This study starts from the view that 'most books of the Old Testament began to be established as documents in the Exilic period', and questions about the origins of the Old Testament documentation and the motives for the spread of the Old Testament documentation, namely the writing culture. This study concentrates on the latter. The documentation of the Old Testament had undergone a growth process in the Exilic period, and it was actively deployed in the transition period of the Exilic period and the Postexilic period. Following the historical background of these vitalizations, this study considers the historical and religious motives for the Old Testament documentation.
The Jewish community faced a serious (spiritual) crisis, which was a series of a "day of small things"(cf. Zech 4:10) during the transition period of the Exilic period and the early period of the Postexilic period. In order to overcome this crisis, leaders of the Jewish community pursued various approaches. A common theological phenomenon is the theology of growth, pursued by the priest group. Unlike this, the Yahwist theologians pursued the formation of a worship community(Ex 3: 9-12), and the theologians of the Deuteronomical school have aspired to overcome the crisis, relying on the theology of God's Word(Ex 4: 10-17; 6: 2-12; 6: 28-39; 7: 1-7. cf. Jer 1: 4-10).
The historical experiences in the Exilic period operate as a lesson for a new situation in the Postexilic period. First, in order to permanently preserve the experience of redemption, it was combined with the Law, and the experiences of extreme disorder and confusion were overcome through the establishment of new norms.
Teaching of the Word was inevitable in order to spread the Word of God. Such educational environment was an important part of the setting of life, which was the writing culture. In the literatures in the transition period of the Exilic period or the Postexilic period, especially those from the so-called "nomistic redactor"(DtrN), information on the educational environment, religious education at worships and festivals, and religious education at home is provided. And prophetic traditions in which socio-ethical norms are included as part of the religious norms serve as evidence of the fact that the norms were the goal of their education.