Baxter, Sanctuary and Sacrifice (2895)' it existed in the post-exilic age was really the work of Moses, it is inexplicable that all trace of it was so completely lost that the degradation of the non-Zadokites in Ezekiel was a new feature and a punishment, whereas in the Mosaic law the ordinary Levites, on the traditional view, was already forbidden priestly rights under penalty of death.
The exact meaning of these features is not clear, but if it be remembered (a) that the Levites of post-exilic literature represent only the result of a long and intricate development, (b) that the name "Levite," in the later stages at least, was extended to include all priestly servants, and (c) that the priesthoods, in tending to become hereditary, included priests who were Levites by adoption and not by descent, it will be recognized that the examination of the evidence for the earlier stages cannot confine itself to those narratives where the specific term alone occurs.
Post-exilic revision has also hopelessly obscured the offence of Moses and Aaron, although there was already a tendency to place the blame upon the people (Deut.
2 In the composite work Chronicles-Ezra-Nehemiah (dating after the post-exilic Levitical legislation) a peculiar interest is taken in the Levites, more particularly in the singers, and certain passages even reveal With this development in Israelite religion, observe that Judaean cult included the worship of a brazen serpent, the institution of which was ascribed to Moses, and that, according to the compiler of Kings, Hezekiah was the first to destroy it when he suppressed idolatrous worship in Judah (2 Kings xviii.
3 But the history of the Levites in the early post-exilic stage and onwards is a separate problem, and the work of criticism has not advanced sufficiently for a proper estimate of the various vicissitudes.
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