Bibliographies: 'Levitikus 1-7' – Grafiati (2025)

Abstract:

Introduction: Leviticus chapter 5 is concerned with the trespass-offering. The difference between the trespass offering and the sin-offering most likely lay not so much in the sacrifices themselves, and the management of them, as in the occasions of the offering of them. They were both intended to make atonement for sin; but the former was more general, this applied to some particular instances. Thus, concerning the trespass, if a man commits a sin: (i) In concealing his knowledge, when he is adjured (v. 1). (ii) In touching an unclean thing (v. 2, 3). (iii) In swearing (v. 4). (iv) In embezzling the holy things (v. 14-16). (v) In any sin of infirmity (v. 17-19). Some other cases there are, in which these offerings were to be offered (chaps 6:2-4; 14:12; 19:21; Num. 6:12). And concerning the trespass-offerings, (i) Of the flock (v. 5, 6). (ii) Of fowls (v. 7-10). (iii) Of flour (v. 11-13; but chiefly a ram without blemish (v. 15, etc.). Method: This paper focuses on trespass offering of flour (v. 11-13). Provision is here made for the poor of the people of God, and the pacifying of their consciences under the sense of guilt. Those that were not able to bring a lamb might bring for a sin-offering a pair of turtle-doves or two young pigeons; however, if any were so extremely poor that they were not able to procure these so often as they would have occasion, they might bring a an ephah of fine flour for a sin offering, and this should be accepted. Therefore, it seems that the expense of the sin-offering was brought lower than that of any other offering, to teach the reader that no man's poverty shall ever be a bar in the way of his/her forgiveness. The poorest of all may have atonement made for them, if it be not their own fault. Furthermore, this paper seeks to find out whether the passage under consideration teaches that forgiveness can be obtained without the shedding of blood or not.

Abstract:

This article investigates the problem whether a specific text in the Old Testament gives guidelines for the ecological calling of man/woman. An overview is given of research in the ecological field by scholars in various Old Testament disciplines. A few hermeneutical pitfalls in dealing with ecology in the Old Testament are also highlighted. In the final instance an Old Testament text (Leviticus 25:1-7) is studied from which it is deduced that the Old Testament, not being an ecological text book, would rarely give an ecological principle. The Old Testament does, however, in this instance provide an ecological application of a given theological principle.

Abstract:

Sacrifices are performed in almost every human society of which ancient Israel is not exempted. Since sacrifices do not take place anywhere and anyhow, the article describes sacred places and objects in ancient Israelite society.This article looks at the forms of the sacrifices and their meaning as described in Leviticus 1-7. It helps one to understand the purposes of performing these sacrifices.This article also shows the roles of both the priest and the offerors in performing sacrifices. The article, in addition, seeks to explain the role of blood in the ancient Israelite sacrificial system.The article demonstrates that sacrifice was a means of restoring a broken relationship between YHWH and his people caused by their sins. Keywords: forms and meaning, ancient Israel, sacrificial system, Leviticus 1-7

Abstract:

Jacob Milgrom once juxtaposed the flood (Gen 6–9) and Babylonian exile (Lev 26), with the Sabbatical Year as its crux. This article expounds upon the parallels between the Flood Narrative (Gen 6–9) and the law concerning the Sabbatical Year (Lev 25:1–7). The directionality of composition between the Priestly source (P) and Holiness Code (H) is examined, as well as the appropriation of alternate source material to bolster the theological propositions of P and H. The confluence of ideas between Gen 6–9 and Lev 25:1–7 (and 26:34–35, 43) include, among other secondary matters: the phenomenon of a yearlong land-fallowing, non-occupancy (or sabbatical rest), divinely granted superabundant bumper-crop which lasts for a year (or two), and concern for the faunae and their peaceful coexistence with humankind on the land where tranquillity is realised by all three entities.

Abstract:

Reconciliation, dogmatic meaning and ethical relevance In the first part of this article C.J. den Heyer’s underlying suppositions about reconciliation are outlined. According to Den Heyer reconciliation does not occupy a central place in the gospels. The author of this article opposes this view and consecutively discusses the apriori of the skandalon, the over-estimation of the historical-hypercritical school, the understatement of the intrinsic meaning of the Pèsachlamb and the offer-tora, and the negligence to stress the meaning of the covenant in the process of reconciliation. In the second part of the article it is argued that the intrinsic idea of the Pèsachlamb is fulfilled in Jesus (John 1:29) and that He has also fulfilled the offer-tora (Leviticus 1-7). The Trespass-offering (Lev. 5:1- 19) indicates that a sinner has the obligation to confess (Lev. 5:5). The Semika is significant in this respect because it expresses representation, solidarity, substitution and retribution – aspects which had been realised by and in Christ who sacrificed himself – thus acting as the sacrifice itself (sacrificium) and as (high)priest. Christians should fulfil their responsibility of reconciliation and atonement by means of confession, by experiencing the consequences of believing, by proclaiming the unity with Christ (His crucifiction and resurrection.) Christians should also demonstrate their urge to reconcile by means of their behaviour in the contemporary social and politic order and in their expectation of the coming of the Lord. It is proposed that in the reading of the four gospels the covenant should be taken as point of departure. In this respect the idea of the covenant highlights the following underlying truths: - Reconciliation is an act of the triune God. - Jezus is proclaimed the Messiah in his munus triplex before his Father and mankind (kippèr, hilasmos, atonement). - We partake of the covenant in our proclamation of the gospel, in our words and deeds (as His co-workers – 2 Kor. 6:1.). - In conclusion it is stressed that as Christians we should preach the gospel of reconciliation and atonement – also in South-Africa!

Abstract:

Thesis (M.Th.)--University of Stellenbosch, 2007.
ENGLISH ABSTRACT: THE MAINTENANCE OF LAND AS THEOLOGICAL-ETHICAL IMPLICATION OF THE SABBATH YEAR IN LEVITICUS 25: 1-7Chapter one of this thesis discusses the justification of the investigation of the Sabbath year institution along practical, theological, economic and ethical grounds. The hypothesis statement is that the most important theological effects of the Sabbath year, according to the Pentateuchal books of Exodus, Leviticus and Deuteronomy can be traced back to the maintenance of land within the family. The selected methodology for this thesis entails a literature study of existing research (Chapters one to four) and a ‘close reading’ approach in order to examine the central text in this thesis (Lev 25: 1-7) (Chapter 5). The key terms defined in Chapter five are ‘land’, ‘maintenance of land’ and ‘Sabbath year’.Chapter two provides a theological background of the Sabbath year in the Pentateuch. Three agricultural annual festivals are discussed, namely the Feast of Unleavened Bread, the Feast of Harvest and the Feast of Tabernacles which form the theological context of Exodus 23:14-17 and Deuteronomy 15: 1-18.Chapter three identifies the motivations of the Sabbath year in the Covenant and Deuteronomic Codes and investigates the theological trends in the Books of Exodus and Deuteronomy.Chapter four is firstly an investigation of the theological trends in the Book of Leviticus and secondly of the theological trends in the Holiness Code. This chapter also covers the contents of the important institution to do with family land and other humanitarian matters, the Year of Jubilee (Lev 25: 8-54).Chapter five discusses the theological implications of the Sabbath year in Lev 25: 1-7.Chapter six is the concluding chapter which seeks to verify whether the hypothesis has been proven or not.The results of the research on the theological ethical implications of the Sabbath year for the retention of land within the family were conditionally positive. It was found that the Sabbath year helped land to remain within the family because of the following reasons: 1. the Sabbath year reminded humans to act as good stewards of God’s land; 2. the Sabbath year ensured food supplies for all the people because of God’s blessing on the spontaneous produce of the land in this special year; 3. the Sabbath year allowed the land to lie fallow a whole year thus allowing the land to be more productive in the following season thus helping poorer families to have a new beginning on the road to better life in the land; 4. As a year in which the burden of debt was removed from debtors this year helped poor landowners to recover economically and the cancellation of debts actually helped poor people not to sink deeper and deeper into debt which might end up leading to loss of land and other property. The Sabbath year theological and ethical stipulations were meant to create an environment where land was supposed to remain within families that inherited it from the LORD at the beginning, had Israel been obedient to God.
AFRIKAANSE OPSOMMING: DIE BEHOUD VAN GROND AS TEOLOGIES-ETIESE IMPLIKASIE VAN DIE SABBATJAAR IN LEVITIKUS 25: 1-7Hoofstuk een van hierdie tesis bespreek die motivering vir die ondersoek van die Sabbatjaar as instelling op grond van praktiese, teologiese, ekonomiese en etiese gronde. Die hipotese is dat die mees belangrike teologiese implikasies van die Sabbatjaar, volgens die Pentateugboeke Eksodus, Levitikus en Deuteronomium teruggevoer kan word na die behoud van grond binne die familie. Die gekose metodologie vir hierdie tesis behels `n literatuurstudie van bestaande navorsing (Hoofstukke een tot vier) en `n ‘naby-lees’ benadering in Hoofstuk 5, wat die sentrale teks van hierdie tesis behandel, naamlik Levitikus 25: 1-7. Die belangrikste begrippe wat in hierdie hoofstuk beskryf word, is ‘grond’, ‘Sabbatjaar’ en ‘familie’.Hoofstuk twee bied `n teologiese agtergrond tot die Sabbatjaar in die Pentateug. Drie jaarlikse landboukundige feeste word bespreek., naamlik die Fees van die Ongesuurde Brode, die Oesfees en die Loofhuttefees, wat die teologiese konteks van Eksodus 23: 14-7 en Deuteronomium 15: 1-18 vorm.Hoofstuk drie identifiseer die motiverings vir die Sabbatjaar in die Verbondsboek en die Deuteronomiumkodeks, asook die teologiese tendense in die boeke Eksodus en Deuteronomium.Hoofstuk vier behels `n ondersoek na die teologiese tendense in die boek van Levitikus, asook in die Heiligheidskodeks. Hierdie hoofstuk behandel ook die inhoud van die belangrike instelling van familiegrond en ander humanitêre aangeleenthede in die Jubeljaar (Lev 25: 8-25).Hoofstuk vyf bespreek die teologiese implikasies van die Sabbatjaar in Levitikus 25: 1-7.Hoofstuk ses is die finale hoofstuk en poog om te verifieër of die hipotese van die tesis bewys kan word of nie. Die uitkoms van die navorsing oor die teologiese-etiese implikasies van die Sabbatjaar vir die behoud van grond binne die familie was positief, maar voorwaardelik. Daar is bevind dat die Sabbatjaar gehelp het om grond binne die familie te behou oor die volgende redes: 1. Die Sabbatjaar het mense herinner om as goed na God se grond te kyk; 2. Die Sabbatjaar het verseker dat daar genoeg kos is vir al die mense, juis as gevolg van God se seën op die spontane lewering van produkte deur middel van die grond in hierdie spesiale jaar; 3. Die Sabbatjaar het bepaal dat die grond vir `n jaar braak lê en dit het beteken dat die grond in die volgende seisoen meer produktief sou wees. Dit sou met ander woorde armer families help om `n nuwe begin te maak tot `n beter lewe in die land; 4. As `n jaar waarin die belemmering van skuld afgeskryf is, het hierdie jaar arm grondeienaars gehelp om ekonomies weer op die been te kom. Die kwytskelding het arm mense gehelp om nie verder skuld aan te gaan wat op die ou einde die verlies aan grond en ander eiendom sou beteken nie. Die Sabbatjaar se teologiese en etiese stipulasies was bedoel om `n situasie te skep waar grond binne die families wat dit aanvanblik van God ge-erf het, sou bly as hulle gehoorsaam aan God was.

Abstract:

This dissertation seeks to provide a plausible alternative to the consensus interpretation of Jesus' "do not judge" teaching in Matt 7:1-5. While the overwhelming majority of recent interpreters understand "do not judge" (7:1) and its concurrent sayings such as "take the log out of your own eye" (7:5) to promote a non-judgmental attitude, this monograph seeks to situate this block of teaching within a Jewish second-Temple judicial setting. To this end, an overview of the judicial system during the second Temple era is provided, after which it is argued that Matt 7:1-5 is the Matthean Jesus' halakhic, midrashic comment upon the laws for just legal judging in Lev 19:15-18, 35-36 by which he prophetically criticizes unjust legal judging. Jesus' brother James takes up this teaching in Jas 2:1-13, using it to exhort Jewish Christian leaders who judge cases within Diaspora synagogues/churches. Such an alternative interpretation of Jesus' "do not judge" teaching in Matt 7:1-5 matches well other passages in Matthew which likewise speak of judicial, brotherly conflict such as 5:21-26 and 18:15-35. Some early Christian writers who quote or allude to Matt 7:1-5 reflect a judicial understanding of these verses as well, often relating Matt 7:1-5 to Lev 19:15-18, 35-36 and/or drawing parallels between Matt 7:1-5 and one or more of the NT judicial texts which, this thesis argues, is related to it (Matt 5:21-26, 18:15-35; Jas 2:1-13).

Abstract:

After briefly discussing the final literary structure of Leviticus, this chapter considers three parts of the book in light of particular themes: blood ritual and mythic drama in chapters 1–7 and 11–15; life, death, and ambiguity in chapters 8–10 and 16; and holiness and God’s people in chapters 17–27. By embedding ritual instructions within a mythical-narrative frame, the authors/editors of Leviticus created a sacred timeless and authoritative world that resists challenge from dissent and doubt. However, narratives interspersed within the ritual texts expose ambiguities within the system and raise questions about the ability of the law to accomplish its purposes. In the second half of Leviticus, the world of “holiness” is expanded and reframed in order to apply to the whole community, a recognition that priestly ritual is a cosmic reality that is broader and more transformative than what happens only in the tabernacle.