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The Hebrew scriptures were an important source for the New Testament authors. [13] There are 27 direct quotations in the Gospel of Mark, 54 in Matthew, 24 in Luke, and 14 in John, and the influence of the scriptures is vastly increased when allusions and echoes are included, [14] with half of Mark's gospel being made up of allusions to and citations of the scriptures. [15]
[47] The Gospels of Matthew and John both present Jesus as being the "prophet like Moses" from Deuteronomy 18 [48] and Acts 3:15–23 [49] states that Jesus is the one Moses was talking about in Deuteronomy 18:18.
Meyer also comments that in the Gospel of John, the feeding of the multitude is taken as a further sign (Biblical Greek: σημεῖον sémeion) that Jesus is the Messiah, the prophet who (according to the promise in the Book of Deuteronomy (Deuteronomy 18:15)) [14] is to "come into the world" (John 6:14). [15] [16]
There are no homilies on 7 or 8 of the sedarim mentioned in Mikraot Gedolot (Deuteronomy 11:10, 14:1, 15:7, 23:10, 23:22, 24:19, 26:1, and occasionally and conditionally 29:9). One homily in Devarim Rabbah is on a section mentioned in other sources as a seder (Deuteronomy 4:25). Five more homilies appear on sections (Deuteronomy 1:10, 4:7, 11: ...
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]
Deuteronomy 18:15–22 set forth tests to determine whether a prophet is true. Robert Oden cited Jeremiah 23:16 as a parade example for the proposition that the test of prophets' legitimacy was whether the prophets asserted that they "stood in the council of the Lord". Oden cited 1 Kings 18–19 to document what prophets did.
Within the text of Deuteronomy, references to "your brother" or "your brethren" are made to other Israelite's or members of the Israelite community (e.g. Deut. 1:16, 28; 3:18, 20; 23:20; 24:14), [10] paralleling the prior reference in Deut. 17:15, 20 where a king must be chosen from the Israelite "brethren" again, a fellow Israelite. [11]
Firstly, Deuteronomy 18:20–22 teaches that a false prophet, who speaks presumptuously in the name of the Lord, is exposed by discovering falsehoods in his prophetic predictions. Deuteronomy 18 concerns oral prophecies, and thus, it is about noncanonical prophecies.