the usual accompaniment of the peace-offering. Chap. vii. 28-34 are also addressed to the people, and cannot therefore have formed part of the original priestly manual; v. 33 betrays the same hand as vi. 26 (Heb. 19) and vii. 7, and with 35a may be assigned to the same collection as those verses; to the redactor must be assigned vv. 32 (a doublet of v. 33), 34, 35b and 36.
Chaps. viii.-x. As stated, these chapters form the original sequel to Exod. xl. They describe (a) the consecration of Aaron and his sons, a ceremony which lasted seven days (viii.), and (b) the public worship on the eighth day, at which Aaron and his sons officiated for the first time as priests (ix.); then follow (c) an account of the death of Nadab and Abihu for offering strange fire (x. 1-5); (d) various regulations affecting the priests (vv. 12-15), and (e) an explanation, in narrative form, of the departure in ix. 15 from the rules for the sin-offering given in vi. 30 (vv. 16-20).
According to Exod. xl. 1-15 Moses was commanded to set up the Tabernacle and to consecrate the priests, and the succeeding verses (16-38) describe how the former command was carried out. The execution of the second command, however, is first described in Lev. viii., and since the intervening chapters exhibit obvious traces of belonging to another source, we may conclude with some certainty that Lev. viii. formed the immediate continuation of Exod. xl. in the original narrative of P. But it has already been pointed out (see Exodus) that Exod. xxxv.-xl. belong to a later stratum of P than Exod. xxv.-xxix, hence it is by no means improbable that Exod. xxxv-xl. have superseded an earlier and shorter account of the fulfilment of the commands in Exod. xxv.-xxix. If this be the case, we should naturally expect to find that Lev. viii., which bears the same relation to Exod. xxix. 1-35 as Exod. xxxv. ff. to Exod. xxv. ff. also belonged to a later stratum. But Lev. viii., unlike Exod xxxv. ff., only mentions one altar, and though in its present form the chapter exhibits marks of later authorship, these marks form no part of the original account, but are clearly the work of a later editor. These additions, the secondary character of which is obvious both from the way in which they interrupt the context and also from their contents, are (1), v. 10, the anointing of the Tabernacle in accordance with Exod. xxx. 26 ff.: it is not enjoined in Exod. xxix.; (2) v. 11, the anointing of the altar and the laver (cf. Exod. xxx. 17 ff.) as in Exod. xxix. 36b, xxx. 26 ff.; (3) v. 30, the sprinkling of blood and oil on Aaron and his sons. Apart from these secondary elements, which readily admit of excision, the chapter is in complete accord with P as regards point of view and language, and is therefore to be assigned to that source.
The consecration of Aaron and his sons was, according to P, a necessary preliminary to the offering of sacrifice, and chap. ix. accordingly describes the first solemn act of worship. The ceremony consists of (a) the offerings for Aaron, and (b) those for the congregation; then follows the priestly blessing (v. 22), after which Moses and Aaron enter the sanctuary, and on reappearing once more bless the people. The ceremony terminates with the appearance of the glory of Yahweh, accompanied by a fire which consumes the sacrifices on the altar. Apart from a few redactional glosses the chapter as a whole belongs to P. The punishment of Nadab and Abihu by death for offering “strange fire” (x. 1-5) forms a natural sequel to chap. ix. To this incident a number of disconnected regulations affecting the priests have been attached, of which the first, viz. the prohibition of mourning to Aaron and his sons (vv. 6, 7), alone has any connexion with the immediate context; as it stands, the passage is late in form (cf. xxi. 10 ff.). The second passage, vv. 8, 9, which prohibits the use of wine and strong drink to the priest when on duty, is clearly a later addition. The connexion between these verses and the following is extremely harsh, and since vv. 10, 11 relate to an entirely different subject (cf. xi. 47), the latter verses must be regarded as a misplaced fragment. Verses 12-15 relate to the portions of the meal- and peace-offerings which fell to the lot of the priests, and connect, therefore, with chap. ix.; possibly they have been wrongly transferred from that chapter. In the remaining paragraph, x. 16-20, we have an interesting example of the latest type of additions to the Hexateuch. According to ix. 15 (cf. v. 11) the priests had burnt the flesh of the sin-offering which had been offered on behalf of the congregation, although its blood had not been taken into the inner sanctuary (cf. iv. 1-21, vi. 26). Such treatment, though perfectly legitimate according to the older legislation (Exod. xxix. 14; cf. Lev. viii. 17), was in direct contradiction to the ritual of vi. 24 ff., which prescribed that the flesh of ordinary sin-offerings should be eaten by the priests. Such a breach of ritual on the part of Aaron and his sons seemed to a later redactor to demand an explanation, and this is furnished in the present section.
II. The Laws of Purification.—Chaps. xi.-xv. This collection of laws comprises four main sections relating to (1) clean and unclean beasts (xi.), (2) childbirth (xii.), (3) leprosy (xiii. xiv.), and (4) certain natural secretions (xv.). These laws, or tōrōth, are so closely allied to each other by the nature of their contents and their literary form (cf. especially the recurring formula “This is the law of ...” xi. 46, xii. 7, xiii. 59, xiv. 32, 54, 57, xv. 32) that they must originally have formed a single collection. The collection, however, has clearly undergone more than one redaction before reaching its final form. This is made evident not only by the present position of chap. xii. which in v. 2 presupposes chap. xv. (cf. xv. 19), and must originally have followed after that chapter, but also by the contents of the different sections, which exhibit clear traces of repeated revision. At the same time it seems, like chaps. i.–vii., xvii.–xxvi., to have been formed independently of P and to have been added to that document by a later editor; for in its present position it interrupts the main thread of P’s narrative, chap. xvi. forming the natural continuation of chap. x.; and, further, the inclusion of Aaron as well as Moses in the formula of address (xi. 1, xiii. 1, xiv. 33, xv. 1) is contrary to the usage of P.
1. Chap. xi. consists of two main sections, of which the first (vv. 1-23, 41-47) contains directions as to the clean and unclean animals which may or may not be used for food, while the second (vv: 24-40) treats of the defilement caused by contact with the carcases of unclean animals (in v. 39 f. contact with clean animals after death is also forbidden), and prescribes certain rites of purification. The main interest of the chapter, from the point of view of literary criticism, centres in the relation of the first section to the Law of Holiness (xvii.-xxvi.) and to the similar laws in Deut. xiv. 3–20. From xx. 25 it has been inferred with considerable probability that H, or the Law of Holiness, originally contained legislation of a similar character with reference to clean and unclean animals; and many scholars have held that the first section (vv. 1 [or 2]-23 and 41-47) really belongs to that code. But while vv. 43-45 may unhesitatingly be assigned to H, the remaining verses fail to exhibit any of the characteristic features of that code. We must assign them, therefore, to another source, though, in view of xx. 25 and xi. 43-45, it is highly probable that they have superseded similar legislation belonging to H.
The relation of Lev. xi. 2-23 to Deut. xiv. 4-20 is less easy to determine, since the phenomena presented by the two texts are somewhat inconsistent. The two passages are to a large extent verbally identical, but while Deut. xiv. 4b, 5 both defines and exemplifies the clean animals (as opposed to Lev. xi. 3; which only defines them), the rest of the Deuteronomic version is much shorter than that of Leviticus. Thus, except for vv. 4b, 5, the Deuteronomic version, which in its general style, and to a certain extent in its phraseology (cf. מין kind, vv. 13, 15, 18, and שרץ swarm, v. 19), shows traces of a priestly origin, might be regarded as an abridgment of Lev. xi. But the Deuteronomic version uses טמא unclean throughout (vv. 7, 10. 19), while Lev xi. from v. 11 onwards employs the technical term שקץ detestable thing, and it is at least equally possible to treat the longer version of Leviticus as an expansion of Deut. xiv. 4-20. The fact that Deut. xiv. 21 permits the stranger (גר) to eat the flesh of any animal that dies a natural death, while Lev. xvii. 25 places him on an equal footing with the Israelite, cannot be cited in favour of the priority of Deuteronomy since v. 21 is clearly supplementary; cf. also Lev. xi. 39. On the whole it seems best to accept the view that both passages are derived separately from an earlier source.
2. Chap. xii. prescribes regulations for the purification of a woman after the birth of (a) a male and (b) a female child. It has been already pointed out that this chapter would follow more suitably after chap. xv., with which it is closely allied in regard to subject-matter. The closing formula (v. 7) shows clearly that, as in the case of v. 7-13 (cf. i. 14-17), the concessions in favour of the poorer worshipper are a later addition.
3. Chaps. xiii., xiv. The regulations concerning leprosy fall readily into four main divisions: (a) xiii. 1-46a, an elaborate description of the symptoms common to the earlier stages of leprosy and other skin diseases to guide the priest in deciding as to the cleanness or uncleanness of the patient; (b) xiii. 47-59, a further description of different kinds of mould or fungus growth affecting stuffs and leather; (c) xiv. 1-32, the rites of purification to be employed after the healing of leprosy; and (d) xiv. 33-53, regulations dealing with the appearance of patches of mould or mildew on the walls of a house. Like other collections the group of laws on leprosy easily betrays its composite character and exhibits unmistakable evidence of its gradual growth. There is, however, no reason to doubt that a large portion of the laws is genuinely old since the subject is one that would naturally call for early legislation; moreover, Deut. xxiv. 8 presupposes the existence of regulations concerning leprosy, presumably oral, which were in the possession of the priests. The earliest sections are admittedly xiii. 1-46a and xiv. 2-8a, the ritual of the latter being obviously of a very archaic type. The secondary character of xiii. 47–59 is evident: it interrupts the close connexion between xiii. 1–46a and xiv. 2-8a, and further it is provided with its own colophon in v. 59. A similar character must be assigned to the remaining verses of chap. xiv., with the exception of the colophon in v. 57b; the latter has been successively expanded in vv. 54-57a so as to include the later additions. Thus xiv. 9-20 prescribes a second and more elaborate ritual of purification after the healing of leprosy, though the leper, according to v. 8a, is already clean; its secondary character is further shown by the heightening of the ceremonial which seems to be modelled on that of the consecration of the priest
