Prolegomena to the History of Israel | Page 4

first fruits; and this essentially changes their nature
III.III.2. The metamorphosis was due to the centralisation of worship, and may he traced down through Deuteronomy and Ezekiel to RQ,
III.III.3. To the three festivals RQ adds the great day of atonement, which arose out of the fast-days of the exile
III.IV.1. The Sabbath, which is connected with the new moon, was originally a lunar festival Exaggeration of the Sabbath rest in the Priestly Code
III.IV.2. Sabbatical year, and year of Jubilee
CHAP. IV. THE PRIESTS AND THE LEVITES--
IV.I.1. According to Ezek. xliv., only the Levites of Jerusalem, the sons of Zadok, are to continue priests in the new Jerusalem; the other Levites are to be degraded to their servants and denuded of their priestly rights. According to RQ the Levites never possessed the priestly right, but only the sons of Aaron
IV.I.2. These answer to the sons of Zadok
IV.II.1. In the earliest period of the history of Israel there is no distinction between clergy and laity. Every one may slaughter and sacrifice; there are professional priests only at the great sanctuaries. Priestly families at Sihiloh and Dan.
No setting apart of what is holy
IV.II.2. Royal temples of the kings; priests at them as royal officials
IV.II.3. Importance of the North-Israelite priesthood in the time of the kings
IV.II.4. The family of Zadok at Jerusalem
IV.III.1. In the oldest part of JE there are no priests; no Aaron by the side of Moses
IV.III.2. In D the Levites are priests. They occur in that character, not to speak of Judges xviii. seq., only in the literature of the exile. Their descent from Moses or Aaron. The spiritual and the secular tribe of Levi. Difficulty of bringing them together
IV.III.3. Consolidation of the spiritual tribe in RQ; separation of priests and Levites. Further development of the clergy after the exile. The high priest as head of the theocracy
CHAPTER V.
THE ENDOWMENT OF THE CLERGY--
V.I.1. The sacrificial dues raised in RQ
V.I.2. The firstlings were turned into contributions to the priests, and doubled in amount
V.II.1. Levitical towns
V.II.2. The historical situation underlying the priestly pretensions in RQ

B. HISTORY OF TRADITION.
CHAPTER VI.
CHRONICLES--
VI.I.1. David becomes Saul's successor without any exertion, all Israel being already on his side, namely, the priests and Levites
Distortion of the original story of the bringing of the ark to Jerusalem. Omission of unedifying incidents in David's life
VI.I.2. Preparation for the building of the temple. Delight of the narrator in numbers and names. Inconsistency with 1Kings i, ii.
Picture of David in Chronicles
VI.I.3. Solomon's sacrifice at the tabernacle at Gibeah. Building of the temple. Retouching of the original narrative
VI.II.1. Estimate of the relation between Judah and Israel; the Israelites do not belong to the temple, nor, consequently, to the theocracy
VI.II.2. Levitical idealising of Judah. View taken of those acts of rulers in the temple-worship which the books of Kings condemn or approve. Inconsistencies with the narrative of the sources; importation of priests and Levites.
VI.II.3. Divine pragmatism of the sacred history, and its results
VI.II.4. The books of Kings obviously present throughout
VI.III.1. The genealogical registers of I Chron.i-ix The ten tribes
VI.III.2. Judah and Levi
VI.III.3. Chronicles had no other sources for the period before the exile than the historical books preserved to us in the Canon. The diversity of historical view is due to the influence of the law, especially the Priestly Code. The Midrash
CHAPTER VII.
JUDGES, SAMUEL, AND KINGS--
VII.I.1. The formula on which the book of Judges is constructed in point of chronology and of religion
VII.I.2. Its relation to the stem of the tradition. Judg. xix.-xxi.
VI.II.3. Occasional additions to the original narratives
VII.I.4. Difference of religious attitude in the latter
VII.II.1. Chronological and religious formulas in the books of Samuel
VII.II.2. The stories of the rise of the monarchy and the elevation of Saul entirely recast
VII.II.3. Saul's relation to Samuel
VII.II.4. The narrative of David's youth The view taken of Samuel may be regarded as a measure of the growth of the tradition Saul and David
VII.III.1. The last religious chronological revision of the books of Kings. Similar in kind to that of Judges and Samuel Its standpoint Judaean and Deuteronomistic
VII.III.2. Its relation to the materials received from tradition
VII.III.3. Differences of sentiment in the sources
VII.III.4. In Chronicles the history of ancient Israel is recast in accordance with the ideas of the Priestly Code; in the older historical books it is judged according to the standard of Deuteronomy
CHAPTER VIII.
THE NARRATIVE OF THE HEXATEUCH--
VIII.I.1. Genesis i. and Genesis ii. iii.
VIII.I.2. Genesis iv.-xi.
VIII.I.3. The primitive world-history in JE and in Q
VIII.II.1. The history of the patriarchs in JE
VIII.II.2. The history of the patriarchs in Q
VIII.II.3. Periods, numbers, covenants, sacrifices in the patriarchal age in Q
VIII.III.1. The Mosaic history in JE and in Q
VII.III.2. Comparison of the various narratives
VII.III.3. Conclusion .
C. ISRAEL AND JUDAISM.
CHAPTER IX.
CONCLUSION OF THE CRITICISM OF THE LAW--
IX.I.1. The veto of critical analysis
IX.I.2. The historical presuppositions of Deuteronomy
IX.I.3. The Deuteronomistic revision does not extend over the Priestly