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Deuteronomy acknowledges the shortcomings of the prophetic institution (ff.; cf. For he had not merely chosen a sanctuary for himself, but had made his Glory "dwell" there (Ex -35; Lev ).
The laws of ritual purity (Lev 11-16) were to guarantee that the consecrated people (Ex 19:5) would be protected from the contamination of nations who might lure it away to other gods (Ex -29).
e) From the age of David onwards, voices had been raised in prophetic circles against the kings and even against the institution of monarchy.
Little by little the people ceased to see in the king's decisions the Word of God; some groups, disciples of certain prophets, began to recognize this Word in the oracles of their teachers.
They entertained the hope that a descendant of David would reassemble in righteousness (Isa 11:1 ff; Jer 23:5) and peace (Ez -25) not only the tribes of Israel (Ez -28), but also other nations (Isa 55:4-5). Nevertheless, there was for everyone but one people, belonging to the one and only God, the God of Israel. Factors of Unity: the Institutional Priesthood The Jewish communities in the Diaspora, being deprived of any national political authority of their own, became increasingly distanced from one another, and it was the institutional priesthood, which found itself charged with the preservation of unity.
Accordingly the Deuteronomic movement attempted to ensure the unity of the chosen and consecrated nation (Deut 7:6) by centralizing public worship at "the Place chosen by the Lord", the Temple built by the son of David (Deut 12:5; 1 Kgs ). This came about simply by reason of the authority of the Torah, which gathered the people into an 'edah (Greek: sunagoge), assembled in the presence of the one God who had chosen them.