On the Greek text. The Greek follows the standard critical text of the Septuagint (Rahlfs-Hanhart in its main wording, itself an ancient, public-domain text); the distinctively copyrighted critical apparatus is not reproduced. Versification follows the LXX.

The Book of Leviticus (LXX) — Interlinear: Themes, Outlines & Translation Notes

A consolidated companion to the Leviticus data set: every chapter of LXX Leviticus (1-27) rendered as a six-tier Greek reverse-interlinear (Greek · gloss · parsing/case · syntax · semantic force · lexical note), with per-verse discourse analysis and a chapter argument-outline.

This document gathers the theme, the argument outline (the outline movements authored into each data file), and the translation / textual / exegetical notes (the text_note of each file, reproduced verbatim). Major translation and interpretive cruxes are handled within those notes rather than silently resolved. Leviticus, the priestly heart of the Torah, is God's manual of approach and holiness for a people in whose midst he now dwells — the five offerings, the ordination of the priesthood, the laws of clean and unclean, the Day of Atonement, the Holiness Code with its neighbor-love and its feasts and its Jubilee, and the covenant blessings and curses; its LXX form supplied the church its cultic and ethical vocabulary (ὁλοκαύτωμα, ἱλαστήριον, ἀποπομπαῖος, ἄφεσις, ἀνάθεμα, ἅγιος ἔσεσθε) and the wording behind the atonement theology of Hebrews, the love-command of the Gospels and Paul, and Peter's call to holiness. The Greek follows the standard critical text of the Septuagint (Rahlfs–Hanhart in its main wording, itself an ancient public-domain text); the distinctively copyrighted apparatus is not reproduced, and versification follows the LXX.

Scope

Each annotated word carries Greek, a working gloss, color-coded grammatical case, parsing (Tense·Voice·Mood·Person·Number + lemma), a Wallace-style syntactic-function label, an aspectual semantic-force label (verbal forms), and a condensed lexical note. As translation Greek, the annotation additionally flags Hebraisms and the underlying Hebrew idiom where it illuminates the rendering.

The argument of the book

The macro-structure of the whole book — its major movements — under which the chapter-by-chapter detail below unfolds. LXX Leviticus is a close, technical translation whose interpretive choices (ἱλαστήριον for the mercy seat, ἀποπομπαῖος for Azazel, ἄφεσις for the Jubilee-release, ἄρχων for Molech, and the dense sacrificial nomenclature) the annotation flags throughout. (Section divisions are interpretive; the more common analysis is generally followed.)

• I · 1–7 — The offerings. The five sacrifices — whole burnt offering, grain offering, peace offering, sin offering, and guilt offering — given first from the worshiper's side (1–5) and then as the priests' manual of administration (6–7); the grammar of approach by blood, fat, and fire.
• II · 8–10 — The priesthood instituted. The ordination of Aaron and his sons enacted, the eighth-day inaugural offerings and the appearing of the glory with consuming fire, and at once the judgment on Nadab and Abihu for alien fire — holiness is no abstraction.
• III · 11–15 — Clean and unclean. The diet of clean and unclean creatures, purification after childbirth, the long protocols for the leprous body, garment, and house, and the laws of bodily discharges — the somatic frontier of holiness.
• IV · 16 — The Day of Atonement. The one day of entry behind the veil: the bull and the two goats, the blood on the mercy seat, and the scapegoat bearing iniquity into the wilderness — the cleansing of sanctuary and people that Hebrews reads of Christ.
• V · 17–26 — The Holiness Code. Be holy, for I am holy: the sanctity of blood, the boundaries of sexual holiness, the love of neighbor and sojourner, priestly holiness, the calendar of feasts, the sabbatical year and the Jubilee's release, and the covenant blessings and curses that close the code.
• VI · 27 — Vows and tithes. An appendix on the valuation of vows, the devoted thing (the ἀνάθεμα), and the tithe under the rod — and the colophon sealing the commandments given at Sinai.

Chapter-by-chapter

Leviticus 1 — ΛΕΥΙΤΙΚΟΝ Α′

Theme. Leviticus 1 opens both the book and the sacrificial code (Lev 1–7) with the law of the whole burnt offering (ὁλοκαύτωμα). The narrative bridge from Exodus is deliberate: at v.

Outline.

• A · 1:1–2 — The call from the tent and the general rubric of offering.
• B · 1:3–9 — The whole burnt offering from the herd (the bull).
• C · 1:10–13 — The whole burnt offering from the flock (sheep or goat).
• D · 1:14–17 — The whole burnt offering of birds (the offering of the poor).

Translation & textual notes. The Greek text of Leviticus 1 follows the standard critical text of the Septuagint as established in the Rahlfs–Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. Leviticus 1 opens both the book and the sacrificial code (Lev 1–7) with the law of the whole burnt offering (ὁλοκαύτωμα). The narrative bridge from Exodus is deliberate: at v. 1 the LORD ἀνεκάλεσεν ('called') Moses and spoke ἐκ τῆς σκηνῆς τοῦ μαρτυρίου ('from the tent of witness') — the very tent whose construction and glory-filling closed Exodus (Exod 40:34–35), so that the God who could not be approached now issues instruction from within it. The LXX's ἀνεκάλεσεν renders the Hebrew וַיִּקְרָא (whence the book's Hebrew name, Wayyiqra), the compound ἀνα- perhaps suggesting a summons up/again. The key cultic vocabulary is fixed here for the whole code: ὁλοκαύτωμα ('whole burnt offering', that which is wholly burned, rendering עֹלָה), δῶρον ('gift/offering', rendering קָרְבָּן), κάρπωμα ('burnt-offering / fruit-offering', a distinctively LXX term for אִשֶּׁה, the fire-gift), προσφέρω/προσάγω ('bring near, present', the technical verbs of approach), and θυσιαστήριον ('altar', lit. 'place of sacrifice'). The offerer's hand-laying (ἐπιθήσει τὴν χεῖρα ἐπὶ τὴν κεφαλήν, v. 4) is declared δεκτὸν αὐτῷ ἐξιλάσασθαι περὶ αὐτοῦ — 'acceptable for him, to make atonement concerning him' — the first occurrence of the atonement verb ἐξιλάσκομαι in Leviticus, establishing the substitutionary logic of the offering. The blood is dashed against the altar κύκλῳ ('all around'). Three times the completed offering is called a κάρπωμα … θυσία ὀσμὴ εὐωδίας τῷ κυρίῳ ('a fire-offering, a sacrifice, a pleasing aroma to the LORD', vv. 9, 13, 17): this refrain, rendering Hebrew רֵיחַ נִיחוֹחַ, is theologically and intertextually freighted — Paul applies ὀσμὴ εὐωδίας to Christ's self-offering (Eph 5:2) and to the Philippians' gift (Phil 4:18), reading the Levitical aroma-formula Christologically. The chapter is structured by the source of the victim: herd (vv. 3–9), flock (vv. 10–13), and birds (vv. 14–17). The bird provision (τρυγόνων ἢ … περιστερῶν, 'turtledoves or pigeons', v. 14) makes the cult accessible to the poor (anticipating Lev 5:7; 12:8), the very offering Mary and Joseph bring at Luke 2:24. The Greek future indicatives that dominate the chapter (προσάξει, σφάξουσιν, προσοίσουσιν, ἐπιθήσει) are not predictions but legislative/jussive futures, the LXX's standard rendering of the Hebrew prescriptive imperfect and weqatal in ritual law.

Leviticus 2 — ΛΕΥΙΤΙΚΟΝ Β′

Theme. Leviticus 2 is the cultic prescription (תּוֹרָה) for the grain offering, called in the LXX both θυσία (the generic 'sacrifice/offering', rendering מִנְחָה here) and δῶρον ('gift', rendering קָרְבָּן).

Outline.

• A · 2:1–3 — The grain offering of fine flour: oil, frankincense, and the memorial portion.
• B · 2:4–10 — Cooked grain offerings: oven-baked, griddle, and hearth-pan.
• C · 2:11–13 — Negative and positive rubrics: no leaven or honey; the salt of the covenant.
• D · 2:14–16 — The firstfruits grain offering of roasted new grain.

Translation & textual notes. The Greek text of Leviticus 2 follows the standard critical text of the Septuagint as established in the Rahlfs–Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. Leviticus 2 is the cultic prescription (תּוֹרָה) for the grain offering, called in the LXX both θυσία (the generic 'sacrifice/offering', rendering מִנְחָה here) and δῶρον ('gift', rendering קָרְבָּן). The chapter is governed by the casuistic ἐὰν δέ ('but if/whenever') protasis-formula (vv. 1, 4, 5, 7, 14), each introducing a sub-type of the offering: the raw flour offering (vv. 1–3), then three cooked variants — baked in an oven (ἐν κλιβάνῳ, v. 4), prepared on a griddle (ἀπὸ τηγάνου, v. 5), and made on a hearth-pan (ἀπὸ ἐσχάρας, v. 7) — and finally the firstfruits offering of roasted new grain (vv. 14–16). The base material is σεμίδαλις ('fine wheat flour', rendering סֹלֶת), combined with ἔλαιον ('oil') and λίβανος ('frankincense'). A distinctive technical vocabulary recurs: the priest takes a handful (δραξάμενος … πλήρη τὴν δράκα, v. 2, a calque of the Hebrew קָמַץ … מְלֹא קֻמְצוֹ) and burns the μνημόσυνον ('memorial portion', rendering אַזְכָּרָה) on the altar as an ὀσμὴ εὐωδίας ('aroma of pleasing fragrance', רֵיחַ נִיחֹחַ); the remainder belongs to Aaron and his sons as ἅγια τῶν ἁγίων ('most holy', קֹדֶשׁ קָדָשִׁים). The burnt portion is also called κάρπωμα ('a thing offered up', vv. 9, 10, 16, rendering אִשֶּׁה). Two cruxes dominate the chapter: the absolute prohibition against burning ζύμη ('leaven') and μέλι ('honey', v. 11) — fermentation and sweetness excluded from what ascends to God, a rule with deep resonance in NT leaven-symbolism (1 Cor 5:6–8; Matt 16:6) — and the positive requirement of ἅλας διαθήκης ('the salt of the covenant of God', v. 13): 'with all your gifts you shall offer salt', the seasoning of incorruptibility and covenant fidelity (cf. Mark 9:49–50; Col 4:6; Num 18:19; 2 Chr 13:5). The Greek shows several lexical refinements over the Hebrew, e.g. the participle chain πεπεμμένην … πεφυραμένους … διακεχρισμένα (v. 4) precisely distinguishing baking, kneading-in, and smearing of oil.

Leviticus 3 — ΛΕΥΙΤΙΚΟΝ Γ′

Theme. Leviticus 3 sets out the ritual of the θυσία σωτηρίου, the 'sacrifice of deliverance / well-being,' the LXX's rendering of Hebrew זֶבַח שְׁלָמִים (the 'peace-' or 'fellowship-offering').

Outline.

• A · 3:1–5 — The deliverance-offering from the herd.
• B · 3:6–11 — The deliverance-offering from the flock: the lamb and its fat tail.
• C · 3:12–16 — The deliverance-offering of a goat.
• D · 3:17 — Perpetual statute: eat no fat and no blood.

Translation & textual notes. The Greek text of Leviticus 3 follows the standard critical text of the Septuagint as established in the Rahlfs–Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. Leviticus 3 sets out the ritual of the θυσία σωτηρίου, the 'sacrifice of deliverance / well-being,' the LXX's rendering of Hebrew זֶבַח שְׁלָמִים (the 'peace-' or 'fellowship-offering'). The chapter is built as three parallel cases distinguished by the victim — herd cattle (ἐκ τῶν βοῶν, vv. 1–5), a sheep / lamb from the flock (ἀπὸ τῶν προβάτων … ἄρνα, vv. 6–11), and a goat (ἀπὸ τῶν αἰγῶν, vv. 12–16) — capped by a perpetual statute against eating fat and blood (v. 17). The Greek translator renders שְׁלָמִים by the abstract noun σωτήριον ('deliverance / salvation / well-being'), so that what Hebrew names by its social effect (peace, wholeness) the LXX names by its theological ground (deliverance wrought by the LORD); the rite's verbal armature is heavily future-indicative (προσάξει, ἐπιθήσει, σφάξει, ἀνοίσει), the legislative future characteristic of Pentateuchal cultic prescription, where 'he shall do' functions as binding instruction rather than mere prediction. The defining technical vocabulary clusters here: κάρπωμα ('burnt portion / offering by fire,' rendering אִשֶּׁה), στέαρ ('fat,' חֵלֶב), the anatomical inventory of νεφροί ('kidneys'), the λοβὸς τοῦ ἥπατος ('lobe of the liver,' יֹתֶרֶת הַכָּבֵד), the μηρία ('loins / flanks'), and in the flock-case the ὀσφύς ('fat tail / rump,' אַלְיָה) removed σὺν ταῖς ψόαις ('with the loins'). The fat is the LORD's exclusive portion, turned to smoke as an ὀσμὴ εὐωδίας ('aroma of fragrance,' רֵיחַ נִיחֹחַ), a metonymy for divine acceptance recurring at vv. 5, 11, 16. Two text-internal features deserve note: at v. 9 the recipient is named τῷ θεῷ ('to God') rather than the κυρίῳ ('to the LORD') of the parallel verses, a variation in the divine designation within an otherwise formulaic frame; and v. 17 universalizes the rite's fat-and-blood logic into a νόμιμον αἰώνιον binding 'throughout your generations in all your dwellings' — the seed of the dietary blood-prohibition developed at Lev 7:22–27 and 17:10–14 and ultimately echoed in the apostolic decree of Acts 15:20, 29.

Leviticus 4 — ΛΕΥΙΤΙΚΟΝ Δ′

Theme. Leviticus 4 is the great chapter on the sin offering (θυσία περὶ ἁμαρτίας), the legislation governing atonement for sins committed unintentionally or in ignorance — the controlling category named at the outset by the adverb ἀκουσίως (vv.

Outline.

• A · 4:1–2 — Introduction: the law of unintentional sin against YHWH's commandments.
• B · 4:3–12 — The first case: the sin of the anointed priest.
• C · 4:13–21 — The second case: the sin of the whole congregation.
• D · 4:22–26 — The third case: the sin of the ruler (ἄρχων).
• E · 4:27–35 — The fourth case: the sin of the common person.

Translation & textual notes. The Greek text of Leviticus 4 follows the standard critical text of the Septuagint as established in the Rahlfs–Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. Leviticus 4 is the great chapter on the sin offering (θυσία περὶ ἁμαρτίας), the legislation governing atonement for sins committed unintentionally or in ignorance — the controlling category named at the outset by the adverb ἀκουσίως (vv. 2, 13, 22, 27), rendering Hebrew בִּשְׁגָגָה ('inadvertently / by error'); cf. the contrast with the high-handed sin of Num 15:30 and the typological reflection on involuntary sin at Heb 9:7. The chapter is structured as four graded cases ranked by the social standing of the offender, each with a tariff calibrated to rank: (a) the anointed priest, ὁ ἱερεὺς ὁ χριστός / ὁ κεχρισμένος (vv. 3–12); (b) the whole congregation, πᾶσα συναγωγὴ Ισραηλ (vv. 13–21); (c) the ruler, ὁ ἄρχων (vv. 22–26); and (d) the common person, ψυχὴ μία ἐκ τοῦ λαοῦ τῆς γῆς (vv. 27–35). The LXX renders the technical Hebrew vocabulary of the priestly cult with remarkable consistency: μόσχος ἐκ βοῶν ('a bull-calf of the herd') for the priest and congregation, χίμαρος ἐξ αἰγῶν ('a male goat') for the ruler, and χίμαιρα / πρόβατον θῆλυ ('a she-goat / ewe-lamb') for the commoner; ἄμωμον ('unblemished') renders תָּמִים. The blood ritual differs by rank: for the anointed priest and the congregation the priest carries blood into the tent, sprinkles it seven times (ἑπτάκις) before the veil (κατὰ τὸ καταπέτασμα τὸ ἅγιον), and daubs it on the horns of the altar of fragrant incense (τὸ θυσιαστήριον τοῦ θυμιάματος τῆς συνθέσεως); for the ruler and the commoner the blood is applied only to the horns of the altar of whole burnt offerings (τὸ θυσιαστήριον τῶν ὁλοκαυτωμάτων), the rest poured out at its base. The fat portions (στέαρ, νεφροί, ὁ λοβὸς ὁ ἐπὶ τοῦ ἥπατος) are removed exactly as from the peace-offering (θυσία σωτηρίου) and burned on the altar; but the carcass of the priest's and congregation's bull — hide, flesh, head, entrails, and dung — is carried ἔξω τῆς παρεμβολῆς ('outside the camp', vv. 11–12, 21) to a clean place and consumed by fire, a detail the author of Hebrews seizes upon as a type of Christ who 'suffered outside the gate' (Heb 13:11–13). The whole transaction is sealed by the atonement formula ἐξιλάσεται περὶ αὐτοῦ ὁ ἱερεύς, καὶ ἀφεθήσεται αὐτῷ ('the priest shall make atonement for him, and it shall be forgiven him', vv. 20, 26, 31, 35); ἐξιλάσκομαι is the standard LXX rendering of כִּפֶּר (Piel), the verb of covering/atonement that gives the Day of Atonement (Yom Kippur) its name.

Leviticus 5 — ΛΕΥΙΤΙΚΟΝ Ε′

Theme. A versification note is essential: in Rahlfs (following the Hebrew/MT chapter division) Leviticus 5 runs to twenty-six verses and so absorbs the trespass-and-restitution material that most English Bibles number as 6:1–7 (= MT 5:20–26).

Outline.

• A · 5:1–6 — Cases requiring a sin offering; confession and the female lamb or goat.
• B · 5:7–13 — The graduated offering: the poor person's provision (birds, then fine flour).
• C · 5:14–19 — The guilt offering for unwitting trespass against the holy things of the LORD.
• D · 5:20–26 — Trespass against a neighbor: restitution of principal plus a fifth (= English 6:1–7).

Translation & textual notes. The Greek text of Leviticus 5 follows the standard critical text of the Septuagint as established in the Rahlfs–Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. A versification note is essential: in Rahlfs (following the Hebrew/MT chapter division) Leviticus 5 runs to twenty-six verses and so absorbs the trespass-and-restitution material that most English Bibles number as 6:1–7 (= MT 5:20–26). The reader should therefore expect the present chapter (vv. 20–26) to treat sins against a neighbor — deposit, partnership, robbery, found-and-denied property, false oath — that the English tradition places at the head of chapter 6. The chapter is a piece of priestly casuistry held together by two cultic vocabularies. The first is the sin offering, expressed by the recurrent prepositional phrase περὶ (τῆς) ἁμαρτίας ('for sin / as a sin-offering'), rendering Hebrew חַטָּאת; the second is the guilt or trespass offering, the πλημμέλεια word-group (the noun πλημμέλεια / πλημμέλησις and the verb πλημμελέω), rendering אָשָׁם, denoting an offense that incurs liability and demands reparation. The chapter's casuistic spine is the recurring formula ἐξιλάσεται … ὁ ἱερεὺς … καὶ ἀφεθήσεται αὐτῷ ('the priest shall make atonement … and it shall be forgiven him'; vv. 6, 10, 13, 16, 18, 26), in which the future middle ἐξιλάσεται (ἐξιλάσκομαι, rendering כִּפֶּר, 'make propitiation / atonement') is paired with the future passive ἀφεθήσεται (ἀφίημι, 'be forgiven / released'). The prerequisite act of contrition is ἐξαγορεύσει τὴν ἁμαρτίαν (v. 5, 'he shall confess the sin'; ἐξαγορεύω = openly declare/confess). The first major crux is the graduated offering (vv. 7–13): one who cannot afford a lamb (τὸ ἱκανὸν εἰς τὸ πρόβατον) brings two turtledoves or two young pigeons (δύο τρυγόνας ἢ δύο νεοσσοὺς περιστερῶν), and one too poor even for the birds brings a tenth of an ephah of fine flour (τὸ δέκατον τοῦ οιφι σεμίδαλιν) — the poor person's provision, the same concession invoked at Lev 12:8 and famously taken up at Luke 2:24. The second governing term is the reparation surcharge: the trespasser against the holy things adds τὸ ἐπίπεμπτον (v. 16, 'the fifth part'), and the one who has defrauded a neighbor restores τὸ κεφάλαιον ('the principal/capital sum') plus τὸ πέμπτον ('the fifth', v. 24). Throughout, κύριος renders the Tetragrammaton יהוה; the offering-animal is θῆλυ ('a female') for the commoner's sin offering (v. 6) but a κριὸς ἄμωμος ('an unblemished ram') of fixed silver valuation (τιμῆς ἀργυρίου σίκλων) for the guilt offering (vv. 15, 18, 25), reflecting the heavier liability of trespass against the sancta.

Leviticus 6 — ΛΕΥΙΤΙΚΟΝ Ϛ′

Theme. A versification note is essential here: the LXX chapter-division differs from the Hebrew (MT) and English Bibles by seven verses.

Outline.

• A · 6:1–6 — The law of the burnt offering and the perpetual fire.
• B · 6:7–11 — The law of the grain offering: the memorial handful and the priests' most-holy portion.
• C · 6:12–16 — The high priest's daily grain offering: wholly burned, never eaten.
• D · 6:17–23 — The law of the sin offering: most holy, its contagious holiness, and the blood that is wholly burned.

Translation & textual notes. The Greek text of Leviticus 6 follows the standard critical text of the Septuagint as established in the Rahlfs–Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. A versification note is essential here: the LXX chapter-division differs from the Hebrew (MT) and English Bibles by seven verses. The material that the English tradition prints as Lev 6:1–7 (the trespass-offering for defrauding a neighbor) the LXX/Rahlfs attaches to the end of chapter 5; consequently Rahlfs Leviticus 6 = English Leviticus 6:8–30. The chapter therefore opens not with a new case-law but with the words καὶ ἐλάλησεν κύριος πρὸς Μωυσῆν λέγων introducing 'the law of the burnt offering' (ὁ νόμος τῆς ὁλοκαυτώσεως). This whole unit (Rahlfs Lev 6–7) constitutes the priests' torah of the offerings — a manual addressed to Aaron and his sons rather than to the lay worshipper of chs. 1–5. Its governing concern is the disposal, division, and graded holiness of each sacrifice: what is wholly burned, what the priests eat, where, and in what state of purity. Key vocabulary is fixed: ὁλοκαύτωσις/ὁλοκαύτωμα ('whole burnt offering', rendering עֹלָה), θυσία ('grain/cereal offering', rendering מִנְחָה), σεμίδαλις ('fine flour', סֹלֶת), κάρπωμα ('fire-offering', אִשֶּׁה), τὸ μνημόσυνον ('the memorial portion', אַזְכָּרָה), and the superlative ἅγια ἁγίων ('most holy', קֹדֶשׁ קָדָשִׁים). Three philological cruxes dominate: (1) the perpetual fire that 'shall never be quenched' (πῦρ διὰ παντὸς καυθήσεται … οὐ σβεσθήσεται, vv. 5–6), with the future-passive of σβέννυμι functioning as an apodictic prohibition; (2) the contagious holiness whereby πᾶς ὁ ἁπτόμενος … ἁγιασθήσεται ('everyone who touches becomes holy', vv. 11, 20); and (3) the rule that the sin offering whose blood is brought into the tent of witness is not eaten but wholly consumed by fire (ἐν πυρὶ κατακαυθήσεται, v. 23), a verse that ties back to Lev 4:11–12 and forward to the typology of Heb 13:11. The distinctively LXX noun κατακάρπωσις (vv. 3–4) renders the Hebrew דֶּשֶׁן, the fatty ash-remains of the burnt offering carried outside the camp.

Leviticus 7 — ΛΕΥΙΤΙΚΟΝ Ζ′

Theme. (Note that LXX Leviticus follows the Hebrew chapter division here, though the verse-numbering of the sacrificial torot diverges at points from later printed Hebrew Bibles.) Leviticus 7 completes the manual of offerings begun in chapters 1–6: it gives the law of the guilt/trespass offering (ὁ νόμος τοῦ … περὶ τῆς πλημμελείας, vv.

Outline.

• A · 7:1–7 — The law of the guilt offering (περὶ τῆς πλημμελείας): 'most holy'.
• B · 7:8–10 — The priests' perquisites: the hide and the grain offerings.
• C · 7:11–18 — The law of the peace offering (θυσία σωτηρίου): thank-, vow-, and freewill offerings; eating times.
• D · 7:19–21 — Purity of the sacrificial flesh; the unclean soul 'cut off'.
• E · 7:22–27 — The prohibition of eating fat and blood.
• F · 7:28–34 — The wave-breast and the right thigh: the priests' perpetual due.
• G · 7:35–38 — The portion of the anointing (χρῖσις) and the Sinai colophon.

Translation & textual notes. The Greek text of Leviticus 7 follows the standard critical text of the Septuagint as established in the Rahlfs–Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. (Note that LXX Leviticus follows the Hebrew chapter division here, though the verse-numbering of the sacrificial torot diverges at points from later printed Hebrew Bibles.) Leviticus 7 completes the manual of offerings begun in chapters 1–6: it gives the law of the guilt/trespass offering (ὁ νόμος τοῦ … περὶ τῆς πλημμελείας, vv. 1–7), declared ἅγια ἁγίων ('most holy'); the priestly perquisites — the hide of a layman's whole-burnt offering (τὸ δέρμα τῆς ὁλοκαυτώσεως) and the various grain offerings (vv. 8–10); the long law of the peace/deliverance offering (θυσία σωτηρίου, vv. 11–21), subdivided into the thank-offering (αἴνεσις) accompanied by leavened (ἄρτοι ζυμῖται) and unleavened bread, and the vow (εὐχή) and freewill (ἑκούσιον) offerings, with strict rules on when the flesh may be eaten (the same day for the thank-offering, the same or the second day for vow/freewill, never the third — else it is μίασμα and the eater 'bears his sin'); the categorical prohibition of eating fat and blood (vv. 22–27), each on pain of being 'utterly destroyed' (ἀπολεῖται … ἐκ τοῦ λαοῦ αὐτῆς); and the assignment of the wave-breast (στηθύνιον τοῦ ἐπιθέματος) and the heave/right thigh (βραχίων τοῦ ἀφαιρέματος) to Aaron and his sons as their perpetual due (νόμιμον αἰώνιον), called the χρῖσις, 'the portion of the anointing' (vv. 28–36). A summary colophon (vv. 37–38) gathers all the offerings — whole-burnt, grain, sin, guilt, consecration (τελείωσις), and peace — under the rubric of what the LORD commanded Moses on Mount Sinai. Lexically the chapter is dominated by the cultic vocabulary of P as standardized in the LXX: πλημμέλεια ('trespass/error', rendering אָשָׁם), θυσία σωτηρίου ('sacrifice of deliverance', for זֶבַח שְׁלָמִים), κάρπωμα and ὁλοκαύτωμα for the burnt portions, στέαρ ('fat', חֵלֶב), αἴνεσις ('praise/thanksgiving', תּוֹדָה), and the technical pair ἐπίθεμα / ἀφαίρεμα for the rites of 'waving' (תְּנוּפָה) and 'heaving' (תְּרוּמָה). The fat-and-blood prohibition (vv. 22–27) is a major intertextual node, binding this passage to 3:17; 17:10–14; Deut 12:16, 23, and to the apostolic decree of Acts 15:20, 29. κύριος throughout renders the Tetragrammaton יהוה.

Leviticus 8 — ΛΕΥΙΤΙΚΟΝ Η′

Theme. Leviticus 8 is the narrative execution of the ordination liturgy commanded in Exodus 29: where Exod 29 is prescriptive ('you shall do…'), Lev 8 is performative ('and Moses did…'), and the LXX marks the correspondence with a chain of constative aorists (ἐνέδυσεν, ἔζωσεν, ἐπέθηκεν, ἔχρισεν, ἔσφαξεν, ἀνήνεγκεν).

Outline.

• A · 8:1–5 — Divine command and the gathering of the congregation.
• B · 8:6–9 — Washing and vesting of Aaron the high priest.
• C · 8:10–13 — The anointing oil: tabernacle, altar, Aaron, and the vesting of his sons.
• D · 8:14–17 — The sin-offering bull: purgation and atonement of the altar.
• E · 8:18–21 — The whole burnt-offering ram: a fragrance of sweet savor.
• F · 8:22–30 — The ram of consecration: blood on ear, thumb, and toe; the wave-rite.
• G · 8:31–36 — The seven-day ordination at the door of the tent of witness.

Translation & textual notes. The Greek text of Leviticus 8 follows the standard critical text of the Septuagint as established in the Rahlfs–Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. Leviticus 8 is the narrative execution of the ordination liturgy commanded in Exodus 29: where Exod 29 is prescriptive ('you shall do…'), Lev 8 is performative ('and Moses did…'), and the LXX marks the correspondence with a chain of constative aorists (ἐνέδυσεν, ἔζωσεν, ἐπέθηκεν, ἔχρισεν, ἔσφαξεν, ἀνήνεγκεν). The chapter's governing technical term is τελείωσις ('consecration / perfecting'), the LXX's rendering of Hebrew מִלֻּאִים, literally a 'filling (of the hands)' — the idiom for investiture into priestly office (cf. Exod 29:22, 26–27, 33–34). The LXX renders the Hebrew מִלֻּאִים not by a calque on 'fill the hand' but by τελείωσις, foregrounding the sense of bringing the priest to completion/perfection; the cognate verb τελειόω surfaces at v. 33 (τελειώσει τὰς χεῖρας ὑμῶν), where the older 'fill the hands' idiom is still visible beneath the Greek. This τελειόω/τελείωσις word-group is the lexical seed of the Letter to the Hebrews' priestly Christology, where the Son is τετελειωμένον ('perfected', Heb 7:28) and 'made perfect' through suffering (Heb 2:10; 5:9). The vesting of Aaron in vv. 7–9 catalogues the high-priestly regalia in their LXX terms: the χιτών ('tunic'), the ζώνη ('sash'), the ὑποδύτης ('robe worn under the ephod'), the ἐπωμίς ('ephod'), the λογεῖον ('breastpiece / oracle-pouch', rendering חֹשֶׁן) into which are set ἡ δήλωσις καὶ ἡ ἀλήθεια ('the Manifestation and the Truth' = the Urim and Thummim, vv. 8), the μίτρα ('turban'), and upon it τὸ πέταλον τὸ χρυσοῦν τὸ καθηγιασμένον ἅγιον ('the golden plate, the consecrated holy thing'). The blood-rite of the ram of consecration (κριὸς τελειώσεως, v. 22) is applied to the tip of the right ear, the right hand (thumb), and the right foot (toe) of Aaron and his sons (vv. 23–24) — a ritual claiming hearing, action, and walk for sacral service. The offerings follow the prescribed sequence: the sin-offering bull (μόσχος ὁ περὶ τῆς ἁμαρτίας), whose blood purges and atones (ἐξιλάσασθαι, v. 15) the altar; the whole burnt-offering ram (κριὸς εἰς ὁλοκαύτωμα), a κάρπωμα … εἰς ὀσμὴν εὐωδίας ('an offering … for a fragrance of sweet savor', v. 21); and the ram of consecration with its bread from the basket and the wave-rite (ἀφαίρεμα / ἐπίθεμα ἔναντι κυρίου). The chapter closes with the seven-day enclosure at the door of the tent of witness (τὴν θύραν τῆς σκηνῆς τοῦ μαρτυρίου), the period during which the priests' hands are 'filled' (vv. 33–35), sealed by the obedience formula of v. 36.

Leviticus 9 — ΛΕΥΙΤΙΚΟΝ Θ′

Theme. Leviticus 9 narrates the eighth day (τῇ ἡμέρᾳ τῇ ὀγδόῃ, v. 1), the climactic culmination of the seven-day ordination of chapter 8: now Aaron, newly consecrated, performs the inaugural sacrificial service of the priesthood.

Outline.

• A · 9:1–7 — The eighth day: Moses commands the inaugural offerings.
• B · 9:8–14 — Aaron's own sin offering and burnt offering.
• C · 9:15–21 — The people's offerings: sin, burnt, peace, and grain.
• D · 9:22–24 — The blessing, the appearing of the glory, and the consuming fire.

Translation & textual notes. The Greek text of Leviticus 9 follows the standard critical text of the Septuagint as established in the Rahlfs–Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. Leviticus 9 narrates the eighth day (τῇ ἡμέρᾳ τῇ ὀγδόῃ, v. 1), the climactic culmination of the seven-day ordination of chapter 8: now Aaron, newly consecrated, performs the inaugural sacrificial service of the priesthood. The chapter falls into a tightly ordered ritual sequence: Moses' charge to Aaron and the elders to bring the offerings (vv. 1–4), the assembling of the congregation before the LORD (vv. 5–6), Aaron's own sin offering (περὶ ἁμαρτίας) and burnt offering (ὁλοκαύτωμα) to make atonement (ἐξιλάσασθαι) for himself and his house (vv. 7–14), then the people's offerings — the sin goat, the burnt calf-and-lamb, the peace ox-and-ram, and the grain offering (vv. 15–21). The action culminates in the priestly blessing and the theophany: Moses and Aaron bless the people, and ὤφθη ἡ δόξα κυρίου παντὶ τῷ λαῷ ('the glory of the LORD appeared to all the people', v. 23); then ἐξῆλθεν πῦρ παρὰ κυρίου ('fire came out from before the LORD') and consumed (κατέφαγεν) the offerings on the altar, whereupon all the people saw, were amazed (ἐξέστη), and fell on their faces (ἔπεσαν ἐπὶ πρόσωπον, v. 24). The glory-appearing and the consuming fire form the headline crux of the chapter: the divine fire is the visible token of YHWH's acceptance of the inaugurated cult and of Aaron's mediation (cf. the parallel descent of fire at the dedication of Solomon's temple, 2 Chr 7:1, and Elijah's contest at 1 Kgs 18:38). The recurring vocabulary is sacrificial and atoning: περὶ ἁμαρτίας ('for sin', the sin offering, rendering חַטָּאת), ὁλοκαύτωμα / ὁλοκάρπωσις ('whole burnt offering', rendering עֹלָה), θυσία σωτηρίου ('sacrifice of deliverance / peace offering', rendering זֶבַח שְׁלָמִים), ἐξιλάσκομαι ('make atonement', rendering כִּפֶּר), and the twice-repeated blessing (εὐλόγησεν, vv. 22, 23). The verb προσφέρω / προσενέγκαι ('bring near, offer') and its compounds structure the entire ritual sequence as a series of presentations 'before the LORD' (ἔναντι κυρίου).

Leviticus 10 — ΛΕΥΙΤΙΚΟΝ Ι′

Theme. Leviticus 10 is the narrative hinge of the book: set immediately after the inaugural sacrifices of chapter 9, in which fire had gone out from the LORD and consumed the burnt offering (9:24), it opens with the catastrophic counter-scene in which the same divine fire consumes two priests.

Outline.

• A · 10:1–2 — The alien fire and the death of Nadab and Abihu.
• B · 10:3–7 — Moses' interpretation, removal of the bodies, and the ban on priestly mourning.
• C · 10:8–11 — The wine prohibition and the priestly mandate to distinguish and teach.
• D · 10:12–15 — The priests' portions of the offerings.
• E · 10:16–20 — The dispute over the sin-offering goat and Aaron's defense.

Translation & textual notes. The Greek text of Leviticus 10 follows the standard critical text of the Septuagint as established in the Rahlfs–Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. Leviticus 10 is the narrative hinge of the book: set immediately after the inaugural sacrifices of chapter 9, in which fire had gone out from the LORD and consumed the burnt offering (9:24), it opens with the catastrophic counter-scene in which the same divine fire consumes two priests. Nadab and Abihu (Ναδαβ, Αβιουδ), Aaron's two eldest sons, take their censers (πυρεῖον) and offer πῦρ ἀλλότριον — 'alien' or 'strange fire' — which the LORD had not commanded (ὃ οὐ προσέταξεν κύριος, v. 1); fire comes out from before the LORD and devours them (ἐξῆλθεν πῦρ παρὰ κυρίου καὶ κατέφαγεν αὐτούς, v. 2). Moses' interpretation in v. 3 supplies the chapter's theological key — ἐν τοῖς ἐγγίζουσίν μοι ἁγιασθήσομαι ('in those who draw near to me I will be shown holy') — and Aaron's response is the single laconic verb κατενύχθη ('he was stunned into silence'). The bodies are carried outside the camp (ἔξω τῆς παρεμβολῆς) still in their tunics (vv. 4–5); the surviving priests are forbidden the ordinary rites of mourning — uncovering the head (ἀποκιδαρώσετε) and tearing the garments (διαρρήξετε) — lest they too die and lest wrath fall on the whole congregation (vv. 6–7). The chapter then records a direct divine speech to Aaron (vv. 8–11) prohibiting wine and strong drink (οἶνον καὶ σικερα) to priests on duty in the tent of meeting, an everlasting statute (νόμιμον αἰώνιον) bound to the priestly vocation to distinguish (διαστεῖλαι) between the holy and the profane (ἀνὰ μέσον τῶν ἁγίων καὶ τῶν βεβήλων) and the clean and the unclean, and to teach (συμβιβάσεις) Israel all the statutes. The closing scene (vv. 12–20) returns to the offerings: Moses instructs the survivors to eat the cereal offering and the priestly portions (the breast of the wave offering, στηθύνιον τοῦ ἀφορίσματος, and the thigh of the contribution, βραχίονα τοῦ ἀφαιρέματος); then, discovering that the sin-offering goat (χίμαρον τὸν περὶ τῆς ἁμαρτίας) had been wholly burned rather than eaten, Moses grows angry (ἐθυμώθη) at Eleazar and Ithamar, and Aaron defends the omission on the ground that, given the day's calamity, eating the offering would not have been acceptable to the LORD (μὴ ἀρεστὸν ἔσται κυρίῳ, v. 19). Moses hears and is satisfied (ἤκουσεν … καὶ ἤρεσεν αὐτῷ, v. 20). The dominant lexical thread is the root ἁγ- (ἁγιάζω, ἅγια ἁγίων, τὰ ἅγια, τόπος ἅγιος): the holiness of God is not an abstraction but a consuming reality that orders the entire priestly economy of access, conduct, mourning, sobriety, instruction, and consumption. κύριος throughout renders the Tetragrammaton.

Leviticus 11 — ΛΕΥΙΤΙΚΟΝ ΙΑ′

Theme. Leviticus 11 is the great dietary-law chapter (the Torah of clean and unclean creatures), structured by habitat: land animals defined by the double test of διχηλεῖν ('part the hoof') and ἀνάγειν μηρυκισμόν ('bring up the cud'), with the camel (κάμηλος), hare (δασύπους), hyrax (χοιρογρύλλιος), and pig (ὗς) named as the classic test-cases that fail the double criterion (vv.

Outline.

• A · 11:1–8 — Land animals: the double test of cud and cloven hoof.
• B · 11:9–12 — Water creatures: fins and scales.
• C · 11:13–19 — The unclean birds.
• D · 11:20–23 — Winged swarming insects: the leaping exception.
• E · 11:24–40 — Defilement by carcasses (θνησιμαῖον).
• F · 11:41–45 — Ground-swarmers forbidden; the holiness rationale.
• G · 11:46–47 — Colophon: the law of clean and unclean.

Translation & textual notes. The Greek text of Leviticus 11 follows the standard critical text of the Septuagint as established in the Rahlfs–Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. Leviticus 11 is the great dietary-law chapter (the Torah of clean and unclean creatures), structured by habitat: land animals defined by the double test of διχηλεῖν ('part the hoof') and ἀνάγειν μηρυκισμόν ('bring up the cud'), with the camel (κάμηλος), hare (δασύπους), hyrax (χοιρογρύλλιος), and pig (ὗς) named as the classic test-cases that fail the double criterion (vv. 1–8); water creatures, clean only if they have πτερύγια καὶ λεπίδες ('fins and scales', vv. 9–12); the unclean bird-list (vv. 13–19); the winged ἑρπετά / swarming insects, of which only the leaping kinds (the locust group) are permitted (vv. 20–23); the extensive carcass-contamination legislation centred on θνησιμαῖον ('carcass / that which dies of itself', vv. 24–40); the prohibition of all ground-swarmers and the climactic holiness rationale (vv. 41–45); and a closing colophon (οὗτος ὁ νόμος, vv. 46–47). The chapter's governing vocabulary is the binary καθαρόν / ἀκάθαρτον ('clean / unclean'), with the strong term βδέλυγμα ('abomination / detestable thing', rendering Hebrew שֶׁקֶץ) marking creatures that are not merely inedible but ritually loathsome. The theological climax is the holiness formula of vv. 44–45 — ἅγιοι ἔσεσθε ὅτι ἅγιός εἰμι ἐγὼ κύριος ὁ θεὸς ὑμῶν ('you shall be holy, for I am holy, I the LORD your God'), grounded in the self-predication ἐγώ εἰμι κύριος ὁ ἀναγαγὼν ὑμᾶς ἐκ γῆς Αἰγύπτου ('I am the LORD who brought you up out of the land of Egypt'); this is the verse cited verbatim at 1 Pet 1:16 (ἅγιοι ἔσεσθε, ὅτι ἐγὼ ἅγιος) as the ground of Christian sanctification. The NT trajectory on the food laws themselves runs in the opposite direction: Mark 7:19 declares Jesus 'cleansing all foods' (καθαρίζων πάντα τὰ βρώματα); Peter's rooftop vision at Acts 10:9–16 abolishes the clean/unclean animal distinction as a sign of Gentile inclusion (ἃ ὁ θεὸς ἐκαθάρισεν σὺ μὴ κοίνου); and Rom 14 treats food as ἀδιάφορον for the believer (οὐδὲν κοινὸν δι᾽ ἑαυτοῦ). The enduring kernel — holiness imitating the divine holiness — is precisely what 1 Peter retains. κύριος throughout renders the Tetragrammaton יהוה.

Leviticus 12 — ΛΕΥΙΤΙΚΟΝ ΙΒ′

Theme. Leviticus 12 is a short but pivotal purity-law: eight verses regulating the impurity and blood-purification of a woman after childbirth.

Outline.

• A · 12:1–4 — Purification after the birth of a son: impurity, circumcision, and blood-purification.
• B · 12:5 — Doubled reckoning for a daughter: two weeks impure, sixty-six days of purification.
• C · 12:6–8 — The closing offerings: lamb and bird, the priest's atonement, and the poverty concession.

Translation & textual notes. The Greek text of Leviticus 12 follows the standard critical text of the Septuagint as established in the Rahlfs–Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. Leviticus 12 is a short but pivotal purity-law: eight verses regulating the impurity and blood-purification of a woman after childbirth. The structure is symmetrical and asymmetrical at once: for a male child, seven days of impurity (parallel to the menstrual ἄφεδρος) followed by circumcision on the eighth day (v. 3) and thirty-three further days of blood-purification (v. 4); for a female child, the periods are exactly doubled — two weeks impure and sixty-six days of purification (v. 5). The chapter's central vocabulary clusters around two roots: ἀκάθαρτος / ἄφεδρος (ritual impurity, the latter the LXX term for menstrual separation, rendering נִדָּה) and καθαρισμός / καθαρίζω (purification), with the climactic priestly formula ἐξιλάσεται … καθαρισθήσεται ('he shall make atonement … and she shall be cleansed', vv. 7–8) sealing the rite. The closing offering (vv. 6–8) is the chapter's enduring theological crux: the mother brings ἀμνὸν ἐνιαύσιον ('a year-old lamb') for a burnt offering (ὁλοκαύτωμα) and a νεοσσὸν περιστερᾶς ἢ τρυγόνα (a young pigeon or a turtledove) for a sin offering (περὶ ἁμαρτίας); but if her hand cannot find what is sufficient for a lamb (ἐὰν δὲ μὴ εὑρίσκῃ ἡ χεὶρ αὐτῆς τὸ ἱκανὸν εἰς ἀμνόν, v. 8), she may instead bring δύο τρυγόνας ἢ δύο νεοσσοὺς περιστερῶν ('two turtledoves or two young pigeons'), one for the burnt offering and one for the sin offering. This poverty-concession is precisely the offering the holy family brings in Luke 2:22–24 — Luke quotes the LXX phrase ζεῦγος τρυγόνων ἢ δύο νοσσοὺς περιστερῶν almost verbatim — marking, by the very economy of the sacrifice, the poverty of Mary and Joseph at the presentation of Jesus in the Temple. The notable Hebraisms include the redundant participle λέγων (לֵאמֹר), the casus-pendens γυνὴ ἥτις, the idiom εὑρίσκῃ ἡ χεὶρ αὐτῆς ('her hand finds' = 'she can afford', rendering תַּשִּׂיג יָדָהּ), and the divine name κύριος as the standard rendering of the Tetragrammaton יהוה.

Leviticus 13 — ΛΕΥΙΤΙΚΟΝ ΙΓ′

Theme. Leviticus 13 is the longest chapter in the book (59 verses) and constitutes the priestly diagnostic torah for the affection called ἁφὴ λέπρας — conventionally 'leprosy,' but in fact a broad category of scaly, discolouring skin- and surface-conditions (Hebrew צָרַעַת) that has no exact modern equivalent and is not the Hansen's disease of later usage.

Outline.

• A · 13:1–8 — The basic protocol: swelling, scab, or bright spot in the skin.
• B · 13:9–17 — Chronic leprosy, living flesh, and the paradox of total whiteness.
• C · 13:18–23 — Leprosy arising in a boil (ἕλκος).
• D · 13:24–28 — Leprosy arising in a burn (κατάκαυμα).
• E · 13:29–37 — The scall of head or beard (θραῦσμα / the נֶתֶק).
• F · 13:38–39 — Harmless white blotches (ἀλφός).
• G · 13:40–44 — The bald and forehead-bald man, and leprosy in baldness.
• H · 13:45–46 — The leper's mourning and exclusion: 'Unclean, unclean,' dwelling alone outside the camp.
• I · 13:47–59 — Leprosy in garments and worked leather: examine, quarantine, burn.

Translation & textual notes. The Greek text of Leviticus 13 follows the standard critical text of the Septuagint as established in the Rahlfs–Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. Leviticus 13 is the longest chapter in the book (59 verses) and constitutes the priestly diagnostic torah for the affection called ἁφὴ λέπρας — conventionally 'leprosy,' but in fact a broad category of scaly, discolouring skin- and surface-conditions (Hebrew צָרַעַת) that has no exact modern equivalent and is not the Hansen's disease of later usage. The chapter is organised as a casuistic protocol governed by the priest as diagnostician: the recurring verbs ὄψεται ('the priest shall examine,' rendering רָאָה), ἀφοριεῖ ('he shall quarantine / set apart,' rendering הִסְגִּיר), μιανεῖ ('he shall pronounce unclean,' rendering טִמֵּא), and καθαριεῖ ('he shall pronounce clean,' rendering טִהַר) recur as the load-bearing technical vocabulary. The diagnostic criteria are visual and tactile: the οὐλή (swelling/scar), σημασία (spot/mark), and τηλαυγής/αὐγάζον (bright shining patch); the whitened hair (θρὶξ λευκή); the depth of the affection 'lower than the skin' (ταπεινὴ ἀπὸ τοῦ δέρματος); and the seven-day quarantine, sometimes doubled (τὸ δεύτερον). Distinct case-laws treat the chronic/old leprosy (λέπρα παλαιουμένη, v. 11), the wholly-white body that is paradoxically clean (vv. 12–13), the raw 'living flesh' (χρὼς ζῶν) that is unclean (v. 14), leprosy arising in a boil (ἕλκος, vv. 18–23) or a burn (κατάκαυμα, vv. 24–28), the scall of head or beard (θραῦσμα, the Hebrew נֶתֶק, vv. 29–37), the harmless white blotches (ἀλφός, vv. 38–39), and the bald or forehead-bald man (φαλακρός / ἀναφάλαντος, vv. 40–44). The leper's mandated mourning-and-exclusion ritual (vv. 45–46) — torn garments (ἱμάτια παραλελυμένα), bared head, covered lip, and the self-announcing cry ἀκάθαρτος ἀκάθαρτος, with isolation ἔξω τῆς παρεμβολῆς ('outside the camp') — is the social heart of the chapter and the background to the Gospel leper-cleansings (cf. Mark 1:40–45; Luke 17:11–19) and to Jesus' command that the cleansed leper show himself to the priest (Matt 8:4; Lev 14). The closing section (vv. 47–59) extends ἁφὴ λέπρας to garments and worked leather — wool (ἐρεοῦν), linen/tow (στιππύινον), warp (στήμων) and woof (κρόκη) — with the same examine/quarantine/burn protocol, ending in the summary rubric οὗτος ὁ νόμος (v. 59). κύριος throughout renders the Tetragrammaton יהוה.

Leviticus 14 — ΛΕΥΙΤΙΚΟΝ ΙΔ′

Theme. Leviticus 14 is the longest single chapter of the priestly purity legislation (57 verses), falling into two complementary halves: the ritual for cleansing a person healed of λέπρα (vv.

Outline.

• A · 14:1–8 — Day one: the two-bird rite outside the camp.
• B · 14:9 — Day seven: the second shaving and washing.
• C · 14:10–20 — Day eight: the offerings and the blood-and-oil consecration.
• D · 14:21–32 — The graduated offering for the poor.
• E · 14:33–53 — Leprosy in houses: diagnosis, repair, or demolition.
• F · 14:54–57 — Colophon: the whole law of leprosy.

Translation & textual notes. The Greek text of Leviticus 14 follows the standard critical text of the Septuagint as established in the Rahlfs–Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. Leviticus 14 is the longest single chapter of the priestly purity legislation (57 verses), falling into two complementary halves: the ritual for cleansing a person healed of λέπρα (vv. 1–32) and the parallel ritual for a 'leprous' house (vv. 33–57). The first half is itself structured in temporal stages: the day-one bird rite outside the camp (vv. 1–8), the seventh-day shaving and washing (vv. 9), and the eighth-day offerings at the tent of meeting (vv. 10–20), with a graduated provision for the poor (vv. 21–32). The two-bird rite (vv. 4–7) is the chapter's most discussed crux: two living clean birds (δύο ὀρνίθια ζῶντα καθαρά), cedar wood, scarlet, and hyssop (ξύλον κέδρινον καὶ κεκλωσμένον κόκκινον καὶ ὕσσωπον); one bird is slaughtered into an earthen vessel over running ('living') water (ἐφ᾿ ὕδατι ζῶντι), the live bird is dipped together with the cedar, scarlet and hyssop in the blood, and released alive into the open field (εἰς τὸ πεδίον). The same triad of cedar/scarlet/hyssop and the sprinkling (περιρρανεῖ) anticipate the blood-and-hyssop sprinkling of the Sinai covenant (Exod 24) read in Heb 9:19. The eighth-day rite places blood and oil on the right ear-lobe, thumb, and big toe of the cleansed (vv. 14, 17, 25, 28), deliberately echoing the ordination of Aaron and his sons (Lev 8:23–24) — the restored leper is consecrated as if newly admitted to the holy community. The guilt-offering (πλημμέλεια), sin-offering (τὸ περὶ ἁμαρτίας), burnt-offering (ὁλοκαύτωμα) and grain-offering (θυσία) are all required, with two turtledoves or pigeons substituting for the lambs when the person is poor (πένηται, vv. 21–22). κύριος throughout renders the Tetragrammaton יהוה. The second half legislates the ἁφὴ λέπρας ('mark of leprosy') in houses (vv. 33–53): the priest examines greenish or reddish depressions (κοιλάδας χλωριζούσας ἢ πυρριζούσας), quarantines the house seven days, orders the affected stones removed and the house scraped and re-plastered, and — if the plague returns — orders the house demolished and its materials carried outside the city to an unclean place. A closing colophon (vv. 54–57) summarises the whole law of leprosy. The chapter's priestly diagnostic verb-system (ὄψεται, καταμαθεῖν, ἀφοριεῖ, καθαριεῖ) lies behind the Gospel command, 'Go, show yourself to the priest, and offer the gift Moses commanded' (Matt 8:4; Mark 1:44; Luke 5:14).

Leviticus 15 — ΛΕΥΙΤΙΚΟΝ ΙΕ′

Theme. Leviticus 15 is a tightly structured priestly torah on uncleanness arising from genital discharges, organized as a chiastic quartet bracketed by a divine commission (vv.

Outline.

• A · 15:1–15 — The man with an abnormal discharge: contagion and cleansing.
• B · 15:16–18 — Emission of seed: the normal male discharge and the conjugal act.
• C · 15:19–24 — The menstruant (ἡ ἄφεδρος): her seven-day impurity and its contagion.
• D · 15:25–30 — The woman with a prolonged flow of blood (ῥύσις αἵματος).
• E · 15:31–33 — Guarding the indwelling sanctuary; the summary subscription.

Translation & textual notes. The Greek text of Leviticus 15 follows the standard critical text of the Septuagint as established in the Rahlfs–Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. Leviticus 15 is a tightly structured priestly torah on uncleanness arising from genital discharges, organized as a chiastic quartet bracketed by a divine commission (vv. 1–2) and a double subscription (vv. 32–33): the man with an abnormal discharge (ὁ γονορρυής, vv. 2–15), the normal male emission of seed (κοίτη σπέρματος, vv. 16–18), the menstruant woman (ἡ ἄφεδρος, vv. 19–24), and the woman with a prolonged flow of blood (ῥύσις αἵματος, vv. 25–30), the abnormal cases (man's discharge, woman's hemorrhage) framing the normal ones (emission, menstruation). The LXX renders the technical Hebrew זָב ('one who flows') with the coined adjective-noun γονορρυής ('seed-flowing one', from γόνος + ῥέω), and the menstrual state נִדָּה with ἄφεδρος / ἄφεδρον (lit. 'the sitting-apart', the seclusion). The recurring purification refrain — πλυνεῖ τὰ ἱμάτια … καὶ λούσεται ὕδατι καὶ ἀκάθαρτος ἔσται ἕως ἑσπέρας ('he shall wash his garments and bathe in water and be unclean until evening') — knits the chapter together with liturgical regularity (vv. 5–8, 10–11, 16, 21–22, 27). The contagion-logic is precisely calibrated: the unclean person renders unclean the bed (κοίτη), the seat / vessel (σκεῦος), the saddle (ἐπίσαγμα ὄνου, v. 9), and anyone who touches them (ὁ ἁπτόμενος). Of special note is the woman ῥέουσα αἵματι / αἱμορροοῦσα (vv. 19, 33) and the prolonged ῥύσις αἵματος of vv. 25–30: this is the precise contamination-framework that the Synoptic hemorrhaging woman (ἡ οὖσα ἐν ῥύσει αἵματος, Mark 5:25; cf. Lev 15:25 LXX γυνὴ ἐὰν ῥέῃ ῥύσει αἵματος) transgresses when she touches Jesus' garment — and where the Levitical logic flows from clean to unclean (touch defiles), the Markan reversal has cleansing power flow from Jesus to her (δύναμις ἐξελθοῦσα). The dual purification offering of two turtledoves or two young pigeons (δύο τρυγόνας ἢ δύο νεοσσοὺς περιστερῶν, vv. 14, 29), one for a sin-offering (περὶ ἁμαρτίας) and one for a whole burnt offering (εἰς ὁλοκαύτωμα), is the same low-cost provision Mary brings at the Presentation (Luke 2:24). The chapter's theological center is v. 31: Israel must be kept reverent (εὐλαβεῖς) lest they die ἐν τῷ μιαίνειν αὐτοὺς τὴν σκηνήν μου τὴν ἐν αὐτοῖς — the holiness of the indwelling sanctuary, threatened by accumulated impurity, is the reason the discharge-laws matter at all. Throughout, the binary καθαρός / ἀκάθαρτος ('clean / unclean') governs status, and the verbs συντρίβω ('be shattered', of porous earthenware, v. 12) and νίπτω / πλύνω / λούω (the threefold vocabulary of rinsing, laundering, and bathing) mark the gradations of contamination and its remedy.

Leviticus 16 — ΛΕΥΙΤΙΚΟΝ ΙϚ′

Theme. Leviticus 16 is the theological summit of the book — the ritual of the Day of Atonement (Yom Kippur), to which the whole sacrificial system of chs.

Outline.

• A · 16:1–2 — Prologue: after the death of Aaron's sons, restricted access to the holy place.
• B · 16:3–5 — Preparation: the bull, the linen vestments, the two goats and the ram.
• C · 16:6–10 — The two goats: lots cast, one for the LORD, one for the ἀποπομπαῖος.
• D · 16:11–19 — The blood rite within the veil: incense-cloud, sprinkled blood, purgation of the sanctuary.
• E · 16:20–22 — The live goat: confession and the bearing-away of iniquity into the wilderness.
• F · 16:23–28 — Conclusion of the rite: vestments, washings, burnt offerings, disposal of carcasses.
• G · 16:29–34 — The perpetual statute: the tenth of the seventh month, the afflicting of souls, atonement once a year.

Translation & textual notes. The Greek text of Leviticus 16 follows the standard critical text of the Septuagint as established in the Rahlfs–Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. Leviticus 16 is the theological summit of the book — the ritual of the Day of Atonement (Yom Kippur), to which the whole sacrificial system of chs. 1–15 ascends and on which the Epistle to the Hebrews builds its christological argument (Heb 9:7, 11–12, 24–28). The chapter opens by dating the legislation after the death of Aaron's two sons, Nadab and Abihu (μετὰ τὸ τελευτῆσαι τοὺς δύο υἱοὺς Ααρων, v. 1; cf. 10:1–2), who died offering πῦρ ἀλλότριον ('strange fire'); their deaths frame the central prohibition: Aaron may not enter the holy place εἰς τὸ ἅγιον ἐσώτερον τοῦ καταπετάσματος ('within the veil') πᾶσαν ὥραν ('at any time', v. 2), but only on this one day. The LXX twice renders the mercy-seat as τὸ ἱλαστήριον (vv. 2, 13–15), the gold cover of the ark of the testimony where YHWH appears ἐν νεφέλῃ ('in a cloud'); this is the very noun Paul applies to Christ at Rom 3:25 (ἱλαστήριον) and Hebrews develops throughout ch. 9. Aaron's vestments are the plain ἱμάτια ἅγια of white linen (χιτῶνα λινοῦν, ζώνῃ λινῇ, κίδαριν λινῆν, v. 4), not the golden high-priestly robes — humility before the divine presence. The chapter's central crux is the disposition of the two goats (vv. 7–10, 20–22): Aaron casts lots (κλῆρον ἕνα τῷ κυρίῳ καὶ κλῆρον ἕνα τῷ ἀποπομπαίῳ, v. 8). The first goat is slaughtered as a sin offering περὶ ἁμαρτίας; the second, the live goat, is designated τῷ ἀποπομπαίῳ — the LXX's interpretive rendering of the obscure Hebrew עֲזָאזֵל / Azazel, construing it as a verbal noun 'for the sending-away' (ἀποπομπή, the act of dismissal). Over its head Aaron confesses all the iniquities of Israel (ἐξαγορεύσει … πάσας τὰς ἀνομίας, v. 21), laying them on the goat, which is sent ἐν χειρὶ ἀνθρώπου ἑτοίμου εἰς τὴν ἔρημον ('by the hand of a ready man into the wilderness'), bearing them εἰς γῆν ἄβατον ('into an untrodden land', v. 22). The blood rite is the inner sanctum's purgation: Aaron carries a censer of coals and fine incense inside the veil so that the incense-cloud (ἡ ἀτμὶς τοῦ θυμιάματος) covers the ἱλαστήριον 'that he die not' (v. 13); he then sprinkles the bull's blood and the goat's blood with his finger ἐπὶ τὸ ἱλαστήριον … ἑπτάκις ('seven times', vv. 14–15) and on the horns of the altar (vv. 18–19), making atonement (ἐξιλάσεται) for the holy place, the tent of meeting, and the altar, polluted by the uncleannesses of Israel. The closing perpetual statute (vv. 29–34) fixes the rite as νόμιμον αἰώνιον on the tenth of the seventh month: the people ταπεινώσετε τὰς ψυχὰς ὑμῶν ('afflict your souls', vv. 29, 31), do no work, and keep σάββατα σαββάτων ('a sabbath of sabbaths'); on this day atonement is made to cleanse them (ἐξιλάσεται … καθαρίσαι ὑμᾶς … καὶ καθαρισθήσεσθε, v. 30), once a year (ἅπαξ τοῦ ἐνιαυτοῦ, v. 34) for all the sins of Israel. The recurring verb ἐξιλάσκομαι ('make atonement / propitiation', occurring some sixteen times) and its once-a-year limit are precisely the data Hebrews 9–10 takes up to contrast the repeated Levitical rite with the single, definitive self-offering of Christ.

Leviticus 17 — ΛΕΥΙΤΙΚΟΝ ΙΖ′

Theme. Leviticus 17 opens the so-called Holiness Code (chs. 17–26) and is governed throughout by a single concern: the sanctity of blood.

Outline.

• A · 17:1–7 — Centralization of slaughter: all sacrifice to the door of the tent of meeting.
• B · 17:8–9 — The statute extended to sojourners: offering away from the tent incurs being cut off.
• C · 17:10–12 — The blood prohibition and its atoning rationale: the life is in the blood.
• D · 17:13–16 — Hunted game and the covering of blood; carcasses, torn flesh, and purification.

Translation & textual notes. The Greek text of Leviticus 17 follows the standard critical text of the Septuagint as established in the Rahlfs–Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. Leviticus 17 opens the so-called Holiness Code (chs. 17–26) and is governed throughout by a single concern: the sanctity of blood. The chapter unfolds in four movements: (1) the centralization of all slaughter at the door of the tent of meeting and the polemic against sacrificing in the open field τοῖς ματαίοις ('to the vain ones,' i.e. the goat-demons / idols, vv. 1–7); (2) the same statute applied to resident aliens, with the ἐξολεθρευθήσεται ('he shall be utterly cut off') penalty for any offering not brought to the tent (vv. 8–9); (3) the absolute blood prohibition and its theological rationale (vv. 10–12); and (4) the covering of the blood of hunted game and the purification required of one who eats a carcass or a torn animal (vv. 13–16). The headline crux is the twice-stated rationale ἡ γὰρ ψυχὴ πάσης σαρκὸς αἷμα αὐτοῦ ἐστιν ('for the life of all flesh is its blood,' vv. 11, 14) together with the atonement principle τὸ γὰρ αἷμα αὐτοῦ ἀντὶ τῆς ψυχῆς ἐξιλάσεται ('for it is the blood that makes atonement by the life,' v. 11) — the Old-Testament foundation for Heb 9:22 (χωρὶς αἱματεκχυσίας οὐ γίνεται ἄφεσις, 'without the shedding of blood there is no forgiveness') and for the apostolic decree's command to 'abstain from blood' (Acts 15:20, 29). The LXX renders the Hebrew distributive idiom אִישׁ אִישׁ by the doubled ἄνθρωπος ἄνθρωπος ('any man whatsoever,' vv. 3, 8, 10, 13). The verb ἐξιλάσκομαι ('make atonement') is the technical cultic term of the LXX Pentateuch (rendering כִּפֶּר), and ψυχή here bears its concrete Hebraic sense of 'life' (נֶפֶשׁ) rather than an abstract 'soul.' κύριος throughout renders the Tetragrammaton יהוה.

Leviticus 18 — ΛΕΥΙΤΙΚΟΝ ΙΗ′

Theme. Leviticus 18 stands at the heart of the so-called Holiness Code (Lev 17–26): a tightly structured chapter framed by paired exhortations (vv. 1–5; 24–30) around a central catalogue of forbidden sexual unions (vv.

Outline.

• A · 18:1–5 — Opening frame: not as Egypt or Canaan — keep my judgments and live.
• B · 18:6–18 — The catalogue of forbidden unions: degrees of kinship and affinity.
• C · 18:19–23 — Further prohibitions: menstrual separation, adultery, Molech, and the abominations.
• D · 18:24–30 — Closing frame: the land defiled and vomiting out its inhabitants.

Translation & textual notes. The Greek text of Leviticus 18 follows the standard critical text of the Septuagint as established in the Rahlfs–Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. Leviticus 18 stands at the heart of the so-called Holiness Code (Lev 17–26): a tightly structured chapter framed by paired exhortations (vv. 1–5; 24–30) around a central catalogue of forbidden sexual unions (vv. 6–23). The frame opposes the ἐπιτηδεύματα ('practices / customs') of Egypt and Canaan to YHWH's own κρίματα ('judgments') and προστάγματα ('ordinances'), which Israel is to keep and to 'walk in.' The pivotal v. 5 — ἃ ποιήσας αὐτὰ ἄνθρωπος ζήσεται ἐν αὐτοῖς ('which things if a man does them, he shall live by them') — became one of the most contested verses of Second-Temple and early-Christian exegesis: Paul cites it at Rom 10:5 and Gal 3:12 as the epitome of the 'righteousness that is from the law' set over against the righteousness of faith, and the same logic surfaces in Ezek 20:11, 13, 21 ('the ordinances, which the one doing them shall live in them'). The catalogue itself is governed by the recurring idiom ἀποκαλύψαι ἀσχημοσύνην ('to uncover nakedness/shame'), a euphemism for illicit sexual access (Hebrew גִּלָּה עֶרְוָה); the unions proscribed are degrees of consanguinity and affinity (vv. 6–18), followed by intercourse during menstrual separation (v. 19), adultery with a neighbor's wife (v. 20), the giving of one's seed to Μολοχ (v. 21, LXX ἄρχοντι, 'to a ruler'), male intercourse named βδέλυγμα ('abomination', v. 22), and bestiality named μυσερόν ('a defiling/loathsome thing', v. 23). The closing frame (vv. 24–30) develops the striking theology of the land as a moral organism that becomes defiled (ἐμιάνθη) and then 'is vexed at' (προσώχθισεν) and 'vomits out' (ἐξεμέσῃ, v. 28; cf. 20:22) its inhabitants. The whole is punctuated by the self-presentation formula ἐγὼ κύριος ('I am the LORD') / ἐγὼ κύριος ὁ θεὸς ὑμῶν ('I am the LORD your God'), the so-called Selbstvorstellungsformel that grounds the entire ethic in YHWH's own identity. The prohibitions of vv. 22–23, together with the πορνεία of the wider context, stand behind the apostolic decree of Acts 15:20, 29, the vice-lists of 1 Cor 6:9, and the indictment of Rom 1:24–27.

Leviticus 19 — ΛΕΥΙΤΙΚΟΝ ΙΘ′

Theme. Leviticus 19 is the programmatic centre of the so-called Holiness Code (Lev 17–26): a dense mosaic of cultic, ethical, and social legislation framed by the imperative ἅγιοι ἔσεσθε, ὅτι ἐγὼ ἅγιος, κύριος ὁ θεὸς ὑμῶν ('You shall be holy, because I, the LORD your God, am holy', v.

Outline.

• A · 19:1–4 — The call to holiness: the first table re-presented.
• B · 19:5–10 — Peace-offerings rightly eaten; the gleaning law for the poor.
• C · 19:11–18 — Duties to the neighbor: honesty, justice, and love.
• D · 19:19–25 — Unmixed kinds; the violated bondwoman; the fruit of new trees.
• E · 19:26–31 — Pagan rites forbidden: blood, divination, mourning-marks, mediums.
• F · 19:32–37 — Honor the aged, love the sojourner, just measures, and the closing charge.

Translation & textual notes. The Greek text of Leviticus 19 follows the standard critical text of the Septuagint as established in the Rahlfs–Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. Leviticus 19 is the programmatic centre of the so-called Holiness Code (Lev 17–26): a dense mosaic of cultic, ethical, and social legislation framed by the imperative ἅγιοι ἔσεσθε, ὅτι ἐγὼ ἅγιος, κύριος ὁ θεὸς ὑμῶν ('You shall be holy, because I, the LORD your God, am holy', v. 2). The chapter re-presents the Decalogue in fresh order — reverence for parents and Sabbath (v. 3), prohibition of idols and molten gods (v. 4), the name of God not sworn falsely (v. 12), theft and fraud (vv. 11, 13) — and interweaves it with distinctively communitarian law: the harvest and the vineyard are not to be reaped to the edges, but the gleanings left τῷ πτωχῷ καὶ τῷ προσηλύτῳ ('for the poor and the sojourner', vv. 9–10; cf. Ruth 2; 2 Cor 9:9), and the wage of the hired laborer is not to be withheld overnight (v. 13; cf. Jas 5:4). The LXX renders the famous double commandment of v. 18 — ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν ('you shall love your neighbor as yourself') — in the precise form quoted at Matt 22:39; Mark 12:31; Rom 13:9; Gal 5:14; Jas 2:8, and extends the same love to the resident alien at v. 34 (καὶ ἀγαπήσεις αὐτὸν ὡς σεαυτόν), grounded in Israel's own sojourn in Egypt. Interspersed are prohibitions of cursing the deaf and tripping the blind (v. 14), partial judgment (v. 15), slander and bloodguilt (v. 16), hatred and vengeance (vv. 17–18), mixing of cattle, seed, and cloth (v. 19), eating with the blood, divination and augury (v. 26), the pagan rounding of the hair and beard and tattooing for the dead (vv. 27–28), cultic prostitution (v. 29), necromancy and mediums (v. 31), and dishonest weights and measures (vv. 35–36). The whole is punctuated, with liturgical insistence, by the self-identification formula ἐγώ εἰμι κύριος / ἐγὼ κύριος ὁ θεὸς ὑμῶν, which recurs roughly fifteen times, transforming a miscellany of laws into a sustained theophonic refrain: each command is anchored not in social utility but in the character and lordship of the God who speaks it.

Leviticus 20 — ΛΕΥΙΤΙΚΟΝ Κ′

Theme. Leviticus 20 is the penal counterpart to the prohibitions of chapter 18 within the so-called Holiness Code (Lev 17–26): where ch. 18 catalogues the forbidden acts, ch.

Outline.

• A · 20:1–5 — The Molech cult: death by stoning and the divine face set against the giver of seed.
• B · 20:6 — Turning to mediums and enchanters: spiritual harlotry punished by cutting-off.
• C · 20:7–8 — The holiness call: be holy, for I am the LORD who sanctifies you.
• D · 20:9 — Cursing father or mother: death and the blood-guilt formula.
• E · 20:10–21 — The catalogue of capital and penalized sexual offenses.
• F · 20:22–26 — The holiness rationale: separation from the nations and from the unclean.
• G · 20:27 — Mediums and enchanters: death by stoning (inclusio with v. 6).

Translation & textual notes. The Greek text of Leviticus 20 follows the standard critical text of the Septuagint as established in the Rahlfs–Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. Leviticus 20 is the penal counterpart to the prohibitions of chapter 18 within the so-called Holiness Code (Lev 17–26): where ch. 18 catalogues the forbidden acts, ch. 20 attaches the sanctions. Several renderings are distinctive of the LXX. Most strikingly, the Hebrew מֹלֶךְ (Molech) is rendered not by a transliteration (as at 18:21, Μολοχ) but by the common noun ἄρχων ('ruler'); thus the LXX of 20:2–5 speaks of one who gives of his seed ἄρχοντι ('to a ruler'), reading the cult of Molech as devotion offered to a (false) sovereign power. The death-sentence formulae are heavily Hebraistic: θανάτῳ θανατούσθω / θανατούσθωσαν ('let him/them be put to death by death', vv. 2, 9–13, 15–16, 27) calques the emphatic infinitive absolute מוֹת יוּמַת; the recurring ἔνοχοί εἰσιν ('they are liable / guilty', lit. 'their blood is upon them') renders דְּמֵיהֶם בָּם. The divine penalty ἐπιστήσω τὸ πρόσωπόν μου ἐπί ('I will set my face against', vv. 3, 5, 6) renders נָתַתִּי אֶת־פָּנַי בְּ, and ἀπολῶ αὐτὸν ἐκ τοῦ λαοῦ ('I will destroy him from his people') renders the karet (cutting-off) formula. The holiness rationale punctuates the chapter at two hinges: vv. 7–8 (ἔσεσθε ἅγιοι … ἐγὼ κύριος ὁ ἁγιάζων ὑμᾶς, 'be holy … I am the LORD who sanctifies you') and the climactic vv. 22–26, where Israel's election is grounded in YHWH's act of separation — ἀφορίζω ('set apart') is used both of Israel from the nations (vv. 24, 26, διώρισα / ἀφορίσας) and of the clean from the unclean animals (vv. 25, ἀφοριεῖτε), binding the two senses of holiness (cultic and ethnic) into one vocabulary. The closing self-predication ἔσεσθέ μοι ἅγιοι ὅτι ἐγὼ ἅγιος κύριος … ὁ ἀφορίσας ὑμᾶς ἀπὸ πάντων τῶν ἐθνῶν εἶναι ἐμοί (v. 26) is the dogmatic crux of the chapter and a fountainhead for the NT 'holy nation / peculiar people' theology (1 Pet 2:9; Titus 2:14). The chapter frames its sexual-offense catalogue (vv. 10–21) with two oracles against necromancy (vv. 6, 27: ἐγγαστρίμυθοι, lit. 'belly-talkers' = mediums; ἐπαοιδοί = enchanters), and includes the death-penalty for cursing father or mother (v. 9, κακῶς εἴπῃ τὸν πατέρα), a text cited by Jesus at Matt 15:4 / Mark 7:10.

Leviticus 21 — ΛΕΥΙΤΙΚΟΝ ΚΑ′

Theme. Leviticus 21 belongs to the so-called Holiness Code (Lev 17–26) and legislates the special sanctity of the Aaronic priesthood.

Outline.

• A · 21:1–9 — Holiness of the ordinary priests: corpse-defilement, mourning, marriage, and the priest's daughter.
• B · 21:10–15 — The high priest: stricter holiness of the anointed head.
• C · 21:16–24 — Physical defects barring a descendant of Aaron from the altar.

Translation & textual notes. The Greek text of Leviticus 21 follows the standard critical text of the Septuagint as established in the Rahlfs–Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. Leviticus 21 belongs to the so-called Holiness Code (Lev 17–26) and legislates the special sanctity of the Aaronic priesthood. The chapter falls into three movements: rules for the ordinary priests (οἱ ἱερεῖς οἱ υἱοὶ Ααρων) concerning corpse-defilement, mourning-disfigurement and marriage (vv. 1–9); the stricter rules for the high priest (ὁ ἱερεὺς ὁ μέγας), whose head bears the διάδημα τοῦ ἐλαίου τοῦ χριστοῦ ('crown of the anointing oil', vv. 10–15); and the catalogue of physical defects (μῶμος) that bar any descendant of Aaron from approaching the altar to offer the LORD's offerings (vv. 16–24). The governing logic is articulated by the refrain ἐγὼ κύριος ὁ ἁγιάζων αὐτούς ('I am the LORD who sanctifies them', vv. 8, 15, 23): the priest's holiness is derivative, conferred by the sanctifying LORD, and is grounded in his handling of τὰ δῶρα κυρίου … ἄρτους / δῶρα τοῦ θεοῦ ('the gifts of the LORD … the bread / gifts of God', vv. 6, 8, 17, 21–22). The LXX renders defilement throughout by μιαίνω (vv. 1, 3, 4, 11) and profanation by βεβηλόω (vv. 4, 6, 7, 9, 12, 15, 23), maintaining a sharp pure/holy versus defiled/profane (cf. 10:10) lexical axis. Two LXX features deserve note: the rare technical compound ἀποκιδαρόω (v. 10), 'to remove the κίδαρις (turban)', a hapax-type formation built on the priestly headdress; and the unusual rendering of the high-priest's consecration by τετελειωμένου (v. 10, perfect passive participle of τελειόω, 'to perfect / consecrate'), the LXX's standard cultic 'fill the hand / ordain' rendering of מִלֵּא יָד. The defect-list (vv. 18–20) supplies a chain of rare medical/physical terms — κολοβόρριν ('mutilated of nose'), ὠτότμητος ('crop-eared'), σύντριμμα χειρός / ποδός ('fracture of hand / foot'), κυρτός ('hunchbacked'), ἔφηλος ('with white spots'), πτίλος τοὺς ὀφθαλμούς ('with diseased / running eyes'), ψώρα ἀγρία ('wild scab'), λιχήν ('lichen / scurvy'), μόνορχις ('having one testicle') — that mirror the unblemished-victim requirement of Lev 22:17–25 and stand behind the NT portrait of the sinless, ἀμίαντος high priest at Heb 7:26. The bodily-wholeness theme is theological, not merely hygienic: the one who handles the holy must himself be without μῶμος, even as the defective priest still eats the most holy food (v. 22) — he is barred from the altar yet not from the household of the holy.

Leviticus 22 — ΛΕΥΙΤΙΚΟΝ ΚΒ′

Theme. Leviticus 22 belongs to the Holiness Code (Lev 17–26) and unfolds in five movements: the purity required of priests who eat the holy gifts (τὰ ἅγια, vv.

Outline.

• A · 22:1–9 — Priestly purity and the holy gifts: who may not eat τὰ ἅγια.
• B · 22:10–16 — Who may eat the priest's sacred food: layman, slave, and daughter.
• C · 22:17–25 — The law of the unblemished offering: ἄμωμος, δεκτόν, μῶμος.
• D · 22:26–30 — The newborn beast: the eighth day, dam and young, and same-day eating.
• E · 22:31–33 — The sanctification refrain: hallowing the Name and the Exodus seal.

Translation & textual notes. The Greek text of Leviticus 22 follows the standard critical text of the Septuagint as established in the Rahlfs–Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. Leviticus 22 belongs to the Holiness Code (Lev 17–26) and unfolds in five movements: the purity required of priests who eat the holy gifts (τὰ ἅγια, vv. 1–9); the law of who may share the priest's consecrated food — not the layman (ἀλλογενής) nor the priest's lodger (πάροικος) nor the hired worker (μισθωτός), but the slave bought with silver and those born in the house (οἰκογενεῖς), with a ruling on the priest's daughter (vv. 10–16); the central law of the unblemished offering (vv. 17–25); the treatment of the newborn beast and the prohibition against slaughtering a dam and its young on one day (vv. 26–30); and the closing sanctification refrain (vv. 31–33). The chapter's governing antithesis is ἁγιάζω ('hallow, sanctify') versus βεβηλόω ('profane'): Israel must not profane the holy Name (τὸ ὄνομα τὸ ἅγιον, vv. 2, 32) but let YHWH be hallowed in their midst. The offering-law is structured around three key terms: ἄμωμος ('without blemish, unblemished', the negated form of μῶμος, 'blemish, defect', vv. 19, 21), δεκτόν ('acceptable', the technical word for a sacrifice God will receive, vv. 19–21, 25, 29), and the catalogue of disqualifying defects (τυφλόν 'blind', συντετριμμένον 'broken', μυρμηκιῶντα 'warty', ψωραγριῶντα 'scabby', θλαδίαν 'crushed', ἐκτομίαν 'castrated', vv. 22–24). The demand for an ἄμωμον victim is the cultic root of the New Testament's spotless-Lamb Christology (1 Pet 1:19, ἀμνὸς ἄμωμος; Heb 9:14, where Christ offers himself ἄμωμον τῷ θεῷ). The chapter is sealed, as the whole Holiness Code repeatedly is, by the self-predication ἐγὼ κύριος ὁ ἁγιάζων ὑμᾶς ('I am the LORD who sanctifies you', vv. 16, 32) and grounded in the Exodus: ὁ ἐξαγαγὼν ὑμᾶς ἐκ γῆς Αἰγύπτου ('the one who brought you out of the land of Egypt', v. 33), binding the sanctity of the cult to the redemptive act that constituted Israel as YHWH's people.

Leviticus 23 — ΛΕΥΙΤΙΚΟΝ ΚΓ′

Theme. Leviticus 23 is the great festal calendar of the Pentateuch — αἱ ἑορταὶ κυρίου, κληταὶ ἅγιαι ('the feasts of the LORD, holy convocations', v.

Outline.

• A · 23:1–3 — The weekly Sabbath: the first holy convocation.
• B · 23:4–8 — Passover and the Feast of Unleavened Bread.
• C · 23:9–14 — The wave-sheaf of firstfruits: the morrow after the sabbath.
• D · 23:15–22 — The Feast of Weeks (Pentecost): fifty days and two loaves.
• E · 23:23–25 — The Day of Trumpets: the first of the seventh month.
• F · 23:26–32 — The Day of Atonement: the tenth of the seventh month.
• G · 23:33–43 — The Feast of Booths (Tabernacles): dwelling in booths seven days.
• H · 23:44 — Colophon: Moses proclaims the feasts of the LORD.

Translation & textual notes. The Greek text of Leviticus 23 follows the standard critical text of the Septuagint as established in the Rahlfs–Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. Leviticus 23 is the great festal calendar of the Pentateuch — αἱ ἑορταὶ κυρίου, κληταὶ ἅγιαι ('the feasts of the LORD, holy convocations', v. 2) — and the chapter is structured by a recurring liturgical refrain (κλητὴ ἁγία, 'a holy convocation') and by date-formulas keyed to the cultic months. The calendar opens with the weekly Sabbath (σάββατα ἀνάπαυσις, vv. 1–3), then sets out the spring cluster: Passover (πασχα) on the fourteenth of the first month (v. 5) and the seven-day Feast of Unleavened Bread (ἑορτὴ τῶν ἀζύμων, vv. 6–8); the wave-sheaf of firstfruits (δράγμα ἀπαρχήν) brought 'on the morrow after the sabbath' (τῇ ἐπαύριον τῆς πρώτης, vv. 9–14), read by the church as the firstfruits of resurrection (1 Cor 15:20, 23, ἀπαρχή); and the Feast of Weeks fifty days later (vv. 15–22), counted from the morrow of the sabbath (ἀπὸ τῆς ἐπαύριον τῶν σαββάτων) and marked by two leavened loaves of πρωτογενήματα — the harvest feast whose fiftieth-day reckoning (πεντήκοντα ἡμέρας, v. 16) gives Pentecost its name (Acts 2). The autumn cluster of the seventh month follows: the Day of Trumpets on the first (μνημόσυνον σαλπίγγων, vv. 23–25); the Day of Atonement on the tenth, a day of self-affliction (ταπεινώσετε τὰς ψυχὰς ὑμῶν, ἡμέρα ἐξιλασμοῦ, vv. 26–32) under penalty of being 'cut off' (ἐξολεθρευθήσεται); and the seven-day Feast of Booths/Tabernacles on the fifteenth (ἑορτὴ σκηνῶν, vv. 33–43), when Israel dwells in booths (ἐν σκηναῖς κατοικήσετε) in memory of the wilderness, with an added eighth-day assembly (ἐξόδιον, v. 36) and the taking of branches and palm-fronds to rejoice before the LORD (vv. 40). A summary colophon (v. 44) closes the chapter. The LXX vocabulary is technically liturgical: κλητὴ ἁγία renders מִקְרָא־קֹדֶשׁ ('holy convocation/assembly'); ἔργον λατρευτόν ('servile work') renders מְלֶאכֶת עֲבֹדָה; νόμιμον αἰώνιον ('a perpetual statute') renders חֻקַּת עוֹלָם; and ἐξιλασμός ('atonement / propitiation') is the standard rendering of כִּפֻּר. The recurring gleaning-command (v. 22) embeds covenant charity within the cultic year. Theologically the chapter became the master-template for the NT festal typology: Passover→Christ the paschal lamb (1 Cor 5:7); Firstfruits→the resurrection (1 Cor 15:20); Pentecost→the outpouring of the Spirit (Acts 2:1); and Booths→the great feast of John 7:2, 37.

Leviticus 24 — ΛΕΥΙΤΙΚΟΝ ΚΔ′

Theme. Leviticus 24 in the LXX falls into two cultic regulations framing a narrative law-case. First, the perpetual tending of the lamp: pure beaten olive oil (ἔλαιον ἐλάινον καθαρὸν κεκομμένον, v.

Outline.

• A · 24:1–4 — The perpetual lamp: pure oil before the LORD.
• B · 24:5–9 — The bread of the Presence: twelve loaves on the pure table.
• C · 24:10–16 — The blasphemer: the Name cursed and the verdict sought.
• D · 24:17–23 — Lex talionis and the execution carried out.

Translation & textual notes. The Greek text of Leviticus 24 follows the standard critical text of the Septuagint as established in the Rahlfs–Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. Leviticus 24 in the LXX falls into two cultic regulations framing a narrative law-case. First, the perpetual tending of the lamp: pure beaten olive oil (ἔλαιον ἐλάινον καθαρὸν κεκομμένον, v. 2) for the λύχνος that burns continually (διὰ παντός) outside the veil in the tent of witness, tended by Aaron from evening to morning before the LORD on the pure lampstand (ἐπὶ τῆς λυχνίας τῆς καθαρᾶς, v. 4). Second, the twelve loaves of the bread of the Presence (δώδεκα ἄρτους, vv. 5–9), set in two rows of six on the pure table with frankincense as a memorial-portion (εἰς ἀνάμνησιν), an everlasting covenant (διαθήκην αἰώνιον, v. 8), eaten by Aaron and his sons in a holy place as 'holy of holies' (ἅγια τῶν ἁγίων). Embedded between the cult-laws and the lex talionis is the narrative of the blasphemer (vv. 10–16, 23): the son of an Israelite woman and an Egyptian father who, fighting in the camp, 'named the Name and cursed' (ἐπονομάσας … τὸ ὄνομα κατηράσατο, v. 11). He is placed in custody pending a divine ruling (διὰ προστάγματος κυρίου, v. 12); YHWH commands that he be led outside the camp, that all who heard lay their hands on his head, and that the whole congregation stone him (vv. 13–16). The case generates a chain of capital and compensatory law: whoever curses God bears his sin (ἁμαρτίαν λήμψεται, v. 15); whoever names the Name of the LORD shall surely die (θανάτῳ θανατούσθω, v. 16); life for life, the celebrated talion-formula σύντριμμα ἀντὶ συντρίμματος, ὀφθαλμὸν ἀντὶ ὀφθαλμοῦ, ὀδόντα ἀντὶ ὀδόντος (v. 20) — the very text behind Jesus' 'you have heard that it was said' at Matt 5:38. A single ordinance (δικαίωσις μία) binds sojourner and native alike (v. 22), and the chapter closes with the execution carried out exactly as the LORD commanded (v. 23). The verb κύριος throughout stands for the Tetragrammaton יהוה.

Leviticus 25 — ΛΕΥΙΤΙΚΟΝ ΚΕ′

Theme. Leviticus 25 is the longest legal chapter of the book (55 verses) and the charter of Israel's sacred economy of land and persons, delivered ἐν τῷ ὄρει Σινα (v.

Outline.

• A · 25:1–7 — The sabbath of the land: the seventh-year rest.
• B · 25:8–13 — The Jubilee proclaimed: the trumpet and the ἄφεσις.
• C · 25:14–17 — Just dealing: pricing land by the harvests until the next release.
• D · 25:18–22 — The promise of provision: the blessing of the sixth year.
• E · 25:23–28 — The land is mine: the redemption of land.
• F · 25:29–34 — Houses in walled cities, villages, and Levite property.
• G · 25:35–38 — The impoverished brother: no interest, no profit.
• H · 25:39–46 — The Hebrew debt-servant is not a slave.
• I · 25:47–55 — Redemption of the Israelite sold to a sojourner.

Translation & textual notes. The Greek text of Leviticus 25 follows the standard critical text of the Septuagint as established in the Rahlfs–Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. Leviticus 25 is the longest legal chapter of the book (55 verses) and the charter of Israel's sacred economy of land and persons, delivered ἐν τῷ ὄρει Σινα (v. 1). It legislates two interlocking institutions of release. First, the sabbath of the land (σάββατα τῆς γῆς, vv. 1–7): after six years of sowing and pruning, the seventh year is ἀνάπαυσις — a complete rest in which neither field is sown nor vineyard pruned, and the land's spontaneous yield (τὰ αὐτόματα ἀναβαίνοντα) is common food for owner, slave, hireling, sojourner, livestock, and wild beast alike. Second, and climactically, the Jubilee (vv. 8–13): after seven sabbaths of years (forty-nine years) the trumpet (σάλπιγξ) is sounded throughout the land on the Day of Atonement (τῇ ἡμέρᾳ τοῦ ἱλασμοῦ), and the fiftieth year is hallowed: καὶ ἁγιάσετε τὸ ἔτος τὸ πεντηκοστὸν … καὶ διαβοήσετε ἄφεσιν ἐπὶ τῆς γῆς πᾶσιν τοῖς κατοικοῦσιν αὐτήν ('you shall proclaim liberty/release throughout the land to all its inhabitants', v. 10). This ἄφεσις — the LXX rendering of Hebrew דְּרוֹר ('release') and יוֹבֵל ('jubilee') — is the very word the church hears in Isa 61:1 and Luke 4:18–19, where Jesus reads κηρύξαι … ἄφεσιν ('to proclaim release to the captives'). The chapter then regulates the redemption of land sold under poverty, reckoned by the price-of-remaining-harvests until the next ἄφεσις (vv. 14–28); houses in walled cities (which become permanent) versus village houses and Levite property (which revert, vv. 29–34); and the duty toward the impoverished brother — no interest (τόκος) and no profit (πλεονασμός) may be taken on a loan to him (vv. 35–38). The grounding theology is stated in v. 23: ἐμὴ γάρ ἐστιν ἡ γῆ, διότι προσήλυτοι καὶ πάροικοι ὑμεῖς ἐστε ἐναντίον μου ('for the land is mine; for you are sojourners and tenants before me'), a verse the NT applies to the Christian life (cf. 1 Pet 2:11; Heb 11:13). Finally the Hebrew debt-servant is to be treated not as a slave (δουλεία οἰκέτου) but as a hireling, and released at the Jubilee with his children — διότι οἰκέται μού εἰσιν οὗτοι οὓς ἐξήγαγον ἐκ γῆς Αἰγύπτου ('for they are my servants whom I brought out of Egypt', v. 42; cf. v. 55) — the exodus itself grounding the prohibition of permanent enslavement of God's redeemed.

Leviticus 26 — ΛΕΥΙΤΙΚΟΝ ΚϚ′

Theme. Leviticus 26 is the great peroration of the Holiness Code (Lev 17–26): the covenant sanctions in which YHWH sets before Israel the blessings of obedience and the curses of disobedience.

Outline.

• A · 26:1–2 — Preamble: no idols; keep my sabbaths and reverence my sanctuary.
• B · 26:3–13 — The blessings of obedience: rain, yield, peace, victory, fruitfulness, and covenant presence.
• C · 26:14–39 — The curses of disobedience: the fivefold sevenfold judgment to scattering.
• D · 26:40–45 — The remembrance of the covenant: confession, humbled heart, and divine mercy.
• E · 26:46 — Colophon: the statutes given through Moses at Sinai.

Translation & textual notes. The Greek text of Leviticus 26 follows the standard critical text of the Septuagint as established in the Rahlfs–Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. Leviticus 26 is the great peroration of the Holiness Code (Lev 17–26): the covenant sanctions in which YHWH sets before Israel the blessings of obedience and the curses of disobedience. It opens with a recapitulation of the first two commandments — no idols (χειροποίητα, γλυπτά, στήλη, λίθος σκοπός), keep my sabbaths and reverence my sanctuary (vv. 1–2) — and then unfolds in three great movements. (1) The blessings for obedience (vv. 3–13): rains in season (τὸν ὑετὸν ἐν καιρῷ), the land's yield, secure dwelling, peace (εἰρήνην) with the removal of wild beasts and war, victory in which five pursue a hundred and a hundred ten thousand, fruitfulness and the establishment of the covenant, culminating in the covenant-formula climax καὶ ἐμπεριπατήσω ἐν ὑμῖν καὶ ἔσομαι ὑμῶν θεός καὶ ὑμεῖς ἔσεσθέ μου λαός ('I will walk among you and be your God and you shall be my people,' v. 12), echoed by Paul at 2 Cor 6:16 and by the throne-vision of Rev 21:3, and grounded in the self-identification of the exodus-God who broke the bond of the yoke (vv. 12–13). (2) The curses for disobedience (vv. 14–39): a fivefold escalation, each cycle threatening to chasten 'seven times' (ἑπτάκις) for their sins — wasting terror and fever (ψώραν, ἴκτερον), a sky of iron and an earth of bronze, wild beasts, the avenging sword (μάχαιραν ἐκδικοῦσαν δίκην διαθήκης), pestilence and famine so severe that ten women bake bread in one oven and dole it out by weight, and finally cannibalism (φάγεσθε τὰς σάρκας τῶν υἱῶν ὑμῶν), the idols and sanctuaries laid waste, and the people scattered among the nations (διασπερῶ ὑμᾶς εἰς τὰ ἔθνη) while the abandoned land at last enjoys its sabbaths (εὐδοκήσει ἡ γῆ τὰ σάββατα αὐτῆς, vv. 34–35, 43) — a sabbatical-rest theology that 2 Chron 36:21 reads as the rationale of the seventy-year exile. (3) Yet the remembrance of the covenant (vv. 40–45): if they confess their iniquity and that of their fathers and their uncircumcised heart (ἡ καρδία ἡ ἀπερίτμητος) is humbled, then YHWH will remember his covenant — μνησθήσομαι τῆς διαθήκης Ιακωβ … Ισαακ … Αβρααμ (v. 42) — and even in the land of their enemies will not so abhor them as to consume them and break the covenant (vv. 44–45), the seedbed of Paul's argument that God has not cast off his people (Rom 11). The chapter ends with a formal colophon (v. 46). Stylistically the chapter is dense with first-person divine futures (δώσω, ἀπολῶ, ἐπάξω, ἐξερημώσω, διασπερῶ, μνησθήσομαι) and with the recurring refrain ἑπτάκις ('seven times') and the leitmotifs πλάγιος ('contrary / hostile') and the verb προσοχθίζω ('be wearied / loathe'), which crosses from Israel's loathing of YHWH's judgments (v. 15) to YHWH's loathing of Israel (v. 30) and back to Israel's loathing of his ordinances (v. 43).

Leviticus 27 — ΛΕΥΙΤΙΚΟΝ ΚΖ′

Theme. Leviticus 27 is the appendix of the book: a self-contained legal supplement on vows (εὐχαί) and the dedications they entail, set apart from the covenant climax of ch.

Outline.

• A · 27:1–8 — The valuation of persons vowed to the LORD.
• B · 27:9–13 — The vow of animals: clean unchangeable, unclean redeemable.
• C · 27:14–25 — The vow of a house or field, reckoned against the Jubilee.
• D · 27:26–27 — The firstborn already belongs to the LORD.
• E · 27:28–29 — The devoted thing (ἀνάθεμα / the herem).
• F · 27:30–33 — The tithe of land, fruit, herd, and flock.
• G · 27:34 — Colophon: the sealing of the book.

Translation & textual notes. The Greek text of Leviticus 27 follows the standard critical text of the Septuagint as established in the Rahlfs–Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. Leviticus 27 is the appendix of the book: a self-contained legal supplement on vows (εὐχαί) and the dedications they entail, set apart from the covenant climax of ch. 26 and sealed by its own colophon (v. 34). The chapter is governed by the noun τιμή ('valuation / assessed price') and its cognates συντίμησις and τίμημα: when a person is vowed to the LORD by a vow concerning 'the value of a soul' (τιμὴν τῆς ψυχῆς, v. 2), a fixed tariff in sanctuary δίδραχμα (sacred shekels, στάθμιον / σταθμός τῷ ἁγίῳ) is graded by age and sex (vv. 3–7), with a concession before the priest for the poor man (ταπεινός, v. 8). Vowed animals divide into clean — which may not be exchanged (οὐκ ἀλλάξει), on pain of both beast and substitute becoming holy (vv. 9–10) — and unclean, which are assessed and redeemed at value plus a fifth (τὸ ἐπίπεμπτον, vv. 11–13). The same redemption-plus-a-fifth logic governs the vow of a house (vv. 14–15) and of a field, whose valuation is reckoned against the Jubilee year (ὁ ἐνιαυτὸς τῆς ἀφέσεως, vv. 16–25). Two categories stand outside the system: the firstborn (πρωτότοκον), which already belongs to the LORD and so cannot be vowed (vv. 26–27); and the ἀνάθεμα, the 'devoted thing' or herem — most holy (ἅγιον ἁγίων), neither sold nor redeemed, with a devoted human under sentence of death (θανάτῳ θανατωθήσεται, vv. 28–29). The chapter closes with the tithe (δεκάτη) of seed, fruit, herd and flock — 'every tenth that passes under the rod' (πᾶν ὃ ἐὰν … ὑπὸ τὴν ῥάβδον, v. 32) — holy to the LORD and redeemable only at value plus a fifth (vv. 30–33). The colophon (v. 34) — αὗταί εἰσιν αἱ ἐντολαὶ ἃς ἐνετείλατο κύριος τῷ Μωυσῇ … ἐν τῷ ὄρει Σινα — seals not only the chapter but the whole book of Leviticus. The LXX's ἀνάθεμα (v. 28), rendering Hebrew חֵרֶם, is the lexical seedbed of Paul's charged ἀνάθεμα (Rom 9:3; 1 Cor 16:22; Gal 1:8): a thing irrevocably handed over to God, whether for destruction or for sacral possession.

How the data set is organized

• lxx-interlinear/data/leviticus{1..27}.json — the durable scholarly content: one JSON object per chapter (reference, titles, text-note, outline, and verses with per-word annotation and per-verse discourse notes). The data set shares the nt-interlinear toolkit and schema with the New Testament volumes.
• lxx-interlinear/ — the LXX data home and index builder; rendering reuses the chapter-agnostic nt-interlinear toolkit (stdlib-only HTML; headless-Chromium PDF). Adding a chapter (or a book) requires no code changes.
• Rendered artifacts — Leviticus{1..27}.html and .pdf under lxxsite/Leviticus/, linked from its index.html in the Septuagint site root.

The interpretive tiers (syntactic function, semantic force, discourse structure, and the proposed argument outlines) are interpretive by nature; where readings legitimately differ, the more common analysis was generally chosen, and the lexical notes are condensed orientation rather than a substitute for a lexicon (e.g. LEH / Muraoka) or a full commentary.