Prolegomena to the History of Israel | Page 5

Code
IX.II.1. The final revision of the Hexateuch proceeds from the Priestly Code, as we see from Leviticus xvii. seq.
IX.II.2. Examination of Leviticus xxvi.
IX.II.3. R cannnot be separated from RQ
IX.III<.1.> The language of the Priestly Code

CHAPTER X.
THE ORAL AND THE WRITTEN TORAH--
X.I.1. No written law in ancient Israel. The Decalogue
X.I.2. The Torah of Jehovah in the mouth of priests and prophets
X.I.3. View of revelation in Jeremiah, Zechariah, and the writer of Isa. xl.-lxvi.
X.II.1. Deuteronomy was the first law in our sense of the word. It obtains authority during the exile. End of prophecy
X.II.2. The reforming legislation supplemented by that of the restoration. The usages of worship codified and systematised by Ezekiel and his successors. The Priestly Code--its introduction by Ezra
X.II.3. The Torah the basis of the Canon. Extension of the notion originally attached to the Torah to the other books
CHAPTER XI.
THE THEOCRACY AS IDEA AND AS INSTITUTION--
XI.I.1. Freshness and naturalness of early Israelite history
XI.I.2. Rise of the state. Relation of Religion and of the Deity to the life of state and nation.
XI.I.3. The Messianic theocracy of the older prophets is built up on the foundations afforded by the actual community of their time
XI.I.4. The idea of the covenant
XI.II.1. Foundation of the theocratic constitution under the foreign domination
XI.II.2. The law and the prophets.
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I S R A E L.
1. The beginnings of the nation
2. The settlement in Palestine.
3. The foundation of the kingdom, and the first three kings
4. From Jeroboam I. to Jeroboam II.
5. God, the world, and the life of men in Old Israel
6. The fall of Samaria
7. The deliverance of Judah
8. The prophetic reformation .
9. Jeremiah and the destruction of Jerusalem .
10. The captivity and the restoration
11. Judaism and Christianity
12. The Hellenistic period
13. The Hasmonaeans
14. Herod and the Romans
15. The Rabbins
16. The Jewish Dispersion

INTRODUCTION.
In the following pages it is proposed to discuss the place in history of the "law of Moses;" more precisely, the question to be considered is whether that law is the starting-point for the history of ancient Israel, or not rather for that of Judaism, ie., of the religious communion which survived the destruction of the nation by the Assyrians and Chaldaeans.
I. It is an opinion very extensively held that the great mass of the books of the Old Testament not only relate to the pre-exilic period, but date from it. According to this view, they are remnants of the literature of ancient Israel which the Jews rescued as a heritage from the past, and on which they continued to subsist in the decay of independent intellectual life. In dogmatic theology Judaism is a mere empty chasm over which one springs from the Old Testament to the New; and even where this estimate is modified, the belief still prevails in a general way that the Judaism which received the books of Scripture into the canon had, as a rule, nothing to do with their production. But the exceptions to this principle which are conceded as regards the second and third divisions of the Hebrew canon cannot be called so very slight. Of the Hagiograpba, by far the larger portion is demonstrably post-exilic, and no part demonstrably older than the exile. Daniel comes as far down as the Maccabaean wars, and Esther is perhaps even later. Of the prophetical literature a very appreciable fraction is later than the fall of the Hebrew kingdom; and the associated historical books (the "earlier prophets" of the Hebrew canon) date, in the form in which we now possess them, from a period subsequent to the death of Jeconiah, who must have survived the year 560 B.C. for some time. Making all allowance for the older sources utilised, and to a large extent transcribed word for word, in Judges, Samuel, and Kings, we find that apart from the Pentateuch the preexilic portion of the Old Testament amounts in bulk to little more than the half of the entire volume. All the rest belongs to the later period, and it includes not merely the feeble after-growths of a failing vegetation, but also productions of the vigour and originality of Isa. xl.lxvi. and Ps.Ixxiii.
We come then to the Law. Here, as for most parts of the Old Testament, we have no express information as to the author and date of composition, and to get even approximately at the truth we are shut up to the use of such data as can be derived from an analysis of the contents, taken in conjunction with what we may happen to know from other sources as to the course of Israel's history. But the habit has been to assume that the historical period to be considered in this connection ends with the Babylonian exile as certainly as it begins with the exodus from Egypt. At first sight this assumption seems to be justified by the history of the