grand Rapids: Zondervan Publishing House, 1960. Vol. 1: Genesis-Leviticus, by John Peter Lange and Frederic Gardiner. Translated by Tayler Lewis, A. Gosman, and Charles M. Mead.

Leach, E. R. Culture and Communication. Cambridge: University Press, 1976

Levine, B. A. In the Presence of the Lord. Leiden, Netherlands: Brill, 1974.

Lemche, N. P. "The Manumission of Slaves - The Fallow Year - The Sabbatical Year - The Jobel Year." Vetus Testamentum 26 (January 1976):38-59.

Lindsey, F. Duane. "Leviticus." In The Bible Knowledge Commentary: Old Testament, pp. 163-214. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

Livingston, Dennis H. "The Crime of Leviticus XXIV 11." Vetus Testamentum 36:3 (July 1986):352-53.

Livingston, G. Herbert. The Pentateuch in Its Cultural Environment. Grand Rapids: Baker Book House, 1974.

Macht, D. I. "A Scientific Appreciation of Leviticus 12:1-5." Journal of Biblical Literature 52 (1933):253-60.

Magonet, Jonathan. "The Structure and Meaning of Leviticus 19." Hebrew Annual Review 7 (1983):151-67.

Margotta, R. The Story of Medicine. New York: Golden Press, 1967.

Master, John R. "The Place of Chapter 24 in the Structure of the Book of Leviticus." Bibliotheca Sacra 159:636 (October-December 2002):415-24.

Mathews, Kenneth A. Genesis 1-11:26. New American Commentary series. N.c.: Broadman & Holman Publishers, 1996.

Mendelsohn, I. Slavery in the Ancient Near East. New York: Oxford University Press, 1949.

McMillen, Sim I. None of These Diseases. Westwood, N.J.: Fleming H. Revell Co., 1963.

Merrill, Eugene H. "A Theology of the Pentateuch." In A Biblical Theology of the Old Testament, pp. 7-87. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

Milgrom, Jacob. "The Biblical Diet Laws as an Ethical System." Interpretation 17 (1963):288-301.

_____. "The Compass of Biblical Sancta." Jewish Quarterly Review 65 (April 1975):205-16.

_____. Cult and Conscience: The "Asham" and the Priestly Doctrine of Repentance. Leiden, Netherlands: Brill, 1976.

_____. "The Graduated Hatta't [Sin Offering] of Leviticus 5:1-13." Journal of the American Oriental Society 103:1 (January-March 1983):249-54.

_____. Leviticus 1-16. Anchor Bible series. New York: Doubleday, 1991.

_____. "The Priestly Doctrine of Repentance." Revue Biblique 82 (April 1975):186-205.

_____. "Two Kinds of Hatta't [Sin Offering]." Vetus Testamentum 26 (1976):333-37.

Mitchell, Bill. "Leviticus 24.6: The Bread of the Presence--Rows or Piles?" Bible Translator 33:4 (October 1982):447-48.

Mitchell, Mike. "The Go'el: Kinsman Redeemer." Biblical Illustrator 13:1 (Fall 1986):13-15.

Morgan, G. Campbell. Living Messages of the Books of the Bible. 2 vols. New York: Fleming H. Revell Co., 1912.

Morganstern, Julian. "The Decalogue of the Holiness Code." Hebrew Union College Annual 26 (1955):1-27.

Murray, John. Principles of Conduct. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1957.

Neufeld, Edward. "The Prohibitions Against Loans at Interest in Ancient Hebrew Laws." Hebrew Union College Annual 26 (1955):355-412.

The New Bible Dictionary, 1962 ed. S.v. "Clean and Unclean," by Charles L. Feinberg.

Noordtzij, A. Leviticus. Translated by Raymond Togtman. Bible Student's Commentary series. Grand Rapids: Zondervan Publishing House, 1982.

North, Robert. Sociology of the Biblical Jubilee. Rome: Pontifical Biblical Institute, 1954.

Noth, Martin. The Laws in the Pentateuch and Other Studies. Edinburgh: Oliver and Boyd, 1966.

_____. Leviticus: A Commentary. Philadelphia: Westminster Press, 1977.

Penner, Clifford L. "A Reaction to Johnson's Biblical Approach to Masturbation." Journal of Psychology and Theology 10:2 (Summer 1982):147-49.

Peter, Rene. "L'Imposition des Mains dans L'Ancien Testament." Vetus Testamentum 27:1 (1977):48-55.

Philip, James. Numbers. The Communicator's Commentary series. Waco: Word Books, 1987.

Porter, J. R. Leviticus. Cambridge Bible Commentary series. Cambridge: University Press, 1976.

Rainey, A. F. "The Order of Sacrifices in OT Ritual Texts." Biblica 51 (1970):485-98.

Richard, Ramesh P. "Soteriological Inclusivism and Dispensationalism." Bibliotheca Sacra 151:601 (January-March 1994):85-108.

Riggans, Walter. Numbers. Daily Bible Study series. Philadelphia: Westminster Press, 1983.

Rooker, Mark F. Leviticus. The New American Commentary series. Nashville: Broadman & Holman Publishers, 2000.

Rosner, Brian. "The Ritual of the Peace Offering: Leviticus 7:11-21." Exegesis and Exposition 2:1 (Summer 1987):83-94.

Ryrie, Charles C. Dispensationalism. Chicago: Moody Press, 1995.

_____. Dispensationalism Today. Chicago: Moody Press, 1965.

Sailhamer, John H. The Pentateuch as Narrative. Grand Rapids: Zondervan Publishing House, 1992.

Sansom, M. C. "Laying on of Hands in the Old Testament." Expository Times 94:11 (August 1983):323-26.

Schultz, Samuel J. Leviticus: God Among His People. Everyman's Bible Commentary series. Chicago: Moody Press, 1983.

Schwantes, Siegfried J. A Short History of the Ancient Near East. Grand Rapids: Baker Book House, 1965.

Snaith, Norman. "The Cult of Molech." Vetus Testamentum 16 (1966):123-24.

Speiser, E. A. Oriental and Biblical Studies. Philadelphia: University of Pennsylvania, 1967.

Sprinkle, Joe M. "Old Testament Perspectives on Divorce and Remarriage." Journal of the Evangelical Theological Society 40:4 (December 1997):529-50.

_____. "The Rationale of the Laws of Clean and Unclean in the Old Testament." Journal of the Evangelical Theological Society 43:4 (December 2000):637-57.

Stager, Lawrence E., and Samuel R Wolff. "Child Sacrifice at Carthage--Religious Rite or Population Control?" Biblical Archaeology Review 10:1 (January-February 1984):31-51.

Tosato, Angelo. "The Law of Leviticus 18:18: A Reexamination." Catholic Biblical Quarterly 46 (1984):199-214.

Vermes, Geza. "Leviticus 18:21 in Ancient Jewish Bible Exegesis." In Studies in Aggadah, Targum and Jewish Liturgy in Memory of Joseph Heinemann, pp. 108-124. Edited by Jakob J. Petuchowski and Ezra Fleischer. Jerusalem: Magnes, 1981.

Waltke, Bruce K. "Cain and His Offering." Westminster Theological Journal 48:2 (Fall 1986):363-72.

Walvoord, John F. The Holy Spirit. Findlay, Ohio: Dunham Publishing Co., 1958.

Wenham, Gordon J. The Book of Leviticus. New International Commentary on the Old Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1979.

_____. Numbers. Tyndale Old Testament Commentaries series. Downers Grove, Ill.: InterVarsity Press, 1981.

_____. "Why Does Sexual Intercourse Defile (Lev 15:18)?" Zeitschrift für die Alttestamentliche Wissenschaft 95:3 (1983):432-34.

West, J. Introduction to the Old Testament. New York: Macmillan, 1952.

Whybray, R. Norman. Introduction to the Pentateuch. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1995.

Wiersbe, Warren W. Be Holy. Wheaton: Victor Books, 1979.

Wilkinson, John. "Leprosy and Leviticus: The Problem of Description and Identification." Scottish Journal of Theology 30 (1984):153-69.

Wood, Leon. A Survey of Israel's History. Grand Rapids: Zondervan Publishing House, 1970.

Wright, Christopher J. H. "What Happened Every Seven Years in Israel?" Evangelical Quarterly 56:3 (July 1984):129-38; 56:4 (October 1984):193-201.

Wright, David P. "The Gesture of Hand Placement in the Hebrew Bible and in Hittite Literature." Journal of the American Oriental Society 106:3 (July-September 1986):433-46.

_____. "Observations on the Ethical Foundations of the Biblical Dietary Laws: A Response to Jacob Milgrom." In Religion and Law: Biblical-Judaic and Islamic Perspectives, pp. 193-98. Edited by Edwin B. Firmage, Bernard G. Weiss, and John W. Welch. Winona Lake, Ind.: Eisenbrauns, 1990.

Zimmerli, Walther. I Am Yahweh. Atlanta: John Knox Press, 1982.

Zohar, Noam. "Repentance and Purification: The Significance and Semantics of ht't in the Pentateuch." Journal of Biblical Studies 107:4 (1988):609-18.

Copyright 2003 by Thomas L. Constable

Haydock: Leviticus (Book Introduction)

INTRODUCTION.

The Book is called Leviticus : because it treats of the offices, ministries, rites and ceremonies of the Priests and Levites. The Hebrews call it Vayyicra , from the word with which it begins; (Challoner) "and (the Lord) called." The a at the end of this word is printed in a smaller size, to insinuate that little children should begin to read this Book first, if we may give any credit to those who attempt to account for all the irregularities sanctioned by the great Massora! But such irregular letters are the faults of some transcribers, and are of no authority. (Kennicott, Dis. 1.) --- This Book is styled also, "The Priests' Law." (Haydock) --- The seven first chapters explain the sacrifices; the sixteen next, the offices and ordination of the Priests and Levites. From the 23d chapter to the end, the feasts are designated, and some regulations respecting vows are interspersed. All these rites and sacrifices foreshewed the eucharistic sacrifice of Jesus Christ, (St. Leo, ser. 8. de pas. Trid. sef. 22. c. 1.) and tended to keep the Hebrews employed, and at a greater distance from idolatry. (St. Jerome on Isai. i. &c.) --- These prescriptions were given during the month of Nisan, in the second year after the exit, while the Hebrews remained at the foot of Mount Sinai. God spoke from the New Tabernacle. (Tirinus) --- In the Book of Deuteronomy we find but few regulations respecting sacrifices, as Moses had sufficiently explained them in this book. (Du Hamel) --- If we confine ourselves to the letter, we may say these precepts are not good, and carnal; (Ezechiel xx. 25.; Hebrews vii. 16.) but if we consider the spirit, we shall confess that they are excellent, and spiritual. (Romans vii. 14.; 2 Corinthians iii. 6.; Origen, contra Cels. vii.) (Calmet)

Gill: Leviticus (Book Introduction)

INTRODUCTION TO LEVITICUS

This book is commonly called by the Jews Vajikra, from the first word with which it begins, and sometimes תורת כהנים, "the law of the priests" ^a; and this is its name in the Syriac and Arabic versions: by the Septuagint interpreters it is called λευιτικον, and by the Latins, Leviticus, or the Levitical book, because it gives an account of the Levitical priesthood, as the apostle calls it, Heb 7:11. It treats of the sacrifices under the Levitical dispensation, and of the priests concerned in them, and of the times and seasons in which they were offered, and of many other rites and ceremonies. That it was wrote by Moses is not only generally believed by the Jews, but is affirmed in the New Testament; see Mat 8:4 compared with Lev 14:2 from whence, as well as from other citations out of it in other places, the authority of it may be concluded. The matter of it was delivered to Moses, and very likely by him then written upon the erection of the tabernacle, which was in the second year of the Israelites coming out of Egypt, in the first month, and the first day of the month, Exo 40:17 and it was on the same day that the Lord spake to Moses out of it, and delivered to him the laws concerning sacrifices, recorded in the first seven chapters; see Num 1:1 compared with Lev 1:1 and on the eighth day of the same month, and some following days, the remainder of it was given to him, and written by him, see Lev 8:1 to which agrees the Targum of Jonathan on Lev 1:1.

"when Moses had made an end of erecting the tabernacle, Moses thought and reasoned in his heart, and said, Mount Sinai, its excellency was the excellency of an hour, and its holiness the holiness of three days, it was not possible for me to ascend unto it, until the time that the Word was speaking with me; but this tabernacle of the congregation, its excellency is an excellency for ever, and its holiness an holiness for ever, it is fit that I should not enter into it, until the time that be speaks with me from before the Lord; and therefore the Word of the Lord called to Moses, and the Word of the Lord spake with him out of the tabernacle of the congregation, saying;''

and to the same purpose the Jerusalem Targum. It was written in the year from the creation of the world 2514, and about 1490 years before the coming of Christ. The various sacrifices, rites, and ceremonies made mention of in it, were typical of Christ, and shadows of good things to come by him: there are many things in it, which give great light to several passages in the New Testament, and it is worthy of diligent reading and consideration.

Gill: Leviticus 13 (Chapter Introduction)

INTRODUCTION TO LEVITICUS 13

In this chapter an account is given of the various sorts of leprosy, and the rules by which they were to be judged of, Lev 13:1 of the bright spot and scab, Lev 13:4 of the rising or swelling, Lev 13:9 of the bile or hot ulcer, Lev 13:18 of the hot burning or inflammation, Lev 13:24 of the plague of the scall, Lev 13:29 of bright spots or blisters, Lev 13:38 and of shedding the hair, and baldness, Lev 13:40 of what the leper was to do, and to be done unto, Lev 13:45 of the leprosy in garments made of linen, woollen, or of skin, Lev 13:47.