Previous scholarship (with some contributions by myself) has recognized the link between Leviticus and the early Christian purity regulations (See for example Friedrich Avemarie, Neues Testament und frührabbinisches Judentum (Tübingen: Mohr Siebeck, 2013), 773–800; Isaac Oliver, Torah Praxis after 70 CE: Reading Matthew and Luke-Acts as Jewish Texts (Tübingen: Mohr Siebeck, 2013); William Loader, The Septuagint, Sexuality, and the New Testament: Case Studies on the Impact of the LXX in Philo and the New Testament (Grand Rapids: Eerdmans, 2004); Peter J. Tomson, “Jewish Purity Laws as Viewed by the Church Fathers and by the Early Followers of Jesus,” in Purity and Holiness: The Heritage of Leviticus, ed. Marcel J. H. M. Poorthuis and Joshua Schwartz (Leiden: Brill, 2000), 73–91; Markus Bockmuehl, Jewish Law in Gentile Churches: Halakhah and the Beginning of Christian Public Ethics (Edinburgh: T & T Clark, 2000); and Jürgen Wehnert, Die Reinheit des “christlichen Gottesvolkes” aus Juden und Heiden: Studien zum historischen und theologischen Hintergrund des sogenannten Aposteldekrets), their applicability throughout late antiquity (Karl Böckenhoff, Das apostolische Speisegesetz in den ersten fünf Jahrhunderten: Ein Beitrag zum Verständnis der quasi-levitischen Satzungen in älteren kirchlichen Rechtsquellen (Paderborn: Schöning, 1903); Böckenhoff ’s derisive attitude towards purity laws is typical of much of the scholarship.

A more helpful approach is displayed by Moshe Blidstein in his study Purity, Community, and Ritual in Early Christian Literature (Oxford: Oxford University Press, 2017), esp. 61–92; Wojciech Paweł Rybka, Meaning and Normativity of Jerusalem Council’s Prohibitions in Relation to Textual Variants of Acts 15:20.29 and Acts 21:25: An Analysis and Comparison of Early Interpretations (2nd–5th Century) (PhD diss., University of Edinburgh, 2017); and David M. Freidenreich, Foreigners and Their Food: Constructing Otherness in Jewish, Christian, and Islamic Law), as well as the continuity between Christian observances and those promulgated for the emerging Islamic community in the Qur’an (See Mehdy Shaddel, “Qurʾānic ummī: Genealogy, Ethnicity, and the Foundation of a New Community,” Jerusalem Studies in Arabic and Islam 43 (2016): esp. 25–41; Erwin Gräf, Jagdbeute und Schlachttier im islamischen Recht: Eine Untersuchung zur Entwicklung der islamischen Jurisprudenz (Bonn: Orientalisches Seminar der Universität, 1959), 14–22; Josef Joel Rivlin, Gesetz im Koran: Kultus und Ritus (Jerusalem: Bamberger & Wahrmann, 1934), 71; as well as Zellentin, “Judaeo-Christian Legal Culture and the Qurʾān” and The Qurʾān’s Legal Culture, esp. 155–74. Cf. also François de Blois, Naṣrānī (Ναζωραῖος) and ḥanīf (ἐθνικός): Studies on the Religious Vocabulary of Christianity and of Islam,” Bulletin of the School of Oriental and African Studies 65 (2002): 1–30).