to have been from a continuous work, due to identical writing style, such as a ram without blemish out of the flock, with thy estimation ..., and trespass (ed) against the . Nevertheless, such textual criticism also identifies further abrupt changes in style, between Leviticus 1 and 2, between Leviticus 2 and 3, and between Leviticus 4 and 5. There is also an additional, abrupt change at Leviticus 13:47, between discussion of leprosy, and of leprosy of clothing (mildew), only presenting part of a sentence, devoid of any verb clause — [...] without the camp shall his habitation be. The garment also that the plague of leprosy is in, whether it be [list of types of garment]. And if the plague be greenish or reddish in the garment [...]. Thus, taking this as another border, in critical scholarship, Leviticus 13:1-46 represents a distinct text to Leviticus 13:47-59. This latter text, discussing mildew, noticeably appears to interrupt Leviticus 13:1-14:32, discussing leprosy, since prior to it is a law ordering that a leper be sent out of the camp to dwell alone, and after the mildew section is a law instructing priests to go out of the camp and inspect the leper to see if they are yet healed. Consequently, Leviticus 13:1-46 and 14:2-32 are viewed as one, original, text into which the mildew section was inserted at a later date. Another section of the priestly code which is considered, by critical scholars, to interlace two earlier sources, is Leviticus 16. The ritual of the two goats, one being a scapegoat sent to Azazel, as a ritual to atone for sin as a nation, is given before, rather than within, instructions laying out how to observe Yom Kippur, leading to arguments that there were originally two separate sources describing this event. Further study on this question lead to the suggestion, supported by a majority of critical scholars, that there were two originally separate rituals which have been intertwined, one involving the two goats, at Leviticus 16:5, 16:7-10, and 16:14-28, and the other involving bullocks, constituting the remainder of Leviticus 16. Textual criticism also produces a noteworthy observation concerning Leviticus 12. This brief chapter concerns the ritual of purification after childbirth, which is strikingly similar to the rituals for purification after menstruation, and other bodily discharges (bleeding, pus, vomit, etc.), at the end of Leviticus 15. Both, for example, involve two turtledoves, or