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Relevant bibliographies by topics / Deuteronomy Decalogue of Deuteronomy 5

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Academic literature on the topic 'Deuteronomy Decalogue of Deuteronomy 5'

Author: Grafiati

Published: 27 August 2021

Last updated: 11 February 2022

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Journal articles on the topic "Deuteronomy Decalogue of Deuteronomy 5"

1

Markl. "The Decalogue and Deuteronomistic Deuteronomy." Zeitschrift für Altorientalische und Biblische Rechtsgeschichte / Journal for Ancient Near Eastern and Biblical Law 25 (2019): 299. http://dx.doi.org/10.13173/zeitaltobiblrech.25.2019.0299.

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White, Sidnie Ann. "The All Souls Deuteronomy and the Decalogue." Journal of Biblical Literature 109, no. 2 (1990): 193. http://dx.doi.org/10.2307/3267013.

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Nelson, Richard D. "Deuteronomy 5:1–15." Interpretation: A Journal of Bible and Theology 41, no. 3 (July 1987): 282–87. http://dx.doi.org/10.1177/002096438704100306.

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Greenspahn, Frederick E. "Deuteronomy and Centralization." Vetus Testamentum 64, no. 2 (April 16, 2014): 227–35. http://dx.doi.org/10.1163/15685330-12341146.

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Abstract Biblical scholars have long attributed King Josiah’s reform to the influence of Deuteronomy and its call for centralizing the cult. Even those who trace the book’s origin to the Northern kingdom or regard chapter 12 as a late insertion understand it as requiring cult centralization. Since so much of modern biblical scholarship rests on linking Deuteronomy to Josiah’s reform, that chapter has been described as “an archimedean point” for biblical studies. However, the syntax of Deuteronomy 12 (especially verses 5 and 13-14) does not require that sacrifice be limited to a single place, though these verses may have come to be understood that way. As a result, the dating of other biblical books on the basis of their dependence on Deuteronomy or their awareness of cult centralization must be reconsidered.

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Finsterbusch, Karin. "Deuteronomy and Joshua." Journal of Ancient Judaism 3, no. 2 (May 6, 2012): 166–96. http://dx.doi.org/10.30965/21967954-00302004.

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This article studies the relationship of Deuteronomy and Joshua on the subject of Torah, one of the main topics and themes of Deuteronomy. Four major conclusions are reached. First, the Torah was not part of a (hypothetically independent, pre-exilic) Deuteronomy–Joshua conquest story of the land. Second, exilic/early post-exilic redactors tried to link Joshua with Deuteronomy (still an independent composition) and to support the authority of the Torah (i. e., Deuteronomy) and especially the Deuteronomic law, through the insertion of the Ebal-Gerizim episode and the addition of Josh 22:5, with the related narrative of Josh 22:9–34. Third, a “Pentateuchoriented redaction,” reflected by Josh 1:7–8 and 23:6, emphasizes that the book of Joshua is not part of the Torah, in the sense of a (proto-) Pentateuch, containing at least Exodus–Deuteronomy. Finally, a “Hexateuch-oriented redaction” tried to redefine Torah as Hexateuch by adding a last chapter, Josh 24. Joshua wrote “Joshua,” and “Joshua” became Torah: “The book of the Torah of Moses” (Josh 23:6) metamorphosed at the very end of this process into “the book of the Torah of God” (Josh 24:26). However, this expression became as under-used as the Hexateuch itself: Joshua became part of the Prophets, and Deuteronomy became the “fifth book of Moses.”

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Levinson, Bernard M., and Jeffrey Stackert. "Between the Covenant Code and Esarhaddon’s Succession Treaty." Journal of Ancient Judaism 3, no. 2 (May 6, 2012): 123–40. http://dx.doi.org/10.30965/21967954-00302002.

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The authors are preparing a volume for the Yale Anchor Bible Reference Library, Deuteronomy and the Pentateuch, which will examine the following key questions: (1) What is the date and historical context for the composition of Deuteronomy? (2) What is Deuteronomy’s method of composition? (3) What is the relationship between law and narrative in Deuteronomy? (4) What is the intent of Deuteronomy vis-à-vis its Israelite sources? (5) What is the influence of cuneiform legal and treaty traditions upon Deuteronomy and its Israelite forebears? (6) What is Deuteronomy’s status within the compiled Pentateuch (and the larger biblical canon)? In this article, the authors summarize these issues and then examine Deut 13 and its relevance for dealing with each of them.

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Porter, J. R. "The Interpretation of Deuteronomy Xxxiii 24-5." Vetus Testamentum 44, no. 2 (1994): 267–70. http://dx.doi.org/10.1163/156853394x00259.

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Gallagher, Edmon L. "Cult Centralization in the Samaritan Pentateuch and the Origins of Deuteronomy." Vetus Testamentum 64, no. 4 (September 22, 2014): 561–72. http://dx.doi.org/10.1163/15685330-12341177.

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Scholars have long understood the cult centralization formula of Deuteronomy (Deut. 12:5, etc.) to limit worship to Jerusalem, “the place which God will choose for his name to dwell.” The common theory posits that though the formula, and the book in which it was contained, was written long after Jerusalem had become the primary cultic site in Judah, it was framed with an imperfect tense verb in order to keep up the pretense of Mosaic authorship of Deuteronomy. However, the Samaritan Pentateuch has a perfect tense verb in this same formula in all twenty-one occurrences in Deuteronomy. Whereas scholars have typically seen this to be a strictly sectarian reading pointing to God’s prior choice of Gerizim as the holy site of the Samaritans, Adrian Schenker has recently argued persuasively for the priority of the Samaritan reading and that themt’s imperfect tense is, in fact, the sectarian alteration. This new way of understanding Deuteronomy’s centralization formula has ramifications for the origins of the book and its reception in Judah. This paper explores these issues, suggesting that the best way of understanding the authority that Deuteronomy gained in Judah is to combine Schenker’s argument about the centralization formula with E. Ulrich’s reconstruction of the text of Deut 27:4. This results in an original text of Deuteronomy that asserts that God had chosen the place for his name already at the time of Moses but did not yet identify the location. In turn, the argument presented here helps to explain the reception Deuteronomy enjoyed among both Judeans and Samaritans.

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Arnold, Bill T. "The Love-Fear Antinomy in Deuteronomy 5-11." Vetus Testamentum 61, no. 4 (2011): 551–69. http://dx.doi.org/10.1163/156853311x560754.

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Abstract Examines the lexemes “love” (ʾhb) and “fear” (yrʾ) in Deut 5-11 in order better to understand the way they complement each other in both their cognitive and affective domains. The affective domain of “love” in Deuteronomy has not been appreciated fully in exegetical work on chs. 5-11 because (a) most scholars assume a commanded love can only be cognitive, and (b) the ancient Near Eastern treaty parallels suggest such a cognitive, behavioral interpretation. This study will argue not only that “love” in Deut 5-11 has affective connotations, confirming other recent research on this topic, but will suggest further that love-terminology and fear-terminology have been combined in Deuteronomy in both their cognitive and affective aspects in order to demarcate the connotations of each. The result of this deliberate antinomy is that “love” is restricted in order to prevent an affection devoid of reverence. Conversely, “fear” is restricted to prevent a terror devoid of delight. The two lexemes complement each other in Deut 5-11 deliberately to define the covenant relationship between YHWH and Israel, and thereby create a covenant ethic for ancient Israel.

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Kallai, Zecharia. "Where Did Moses Speak (Deuteronomy I 1-5)?" Vetus Testamentum 45, no. 2 (1995): 188–97. http://dx.doi.org/10.1163/1568533952581306.

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Dissertations / Theses on the topic "Deuteronomy Decalogue of Deuteronomy 5"

1

DeRouchie, Jason Shane. "A call to covenant love : text, grammar, and literary structure in Deuteronomy 5-11 /." Piscataway (N.J.) : Gorgias press, 2007. http://catalogue.bnf.fr/ark:/12148/cb412726503.

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Liebman, Tobi. "The Jewish exegetical history of Deuteronomy 22:5 : required gender separation or prohibited cross-dressing?" Thesis, McGill University, 2002. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=79786.

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Deuteronomy 22:5 has sparked much interest and wonder for both readers and interpreters of the Bible, throughout Jewish history. Divided into three parts, the verse reads as follows: "A woman should not have keli gever (man's apparel, utensil or tool) on her; a man should not wear simlat isha (a woman's dress, robe, mantle, tunic); anyone who does these things is an abomination to the Lord your God." Each part of the verse has raised questions among exegetes, like how to define its key terms simlat isha and keli gever and what is the nature of the abomination. This thesis explores the responses to these questions through a presentation of the Jewish exegetical history of Deut. 22:5 from biblical times to the present. It demonstrates how the interpretations of this verse varied the application of the biblical law derived from it and thereby affected and altered dress codes, interactions, behhviours, and daily habits of Jewish men and women throughout history.

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Winter, Robert G. "The supreme responsibility of the covenant people to their sovereign Lord an exegetical study of Deuteronomy 6:4-5 /." Online full text .pdf document, available to Fuller patrons only, 1985. http://www.tren.com.

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Ingalls, Alan Dean. "Jeremiah's condemnation of false prophets and the tests of a prophet Deuteronomy (Jer. 23:9-40; Deut. 13:1-5; 18:9-22) /." Theological Research Exchange Network (TREN), 1986. http://www.tren.com.

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Yoder, Derek Scott. "Covenant sanctions and community purity "purge wickedness from among you" a biblical-theological study of Paul's use of Deuteronomy in 1 Corinthians 5:13 /." Theological Research Exchange Network (TREN), 1996. http://www.tren.com.

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Raccah, William. "Close kin relationships and economical dimensions in the stipulation of the law of the levirate as articulated in Deuteronomy 25.5-10." Doctoral thesis, Université Laval, 2002. http://hdl.handle.net/20.500.11794/43080.

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Cette thèse est une investigation la loi du levirat (Deuteronome 25.5-10), ainsi que ses dimensions économiques, sans pour autant ignorer les éléments sexuels qui y sont associes. A travers l ’exégèse des textes bibliques qui traitent du soin des veuves, et utilisant différentes méthodologies de recherche, cette investigation révéla que le bien-être d’une veuve sans enfant prenait précédent sur toute autre législation. Bien que le levirat semble être une exception plutôt que la norme, le bien-être économique d’une veuve sans enfant apparaît comme étant le but principal de cette loi. Dans un monde ou les conditions économiques d’une femme étaient déterminés par rapport a ses liens de parente avec un homme, que ce soit son mari, son fils, ou, a défaut, son beau-frère, la loi du levirat adresse cette situation. Proche de l ’inceste, cette loi apparaît comme une réponse raisonnable pour les anciens Israelites afin de garder le patrimoine familial au sein de la même famille, et de pourvoir au besoin d’une veuve sans enfant.

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Terrell, Patricia. "Are the scriptural passages in Genesis 16:1-16, Genesis 29:31-30:24 and Deuteronomy 25:5-10 relevant to surrogate parenthood as it is presently practiced?" Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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8

Beer, Leilani. "The role of the priests in Israelite identity formation in the exilic/post-exilic period with special reference to Leviticus 19:1-19a." Thesis, 2021. http://hdl.handle.net/10500/27842.

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Bibliography: leaves 289-298
Source-criticism of the Pentateuch suggests that the priests (Source P) alone authored the Holiness Code – the premise being that Source P forms one religious, literate and elite group of several. Through the endeavor to redefine Israelite identity during the Neo-Babylonian Empire of 626–539 BCE and the Achaemenid Persian Empire of 550–330 BCE, various ideologies of Israelite identity were produced by various religious, literate and elite groups. Possibly, the Holiness Code functions as the compromise reached between two such groups, these being: the Shaphanites, and the Zadokites. Moreover, the Holiness Code functions as the basis for the agreed identity of Israel as seen by the Shaphanites and the Zadokites. Specifically, in Leviticus 19:1-19a – as being the Levitical decalogue of the Holiness Code, and which forms the emphasis of this thesis – both Shaphanite and Zadokite ideologies are expressed therein. The Shaphanite ideology is expressed through the Mosaic tradition: i.e., through the Law; and the Zadokite ideology is expressed through the Aaronide tradition: i.e., through the Cult. In the debate between the supremacy of the Law, or the Cult – i.e., Moses or Aaron – the ancient Near Eastern convention of the ‘rivalry between brothers’ is masterfully negotiated in Leviticus 19:1-19a.
Old Testament and Ancient Near Eastern Studies
D. Phil. (Old Testament)

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9

Sowards, Thomas Kelly. "Deuteronomy 25:5–10 : a rite for the living or for the dead?" Thesis, 2014. http://hdl.handle.net/2152/28657.

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This work looks at the rite presented in Deut 25:5–10 through a sociological framework. As such, it argues that ritual is a social act aimed at protecting communal interests over the interests of its individual members. More specifically, the rite described in Deut 25:5–10 was meant to act as a bulwark against infiltration of tribal land through exogamy. In later periods, it is argued that the focus of the rite narrowed to the priestly class.
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Smothers, Colin James. "IN YOUR MOUTH AND IN YOUR HEART: A STUDY OF DEUTERONOMY 30:12–14 IN PAUL’S LETTER TO THE ROMANS IN CANONICAL CONTEXT." Diss., 2018. http://hdl.handle.net/10392/5598.

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By quoting Deuteronomy 30:12–14 as the content of the message of the righteousness of faith over against Leviticus 18:5 and the righteousness of the law in Romans 10:5–8, Paul proclaims a promise fulfilled in accord with the original meaning of the text written by Moses in Deuteronomy. More precisely, Paul reads Deuteronomy 30:11–14 as an extension of the reality foretold in Deuteronomy 30:1–10, which points forward to the new covenant experience of faith-empowered obedience, or heart circumcision, which includes the internalization of the word of God—the eschatological torah—by the Spirit of God. What Paul has found in Deuteronomy 30:11–14 is a prophetic promise of righteousness which he declares fulfilled in the gospel of the Lord Jesus, the message of the righteousness of faith.

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Books on the topic "Deuteronomy Decalogue of Deuteronomy 5"

1

DeRouchie, Jason. A call to covenant love: Text, grammar, and literary structure in Deuteronomy 5-11. Piscataway, NJ: Gorgias Press, 2007.

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DeRouchie, Jason. A call to covenant love: Text, grammar, and literary structure in Deuteronomy 5-11. Piscataway, NJ: Gorgias Press, 2007.

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3

Gossip kills: (the 9th/8th ? commandment) "You shall not bear dishonest witness against your neighbor." --Deuteronomy 5:20. Coral Springs, FL: Llumina Press, 2003.

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The Shema and the first commandment in First Corinthians: An intertextual approach to Paul's re-reading of Deuteronomy. Tübingen: Mohr Siebeck, 2008.

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Mastering the Old Testament/Deuteronomy: Deuteronomy (Mastering the Old Testament, Vol 5). W Publishing Group, 1987.

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McConville, J. G. Deuteronomy (Apollos Old Testament Commentary, 5). Apollos, 2002.

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7

Baal Haturim Chumash: Vol. 5 Devarim/Deuteronomy (Baal Haturim, 5). Mesorah Publications, 2004.

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8

Gore, Ps Michael. Today's Relevance of OLD LAW : Based on Deuteronomy 7: 1-5. CreateSpace Independent Publishing Platform, 2012.

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9

Waters, Guy. The End of Deuteronomy in the Epistles of Paul. Mohr Siebeck, 2019. http://dx.doi.org/10.1628/978-3-16-157073-5.

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A Call to Covenant Love: Text Grammar and Literary Structure in Deuteronomy 5-11. Gorgias Press LLC, 2007.

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Book chapters on the topic "Deuteronomy Decalogue of Deuteronomy 5"

1

Hulster, Izaak J. de, and Brent A. Strawn. "Chapter 5. Figuring YHWH in Unusual Ways: Deuteronomy 32 and Other Mixed Metaphorsfor God in the Old Testament." In Iconographic Exegesis of the Hebrew Bible / Old Testament, 117–34. Göttingen: Vandenhoeck & Ruprecht, 2015. http://dx.doi.org/10.13109/9783666534607.117.

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Brenner, Athalya. "The Decalogue:." In Exodus and Deuteronomy, 197–204. Fortress Press, 2012. http://dx.doi.org/10.2307/j.ctt22nm70p.20.

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"5. Deuteronomy." In Ze’enah U-Re’enah, edited by Morris M. Faierstein. Berlin, Boston: De Gruyter, 2017. http://dx.doi.org/10.1515/9783110461039-006.

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"CONTRIBUTORS." In Exodus and Deuteronomy, xv—xviii. Fortress Press, 2012. http://dx.doi.org/10.2307/j.ctt22nm70p.5.

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Ramos, Melissa D. "Ritual innovation in Deuteronomy." In Ritual in Deuteronomy, 130–50. Routledge, 2021. http://dx.doi.org/10.4324/9780203703069-5.

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Lohﬁnk, Norbert. "Reading Deuteronomy 5 as Narrative." In A God So Near, 261–82. Penn State University Press, 2003. http://dx.doi.org/10.5325/j.ctv1bxh338.23.

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"5. Exodus, Deuteronomy, and Hebrews." In Godly Fear or Ungodly Failure?, 112–37. De Gruyter, 2016. http://dx.doi.org/10.1515/9783110422597-008.

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Lohfink, Norbert. "Reading Deuteronomy 5 as Narrative." In A God So Near, 261–82. Penn State University Press, 2003. http://dx.doi.org/10.1515/9781575065366-021.

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"List of Contributors." In The Social World of Deuteronomy, xiii—xvi. The Lutterworth Press, 2017. http://dx.doi.org/10.2307/j.ctvz0hbqq.5.

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"5. Israel’s Memory Context within Deuteronomy." In Remembering the Unexperienced, 113–50. Göttingen: V&R unipress, 2020. http://dx.doi.org/10.14220/9783737012096.113.

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