Some elaborate priestly details show his
authorship most clearly. If his hand be not visible in Leviticus, chap.
xvii.-xxvi.; a writer not far removed from his time is observable; Ezekiel
or some other. It is clear that some of the portion (xxv. 19-22; xxvi.
3-45) is much later than the Elohists, and belongs to the exile or
post-exile period. But great difficulty attaches to the separation of the
sources here used; even after Kayser's acute handling of them. It is also
perceptible from Ezekiel xx. 25, 26, that the clause in Exodus xiii. 15,
"but all the first-born of my children I redeem," was added after the
exile, since the prophet shows his unacquaintance with it. The statute
that all which openeth the womb should be burnt in sacrifice to Jehovah,
appeared inhuman not only to Ezekiel, but to Ezra or his associates in
re-editing the law; and therefore the clause about the redemption of every
first-born male was subjoined. Ezra, a second Moses in the eyes of the
later Jews, did not scruple to refer to Moses what was of recent origin,
and to deal freely with the national literature. Such was the first
canon--that of Ezra the priest and scribe.

The origin of the great synagogue is noticed in Ezra x. 16, and described
more particularly in Nehemiah viii.-x., the members being apparently
enumerated in x. 1-27; at least the Megila Jer. (i. 5) and Midrash Ruth (