The chronological order of the codes (Book of the Covenant, Deuteronomic Code, Law of Holi ness, Priestly Code) rests upon the detailed study of their contents and language. For example, in the Book of the Covenant there is no restriction of the Yahweh cult to a single sanctuary, which is the distinguishing mark of Deuteronomy and the other codes. A general demarcation between Deuteronomy and the two remaining codes is the lack of a distinction between Levites and priests in the former. The Code of Holiness recognizes the Aaronites only as priests; the Priestly Code is distinguished by a sharp division between Le rites and priests. Besides these general indica tions there are many special ones which go to confirm the thesis.
The chief difficulties are introduced by the com plicated and long continued editorial processes involved in the combination of the sources and the additions and modifications introduced in the course of time, which, while of minor importance, yet have a hearing on the problems involved. Thus the Book of Deuteronomy, which is more of an independent work than any other part of the Pentateuch, contains, besides the laws, a series of farewell discourses delivered by Moses and two poems—the so-called Song and Blessing of Moses (chaps. xxxii., xxxiii.). These must have been the work of writers who flourished subse quent to the promulgation of the codes. Such additions involve a long continued process which was not brought to a close till after the Exile, and which produced filially, not only the Hexa tench. but its continuation from the conquest of Canaan to the Exile. It is but natural that the details of this complicated editing should escape us and that some of the problems involved should be incapable of definite solution.
The combination of the codes, the historical narratives of the Hexateuch, and the additional sources used in the books from Judges to Kings. was effected under the influence of a theory which is already evident in the earlier compilers and becomes more fully and consistently adopted by the later schools of redactors. It was believed
that the Hebrew clans had been selected as the chosen people of Yahweh. the one God of the universe, and a covenant made between the peo ple and the deity at Mount Sinai. This covenant had been foreordained by a personal one between Yahweh (under other names. e.g. El-Shaddail and the patriarchs, Abraham. Isaac. and Jacob. and a promise for the future of the people had been given to Abraham and confirmed to the two other patriarchs. In close connection with the covenant at Mount Sinai a body of laws had been received directly from Yahweh and promulgated through Moses. As a direct consequence of these views the pious writers who put the Hexatench into its final shape looked upon the entire history of Israel subsequent to the revelation at Mount Sinai as a constant falling away from the teach ings given to the nation at the outset of its career. Even the progress from the crude re ligious notions of the early time to the lofty monotheism of the post-exilic prophets is repre sented as a retrogression, not an advance. The struggles, trials, and misfortunes of the nation are punishments sent by Yahweh for disobedience to his decrees. The leaders of the people. notably the kings, are viewed favorably or unfavorably according as they represent an approach to the supposed commands of Yahweh or a departure from them. The natural difficulties encountered in dispossessing the Canaanites, the equally nat ural rivalry and quarrels between the Hebrews and surrounding peoples (Moabite:. Edomites. Philistines, Amalekites), even a distinct social advance, the establishment of a definite political organization in the shape of a kingdom. are all forms of punishment sent by Yahweh. These pun ishments culminated in the destruction of the two kingdoms in B.C. and 58(1. The Exile. when Yahweh could no longer he appealed to in his legitimate sanctuary, was the grievous atone ment for past sins.
For the literature, see the article BEXATEUCII.