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The supplementary approach was dominant by the early 1860s, but it was challenged by an important book published by Hermann Hupfeld in 1853, who argued that the Pentateuch was made up of four documentary sources, the Priestly, Yahwist, and Elohist intertwined in Genesis-Exodus-Leviticus-Numbers, and the stand-alone source of Deuteronomy. [22]
A suggested comparison of the treaty structure with the book of Deuteronomy is as follows: Preamble (cf. Deuteronomy 1:1–4) Historical prologue (cf. Deuteronomy 1:5–3:29) Stipulations (cf. Deuteronomy 4–26) Document clause (cf. Deuteronomy 27) List of gods as witnesses (notably lacking in Deuteronomy) Sanctions: curses and blessings (cf ...
However, when Deuteronomy was incorporated into the completed Pentateuch by the Redactor, the events of Moses's death were moved from the end of Numbers to Deuteronomy. Thus, one of the accounts of Moses's death in Deuteronomy is attributable to J, although scholars debate which verses this includes.
The Deuteronomist, abbreviated as either Dtr [1] or simply D, may refer either to the source document underlying the core chapters (12–26) of the Book of Deuteronomy, or to the broader "school" that produced all of Deuteronomy as well as the Deuteronomistic history of Joshua, Judges, Samuel, Kings, and also the Book of Jeremiah. [2]
In traditional Sabbath Torah reading, the parashah is divided into seven readings, or עליות , aliyot.In the masoretic text of the Tanakh (Hebrew Bible), Parashat Devarim has no "open portion" (פתוחה , petuchah) divisions (roughly equivalent to paragraphs, often abbreviated with the Hebrew letter פ ()), and thus can be considered one whole unit.
A sound proceeding from some invisible source was considered a heavenly voice, since the mass revelation on Sinai was given in that way: "Ye heard the voice of the words, but saw no similitude; only ye heard a voice" (Deuteronomy 4:12, Ps 50:6). In this account, God reveals himself to man through the organs of hearing, not through those of sight.
Rabbi Ḥama asked what Deuteronomy 13:5 means in the text, "You shall walk after the Lord your God." How can a human being walk after God, when Deuteronomy 4:24 says, "[T]he Lord your God is a devouring fire"? Rabbi Ḥama explained that the command to walk after God means to walk after the attributes of God.
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