Those provisions of Dt, which are without parallel in JE, relate mostly to conditions which,
LAW (IN OLD TESTAMENT) 68
in the age when the laws of JE were drawn up, were not yet regarded as demanding legislative regulation: the greater variety of subjects in- cluded in the Code is evidence both of the growth of civilization in itself, and also of more systematic and maturer reflection upon its needs. A funda- mental principle of the Deut. legislation is opposi- tion to the heathen practices of the Canaanites : this is particularly prominent in the parenetic parts of the book, but it also determines several of the laws. The law of the single sanctuary (ch. 12), it cannot be doubted, is largely prompted by the desire to free the worship of J’ Fork the heathen elements by which it had been contaminated at the local shrines; the essential aim of the law of the king (17°) is to guard this most important office against the influence of foreigners or par- ticipation in foreign policy; the laws of 12¥-13'8 1413-20 1622. 22 172-7] g10. 11 995 9317. are also, some obviously, others, it is probable, implicitly, directed against heathen observances. Of ritual and cere- monial laws there are but few in Dt, though more than therearein JE. Sacrificesand other dues are to be brought to the central sanctuary (ch. 12), but little (v.*7) or nothing is said of the ritual with which they are to be presented. Only blood is not to be eaten (1216 3 15%), in accordance with an old practice in Israel (1S 148% *), though no provision on the subject occurs in the legislation of JE. The laws regarding firstlings, and the observance of the three Pilgrimages (15! 16117), are fuller than the corresponding ones in JE. Regulations of a ceremonial character without parallel in JE are those relating to clean and unclean animals (14%*°), tithe (14°), the offering of sacrifices without blemish (171), the dues of the priests (185), the brief note on leprosy (24%), and the liturgical forms to be used by the Israelite at the central sanctuary, when he presents his first- fruits (26‘"), and atter payment of the triennial tithe (26-5), It need Fan be added that it would be a serious mistake to suppose that the laws of Dt were the creation of the age in which the book was composed. This may be the case with one or two: but the majority are beyond question much older, the aim of Dt being merely to present them in a new literary setting, and to inculcate them with fresh motives.
C. We come next to the Law of Holiness (ΗΠ), Ly 17-26. This consists substantially of an older body of laws, which have been arranged by a later editor in a parenetic setting, the whole thus formed being afterwards incorporated in P, with additions and modifications designed for the pur- pose of harmonizing it more Ομ ε εν, with the system and spirit of P. For details see LEVITICUS, or LOT® p. 47tf.;* here our attention must be confined as far as possible to the older body of laws thus imbedded in this part of Ly.
Outline of the original nucleus of the Law of Holiness :—
173. 4 (partly). Domestic animals, when slain for food, to be πα ΘΗ πὶ a sanctuary.
179 (partly). All sacritices to be offered to J’. 4 : 1710.13f. (partly). Blood, whether of domestic or wild animals, not to be eaten. ᾿
186-23. Laws of chastity (four pentads of laws: ν. 6 10 kinship of the first degree ; vv.11-15 kinship of the second degree ; vv.21¥ relationships through marriage; vv.20°3 purity outside the family, and Molech-worship).
198-4. 9-20, 26-36. Religious and moral duties : vv.3+4 laws parallel with the first Table of the Decalogue ; vv.1)12 laws parallel with the 8th and 9th Commandments ; vy.1918 32-36 Jaws of conduct towards one's neighbour,—justice in judgment, freedom from malice, respect of elders, justice in trade, ete. ; vv.%S! nothing to be eaten with the blood, divination and other heathen superstitions not to be practised. d rah
{Vv.58 on peace-offerings, v.19 against dissimilar mixtures, v.20 a special case of unchastity, are unrelated to their present
* For chs. 18-20, 21-22, also, the valuable discussions cf ἴω. B Paton, JBL, 1897, p. 81 ff.; 1898, p. 149 Π,
70 LAW (IN OLD TESTAMENT)
context, and probably once stood elsewhere in H. V.9 (glean- Ings to be left) is better placed in 23%; and vv.232 (fruit of newly planted trees not to be eaten till the fifth year) is a ceremonial regulation more akin to ch, 23, or 2527, than to the main topic of ch. 19).
20221, Penalties for Molech-worship, and necromancy (νυν. 3 . 27), and for different cases of unlawful marri and unchastity en to, and in many cases the same as, those prohibited in ch, 18).
Chs, 21-22 (with the exception of some redactional additions) ceremonial regulations respecting priests and offerings (restric- tions in domestic life obligatory upon the priests 21-15; physical pertains disqua ifying from the priesthood 2116-24; conditions for partaking in ‘holy’ food 221-16; animals offered in sacrifice to be free from imperfections 2217-2; three special regulations regarding sacrifices 2225-30).
2310-12 15-17. 15-19 (partly) 22 (mostly) 22 89 (middle part), # dla. 42 (regulations for the observance of the Feasts of Un- leavened Cakes, Weeks, and Booths). The rest of the chapter consists of supplemental regulations relating partly to these Feasts, partly to other sacred seasons, incorpora' from the point of view of P.