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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 ...
Manuscript. The manuscript is a codex (precursor to the modern book), which has survived in only 50 mostly damaged leaves, written in small uncials in an expertise script.. The manuscript contains the book of Numbers chapters 5, 13, 25 and Deuteronomy 1, 9–12; 18; 19; 27
Other mentions of Horeb in Deuteronomy are found in the account of the delivery to Moses of the Ten Commandments, and in subsequent references back to the occasion: Deuteronomy 4:10, 4:15, 5:2, 9:8, 18:16, and 28:69. There are similar references at Psalm 106 and Malachi 4:4. [17]
Some resources for more complete information on the scrolls are the book by Emanuel Tov, "Revised Lists of the Texts from the Judaean Desert" [3] for a complete list of all of the Dead Sea Scroll texts, as well as the online webpages for the Shrine of the Book [4] and the Leon Levy Collection, [5] both of which present photographs and images of the scrolls and fragments themselves for closer ...
4Q41 or 4QDeuteronomy n (often abbreviated 4QDeut n or 4QDt n), also known as the All Souls Deuteronomy, is a Hebrew Bible manuscript from the first century BC containing two passages from the Book of Deuteronomy. Discovered in 1952 in a cave at Qumran, near the Dead Sea, it preserves the oldest existing copy of the Ten Commandments. [1]
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]
If the king trods on the back of his enemies (see Joshua 10:24), they poetically become his "Footstool" 2. In contrast to v.1, God is spoken of in the third person. The Zion tradition (see Isaiah 2:1–4; 60:1–22) and royal tradition are here connected. While v.1-2 express the great power of the king, they also emphasize it comes from God ...
A midrash cited Deuteronomy 29:9 as one of several places where Scripture speaks of the people of Israel as it does of angels. For Scripture speaks of both angels and the people of Israel as standing. In reference to angels, Isaiah 6:2 says, "Above Him stood the seraphim," while concerning Israel, Deuteronomy 29:9 says, "You are standing this