[Sidenote: The priestly codes]
The influences represented by Ezekiel and the Holiness Code have given us the remaining laws of the Old Testament. These are found in Leviticus i-xvi., xxviii., and, excepting Exodus xx.-xxiii., xxxiv., in the legal sections of Exodus and Numbers. They deal almost entirely with such ceremonial subjects, as the forms and rules of sacrifice, the observation of the annual religious festivals, and the rights and duties of priests. Many of them incorporated laws and customs as old or older than the days of Moses. An early and important group, technically known as the Priestly teaching (Lev. i.-iii., v.-vii., xi.-xv.; Num. v., vi., xv., xix. 14-22), is repeatedly designated as the torah of the burnt-offering (Lev. vi. 9), or the torah of the meal-offering (vi, 14), or the torah of the unclean and clean beast or bird (xi. 46, 47). It is evidently based upon the toroth, or decisions, rendered by the priests concerning the various ceremonial questions thus treated. The recurring phrase, according to the ordinance, probably refers to the fixed usage observed in connection with the first temple.
[Sidenote: Their date]
The atmosphere and point of view of these priestly laws as a whole are the exilic and post-exilic periods. The ritual has become much more elaborate, the position of the priests much more prominent, and their income far greater than before the exile. The distinction between priest and Levite, which was not recognized before the exile, is clearly defined. The annual feasts have increased, and their old joyous character has largely disappeared under the dark shadow of the exile. Sin-offerings, guilt-offerings, trespass-offerings, and the day of atonement (practically unknown before the fall of Jerusalem in 586 B.C.) reflect the spirit of the later Judaism which sought to win Jehovah's favor by its many sacrifices. Within these priestly codes there is also evidence of development. The older collections, such as the priestly teachings, were probably made early in the Babylonian exile. Others represent the gradual expansion and supplementing of these older groups, the process apparently continuing until the days of Nehemiah and Ezra. The whole, therefore, is the fruit of the remarkable priestly literary activity between 600 and 400 B.C., and possibly extending even later.
[Sidenote: Adoption of the priestly law about 400 B.C.]
The Jewish community which Nehemiah found in Palestine was still living under the Deuteronomic law, and apparently knew nothing of the very different demands of the priestly codes. His reform measures recorded in Nehemiah v. and xiii., as well as his effective work in repairing the walls, prepared the way for the sweeping innovations which followed the public acceptance of the new law-book, brought according to tradition by Ezra. Five out of the eight regulations specified by the oath then taken by the leaders of the nation (Neh. x. 30-39) are found only in the priestly codes; one of them, indeed, is not presented elsewhere in the Old Testament. Henceforth the life of the Jewish race is moulded by these later codes. It is, therefore, safe to conclude that they constituted the essence of the new law-book solemnly adopted by the Jewish community as its guide somewhere about 400 B.C.
[Sidenote: Aim and characteristics of the priestly narratives]
Inasmuch as the interest of the priests centred in ceremonial institutions and the history of the law rather than about individuals and politics, it was natural that they also should write their own history of the race. Their general purpose was to give an introduction and setting to their laws. As might be anticipated, this priestly history incorporates the traditions of the late priestly school, and therefore those current long centuries after the events recorded transpired. As in the case of the prophetic narratives, the aim is not primarily historical, but doctrinal. The peculiar vocabulary, language, and theological conceptions are those which distinguish the post-exilic priestly editors of the latest Old Testament laws.
[Sidenote: Their sketch of the earlier history]
Their history begins with the majestic account of creation in Genesis i. 1 to ii. 4a. God does not form man from the dust, as in the primitive prophetic account, but by a simple word of command; and by progressive acts of creation he realizes his perfect plan, which culminates in the creation of mankind. The literary style is that of a legalist: formal, precise, repetitious, and generic. The ultimate aim of the narrative is to trace the origin of the institution of the Sabbath back to the creation. The genealogical history of Genesis v. connects this account of creation with the priestly version of the flood story which leads up to the covenant with Noah. The priestly genealogical histories of Genesis x. and xi. 10-27 trace the ancestry of the Hebrews through Abraham. Regarding this patriarch these later historians present only a brief sketch; in Genesis xvii., however, they expand their narrative to give in detail the origin of the rite of circumcision, which they associate with him. Jacob is to them chiefly of interest as the father of the ten tribes.