George Foot Moore opens The Literature of the Old Testament not with theology but with a bibliographic fact: the early Christians adopted the Jewish sacred books as Scripture, calling them the “old covenant” (2 Cor. iii. 6, 14). This framing sets the tone for a work that treats the Old Testament as a collection of writings shaped by historical forces, not as a static revelation. Moore’s method is consistently source-critical: he distinguishes the Law, the Prophets, and the Writings as three groups with different origins and functions, and he notes that a few chapters in Ezra and Daniel are in Aramaic, reflecting the linguistic shift from Hebrew to the vernacular of Palestine from the fifth century B.C. onward.

The Canon as a Historical Construct

Moore devotes his first chapter to the canon, explaining that the tripartite division—Law, Prophets, Writings—was not fixed from the start. He observes that the Minor Prophets counted as one book, and that the “Scriptures” group was of “less homogeneous character.” This is not a doctrinal argument but a literary historian’s observation: the boundaries of the canon were drawn by usage, not by decree. Moore’s evidence is textual: he cites 2 Peter iii. 16 and 2 Corinthians iii. 6, 14 to show how the term “Scriptures” expanded. The effect is to present the Old Testament as a library that grew over time, with each section bearing the marks of its era.

Prophetic Literature and the Moral Idea of God

Moore traces the emergence of ethical prophecy to the eighth century B.C., beginning with Amos. He argues that the moral conception of God had “roots far down in the religion of Israel,” visible in preprophetic strata like the patriarchal legends, but that it was “crossed by the national idea” after the monarchy. The prophets not only preached a new doctrine but “employed a new method”: they recorded their words, creating a “prophetic literature” that is “one of the most characteristic features of the Old Testament.” Moore’s treatment of Elijah as a forerunner—a solitary figure who “champions Jehovah’s right to the undivided allegiance of Israel”—grounds this development in specific narrative traditions, not abstract theology.

The Composite Book of Isaiah

Moore’s discussion of Isaiah exemplifies his source-critical approach. He notes that the book contains material from different periods: Isaiah’s own prophecies from 734 to 701 B.C., a historical appendix (chapters 36–39) copied from 2 Kings, and a second prophetic book (chapters 40–66) that has “no title” and in which “no prophet’s name appears.” The theme of this second book—the deliverance from Babylonian captivity—is entirely absent from Isaiah’s eighth-century context. Moore does not speculate about authorship; he simply presents the evidence that the book is a compilation. This method—letting textual features speak for themselves—characterizes the entire volume.

Moore’s study is best read as a guide to the literature of the Old Testament, not its theology. He consistently prioritizes questions of composition, date, and historical setting over doctrinal interpretation. Readers will find the most value in his careful distinctions between sources—for example, the way he separates the work of the eighth-century prophets from later editorial additions. The book assumes no specialized knowledge but rewards attention to its textual evidence.