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.

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.

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.

A judgment pronounced in accordance with the facts can therefore assign to it an historical place only within that movement of reformation which was brought to a victorious issue by King Josiah.

The Law is never weary of again and again repeating its injunction of local unity of worship.

From the building of the temple of Solomon, which is also treated as a leading epoch in chronology, a new period in the history of worship is accordingly dated, - and to a certain extent with justice.

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.