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Patrick D. Miller in his commentary on Deuteronomy suggests that different views of the structure of the book will lead to different views on what it is about. [5] The structure is often described as a series of three speeches or sermons (chapters 1:1–4:43, 4:44–29:1, 29:2–30:20) followed by a number of short appendices [6] or some kind of epilogue (31:1–34:12), consist of commission ...
The Deuteronomic Code is the name given by academics to the law code set out in chapters 12 to 26 of the Book of Deuteronomy in the Hebrew Bible. [1] The code outlines a special relationship between the Israelites and Yahweh [2] and provides instructions covering "a variety of topics including religious ceremonies and ritual purity, civil and criminal law, and the conduct of war". [1]
The adjectives "Deuteronomic" and "Deuteronomistic" are sometimes used interchangeably; if they are distinguished, then the first refers to the core of Deuteronomy and the second to all of Deuteronomy and the history. [3] [4] [5] The Deuteronomist is one of the sources identified through source criticism as underlying much of the Hebrew Bible.
Reading 2: Deuteronomy 16:1–3 Reading 3: Deuteronomy 16:4–8 Reading 4: Deuteronomy 16:9–12 Reading 5: Deuteronomy 16:13–17 Maftir: Numbers 29:35–30:1 Haftarah: I Kings 8:54–9:1 In the Western Ashkenazic rite, the readings when Shemini Atzeret falls on a weekday are as follows: Reading 1: Deuteronomy 15:19–23 Reading 2: Deuteronomy ...
There are similar references at Psalm 106 and Malachi 4:4. [17] Deuteronomy 5:2 ("The Lord our God made a covenant with us in Horeb") creates the sense that the current generation to whom Moses was speaking had been present at Mount Horeb when Moses descended with the commandments, although "the individuals who [had been] present had all ...
The documentary hypothesis (DH) is one of the models used by biblical scholars to explain the origins and composition of the Torah (or Pentateuch, the first five books of the Bible: Genesis, Exodus, Leviticus, Numbers, and Deuteronomy). [4]
In Deuteronomy 4:20, Egypt is described as an "iron furnace." Solomon used the same image in his prayer in 1 Kings 8:51 at the dedication of the temple he built in Jerusalem. In Deuteronomy 4:26, Moses called heaven and earth to serve as witnesses against Israel, and he did so again in Deuteronomy 30:19, 31:28, and 32:1.
The theme of the divine-human relationship is expressed, or managed, through a series of covenants (meaning treaties, legally binding agreements) stretching from Genesis to Deuteronomy and beyond. The first is the covenant between God and Noah immediately after the Deluge in which God agrees never again to destroy the Earth with water.
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