This study investigates the purpose and function of the Zadokite law(Ezek 44:17-31) through the intertextual approach. The Zadokite law is a reform plan that calls for a thorough self-criticism and an internal change from the past that has failed to build a new society. Since Wellhausen suggested the Zadokite’s exclusivity and the demotion of the Levites in Ezekiel 44, many scholars follow his suggestion, and so the Zadokite's law is lightly dealt with as later redactional layers. Also, regarding the phenomena that occur when the Zadokite law is compared to the Mosaic Torah, M. Haran evaluates Ezekiel’s code can be considered P's byproduct of the lower class or a small-scale transcript of P.
This regulations, however, deal in depth with the conduct and responsibilities of the Zadokite priests, and request special holiness grade of them in regard to their duties. Ezekiel 44:17-18 changes the subject of hearing from the people to the Zadokites, and shows the shocking use of the terms for the priest’s clothing. Besides, Ezekiel has no interest in the glory and beauty of priests, but he only emphasizes the glory of Yahweh. The priestly hair ordinance(vs. 20) is no longer in the mourning context, but in a general context that requires their normal, neat and flawless lives. The marriage regulation(vs. 22) takes the high priest’s(Lev. 21:13-15) and applies it to the Zadokite priests. Ezekiel has a stricter stance than the Mosaic Torah does. In the judical role(vs. 24a), the responsibilities and roles of priests are reinforced. Regarding the priestly responsibility toward the dead(vs. 25-27; cf. Num 19), it was newly enacted and applied it in a new situation, and so after their contact with the corpse the Zadokites are not allowed to serve as priests and are asked to offer the purification offering. This text notes that genuine reform is not a distinction and differentiation of external grades, but a substantial change in the clergy, the so-called social leader, who are in charge of the worship.