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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. [4] 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 [5] 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]
Future covenants between Israel and God would be conditional. This is clearly expressed in Deuteronomy 11:13–21, recited twice-daily as part of the foundational prayer, the Shema. According to Mendenhall, the covenant was not just an idea, but actually a historical event. This event was the formation of the covenant community.
The introduction to the code (chapters 4:44–11:32) was added during Josiah's time, thus creating the earliest version of Deuteronomy as a book, [16] and the historical prologue (chapters 1–4:43) was added still later to turn Deuteronomy into an introduction to the entire Deuteronomistic history (Deuteronomy to Kings). [17]
Deuteronomy 18:10-11 – Let no one be found among you who consigns a son or daughter to the fire, or who is an augur, a soothsayer, a diviner, a sorcerer, one who casts spells, or one who consults ghosts or familiar spirits, or one who inquires of the dead. [4]
The double "if-then" of Deuteronomy 11:13–17 linked land and obedience, making the gift of the land conditional. First, Deuteronomy 11:13–15 says the positive "if-then"—stating the "if" of obedience in familiar cadences bespeaking total commitment in two standard verbs ("love" and "serve") plus the formula from the Shema in Deuteronomy 6: ...
In the Hebrew Bible, as well as non-Jewish ancient texts from the region, the Northwest Semitic term Rephaite or Repha'im (cf. the plural word in Hebrew: רְפָאִים, romanized: rəfāʾīm; Ugaritic: 𐎗𐎔𐎜𐎎, romanized: rpʾum, [1] Phoenician: 𐤓𐤐𐤀𐤌, romanized: rpʾm) [2] refers either to a people of greater-than-average height and stature in Deuteronomy 2:10-11, or ...
According to Leviticus, these things should be left for the poor and for strangers, [8] [10] and Deuteronomy commands that it should be left for widows, strangers, and paternal orphans. [9] [11] [12] The Book of Ruth tells of gleaning by the widow Ruth to provide for herself and her mother-in-law, Naomi, who was also a widow. [13]