The legal literature differs from the other kinds in that it does not form separate books, but is embodied in other writings, principally in the books of Exodus, Leviticus, Numbers, and Deuteronomy. All the representatives of Jehovah--prophets, priests, wise men, and even psalmists--were thought competent to make known the law of Jehovah, but the Old Testament makes it clear that at a comparatively early period the giving of law came to be looked upon as the special duty of the priests. These priests constituted a {19} very important class of religious workers among the ancient Hebrews. During the greater part of the national life their chief functions were the care of the sanctuary and the performance of ceremonial rites. But in addition to these duties they continued to administer the law of Jehovah, consisting not only of ceremonial regulations but also of moral and judicial precepts and directions. For centuries these laws may have been transmitted by word of mouth, or were only partially committed to writing, but when circumstances made it desirable to codify them and put them in writing the priests would be called upon to take this advance step. Thus, while it is quite probable that other representatives of Jehovah helped to formulate laws, the legal literature embodied in the Old Testament reached its final form under priestly influence. The historical literature furnishes an interpretation of the movements of God in the events of history. It owes its origin in part to prophetic, in part to priestly, activity. The prophet was an ambassador of Jehovah appointed to make known the divine will concerning the past, the present, and the future. Of the present he spoke as a preacher; when his message concerned the future it took the form of prediction; but the case might arise that the people failed to understand the significance of events in their own history, and {20} thus failed to appreciate the lessons which the events were intended to teach. If these lessons were not to be lost, some one must serve as an interpreter, and who would be better qualified to furnish the right interpretation than the prophet? This demand made of him, in a sense, an historian, not for the purpose of merely recording events but of interpreting them at the same time, and these prophetic interpretations are embodied in the historical literature originating with the prophets. But not all Old Testament history comes from the prophets. As already indicated, the legal and ceremonial literature is due to priestly activity. Now, in connection with the recording of the laws, customs, institutions, and ceremonial requirements, the origin of these laws and customs became a matter of interest and importance. This interest, and the demand for information arising from it, led the priests also to become historians. And to these priestly writers we are indebted for not a small part of sacred history.