— Footnote 2. Joh. Hollenberg in Stud. und Krit., 1874, p. 462 seq. — Footnote
There is a more serious difficulty only in the case of the short chapter, Josh. xx., of which the kernel belongs to the Priestly Code, though it contains all sorts of additions which savour strongly of the Deuteronomistic revision. Kayser declares these awkward accretions to be glosses of quite a late period. This may seem to be pure tendency-criticism; but it is reinforced by the confirmation of the Septuagint, which did not find any of those alleged Deuteronomistic additions where they now are. /3/
— Footnote
3. Aug. Kayser, Das vorexilische Buch der Urgeschichtc Israels
(Strassburg, 1874), p. 147, seq.; Joh. Hollenberg, der
Charactcr der Alex. Uebersetzung des B. Josua (Programm des
Gymn. zu Moers, 1876), p. 15.
— Footnote
But were it the case that some probable traces of Deuteronomistic revision were actually to be found in the Priestly Code, we must still ask for an explanation of the disproportionately greater frequency of such traces in JE. Why, for example, are there none of them in the mass of laws of the middle books of the Hexateuch? This is undoubtedly and everywhere the fact, and this must dispose us a priori to attach less weight to isolated instances to the contrary: the more so, as Joshua xx. shows that the later retouchings of the canonical text often imitate the tone of the Deuteronomist.
IX.II.
IX.II.1. I have said that in the L)DH W of Josh. ix. 27, we have the addition of a final priestly revision. Such a revision must be assumed to have taken place, if the Priestly Code is younger than Deuteronomy. But the assumption of its existence does not depend on deduction merely: Kuenen argued for it inductively, even before he became a supporter of Graf's hypothesis. /1/
— Footnote 1. Historisch-Kritisch Onderzoek I. (Leyden, 1861), p. 165; the reviser of the Pentateuch must be sought in the same circles in which the Book of Origins (Q) arose and was gradually extended and modified, i.e., among the priests of Jerusalem, p. 194; it is generally thought that the Deuteronomist is the reviser of the whole Book of Joshua, but his hand is not to be traced everywhere,—not, for example, in the priestly sections; the last reviser is to be distinguished from the Deuteronomist. In certain narratives of Numbers and Joshua, Kuenen detected very considerable additions by the last reviser, and the results of his investigation have now been published in the first part of the second edition of his great isagogic work (Leyden, 1885). — Footnote
This may be best demonstrated by examining the chapters Leviticus xvii.-xxvi. At present they are incorporated in the Priestly Code, having undergone a revision with that view, which in some places adds little, in others a good deal. Viewed, however, as they originally were, they form a work of a peculiar character by themselves, a work pervaded by a somewhat affected religious hortatory tone, which harmonises but little with the Priestly Code. The author worked largely from earlier authorities, which explains, for example, how chapter xviii. and chapter xx. both find a place in his production. Leviticus xvii.-xxvi is incomparably instructive for the knowledge it affords of literary relationships: it is a perfect compendium of the literary history of the Pentateuch. /2/
— Footnote 2. Compare Jahrbb. fur Deutsche Theol., 1877, p. 422-444, especially on the elimination of the additions of the reviser. In the present discussion I shall not take these into account. In chapter xxiii., for example, I only take account of verses 9-22, 39-44, in chapter xxiv. only of vers. 15-22 — Footnote
As with Deuteronomy, so with this legislation; it is clear that it goes back to the Jehovistic legislation of Sinai (Exodus xx.-xxiii.) as its source. It also bears to have been given on Mount Sinai (xxv. 1, xxvi. 46). It is addressed to the people, and is popular in its contents, which are chiefly of a civic and moral character. It is meant only for the promised land and for settled life, not for the wilderness as well. The festivals are three in number, and have not quite parted with their character as feasts of harvest. Among the sacrifices the sin-offering and the trespass-offering are wanting. The legislation does deal with the cultus to a disproportionate extent, but the directions about it do not go into technical details, and are always addressed to the people. Even in those directions which concern the priests the people are addressed, and the priests are spoken of in the third person. Nor are palpable points of contact wanting. Leviticus xix. 2-8, 9-18, may be regarded as counterparts of the first and second tables of the decalogue. The precept, "Thou shalt not respect the person of the poor, nor honour the person of the mighty," xix. 15, is a development of that in Exodus xxiii. 3, and a number of other precepts in Leviticus xix. could stand with equal appropriateness in Exodus xxii. 17 seq. The directions in Leviticus xxii. 27-29 are similar to those of Exodus xxii. 29, xxiii. 18, 19. In the same way those of Leviticus xxiv. 15-22 are based both in contents and form on Exodus xxi. 12. /1/