Atonement And Purification

Roy Gane critically evaluates Jacob Milgrom's purification-offering theory but ultimately affirms and expands on his seminal insight that theodicy is foundational to the Israelite expiatory system. Gane's conclusions are derived from exegetical study of Hebrew ritual texts and by adapting a systems theory approach to human activity systems.

Biblical scholars frequently attempt to contextualize the Priestly ritual corpus by comparing it to other ancient Near Eastern ritual traditions. This comparative approach tends to detect a hidden polemic at work in the Priestly Source (P) which was meant to highlight its distinctly monotheistic outlook. Isabel Cranz reframes current understandings of P by comparing Priestly rituals of atonement to their Assyro-Babylonian counterparts. In this way she shows how the Priestly ritual corpus is highly specialized and concerns itself primarily with sanctuary maintenance. Viewing P in this new light in turn helps to demonstrate that the authors of P were not interested in discrediting foreign rituals or pushing a monotheistic agenda. Instead P primarily aimed to confirm the Aaronide priests as the only legitimate priestly group fit for service at the altar. Subsequently if a polemical agenda is present in P it can be shown to be directed against rivals and critics of the Aaronide priesthood, not other rituals of the ancient Near East.

The aim of this incisive study is to clarify the symbolism of the so-called 'sin' (hatta't) offering, better understood as a purification offering. A major concern of the work is to explain the variety of the atonement ceremonies in Leviticus in which the 'purification offering' appears. This variety has hitherto been explained as the result of tradition-historical development (Janowski), or in terms of degrees of uncleanness (Milgrom). Dr Kiuchi presents a new way of looking at the evidence for the offering with special reference to the two incidents in Leviticus 10. The concept of atonement (kipper) includes both purification and guilt-bearing, for when the priest purifies sancta he bears the guilt associated with the uncleanness. The varieties of blood manipulation are determined by the occasion, while the varieties of disposal of the sacrificial flesh hinge on whether the agent of the atonement is also a beneficiary of it.

In this book, James A. Greenberg examines animal sacrifice in Priestly Torah texts found in Leviticus 1–16, Exodus, and Numbers. Through his analysis, Greenberg identifies a new valence of kipper as a process that produces a positive result between two objects and argues that the Israelite sanctuary exists to facilitate a connection between YHWH, sancta, and the Israelites through the medium of blood. Rather than beginning with a priori assumptions of what sacrificial terms and symbols mean, Greenberg allows his interpretation to develop through an accumulation of textual clues. To avoid the exegetical pitfalls of symbolic and structuralist approaches, he focuses on what the language of the ritual says about sacrifice and what it seeks to accomplish. His investigation considers why the flesh and blood of an animal are used by the priest as he mediates on behalf of the offerer through the medium of YHWH’s sanctuary, what the difference is between intentional and unintentional sin, how the meaning of kipper changes from one sacrifice to the next, whether the sanctuary can be both holy and unclean, and how priests conceive of YHWH’s interaction with sancta, the offerer, and the animal. A New Look at Atonement in Leviticus recalibrates our understanding of kipper and furthers our knowledge of the priestly cult in ancient Israel. It will especially interest scholars of Biblical Hebrew and the Old Testament in particular.

Did Jesus die on the cross for our sins as the Gospels describe? Or, as Muslims often contend, was Jesus rescued to heaven in order to avoid the shameful crucifixion that would be unbefitting of a messenger of God? This debate has raged for generations and has caused no shortage of frustration among those seeking to explain the central teaching of the Christian faith to those influenced by the Qur’an. What this book aims to do is uncover four barriers to understanding the biblical teaching on atonement that likely exist in the minds of our Muslim friends prior to asking about the historical reality of the Christ event. What we will discover is that the Qur’an diverges from the biblical teaching on atonement at the lexical, ritual, narrative, and worldview levels. Each of these points of divergence presents a barrier to communication. Therefore, before arguing with our Muslim friends that Jesus died on the cross, we must provide an answer to the prior question, why would it matter? This book argues that the Letter to the Hebrews provides a particularly helpful biblical starting point for overcoming all four barriers.

The goal of this closely reasoned study is to explain why, in Priestly texts of the Hebrew Bible, the verb kipper, traditionally translated 'atone', means the way of dealing both with sin and with impurity-which might seem very different things. Sklar's first key conclusion is that when the context is sin, certain sins also pollute; so 'atonement' may include some element of purification. His second conclusion is that, when the context is impurity, and kipper means not 'atone' but 'effect purgation', impurity also endangers; so kipper can include some element of ransoming. The goal of this closely reasoned study is to explain why, in Priestly texts of the Hebrew Bible, the verb kipper, traditionally translated 'atone', means the way of dealing both with sin and with impurity-which might seem very different things. Sklar's first key conclusion is that when the context is sin, certain sins also pollute; so 'atonement' may include some element of purification. His second conclusion is that, when the context is impurity, and kipper means not 'atone' but 'effect purgation', impurity also endangers; so kipper can include some element of ransoming. The goal of this closely reasoned study is to explain why, in Priestly texts of the Hebrew Bible, the verb kipper, traditionally translated 'atone', means the way of dealing both with sin and with impurity-which might seem very different things. Sklar's first key conclusion is that when the context is sin, certain sins also pollute; so 'atonement' may include some element of purification. His second conclusion is that, when the context is impurity, and kipper means not 'atone' but 'effect purgation', impurity also endangers; so kipper can include some element of ransoming. In fact, sin and impurity, while distinct categories in themselves, have this in common: each of them requires both ransoming and purification. It is for this reason that kipper can be used in both settings. This benchmark study concludes with a careful examination of the famous sentence of Leviticus 17.11 that 'blood makes atonement' (kipper) and explains how, in the Priestly ideology, blood sacrifice was able to accomplish both ransom and purification. In fact, sin and impurity, while distinct categories in themselves, have this in common: each of them requires both ransoming and purification. It is for this reason that kipper can be used in both settings. This benchmark study concludes with a careful examination of the famous sentence of Leviticus 17.11 that 'blood makes atonement' (kipper) and explains how, in the Priestly ideology, blood sacrifice was able to accomplish both ransom and purification. In fact, sin and impurity, while distinct categories in themselves, have this in common: each of them requires both ransoming and purification. It is for this reason that kipper can be used in both settings. This benchmark study concludes with a careful examination of the famous sentence of Leviticus 17.11 that 'blood makes atonement' (kipper) and explains how, in the Priestly ideology, blood sacrifice was able to accomplish both ransom and purification.

Reformation 21's End of Year Review of Books Preaching's Survey of Bibles and Bible Reference "Who shall ascend the mountain of the LORD?" —Psalm 24:3 In many ways, this is the fundamental question of Old Testament Israel's cult—and, indeed, of life itself. How can creatures made from dust become members of God's household "forever"? The question of ascending God's mountain to his house was likely recited by pilgrims on approaching the temple on Mount Zion during the annual festivals. This entrance liturgy runs as an undercurrent throughout the Pentateuch and is at the heart of its central book, Leviticus. Its dominating concern, as well as that of the rest of the Bible, is the way in which humanity may come to dwell with God. Israel's deepest hope was not merely a liturgical question, but a historical quest. Under the Mosaic covenant, the way opened up by God was through the Levitical cult of the tabernacle and later temple, its priesthood and rituals. The advent of Christ would open up a new and living way into the house of God—indeed, that was the goal of his taking our humanity upon himself, his suffering, his resurrection and ascension. In this stimulating volume in the New Studies in Biblical Theology, Michael Morales explores the narrative context, literary structure and theology of Leviticus. He follows its dramatic movement, examines the tabernacle cult and the Day of Atonement, and tracks the development from Sinai?s tabernacle to Zion's temple—and from the earthly to the heavenly Mount Zion in the New Testament. He shows how life with God in the house of God was the original goal of the creation of the cosmos, and became the goal of redemption and the new creation. Addressing key issues in biblical theology, the works comprising New Studies in Biblical Theology are creative attempts to help Christians better understand their Bibles. The NSBT series is edited by D. A. Carson, aiming to simultaneously instruct and to edify, to interact with current scholarship and to point the way ahead.

This book examines the ways in which two distinct biblical conceptions of impurity-"ritual" and "moral"-were interpreted in the Hebrew Bible, the Dead Sea Scrolls, rabbinic literature, and the New Testament. In examining the evolution of ancient Jewish attitudes towards sin and defilement, Klawans sheds light on a fascinating but previously neglected topic.