LEVITICUS, in the Bible, the third book of the Pentateuch. The name is derived from that of the Septuagint version (rOX€11€]LnK6v) (sc. (3(3X1ov), though the English form is due to the Latin rendering Leviticus (sc. liber). As a descriptive title Leviticus, "the Levitical book," is n.ot inappropriate to the con tents of the book, which exhibits an elaborate system of sacri ficial worship. In this connection, however, the term "Levitical" is used in a perfectly general sense, since there is no reference in the book itself to the Levites themselves.
The book of Leviticus presents a marked contrast to the two preceding books of the Pentateuch in that it is derived from one document only, viz., the Priestly Code (P), and contains no trace of the other documents J, E, or D (see BIBLE: Old Testa ment, "Higher and Historical Criticism"). The dominant interest is priestly, and the contents are almost wholly legislative, not historical. But they are by no means homogeneous, and the occur rence of repetitions and divergencies, the variations of standpoint and practice, and, at times, the linguistic peculiarities, point no less clearly to diversity of origin.
I. The Laws of Sacrifice. Chap. i.–vii. This group of laws clearly formed no part of the original narrative of P since it interrupts the connection of chap. viii. with Exod. xl. This con clusion does not necessarily involve a late date for the laws them selves, many of which have the appearance of great antiquity, though their original form has been considerably modified. The collection falls into two divisions, (a) i.–vi. 7 (Heb. v. 26) and (b) vi. 8 (Heb. vi. 1)--vii., the former being addressed to the people and the latter to the priests. The laws contained in (a) refer to (I) burnt-offerings, i.; (2) meal-offerings, ii.; (3) peace offerings, iii. ; (4) sin-offerings, iv. ; (5) trespass-offerings, v. 14– vi. 7 (Heb. v. 14-26). The laws in (b) cover practically the same ground, with the addition of certain regulations as to the shares of the priests. Originally the two groups must have been
independent, for (a) the order is different, and (b) the laws in vi. 8–vii. are regularly introduced by the formula "This is the law of. . . ." Most probably the second group was excerpted by the editor of chaps. i.–vii. from another collection for the purpose of supplementing the laws of i.–v., more especially on points con nected with the functions and dues of the officiating priests. Both groups of laws, however, contain heterogeneous elements and their present form is the result of a long process of development. Chaps. viii.–x. 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 (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 (16-2o).
Chap. ix. describes the first solemn act of worship after the consecration of Aaron and his sons. 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 connection with the immediate context.