xvi. 21-xvii. 7. The character and duties of the king are defined,
and his obligation to rule in accordance with the spirit of Israel's
religion, xvii. 14-20; the revenues and privileges of the Levitical
priests are regulated and the high position and function of the
prophets are defined in opposition to the representatives of
superstition in heathen religion (xviii.). Following the laws
affecting the officers of the theocracy are laws--which finely
temper justice with mercy--concerning homicide, murder and false
witness[1] (xix.). A similar combination of humanity and sternness
is illustrated by the laws--whether practicable or not--regulating
the usages of war, xx., with which may be taken xxi. 10-14.
[Footnote 1: Kindred in theme is xxi. 1-9, dealing with the
expiation of an uncertain murder.]

(_c_) The laws in xxi-xxv. are of a more miscellaneous nature
and deal with various phases of domestic and social life--such as
the punishment of the unfilial son, the duty of neighbourliness, the
protection of mother-birds, the duty of taking precautions in
building, the rights of a husband, the punishment of adultery and
seduction, the exclusion of certain classes from the privilege of
worship, the cleanliness of the camp, the duty of humanity to a
runaway slave, the prohibition of religious prostitution, the
regulation of divorce, the duty of humanity to the stranger, the
fatherless and the widow, and of kindness to animals, the duty of a
surviving brother to marry his brother's childless widow, the
prohibition of immodesty, etc.

By two simple ceremonies, one of thanksgiving, the other a
confession of faith, Israel acknowledges her obligations to
Jehovah[1] (xxvi.), and the great speech ends with a very impressive