The influences represented by Ezekiel and the Holiness Code have given us the remaining laws of the Old Testament. These are found in Leviticus i-xvi., xxviii., and, excepting Exodus xx.-xxiii., xxxiv., in the legal sections of Exodus and Numbers. They deal almost entirely with such ceremonial subjects, as the forms and rules of sacrifice, the observation of the annual religious festivals, and the rights and duties of priests. Many of them incorporated laws and customs as old or older than the days of Moses. An early and important group, technically known as the Priestly teaching (Lev. i.-iii., v.-vii., xi.-xv.; Num. v., vi., xv., xix. 14-22), is repeatedly designated as _the torah of the burnt-offering_ (Lev. vi. 9), or _the torah of the meal-offering_ (vi, 14), or _the torah of the unclean and clean beast or bird_ (xi. 46, 47). It is evidently based upon the _toroth_, or decisions, rendered by the priests concerning the various ceremonial questions thus treated. The recurring phrase, _according to the ordinance_, probably refers to the fixed usage observed in connection with the first temple. [Sidenote: _Their date_] The atmosphere and point of view of these priestly laws as a whole are the exilic and post-exilic periods. The ritual has become much more elaborate, the position of the priests much more prominent, and their income far greater than before the exile. The distinction between priest and Levite, which was not recognized before the exile, is clearly defined. The annual feasts have increased, and their old joyous character has largely disappeared under the dark shadow of the exile. Sin-offerings, guilt-offerings, trespass-offerings, and the day of atonement (practically unknown before the fall of Jerusalem in 586 B.C.) reflect the spirit of the later Judaism which sought to win Jehovah's favor by its many sacrifices. Within these priestly codes there is also evidence of development. The older collections, such as the priestly teachings, were probably made early in the Babylonian exile. Others represent the gradual expansion and supplementing of these older groups, the process apparently continuing until the days of Nehemiah and Ezra. The whole, therefore, is the fruit of the remarkable priestly literary activity between 600 and 400 B.C., and possibly extending even later. [Sidenote: _Adoption of the priestly law about 400 B.C._]