It is only in the case of the Priestly Code that opinions differ widely; for it tries hard to imitate the costume of the Mosaic period, and, with whatever success, to disguise its own.

To my thinking, this: - that the Priestly Code rests upon the result which is only the aim of Deuteronomy.

For the earliest period of the history of Israel, all that precedes the building of the temple, not a trace can be found of any sanctuary of exclusive legitimacy.

And finally, it was Deuteronomy that brought about the historical result of Josiah's reformation.

The stone which Jacob consecrated at Bethel the generation of the living continues to anoint, paying the tithes which of old he vowed to the house of God there.

The revision of the books of Judges, Samuel, and Kings, undertaken towards the end of the Babylonian exile, a revision much more thorough than is commonly assumed, condemns as heretical the whole age of the Kings.

As we learn from the New Testament, the Jews and the Samaritans in the days of Jesus were not agreed on the question which was the proper place of worship, but that there could be only one was taken to be as certain as the unity of God Himself.