CHAPTER I. THE PLACE OF WORSHIP—­

I.I.1.  The historical and prophetical books show no trace in Hebrew antiquity of a sanctuary of exclusive legitimacy

I.I.2.  Polemic of the prophets against the sanctuaries.  Fall of Samaria.  Reformation of Josiah

I.I.3.  Influence of the Babylonian exile

I.Ii.1.  The Jehovist (je) sanctions a multiplicity of altars

I.Ii.2.  Deuteronomy (D) demands local unity of worship

I.Ii.3.  The Priestly Code (RQ) presupposes that unity, and transfers it, by means of the Tabernacle, to primitive times

I.III.1.  The tabernacle, as a central sanctuary and dwelling for the ark, can nowhere be found in the historical tradition

I.III.2.  Noldeke’s view untenable

CHAPTER II.  SACRIFICE—­

Ii.I.1.  The ritual is according to RQ the main subject of the Mosaic legislation, according to je it is pre-Mosaic usage; in RQ the point is How, according to je and D To Whom, it is offered

Ii.I.2.  The historical books agree with je; the prophets down to Ezekiel contradict RQ

Ii.Ii.1.  Material innovations in RQ.  Preliminary remarks on the notion, contents, mode of offering, and propitiatory effects of sacrifice.

Ii.Ii.2.  Material and ideal refinement of the offerings in RQ

Ii.Ii.3.  The sacrificial meal gives way to holocausts

Ii.Ii.4.  Development of the trespass-offering.

Ii.III.1.  The centralisation of worship at Jerusalem destroyed the connection of sacrifice with the natural occasions of life, so that it lost its original character

CHAPTER III.  THE SACRED FEASTS—­

III.I.1.  In je and D there is a rotation of three festivals.  Easter and Pentecost mark the beginning and the end of the corn-harvest, and the autumn feast the vintage and the bringing home the corn from the threshing-floor.  With the feast of unleavened bread (Massoth) is conjoined, especially in D, the feast of the sacrifice of the male firstborn of cattle (Pesah).

III.I.2.  The feasts based on the offering of firstlings of the field and of the herd.  Significance of the land and of agriculture for religion

III.Ii.1.  In the historical and prophetical books, the autumn feast only is distinctly attested, and it is the most important in je and D also:  of the others there are only faint traces .

III.Ii.2.  But the nature of the festivals is the same as in je and D

III.III.1.  In RQ the feasts have lost their reference to harvest and the first fruits; and this essentially changes their nature