Chiastic Structure Is A Literary Structure Religion Essay Essays

Chiastic Structure Is A Literary Structure Religion Essay Essays Chiastic Structure Is A Literary Structure Religion Essay Essay Chiastic Structure Is A Literary Structure Religion Essay Essay Chiastic structureA is a literaryA structureA used most notably in theA Torah. The term is derived from the missive Chi, a Grecian missive that is shaped like an Ten. The construction in Exodus/Leviticus comprisesA conceptsA orideasA in an order ABCaˆÂ ¦CBA so that the first construct that comes up is besides the last, the 2nd is the 2nd to last, and so on. The ABCaˆÂ ¦CBA chiastic construction is used in many topographic points in theA Torah, including Leviticus. This sort of chiastic construction is used to give accent to the cardinal concept- C. A noteworthy illustration is the chiastic construction running from the center of the Book ofA ExodusA through the terminal of the Book ofA Leviticus. The construction begins with the compact made betweenA GodA and the Judaic People atA Mount SinaiA and ends with the warning from God to the Jews if they will non maintain this understanding. The chief thoughts are in the center of Leviticus, from chapter 11 through chapter 20. Those chapters deal with theA holinessA of theA Tabernacleand the sanctity of the Judaic fatherland in general. The chiastic construction points the reader to the cardinal thought: sanctity. The thought behind the construction is that if the Jews maintain the compact and all the Torahs around the cardinal construct, they will be blessed with a sense of sanctity in their Tabernacle and in their land in general. 2. Subject of Leviticus. The book of Leviticus is a book about the rites of worship and sanctity. In this, it is a continuance of the Law which is set Forth in Exodus. While Exodus ends with the topographic point of worship, the Tabernacle, Leviticus trades with: how to carry on worship. 3. Structure of the Book. Leviticus is written in the signifier of a big Chiasm a analogue. Laws of the Offerings ( 1-7 ) . Laws of the Priests ( 8-10 ) Laws of Purity ( 11-15 ) . Day of Atonement ( 16 ) . Laws of Holiness ( 17-20 ) . Laws of the Priests ( 21-22 ) . Appointed times ( 23-25 ) . Punishments for Disobedience ( 26 ) Making vows before the Lord ( 27 ) The last two chapters covering with the punishments for noncompliance ( chapter 26 ) and with the devising of vows before the Lord ( chapter 27 ) have been described as an appendix ; something that was added on at the terminal of the book because there was no better topographic point for it to travel. I have come to believe otherwise about these chapter. Rather than seeing them as a parenthetical appendix, I believe them to be the climactic part of the book. They describe what is to take topographic point if the people do non prosecute a class of sanctity. As such, these chapters form the so what? of the book. They deliver the clout line. They tell us what God s response will be if they fail to follow the way of sanctity. Furthermore, the balance of the Old Testament is the narrative of how these warnings were fulfilled in the history of the state of Israel. It will be virtually impossible to read and to understand the Prophetss without understanding that the warnings they issued to the people in their twenty-four hours were a practical repetition of the warnings of these two chapters. Outstanding subjects in Leviticus include: offerings LAWS OF OFFERINGS ( LEVITICUS 1-7 ) There are five specific types of offerings outlined in Leviticus. A Offer Aim God s Part Priest s Part Symbolism Burnt Offering ( 1:1-17 ) . Worship toward God. Described as a comforting olfactory property to the Lord. All that is burned. Skins ( 7:8 ) . Jesus was offered up for us. Grain Offering ( 2:1-16 ) . All except when it is first fruits. Remainder ( 6:16-18 ) . Jesus is the Bread of Life. Peace Offering ( 3:1-17 ) . All that is burned. Breast A ; right shoulder ( 7:31-32 ) . Jesus has a ministry of rapprochement to convey us back to God. Sin Offering ( 4:1-5:13 ) . Sacrifice for Sin. Fat burned outside the cantonment. Merely eaten by the priest if it has non entered the Tabernacle ( 6:30 ) . Sin is non permitted into the presence of God. But Jesus died outside the cantonment ( Hebrews 13:11-13 ) . Guilt Offering ( 5:14-6:7 ) . Fat, kidneys A ; liver. Eaten by males in priest s household. Sin requires decease. In all instances, the offering was to be immaculate and without blemish. Furthermore, it was ever an animate being which had been domesticated and raised by work forces. Wild animate beings were neer used as offerings. The word for offering isA corban. It comes from a root word intending to convey nigh. In New Testament times, it came to depict that which was given or dedicated to the Lord ( Mark 7:11-12 ) . 1. The Burnt Offering. The word used to depict the burned offering isA `olahA and is taken from the root verb significance, to travel up or ascend. It is an offering of Ascension. This referred to the fact that the full offering was burned and ascended to God. It was the foundational offering which allowed work forces to come into the presence of the Lord. For this ground, Leviticus 1:3 says that a adult male makes this offeringA that he may be accepted before the Lord A and poetry 4 adds thatA it may be accepted for him to do expiation on his behalf. A life was offered upon the communion table. It was to be wholly burned upon the communion table. This showed that adult male s responsibility to God was non in the mere giving up of a part, but in the full resignation of ALL. Depending upon the fiscal position of the one doing the offering, it could be comprised of a bull, a lamb, or a dove. 2. The Grain Offering. It did NOT affect the pickings of a life. Alternatively, it was made up of flour, oil, and incense. It looked to the clip at creative activity when God had given to manA every works giving seed that is on the surface of the Earth, and every tree which has fruit giving seed A ( Genesis 1:29 ) . This is a image of the One who became our Bread of Life and who was anointed with the Oil of the Holy Spirit. Honey was forbidden ; alternatively olibanum was used. We are non given the ground for this prohibition ( leaven was besides out ) ; it is noteworthy that burned honey does non smell really nice but frankincense receives its highest grade of aroma after it had been burned. It was to be seasoned with salt the image of saving ( 2:13 ) . 3. Peace Offer. Everyone ate a part of the peace offering ( Offerer, the Lord, the priest, even the priest s kids ) . In the Burnt Offering and the Grain Offering, the Lord and the Priest had a part, but non the one doing the offering. This signified Communion with God. When you sit at a tabular array and eat with person, it signifies that you are at peace with him. Jesus has become our peace offering. In Him both God and adult male find common nutrient. It is notable that the Peace Offering was by and large accompanied by a libation of wine staff of life and vino at the tabular array of the Lord. 4. Sin Offering. The first three offerings were offered as Acts of the Apostless of worship. This offering is made for expiation for wickedness. The first three offerings were burned upon the communion table in the compound of the Tabernacle. This offering is burnt on the bare Earth outside the cantonment. This is a image of Jesus who was crucified outside of Jerusalem. Therefore Jesus besides, that He might consecrate the people though His ain blood, suffered outside the gate. ( Hebrews 13:12 ) . 5. Guilt Offer. This offering is the lone one which is NOT described as a soothing olfactory property ( even the Sin Offering is so described in Leviticus 4:31 ) . This offering is closely aligned to the wickedness offering ; and yet there are a few elusive differences. While the wickednesss which call for the Sin Offering are merely mentioned in a general sense, there are a figure of specific discourtesies which mandate a Guilt Offer. A portion of the Guilt Offering includes a fiscal recompense to the party that was wronged ( 6:5 ) . Therefore, the Guilt Offering included the rule of damages. A priesthood LAWS OF THE PRIESTS ( LEVITICUS 8-10 ) Chapters 6-7 have a gradual displacement to the portion of the priesthood in the assorted offerings and this in bend brings us to the Laws of the Priests. Laws of Offerings ( 1-5 ) . i Priest s portion in Offerings ( 6-7 ) . i Laws for the Priesthood ( 8-10 ) . 1. The Anointing of the Priest. Moses so took the anointing oil and anointed the Tabernacle and all that was in it, and consecrated them. And he sprinkled some of it on the communion table seven times and anointed the communion table and all its utensils, and the basin and its base, to ordain them. Then he poured some of the anointing oil on Aaron s caput and anointed him, to ordain him. ( Leviticus 8:10-12 ) . There were merely three groups of people who were normally anointed in the Old Testament. a. Priests. B. Nebiims. c. Kings. Jesus filled each of these places. And because He did, He isA HaMeshiahA the anointed One. 2. Made Holy. After holding been cleansed and anointed, Aaron and his boies were required to remain at the door of the Tabernacle for seven yearss ( 8:35 ) . They were being set apart for the work of the Lord. They were HOLY. And this meant that they must be separate and distinguishable from the remainder of the people. On the 8th twenty-four hours, another forfeit was made and Aaron blessed the people. Then Aaron lifted up his custodies toward the people and blessed them, and he stepped down after doing the wickedness offering and the burned offering and the peace offerings. And Moses and Aaron went into the collapsible shelter of meeting. When they came out and blessed the people, THE GLORY OF THE LORD APPEARED to all the people. Then fire came out from before the Lord and consumed the burned offering and the parts of fat on the communion table ; and when all the people saw it, they shouted and fell on their faces. ( Leviticus 9:22-24 ) . 3. The Sin of Aaron s Sons ( 10:1-5 ) . The offering had been consumed by the supernatural fire of God ( 9:24 ) . The boies of Aaron took it upon themselves to utilize a unusual fire upon the communion table that is, a fire which was different from the fire which the Lord had sent. The consequence was that fire came out from the presence of the Lord in the Tabernacle and killed them. What is the lesson here? There are several lessons. We learn that God must be worshipped as He ordains that He is to be worshipped. We call this the REGULATIVE rule. We learn that obeisance is better than forfeit ( 1 Samuel 15:22 ) . This obeisance extends to the rites which God has ordained. The presence of God can be either a expletive or a approval. The same fire which warmed the Hebrewss by dark could besides be used for judgement against those who sinned. While Jesus will be Judge when He sits as a smelter and purifier of splinter ( Malachi 3:3 ; 4:1 ) , He will besides be the Sun of Righteousness with mending in His wings ( Malachi 4:2 ) . It is possible to make the right thing in the incorrect manner. It is non that these boies of Aaron were seeking to make evil. They seem to hold been moving on good motivations. They were seeking to idolize the Lord. Like Uzzah ( 2 Samuel 6:7 ) they try to make a service for the Lord, but they do it improperly. LAWS OF THE PRIESTS ( LEVITICUS 21-22 ) The priests had a great privilege. They were permitted to function in the Tabernacle and to partake of the holy things. With that increased privilege came increased duty. The ordinary Israelite could touch his parent s cadaver at the funeral. The priest could non make this ( 21:1-4 ) . The ordinary Israelite could get married whomever he chose. The priest could non ( 21:7 ) . An immoral Israelite was punished, but a member of a priest s household who committed an immoral act was burned with fire ( 21:9 ) . There is a rule here. For every autonomy there is a corresponding duty. For every privilege there is a corresponding responsibility. This has an application today when we realize that ALL trusters are priests ( 1 Peter 2:9 ) . We have the privilege of come ining into the Holy Place ( Hebrews 10:19-22 ) . But with that great privilege comes a great duty. It is the duty to be holy. A cleanness LAWS OF PURITY ( LEVITICUS 11-15 ) This subdivision begins with a general chapter on dirty nutrients ( both animate beings and H2O ) . It has been noted that many of these dietetic demands had value with respect to the sorts of diseases which could be caught. However, the intent given for these Torahs was that God s people might be HOLY ( 11:44 ) . Uncleanliness was non limited to that which could be eaten or drunk. There were other facets of ceremonial uncleanliness which were maintained within a individual s organic structure. Uncleanliness in Childbirth ( 12 ) . Varied Seminal Discharges ( 15 ) . i? ® i? ¬ Trials for Leprosy ( 13 ) . i The Law of the Leper ( 14 ) . A dirtiness the sanctity codification. The Holiness Code Laws refering devotion, the slaughter of animate beings, dead animate beings, and the ingestion of blood ( 17 ) . Chapter 18:3-45 contains an reference of God to theA Israelites, puting forth the approval that will flux from obeisance and the expletives that will ensue from rebellion to the Law. The address closely resemblesA DeuteronomyA 28 and frequently cited as grounds of the separate character of the Holiness Code. This subdivision places peculiar accent on sanctity, and the thought of the sacred versus the profane. The Torahs are less clearly categorized as in earlier chapters. Within this subdivision are: Laws refering sexual behavior such asA incest, A criminal conversation, maleA homosexualism, bestiality, and sex duringA menses. Besides prohibited is giving one s kid to the godA MolochA ( 18 ) . A set of edicts similar to theA Ten Commandments: honour one s male parent and female parent, observe the Sabbath, do non idolize graven images or other Gods, makeA family offeringsA tolerably, the jurisprudence of reaping, injunctions against lying and stealing, and against cursing falsely or taking God s name in vain. Laws are instituted against maltreating the deaf, the blind, the aged, and theA hapless, against the toxic condition of Wellss, and against detesting one s brother. sex with female slaves is regulated, as are harming oneself, shaving, A harlotry, and the observation of Sabbaths. The celebrated bid is given to hold back scores and to Love your neighbour as yourself. Sorcery and mediumship are banned. Resident foreigners are non to be mistreated, and merely honorable weights and steps are to be used ( 19 ) . The decease punishment is instituted for both Israelites and aliens who sacrifice their kids to Molech, and besides for people who consult magicians and mediums, those who curse their ain parents, or commit certain classs of incest or bestiality. The penalty for holding sex with a flowing adult female is that both parties are to be cut off from the people ( 20 ) . Laws refering priestly behavior, and prohibitions against the handicapped, sick, and blemished, from going priests. Laws against showing blemished forfeits ( 21-22 ) . Laws refering the observation of the several one-year banquets and the Sabbath ( 23 ) . Laws refering the communion table of incense ( 24:1-9 ) . The narrative instance jurisprudence of a blasphemer being stoned to decease. The decease punishment is specified for slaying instances. For instances of physical hurt, the jurisprudence is to be break for break, oculus for oculus, tooth for tooth. Foreigners are non to be given different penalties from Israelites ( 24:10-23 ) . Laws refering the Sabbath and jubilee old ages, the rights ofA Levites, existent estate jurisprudence, and Torahs regulating bondage and salvation ( 25 ) . Finally, a exhortative decision to the subdivision, giving promises of blessing for obeisance to these commandments, and desperate warnings for those that might disobey them ( 26:22 ) . Although it comes at the terminal of the book, Leviticus 27 is regarded by many bookmans as originally portion of the Priestly Code. In its present signifier it appears as an appendix to the just-concluded Holiness Code. In add-on to ordinances refering the proper discharging of spiritual vows, it contains an injunction that one-tenth of one s cowss and harvests belong to God. LAWS OF HOLINESS ( LEVITICUS 17-20 ) These Torahs were designed to do the people of God different that the remainder of the peoples of the universe. 1. Laws of Blood ( Leviticus 17 ) . There was a definite injunction against feeding or imbibing blood. The ground for this was because blood symbolized LIFE. For the life of the flesh is in the blood, and I have given it to you on the communion table to do expiation for your psyches ; for it is the blood by ground of the life that makes expiation. ( Leviticus 17:11 ) . 2. Laws of Sexual Morality ( Leviticus 18 ) . The 10 commandments had out criminal conversation. Now the Law goes on to stipulate the assorted signifiers of sexual immorality which are forbidden in that general jurisprudence. It includes such issues every bit incest every bit good as criminal conversation and homosexualism. 3. General Laws ( Leviticus 19-20 ) . The general Torahs follow a varied form of topics as we move from jurisprudence to jurisprudence. Be Holy Sabbaths, Idols, A ; Sacrifices ( 19:3-8 ) . Fields A ; the Needy ( 19:9-10 ) . Covering with Neighbors ( 19:11-18 ) . Statutes A ; Sacrifices ( 19:19-22 ) . Fields A ; Fruit ( 19:23-25 ) . Avoid supernatural patterns ( 19:26-31 ) . Honor the Aged ( 19:32 ) . Covering with aliens A ; neighbours ( 19:33-37 ) . Avoid supernatural patterns ( 20:1-6 ) . Be Holy Honor your parents ( 20:9 ) . Laws of sexual morality ( 20:10-21 ) . Be Holy As can be seen from the above chart, the chief subject of this subdivision ( if non of the full book ) is to Be HOLY ( 19:2 ; 20:7 ; 20:26 ) . There is an of import rule here. The foundation for all true morality rests upon the being of a holy God. These Torahs included the intervention of one s neighbour. You shall non suppress your neighbour, nor rob him. The rewards of a hired adult male are non to stay with you all dark until forenoon. ( Leviticus 19:13 ) . One of the bids given to this subdivision is to love your neighbour as yourself ( 19:18 ) . We usually think of this bid as holding come from Jesus, but it had its beginnings in the Old Testament. This bid is besides extended to aliens and foreigners who reside among the Israelites. The alien who resides with you shall be to you as the indigen among you, and you shall love him as yourself ; for you were foreigners in the land of Egypt: I am the Lord your God. ( Exodus 19:34 ) . A Leviticus teaches God s people how they are to near Him and unrecorded pleasing in His sight. Its cardinal bid is to be holy. You shall be holy, for I the Lord your God am holy ( Leviticus 19:2 ) . Introduction Leviticus is the 3rd book of the Pentateuch, or Torah, the first five books of the Bible, which are traditionally ascribed to Moses. Its name is derived from the folk Levi ( the Levites ) , which had the duty for supervising Israel s ritual worship.A Leviticus consists chiefly of Torahs modulating such activity, A including sacrificial offerings, the installing of priests, cultic pureness ( which includes the dietetic Torahs ) , and a more general legal aggregation known as the Holiness Code because of its accent on God s sanctity. These major aggregations together with several shorter addendums are portion of the P beginning, usually dated to c. 450 BC. Therefore, as a book, Leviticus is postexilic, but the single Torahs and assorted aggregations within the book differ in age, and some are quite antediluvian. Brief Outline Forfeits and offerings ( 1-7 ) Duties of Priests ( 8-10 ) Cleanliness and Holiness ( 11-22 ) Banquets ( 23 ) Promises and warnings ( 25-27 ) No book contains more of the very words of God. He is about throughout the whole of it the direct speaker.A This book is a prognostication of things to come, a shadow whereof the substance is Christ and his land. The rules on which it is to be interpreted are laid down in the Epistle to the Hebrews. It contains in its complicated ceremonial the Gospel of the grace of God. ( Easton Illustrated Dictionary ) The Meaning of the Book for Us This book is of great value to Christians, A incorporating five distinguishable disclosures of the first importance, Kellogg defines them: ( a ) the character of God ; ( B ) the cardinal conditions of true faith ; ( degree Celsius ) the rules that should steer human legislators ; ( vitamin D ) the work of Christ ; ( vitamin E ) the prognostications in types of things to come in the land of Christ.A It reveals the character of God by demoing us His sanctity, His intolerance of wickedness, and His clemency to the penitent. It teaches us the cardinal truths of true faith by demoing the demand of a go-between with a propitiatory forfeit for ( Heb. 9:22 ) . It reveals the right rules of human statute law refering civil authorities and faith, capital and labour, landholding, the societal immorality and blood relation affairs. It reveals the work of Christ by exhibiting the manner of redemption through expiation, and demoing the present and future place of the truster in His name. In this book Christ is the offeror of forfeit, He is the offering, and He the priest or go-between who presents the offering. Leviticus reveals the work of Christ otherwise from any other Old Testament book. How fantastic as we therefore think of Christ in this treble manner! As the offeror He is the 1 who became adult male to run into God s demands. As the offering He is the victim in His character and work, by which expiation was made for adult male. As the priest He is the officially appointed mediator who brings adult male to God. Finally, this book reveals things to come in the land of Christ by demoing us in the Day of Atonement ( c. 16 ) a type of the come ining into the celestial spheres of our great High Priest. In the banquet of huntsmans horns we have His coming once more and the solicitation of the full crop of salvation. In the sabbatic and jubilee old ages we have foreshadowed the millennial approval which follows His 2nd approach. J J M Roberts