In xxiv. 5-9, is a minute account of the show-bread, which was commanded to be made, (Ex. xxv. 30.)

The formula of concluding a statute is characteristic— This is the law, &c. (Chap. vii. 37, 38, xi. 46, 47, xiv. 57, xv. 32, 33.)

From these considerations it appears that almost the whole book is a part of the Elohistic document, which seems to be chiefly devoted to the laws.

§ 152, b.

Same Subject continued.

[I cannot entirely agree with the author, that Leviticus is derived, as a whole, from the single document "Elohim." It seems more probable that it was compiled by some Levitical writer, from several legal documents before him; he may have added the introductory and concluding formulas, and perhaps have changed the phraseology in some few instances. On this hypothesis we can explain the difficult phenomena of the book, such as the technical phraseology of the Elohist,-which certainly pervades the greater part of it,―the different phrases which occur in its different sections, the frequent repetitions and occasional contradictions in the book. Leviticus is divided into three main portions, namely, chap. i.—xvii., xviii.—xxvi., with an appendix, chap. xxvii.

I. Levit. i.—iii. has, perhaps, no peculiarities to distinguish it from the other Elohistic pieces. But the next passage (iv.-vi. 7) is characterized by three

xxiv. 1—4, with Ex. xxvii. 20, 21; xxiv. 5—9, with Ex. xxv. 30; xxv. 9, with xvi. Chap. xxv. 39, sqq., contradicts Ex. xxi. 1--11. Chap. xxvi. 2, and xix. 30, are the same. Comp. xxvi. 42, 45, with Ex. ii. 24; xxvii. 24, with xxv..

distinct expressions, namely, 1. It shall be forgiven them," (iv. 20, 26, 31, 35, v. 10, 13, 16, 18, vi. 7.) The same occurs in Num. xv. 25, 26, 28, and but once more in the whole Bible, (Levit. xix. 22,) where it may be naturally accounted for. 2. He is guilty, or they are guilty,' (iv. 13, 22, 27, v. 2—4, 5, 17.) 3. It is a sinoffering, or trespass-offering, (iv. 24, v. 9, 11, 12, 19.)

The next section is vi. 8-x., distinguished by the phrase it is most holy, (vi. 25, 29, (18, 22,) vii. 1, 6, x. 12, 17,) and as Jehovah commanded, (viii. 4, 9, 13, 17, 21, 29, ix. 7, 10, 15; compare Gen. vii. 5, Ex. vii. 6.) The next is xi.-xiv., the law of uncleanness and leprosy. It has the usual Elohistic marks. The formula This is the law often occurs, (xi. 46, xiii. 59, xiv. 2, 32, 57, xv. 32.) The next, xvi.-xvii., has only this characteristic, a perpetual statute, (xvi. 31, 34, xvii. 7,)—a common Elohistic phrase, which does not occur in the last section.

II. Chap. xviii.-xxvi. This part is distinguished by the frequent recurrence of the phrase I am Jehovah your God, I am Jehovah, and I Jehovah, your God, am holy, which occur very frequently. This use of the phrase I am Jehovah, &c., is peculiar to this section; for xi. 44, 45, the only passage where it has occurred before, has the appearance of an interpolation. Several Elohistic marks, however, occur throughout this passage, such as, that soul shall be cut off, (xviii. 29, xix. 8, xx. 18, xxii. 3, xxiii. 29,) floweth with milk and honey, (xx. 24,)

. כאשר צוה יהוה *

. זאת תורת 5

. אני יהוה אלהיכם *

. קדוש אני יהוה *

. נסלח להם

a

.אשמו or, אשם *

.חטאת הוא <

. קדש קדשים הוא 4

C

everlasting covenant, or statute," (xxiv. 8, 9,) and others. Chap. xix. has some resemblance to that striking passage, Ex. xxi.-xxiii.; there is the same apothegmatic character, the same reference to Egypt, which is elsewhere in Leviticus so unusual. The same apothegmatic and simple character distinguishes both. Separate laws are put together, like the maxims in Proverbs. The short section, xx. 9-17, and verse 27, have the peculiar. phrase his blood shall be upon him,' (verses 9, 11, 12, 13, 16.) Perhaps this whole passage was originally composed out of several distinct legal documents, of different periods, which were brought into their present form by some one who gave them their enacting clause, And Jehovah said to Moses, and modified the language in some respects, while he retained some of their peculiar phrases, though without always taking care to avoid repetitions and contradictions. Chap. xvii. 10, sqq., blood is forbidden, and the prohibition is repeated, xix. 26. The same had been given before, in iii. 17, and vii. 26. Compare xix. 31, with xx. 27, and the following:

"When ye Chap. xxiii. 22.

Chap. xix. 9. reap the harvest of your land, thou shalt not wholly reap the corners of thy field, neither shalt thou gather the gleanings of thy harvest."

"When ye

reap the harvest of your land, thou shalt not wholly reap the corners of thy field, neither shalt thou gather the gleanings of thy harvest."

Compare xxiv. 17, sqq., with Ex. xxi. 23-27. Any attempt, however, to separate the original documents

חק orברית עולם 4

Comp. Ex. xxii. 21, and xxiii. 9, with Levit. xix. 34, 36, and xxii. 33, xxiii. 43, xxv. 38, 42, 55, xxvi. 13, 45.

from the additions of the compiler, must be arbitrary and uncertain, though the different age of some of the laws is quite obvious. The historical paragraph, xxiv. 10-16, and 23, has a foreign aspect in this book; and, besides, has no connection with the rest.

.....

III. The appendix, chap. xxvii. It is evident the addition of this chapter is an afterthought; for the book is brought to a regular epic conclusion, by the promises and denunciations in chap. xxvi., and still more by the formula, "These are the statutes, and judgments, and laws, which Jehovah made between him and the children of Israel in Mount Sinai, by the hand of Moses." Or, what is, perhaps, as probable, the book originally ended with this formula appended to chap. xxv.; for chap. xxvi. 3-45, bears marks of a very recent origin,— even later than the captivity. The threat, verse 34, sqq., "Then shall the land enjoy her Sabbaths as long as it lieth desolate, and ye be in your enemies' land,. because it did not rest in your Sabbaths when ye dwelt in it," and verse 43, must have been written after Jer. xxv. 11, where the captivity of seventy years is threatened, and 2 Ch. xxxvi. 21, which says the captivity lasted "until the land had enjoyed her Sabbaths; for as long as she lay desolate, she kept Sabbath, to fulfil threescore and ten years." Perhaps the book ended originally with chap. xxv., to which the formula, xxvi. 46, was appended. Subsequently, the other laws in chap. xxvii. were added, with their concluding formula; and still later, after the return from exile, chap. xxvi. was inserted in its present place, as the most convenient and appropriate. Verse 45 evidently connects with xxv. 55, and the same reference

appears in both. There seems an attempt to imitate the language of the preceding passage.

It would seem that originally the history of the transactions at Sinai ended with Ex. xl. 31, 36-38; but there were still laws and narratives which required a distinct historical occasion, and so they were referred to the period when the nation was at that mountain, though the law of historical probability was violated in so doing. Some of the inconsistencies resulting from this treatment are obvious. Chap. xxv. 32-35, seems to demand, at least, the latter part of the Mosaic age as the period of its composition; for in Num. xxxv. it is said Moses first received the law allotting cities to the Levites when he had come to the banks of Jordan. This law, in Leviticus, which pretends to have been made at Sinai, presupposes the other and later enactment already made.

A part of this book, at least, may be more modern than the Elohistic fragment in Exodus. This appears from the different character of the exhortations in Ex. xxiii. 20-33, and Levit. xxvi. 3-45. In the first, the people are told to obey the national leader," to refrain from idols, and to do all that God commands. Here only natural duties are prescribed; there is nothing merely ritual, conventional, or arbitrary, in the admonition. But, in the latter, something ritual is demanded; the people are bid to keep the Sabbath, and reverence the sanctuary, as well as to refrain from idols, and obey the voice of God. The religious law, Ex. xx. 21, sqq., is free and liberal, while that of Levit. xvii. is more rigorous. In Ex. xxiii. 16, it is said, "Thou shalt keep the feast of ingathering at the end of the year, when thou hast gathered in thy labors from the field." But in Levit.