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Books of the Torah
1. term " Torah " ( Hebrew: תּוֹרָה "teaching" or "instruction" sometimes translated as "Law" most commonly refers to Genesis
2. Exodus
3. Exodus ( Greek: έξοδος eksodos = "departure" is the second book of the Jewish Torah and of the Christian Old Testament. Leviticus
4. Leviticus (from Greek Λευιτικός, "relating to the Levites " Numbers
5. The Book of Numbers, ( Bamidbar, meaning in the wilderness) is the fourth book of the Torah, the Tanakh, and the Old Testament. Deuteronomy

Deuteronomy (Greek deuteronomion, Δευτερονόμιον "second law") is the fifth book of the Hebrew Bible and of the Old Testament. The term Hebrew Bible is a generic reference to those books of the Bible originally written in Biblical Hebrew (and the related Biblical Aramaic In Western Christianity, the Old Testament refers to the books that form the first of the two-part Christian Biblical canon. In form it is a set of three sermons delivered by Moses reviewing the previous forty years of wandering in the wilderness; its central element is a detailed law-code by which the Children of Israel are to live in the Promised Land. Moses ( Latin: Moyses,; Greek: grc Mωυσής in both the Septuagint and the New Testament; Arabic: ar موسىٰ

In theological terms the book constitutes a covenant between Yahweh, the God of Israel, and the "Children of Israel"; this is the culmination of the series of covenants which begins with that between Yahweh and all living things after the Flood (Genesis 9). For information about Yahweh see God in Abrahamic religions, which provides useful links One of its most significant verses constitutes the shema ("Hear, O Israel, the Lord (YHWH) is our God, the Lord (YHWH) alone!"), which today serves as the definitive statement of Jewish identity. Shema Yisrael (or Sh'ma Yisroel or just Shema) ( Hebrew: שמע ישראל "Hear Israel" are the first two words of a section of See also Yahweh Tetragrammaton (from the Greek, meaning ' of four letters' (tetra "four" + gramma (gen

The bulk of the book appears to have been composed in the late 7th century BC, during the religious reforms carried out under king Josiah, with later additions from the period after the fall of Judah to the Neo-Babylonian empire in 586 BC. Josiah or Yoshiyahu ( was king of Judah, and son of Amon and Jedidah, the daughter of Adaiah of Bozkath. The term Neo-Babylonian or Chaldean refers to Babylonia under the rule of the 11th ("Chaldean" dynasty from the revolt of Nabopolassar Its essential concerns mirror the thrust of Josiah's reforms: Yahweh is to be accepted as the sole God of Israel, and worshipped only in one place.

Contents

Title

The title is derived from the Greek Deuteronomion (Latin Deuteronomium), "second law", from to deuteronomion touto, "this second law", from the erroneous Septuagint rendering of the Hebrew phrase mishneh ha-torah ha-zot, "a copy of this law" (Deuteronomy 17:18). Greek (el ελληνική γλώσσα or simply el ελληνικά — "Hellenic" is an Indo-European language, spoken today by 15-22 million people mainly Latin ( lingua Latīna, laˈtiːna is an Italic language, historically spoken in Latium and Ancient Rome. The Septuagint (ˈsɛptuədʒɪnt or simply " LXX " is the Koine Greek version of the Hebrew Bible, translated in stages between the Its Hebrew title is Devarim, דְּבָרִים, "words", specifically spoken words. [1], from the opening phrase Eleh ha-devarim, "These are the words. . . ".

Summary

Deuteronomy consists of three sermons[2] delivered by Moses to the Israelites in the plains of Moab, at the end of the final year of their wanderings through the wilderness. Moses ( Latin: Moyses,; Greek: grc Mωυσής in both the Septuagint and the New Testament; Arabic: ar موسىٰ See also History of ancient Israel and Judah According to the Bible, the Israelites were the dominant group living in the Land of Israel. Moab (; Greek Μωάβ; Arabic مؤاب, Assyrian Mu'aba, Ma'ba, Ma'ab; Egyptian The book ends with the death of Moses.

First sermon

Deuteronomy 1-4 recapitulates Israel's disobedient refusal to enter the Promised Land and the resulting forty years of wandering in the wilderness. The Promised Land ( הארץ המובטחת, translit: ha-Aretz ha-Muvtachat) is another name for the Land of Israel, the region which according The disobedience of Israel is contrasted with the justice of God, who is judge to Israel, punishing them in the wilderness and destroying utterly the generation who disobeyed God's commandment. God is the principal or sole Deity in Religions and other belief systems that worship one deity. God's wrath is also shown to the surrounding nations, such as King Sihon of Heshbon, whose people were utterly destroyed. In light of God's justice, Moses urges obedience to divine ordinances and warns the Israelites against the danger of forsaking the God of their ancestors.

Second sermon

Deuteronomy 5-26 is composed of two distinct addresses. The first, in chapters 5-11, forms a second introduction, expanding on the Ethical Decalogue given at Mount Sinai. The Ten Commandments, or Decalogue, are a list of religious and moral imperatives that according to Judeo-Christian tradition were authored by God and given For other places named Mount Sinai see Mount Sinai (disambiguation Mount Sinai (Arabic طور سيناء, Hebrew הר סיני also The second, in chapters 12-26, is the Deuteronomic Code, a series of mitzvot (commands), forming extensive laws, admonitions, and injunctions to the Israelites regarding how they ought to conduct themselves in Canaan, the land promised by the God of Israel. The Deuteronomic Code is the name given by academics to the law code within Deuteronomy, except for the portion discussing the Ethical Decalogue, which is usually This article is about commandments in Judaism For the Jewish rite of passage see Bar Mitzvah and Bat Mitzvah Mitzvah ( Hebrew: מצוה Canaanites redirects here For the 1940s social and political movement in Israel, see Canaanites (movement. See also Yahweh Tetragrammaton (from the Greek, meaning ' of four letters' (tetra "four" + gramma (gen The laws include:

Third sermon

The concluding discourse sets out sanctions against breaking the law, blessings to the obedient, and curses on the rebellious. The Israelites are solemnly adjured to adhere faithfully to the covenant, and so secure for themselves, and for their posterity, the promised blessings.

Death of Moses

Moses conditionally renews the covenant between God and the Israelites, the condition being the loyalty of the people, and appoints Joshua as his heir to lead the people into Canaan. Covenant, meaning a solemn contract oath or bond is the customary word used to translate the Hebrew word berith ( ברית, Joshua, Jehoshuah, or Yehoshua ( 'יְהוֹשֻׁעַ, Tiberian: jə Canaanites redirects here For the 1940s social and political movement in Israel, see Canaanites (movement. Then he writes down the Torah and gives it to the Kohanim, along with the commandment for the king of Israel to read it before an assembly of all Jewish men, women, and children every seven years, during the holiday of Sukkot (this is the mitzvah of Hakhel). term " Torah " ( Hebrew: תּוֹרָה "teaching" or "instruction" sometimes translated as "Law" most commonly refers to A kohen (or cohen, Hebrew כּהן "priest" pl כּהנִים kohanim or cohanim) has a separate status in Judaism. A king is a male Monarch, or a Head of state, who may or may not depending on the style of government of a nation exercise monarchal powers over a territory usually Sukkot ( also known as Succoth, Sukkos, Feast of Booths or Feast of Tabernacles) is a Biblical Pilgrimage This article is about commandments in Judaism For the Jewish rite of passage see Bar Mitzvah and Bat Mitzvah Mitzvah ( Hebrew: מצוה Hakhel ( Hebrew: הקהל "assemble" refers to the Biblically-mandated practice of assembling all Jewish men women and children to hear the reading of the Torah

Three short appendices follow:

Structure and composition

Structure

Chapters 12-26 form the Deuteronomic legal code making up the core of the book. This Deuteronomic Code reinterprets the Covenant Code at Exodus 21-23 to give it a more humane cast, such as the different treatment of slaves. The Deuteronomic Code is the name given by academics to the law code within Deuteronomy, except for the portion discussing the Ethical Decalogue, which is usually The Covenant Code, or alternatively Book of the Covenant, is the name given by academics to a text appearing in the Torah at Exodus -. Chapters 4:44-11 make up the original introduction, framing the laws as a body of commandments received by Moses on Sinai but not revealed to the Israelites until this day, the eve of their entry into the promised land, and chapters 27-28 conclude the original book with a series of blessings and curses relating to the keeping of the law. This original book was later expanded by the addition of chapters 1-4:43 as a new introduction and 29-34 as a new conclusion. The purpose of 1-4:44 and 29-31 was to magnify Joshua's role as Moses' successor, and thus tie Deuteronomy to the book of Joshua. The Book of Joshua ( Hebrew: Sefer Y'hoshua ספר יהושע is the sixth book in both the Hebrew Tanakh and the Old Testament of the Christian Chapter 32 added blessings for the tribes of Israel, and chapter 33 added a prophesy from Yahweh that Israel's enemies would one day take them into captivity and exile in punishment for future unfaithfulness, but would at the end restore them to the land. Chapter 34 reports the death of Moses. [5]

Composition

During the nineteenth century, secular biblical scholarship abandoned the traditional view that the Torah, and therefore Deuteronomy, was composed by Moses in the second millennium BC. Mosaic authorship is the traditional ascription to Moses of the authorship of the five books of the Torah or Pentateuch - Genesis, Deuteronomy instead came to be seen as the document whose discovery is described in 2 Kings 22:8-20:[6] the High Priest Hilkiah finds an ancient lost scroll in the Temple and takes it to king Josiah; what Josiah reads there causes him to embark on a program of religious reform, suppressing the worship of all other gods but Yahweh and centralising the worship of Yahweh in the Temple. Hilkiah was a Hebrew Priest at the time of King Josiah. His name is mentioned in II Kings. Josiah or Yoshiyahu ( was king of Judah, and son of Amon and Jedidah, the daughter of Adaiah of Bozkath. For information about Yahweh see God in Abrahamic religions, which provides useful links [7].

The Deuteronomist author or authors also produced a history of Israel from Joshua to Josiah, consisting of the books of Joshua, Judges, the Books of Samuel, and the Books of Kings. The Deuteronomist (D is one of the sources of the Torah postulated by the Documentary Hypothesis The Book of Joshua ( Hebrew: Sefer Y'hoshua ספר יהושע is the sixth book in both the Hebrew Tanakh and the Old Testament of the Christian Book of Judges ( Hebrew: Sefer Shoftim ספר שופטים is a book of the Bible originally written in Hebrew. The Books of Samuel ( Hebrew: Sefer Sh'muel ספר שמואל are part of the Tanakh (part of Judaism 's Hebrew Bible) and also of The Books of Kings ( Sefer Melachim, ספר מלכים are a part of Judaism 's Tanakh, the Hebrew Bible. In this history Josiah figured as the greatest of all the kings, the only one who never wavered from the law given by Moses, and the one who would restore the ancient kingdom of David and Solomon. David, Arabic: داوود or داود dawud, "beloved" was the second king of the united Kingdom of Israel according to the Hebrew Bible King Solomon ( Ge'ez: ስለሞን Arabic: ar سليمان, Sulayman, all from the Triliteral root S-L-M, "peace" But in 609 BC Josiah was killed at Megiddo by the Egyptians, and in 586 BC the Babylonians conquered Jerusalem and took its people into captivity. Babylon was a City-state of ancient Mesopotamia, the remains of which can be found in present-day Al Hillah, Babil Province, Iraq Jerusalem (יְרוּשָׁלַיִם, he-Latn Yerushaláyim; Arabic: ar القُدس, ar-Latn al-Quds) is the Consequently, at some point after 586, a second edition known as "Dtr2" was produced, containing additional warnings about faithlessness and exile, as well as promises of restoration in the event of repentance. This second edition inserted two originally independent documents, and framings for them, which now comprise the two poems at Deuteronomy 31-33,[8] and the account of Moses' death was moved to where it lies now, Deuteronomy 34. In the final redaction of the Torah, c. 450 BC, Deuteronomy 34 gained additional verses describing the death of Moses from two other originally independent documents, the Jahwist and the Priestly source. The Jahwist, also referred to as the Jehovist, Yahwist, or simply as J, is one of the four major sources of the Torah postulated by the The Priestly Source (P is posited as the most recent of the four chief sources of the Torah, as postulated by the long-established "standard" Wellhausen (or Graf-Wellhausen [9]

More recently Meredith G. Kline has proposed that Deuteronomy should be viewed as a suzerain/vassal treaty between God and the people of Israel. Meredith G Kline (December 15 1922 - April 14 2007 was an American theologian and Old Testament Scholar. Suzerainty (ˈsjuːzərənti RP or /ˈsjuːzəreɪnti/ RP) (/ˈsuːzərənti/ GA) is a situation in which a Region or people is a A vassal (also called feodary or fedary) in the terminology that both preceded and accompanied the feudalism of Medieval Europe, According to Kline, a conservative scholar who wished to restore the case for the book's Mosaic provenance, these treaties were based on Hittite treaties of the second millennium BC. Moshe Weinfeld subsequently argued that Deuteronomy’s extensive list of curses (28:23-35) fits better the style of seventh century BC Assyrian treaties. Moshe Weinfeld (born 1925 in Poland) is Professor Emeritus of Bible at the Hebrew University of Jerusalem, and recipient "Deuteronomy adapts the literary form and the vocabulary of a treaty but places the deity Yahweh, the God of Judah, in the place of the Assyrian king. . . . The writer(s) are therefore deliberately taking an instrument of Assyrian subjugation, the client treaty, and using it as a mechanism to bolster Judean commitment to their national deity and to reinforce national identity". [10]

Themes

Yahweh and Israel

Polytheism was a feature of Israelite religion down through the end of the Iron Age. [11] "[T]here is no clear and unambiguous denial [in the Hebrew bible] of the existence of gods other than Yahweh before Deutero-Isaiah in the 6th century B. C. . . . The question was not whether there is only one elohim [god], but whether there is any elohim like Yahweh. "[12]. The theological position underpinning Deuteronomy is that Yahweh is the patron god of Israel, as Chemosh was the patron of Moab and Marduk of Babylon: "When the Most High ("El Elyon") apportioned the nations, when he divided humankind, he fixed the boundaries of the peoples according to the number of the gods, the Lord's ("Yahweh's") own portion was his people, Jacob his allotted share" (Deuteronomy 32:8-9)[13]

The concept of the covenant also plays a central role in the theology of Deuteronomy. Chemosh (ˈkimɑʃ (from Hebrew כמש, pronounced /χeˈmoʃ/ was the God of the Moabites (Num Moab (; Greek Μωάβ; Arabic مؤاب, Assyrian Mu'aba, Ma'ba, Ma'ab; Egyptian Marduk ( Sumerian spelling in Akkadian: AMARUTU 𒀫 𒌓 "solar calf" perhaps from MERI Babylon was a City-state of ancient Mesopotamia, the remains of which can be found in present-day Al Hillah, Babil Province, Iraq The name or epithet or word ‘Elyōn ( Masoretic pronunciation of Hebrew עליון) is traditionally rendered in Samaritan Hebrew as illiyyon A covenant, in its most general sense is a solemn promise to engage in or refrain from a specified action Israel is Yahweh's vassal, and Israel's tenancy of the land is conditional on keeping the covenant, which in turn necessitates tempered rule by state and village leaders who keep the covenant. "These beliefs, dubbed biblical Yahwism, are widely recognized in biblical scholarship as enshrined in Deuteronomy and the Deuteronomistic History (Joshua through Kings), with pronounced affinities to the Pentateuchal E source and to the prophets Hosea, Jeremiah, and Malachi. E is the fifth letter in the Latin alphabet. Its name in English is spelled e (iː plural es or ees (also written E's E Hosea ( Greek = Ōsēe) was the son of Beeri and a prophet in Israel in the 8th century BCE He is one of the Twelve Prophets Jeremiah ( jirmɛ'jahu; Septuagint Greek: Ἰερεμίας was one of the 'greater prophets ' of the Hebrew Bible. Malachi or Mal'achi ( was a Prophet in the Bible, the Christian Old Testament and Jewish Tanakh. "[14]

Deuteronomy, unlike the Priestly source which makes up most of Leviticus and Numbers, does not promote the supremacy of the Aarond priesthood (i. e. , the clan of priests claiming descent from Aaron who at various times monopolised the High Priesthood in Jerusalem): for Deuteronomy, all Levites have priestly functions. This article is about Aaron the Levite in the Hebrew Bible, the Qu'ran, and other sources It does, however, promote the centralisation of worship.

Deuteronomy in later tradition

Judaism: the shema (שמע)

Deuteronomy 6:4-5: "Hear (shema), O Israel, the Lord (YHWH) is our God, the Lord (YHWH) alone!" has become the basic credo of Judaism, and its twice-daily recitation is a mitzvah (religious commandment). Shema Yisrael (or Sh'ma Yisroel or just Shema) ( Hebrew: שמע ישראל "Hear Israel" are the first two words of a section of See also Yahweh Tetragrammaton (from the Greek, meaning ' of four letters' (tetra "four" + gramma (gen Judaism (from the Greek Ioudaïsmos, derived from the Hebrew יהודה Yehudah, " Judah " in Hebrew יַהֲדוּת Yahedut The shema goes on: "Thou shalt love the Lord thy God with all thy heart and all thy soul and all thy might;" it has therefore also become identified with the central Jewish concept of the love of God, and the rewards that come with this.

Christianity

The authors of the Gospels and the Acts of the Apostles reinterpreted Deuteronomy's Israel as the Church, the people both Jewish and Gentile to whom Jesus had come (Luke 1-2, Acts 2-5). This article is about the canonical books of the New Testament The Acts of the Apostles is a book of the Bible, which now stands fifth in the New Testament. Jesus himself was the "one (i. e. , prophet) like me" sent by Yahweh and predicted by Moses in Deuteronomy 18:15 (Acts 3:22-23). St. Paul, drawing on Deuteronomy 30:11-14, explains that faith in Christ and the keeping of Torah ("righteousness") are one and the same: For Moses describeth the righteousness which is of the law, "that the man which doeth those things shall live by them, but the righteousness which is of faith speaketh on this wise, Say not in thine heart, Who shall ascend into heaven? (that is, to bring Christ down from above:) Or, Who shall descend into the deep? (that is, to bring up Christ again from the dead,) but what saith it? The word is nigh thee, even in thy mouth, and in thy heart: that is, the word of faith, which we preach; that if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved" (Romans 10:6-9). [15]

See also

References

  1. ^ morfix online dictionary; in modern Hebrew this meaning has been retained only in the "smichut" (genitive noun construct), e. Hebrew Grammar is partly analytical, expressing such forms as dative, ablative, and accusative using Prepositional g. "לפי דבריך" = "according to what you said".
  2. ^ This is the generally accepted structure followed in, e. g. , the NIV Study Bible, although R. E. Clemets has advanced the view that it consists of four sermons.
  3. ^ Deuteronomy 32:1-47
  4. ^ (Deuteronomy 32:48-52)
  5. ^ Ronald L. Troxel, Ph.D., "Deuteronomy and the Torah" (a lecture delivered to students at the University of Wisconsin)
  6. ^ 2 Kings 22
  7. ^ Richard Elliott Friedman, Who Wrote the Bible?
  8. ^ Deuteronomy 31-33
  9. ^ Deuteronomistic History overview.
  10. ^ Peter Bedford, "Empires and Exploitation: The Neo-Assyrian Empire, p.23
  11. ^ Mark S. Smith, "The Origins of Biblical Monotheism: Israel's Polytheistic Background and the Ugaritic Texts", (Oxford/New York: Oxford University Press, 2001), at Bible and Interpretation
  12. ^ John McKenzie, "Aspects of Old Testament Thought" in Raymond E. Richard Elliott Friedman is a biblical scholar and the Ann and Jay Davis Professor of Jewish Studies at the University of Georgia. Brown, Joseph A. Fitzmyer, and Roland E. Murphy, eds. , The New Jerome Biblical Commentary (New Jersey: Prentice Hall, 1990), 1287, S. v. 77:17.
  13. ^ Deuteronomy 32
  14. ^ Norman K. Gottwald, review of Stephen L. Cook, The Social Roots of Biblical Yahwism, Society of Biblical Literature, 2004
  15. ^ J. G. McConville, "Deuteronomy", in Dictionary of the Old Testament: The Pentateuch (IVP, 2002)

External links

Versions and translations

Preceded by
Numbers		 Hebrew Bible Followed by
Joshua
Christian Old Testament
A Christian is a person who adheres to Christianity, a monotheistic Religion centered on the life and teachings of Jesus of Nazareth The New Revised Standard Version ( NRSV) of the Bible, released in 1989, is a thorough revision of the Revised Standard Version (RSV The New Revised Standard Version ( NRSV) of the Bible, released in 1989, is a thorough revision of the Revised Standard Version (RSV The Book of Numbers, ( Bamidbar, meaning in the wilderness) is the fourth book of the Torah, the Tanakh, and the Old Testament. See also Old testament, Septuagint, Targum, Peshitta The Tanakh (תַּנַ"ךְ (taˈnax or; also Tenakh or Tenak is The Book of Joshua ( Hebrew: Sefer Y'hoshua ספר יהושע is the sixth book in both the Hebrew Tanakh and the Old Testament of the Christian Christianity ( Greek Χριστιανισμός from the word Xριστός ( Christ)is a monotheistic Religion centered on the life and teachings

Dictionary

Deuteronomy

-proper noun

  1. The fifth of the Books of Moses in the Old Testament of the Bible, the fifth book in the Torah.
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