complete revelation of God was given, it was in a form that superseded the old economy entirely, and transformed its most stable and cherished institutions into adumbrations of a spiritual kingdom which knew no earthly Temple and had need of none. ‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐ This brings us to the most difficult and most important of all the questions arising in connection with Ezekiel’s vision—What is its relation to the Pentateuchal Legislation? It is obvious at once that the significance of this section of the book of Ezekiel is immensely enhanced if we accept the conclusion to which the critical study of the Old Testament has been steadily driven, that in the chapters before us we have the first outline of that great conception of a theocratic constitution which attained its finished expression in the priestly regulations of the middle books of the Pentateuch. The discussion of this subject is so intricate, so far‐reaching in its consequences, and ranges over so wide an historical field, that one is tempted to leave it in the hands of those who have addressed themselves to its special treatment, and to try to get on as best one may without assuming a definite attitude on one side or the other. But the student of Ezekiel cannot altogether evade it. Again and again the question will force itself on him as he seeks to ascertain the meaning of the various details of Ezekiel’s legislation, How does this stand related to corresponding requirements in the Mosaic law? It is necessary, therefore, in justice to the reader of the following pages, that an attempt should be made, however imperfectly, to indicate the position which the present phase of criticism assigns to Ezekiel in the history of the Old Testament legislation.