At the beginning of his academic career, author Jacob Milgrom determined to make his lifework a probing study of the Laws of the Torah. Here, with Leviticus 1–16, the first of three volumes on Leviticus, he has reached the pinnacle of his long pursuit. No other contemporary commentary matches Milgrom’s comprehensive work on this much misunderstood and often under-appreciated biblical book.
In this richly detailed volume, the author traverses the shoals of legal thought and liturgical practice in ancient Israel. He clearly explains the role of the Tabernacle of the Wilderness as the all-important center of Israelite worship, the locus of the priestly orders, sacrificial rituals, and practices of purity to which the congregation repaired for penitence and reconciliation, restoration, and renewal. At the heart of the dwelling place of God was the real presence of the God of Israel, present through his splendor in the midst of the camp and the congregation—a permanent sign of the unique privilege and responsibility of Israel, perceived as a worshipping and serving people.
Logos Bible Software gives you the tools you need to use this volume effectively and efficiently. With your digital library, you can search for verses, find Scripture references and citations instantly, and perform word studies. Along with your English translations, all Scripture passages are linked to Greek and Hebrew texts. What’s more, hovering over a Scripture reference will instantly display your verse! The advanced tools in your digital library free you to dig deeper into one of the most important contributions to biblical scholarship in the past century!
“That there are two traditions concerning the ʾōhel môʿēd ‘Tent of Meeting’ is clear from its two loci: according to the Priestly tradition it is located in the very center of the camp (e.g., Num 2:17; 3:38) and according to the epic tradition it is located outside the camp (e.g., Num 11:24–27; 12:4–5). Some scholars believe they are one and the same Tent. There is, however, a rabbinic source that speaks of two Tents, one inside the camp for cultic purposes, the other outside the camp for oracular purposes (Midr. Exod. Rab. 51:2; Midr. Tanḥ. Pekude 5; Midr. Tanḥ. B. Exod., 127; Yal. 1, 737; Sipre Zuṭ on Num 10:33). This rabbinic tradition is followed by most moderns (e.g., Haran 1960a).” (Pages 139–140)
“No longer Adam, the ideal, but Noah, the real, he insists on bringing death to living things to gratify his appetite and need. This concession is granted him, reluctantly, but not without reservation: he is to refrain from ingesting the blood.” (Page 706)
“The common denominator of the tĕnûpâ may be clarified by two principles. The first is that any offering that is still in its owner’s possession before it is sacrificed on the altar requires a dedication ritual, which is called tĕnûpâ.” (Page 462)
“Moreover, its use is confined to the sanctuary, but it is never applied to a person (Milgrom 1970c” (Page 255)
“Evidently, then, the ḥaṭṭāʾt purifies, and the conclusion is therefore irrefutable that the ḥaṭṭāʾt blood daubed on the altar (v 8) lekappēr ʿal-halĕwiyim (v 12) purges the altar on the Levites’ behalf.” (Page 290)
Jacob Milgrom, an ordained rabbi active in his profession, is emeritus professor of Hebrew and Bible at the University of California, Berkeley. Distinguished author of four books and over 10 scholarly articles on the Bible, Milgrom is a Guggenheim fellow, a Fulbright fellow, a fellow of the Institute of Advanced studies at the Hebrew University of Jerusalem, and a fellow of the American Academy of Jewish Research.