By Julius Wellhausen

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Compare Jer. 13; Ezek. 13; Mal. 25 seq. 27 is regarded less as Jehovah's than as that of Chemosh, in whose land the army of Israel is at the time. 2. A change in this respect first begins to be prepared at that important epoch of the religious history of Israel which is marked by the fall of Samaria and the rise of the prophets connected therewith. m. txt such as has been described: everywhere--in the towns, on the mountains, under green trees--a multitude of sanctuaries and altars, at which Jehovah is served in good faith, not with the purpose of provoking Him, but in order to gain His favour.

316, note. 1-4. The latter not only is silent about the Mosaic tabernacle, which is alleged to have stood at Gibeon, but expressly says that Solomon offered upon a high place (as such), and excuses him for this on the plea that at that time no house to the name of Jehovah had as yet been built. m. txt authentic interpretation of "the great Bamah at Gibeon" in 1Kings iii. Here, as elsewhere, he brings the history into agreement with the Law: the young and pious Solomon can have offered his sacrifice only at the legal place which therefore must be that high place at Gibeon.

It is no wonder that to these people, who, besides, on their return, all settled in the immediate neighbourhood of Jerusalem, the thought never once occurred of restoring the local cults. It cost them no struggle to allow the destroyed Bamoth to continue Iying in ruins; the principle had become part of their very being, that the one God had also but one place of worship, and thenceforward for all time coming this was regarded as a thing of course. II Such was the actual historical course of the centralisation of the cultus, and such the three stadia which can be distinguished.

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