Review in: JBL
Gevonden op: http://www.academicroom.com/bookreview/leviticus-1-16-new-translation-introduction-and-commentary
Leviticus 1-16: A New Translation With Introduction and Commentary, by
Jacob Milgrom (AB 3), New York/London: Doubleday, 1991. Pp. xix + 1163. $42.
In this first of two volumes on Leviticus in AB, Jacob Milgrom has
brought together the results of his extensive research on the Priestly
traditions. While Milgrom's published views on the Priestly traditions have not
changed substantially, his basic arguments are extended and developed richly in
the commentary. The exegetical skill, the breadth of knowledge, the command of
the material, and the clarity of thought exhibited by Milgrom clearly mark this
as an immediate standard in the study and interpretation of Leviticus 1-16.
The volume follows the typical AB format with an Introduction (pp.
1-67), an extensive and complete Bibliography (pp. 69-128), fresh translations
of the texts followed by extensive and detailed notes, and a series of comments
covering a wide range of topics. The exegetical work is organized around three
major sections: Leviticus 1-7: "The Sacrificial System" (pp.
129-489); Leviticus 8-10: "The Inauguration of the Cult" (pp.
491-640); Leviticus ll-16: "The Impurity System" (pp. 641-1084). The
volume concludes with a series of indices (Subjects, Terms, Authors, and
Sources).
Milgrom states that his methodology is "synchronic"; it
studies each literary unit as a whole (p. 2). Indeed, the commentary is filled
with valuable stylistic and literary insights. At the same time, however, the
actual exegetical analysis of the texts is strongly historical and comparative.
Texts are interpreted in conversation with a wide range of ANE texts, rabbinic
texts, Qumran texts, and medieval Jewish interpreters. Milgrom often draws on
these texts to support or confirm his arguments. In this regard, the commentary
makes an unparalleled contribution to the history of interpretation of cultic
terms, rites, and ideas.
Drawing on and extending the work of A. Hurvitz, Milgrom argues for a
pre-exilic date for the whole of P. He discusses a number of terms and
institutions found in P that are either missing altogether or understood very
differently in post-exilic documents (pp. 3-13). Tracing the probable origin of
P's sacrificial procedures to the cult at Shiloh (p. 34), Milgrom believes that
the basic P texts (PI) and supplements (PZ)were composed no later than ca. 750
BCE (p. 28). These texts were then redacted at the end of the eighth century by
H. Finding several H passages in Leviticus 1-16 (3:16b-17;
6:12-18aa; 7:22-29a; 7:38b[?];9:17b; ll:43-45; 12:8; 14:34-53[?],
54-57[?]; 15:31; 16:2bp, 29-34a), Milgrom argues that H was the final redactor
of P (p. 63). With the possible exception of a few redactional touches, both P
and H "were composed by the priests of Israel, in the land of Israel,
during the days of the First Temple" (p. 13). In addition, Milgrom argues
that Deut 14:4-21 is an abridgment of Leviticus ??? and concludes that the writer of Deut 14:4-21 "had the
entire MT of Lev ??? [including H
material in w. 43-45] before him" (p. 704).
Drawing on and extending the work of I. Knohl, Milgrom begins to
catalogue and evaluate the stylistic, terminological, and theological
differences between P and H. For example, H has a tendency to blur certain
terminological-ideological distinctions that are rigidly maintained in P (pp. 35-38),
reflects a more artful and intricate use of chiastic structure (pp. 39-42),
contains an absolute prohibition against common slaughter (pp. 28-29, 214-16),
emphasizes the holiness of Israel (pp. 48-49), includes the gzr in many of its
laws (p. 1065), and for the first time prescribes an annual date for the
celebration of the Day of Purgation (initially in P, he argues, it was an emergency
procedure for purifying the sanctuary, pp. 1061-1062). Milgrom promises more extensive
treatment of H in the forthcoming volume.
The primary contribution of the volume is Milgrom's exegetical analysis
and interpretation of the texts of Leviticus and the Priestly ritual system.
His analysis of stylistic and structural features of texts is illuminating and
convincing. His exegetical conclusions are stated clearly and his reasoning is
supported with a wide range of information and data. His attention to detail is
exemplary. He develops with precision and consistency the ritual meaning of the
various types of sacrifices, the function of the larger ritual processes
described or prescribed in P, and the nature of the Priestly cult reflected in
these texts.
At the same time, Milgrom uses his analysis of the individual texts as a
basis for discussing and clarifying the structure of the Priestly ritual
system. More fully than before, Milgrom brings to light the larger theological
and conceptual categories which are operative in the Priestly traditions. For
example, he demonstrates that the sacrificial texts (Leviticus 1-7) and the
impurity texts (Leviticus U-15) are significantly related through the dynamic
interaction of the conceptual categories of life and death which are then
reflected in the cultic categories of holiness and impurity. Thus, while he recognizes
development within these texts, he also brings to light certain overarching issues
and concerns which run throughout the Priestly traditions. In addition, he
demonstrates various ways in which Priestly theology is significantly related
to other parts of the Hebrew Scriptures (e.g., "The Priestly Doctrine of
Repentance:' pp. 373-78 and "The Prophets and the Cu1t:'pp. 482-85) and
the importance of the Priestly materials for theology. The synthetic work is
undertaken primarily in the comments following the textual notes which are, in
this volume, arranged according to specific topics (I count some seventy-four
distinct entries). These comments will be the most useful for many readers who
will find the textual and exegetical notes difficult to follow.
As is the case with any volume of this size and forthrightness, there
are specific points of interpretation which will find disagreement. It is
clear, however, that future discussions of Leviticus and the Priestly
traditions will have to begin with Milgrom's work. His views on the
chronological development of P and H and D will have to be given careful and
critical consideration. It is hoped that in the second volume Milgrom will
clarify his understanding of the development of the whole of Leviticus and the relationship
of this process to the development of the Pentateuch. In addition, it would be
helpful if Milgrom clarified his understanding of the nature of ritual. For
example, what constitutes a ritual or ritual activity? Are rituals to be
understood in terms of their performance and enactment or primarily in terms of
the ideas to which they point? While these issues are not central to Milgrom's
enterprise, future discussions of Priestly ritual will need to address them
more fully.
Unfortunately, the usefulness of the volume is limited by the absence of
chapter and verse divisions at the top of the pages. The pages devoted to
chapters 1-10 (pp. 133-640) do not even have the indication of chapter
divisions! This is particularly problematic and irritating because of the large
amount of very important and helpful cross-referencing done in the volume. This
flaw in production will certainly be an obstacle to the extensive use of a
commentary that is deserving of a wide audience. At the same time, it is clear
that the massive amount of information contained in the notes, the technical
nature of the analysis, and the highly nuanced nature of many of the arguments
will prove daunting to those outside of the academy. It is this reviewer's hope
that Professor Milgrom will in the not too distant future put his views on the Priestly
traditions into a more popular and readable volume so that a wider audience will
have access to his very important and stimulating work.
Frank H. Gorman, Jr.
Bethany College, Bethany, WV
26032
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