In xxiv. 22 we notice a polemical reference to Exodus xxi. 20 seq., 26 seq.  In xxv. 1-7 the whole of the expressions of Exodus xxiii. 10, 11 are repeated.  In xx. 24, we have the Jehovistic phrase, “a land flowing with milk and honey.”

Yet Leviticus xvii.-xxvi. only takes its starting-point from the Jehovistic legislation, and modifies it very considerably, somewhat in the manner of Deuteronomy.  There is a demonstrable affinity with Deuteronomy both in the ideas and in the expressions.  Common to both is the care for the poor and the undefended:  to both humanity is a main object of legislation.  “If a stranger sojourn with thee in your land, ye shall not vex him; he shall be unto you as one born among you, and thou shalt love him as thyself; for ye were strangers in the land of Egypt” (xix. 34).

Leviticus xvii. seq. attaches great importance to unity of worship.  It is still a demand, not a presupposition (xvii. 8 seq., xix. 30, xxvi. 2); the motive of it is to guard against heathen influences and to secure the establishment of a monotheism without images. 2

****************************************** 2. xvii. 7 (cf. 2Chronicles xi. 15), xviii. 21, xix. 4, 19, 26, 29, 31, xx. 2 seq. 6, xxvi. 1, 30.  With regard to the date we have to note the stern prohibition of the service of Moloch.  On Lev, xvii. see above, p. 376. ******************************************

This is quite recognisable, and forms an important point of contact with Deuteronomy.  The same contact may be observed in the prohibition of certain observances of mourning (xix. 27 seq.), the calculation of Pentecost from the beginning of barley harvest (xxiii. 15), the seven days’ duration of the feast of tabernacles, and the cheerful sacrificial feasts which are to accompany its observance.  Add to this a similarity by no means slight in the colour of the language, e.g., in xviii. 1-5, 24-30, xix. 33-37, xx. 22 seq., xxv. 35 seq.  Some of the phrases may be mentioned.  “When ye are come into the land that I shall give you.”  “Ye shall rejoice before Jehovah.”  “I am Jehovah that brought you up out of the land of Egypt.”  “Ye shall keep my commandments and statutes and laws, to do them.”

But the legislation we have here is further advanced than Deuteronomy.  In the festivals the joint sacrifice of the congregation is already prominent (xxiii. 9-22).  The priests are not the Levites, but the sons and brothers of Aaron, their income has grown materially, their separate holiness has reached a higher point.  Stricter demands are also made on the laity for personal holiness, especially as regards continence from the sins of the flesh, and the marriage of relatives (Leviticus xviii. xx.).  Marriage with an uncle’s wife is forbidden (xviii. 14, xx. 20), whereas in Deuteronomy it is still legal.  The work dates from a time when exile was a familiar idea:  xviii. 26 seq.:  “Ye shall keep my statutes and my judgments, and shall not commit