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

Author: Grafiati

Published: 27 August 2021

Last updated: 11 February 2022

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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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2

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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3

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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4

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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5

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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6

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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7

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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8

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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9

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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10

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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11

Nathan MacDonald. "The Date of the Shema (Deuteronomy 6:4–5)." Journal of Biblical Literature 136, no. 4 (2017): 765. http://dx.doi.org/10.15699/jbl.1364.2017.196197.

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12

MacDonald, Nathan. "The Date of the Shema (Deuteronomy 6:4-5)." Journal of Biblical Literature 136, no. 4 (2017): 765–82. http://dx.doi.org/10.1353/jbl.2017.0047.

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13

Finsterbusch, Karin. "Aufsummierte Tora." Journal of Ancient Judaism 2, no. 1 (May 6, 2011): 1–28. http://dx.doi.org/10.30965/21967954-00201001.

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This article studies how the word Torah is used in the Pentateuch to designate a collection of laws. In Deuteronomy – originally an independent composition – “Torah” is used for the first time as a designation of a substantial collection of laws. When Deuteronomy was integrated into the Pentateuch this deuteronomic signification of “Torah” changed: According to Exod 24:12, God gives on Mt. Sinai to Moses. Based on the key terms and , the adressees of the Pentateuch could only understand this Sinai-Torah as refering to Exod 25:1–31:17; Lev 1–27; Deut 5:1b–26:16; the blessings and curses of Deut 28; and the song of Deut 32. The Torah containing these passages forms the basis of the covenant in Moab (Deuteronomy 29–30) and is written down by Moses according to Deut 31:9, 24. This “Moabite” Torah Book is placed in the Pentateuch next to the “Book of the Covenant” which is written down by Moses as well (Exod 24:7) and which provides the basis for the covenant formed on Mt. Sinai.

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14

Quick, Laura. "Averting Curses in the Law of War (Deuteronomy 20)." Zeitschrift für die alttestamentliche Wissenschaft 132, no. 2 (May 26, 2020): 209–23. http://dx.doi.org/10.1515/zaw-2020-2001.

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AbstractThis essay explores the military exemption of Deut 20:5–7 in light of the futility curse in Deut 28:30. By uncovering the social and ritual contexts of the futility curse, I argue that Deut 20:5–7 can be productively understood as a warfare ritual against the curse. I explore the ritual dimensions of Deut 20:5–7 in light of rituals for avoiding curses and maledictions from the ancient Near East, arguing that the original Sitz im Leben of these verses can be found in a pre-war ritual responding to the hegemonic aims of enemies as this crystallized in the inscriptional and ritual contexts of ancient warfare.

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15

Miziur-Moździoch, Maja. "How a Sheep Turned into a Giraffe: The Case of Deuteronomy 14:5." Vetus Testamentum 70, no. 4-5 (January 17, 2020): 753–58. http://dx.doi.org/10.1163/15685330-12341410.

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Abstract The scope of this article is to present an explanation for the enigmatic translation of zemer into kamelopardalis in Deuteronomy 14:5. A possible reason for this translation is the Hieroglyphic and Demotic zoonym sr, which in the Ptolemaic period was applied to both sheep and giraffes.

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16

Wright, Logan S. "Mkr in 2 Kings Xii 5-17 and Deuteronomy Xviii 8." Vetus Testamentum 39, no. 4 (1989): 438–48. http://dx.doi.org/10.1163/156853389x00200.

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17

Janzen, J. Gerald. "On the Most Important Word in the Shema (Deuteronomy VI 4-5)." Vetus Testamentum 37, no. 3 (July 1987): 280. http://dx.doi.org/10.2307/1517630.

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18

Janzen, J. Gerald. "On the Most Important Word in the Shema (Deuteronomy Vi 4-5)." Vetus Testamentum 37, no. 1-4 (1987): 280–300. http://dx.doi.org/10.1163/156853387x00266.

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19

Arnold, Bill T. "Deuteronomy 12 and the Law of the Central Sanctuary noch einmal." Vetus Testamentum 64, no. 2 (April 16, 2014): 236–48. http://dx.doi.org/10.1163/15685330-12341150.

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Abstract Critiques the recent attempt by Frederick E. Greenspahn to call into question the interpretation of Deut 12 as instituting cult centralization. The paper first considers Greenspahn’s argument that the definite article in the phrase “the place” at Deut 12:5 (and 12:14) is a generic article. The paper also critiques Greenspahn’s assumption that the theory of cult centralization is narrowly based upon a misreading of the definite article at Deut 12:5 (and 12:14). On the contrary, it is argued here that the theory is more broadly dependent on internal data of the chapter and external connections with other portions of the Pentateuch.

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20

Santosa, Santosa. "Urgensi Peran Orang Tua Membangun Kepemimpinan Anak di Era Disrupsi Teknologi Berdasarkan Ulangan 6: 6-9." EDULEAD: Journal of Christian Education and Leadership 2, no. 1 (June 1, 2021): 71–88. http://dx.doi.org/10.47530/edulead.v2i1.61.

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Technological disruption has an impact on fundamental changes in the order of human life. The disruption of technology has a positive and negative impact on human life. Facing the change and the impact of the technological disruption, the role of parents is very important in shaping leadership in children. This research was conducted by studying literature and text analysis of the Book of Deuteronomy 6:6-9. The results of this study aim to describe the urgency of the role of parents in building children's leadership according to Deuteronomy 6:6-9 in an era of technological disruption. The conclusion is the urgency of the role of parents in building children's leadership in an era of technological disruption according to Deuteronomy 6:6-9, among others: 1) To become spiritual educators of children. 2) Become a role model for spiritual discipline. 3) Discipline the spiritual growth of children. 4) Improve the relationship with children. 5) Give children responsibility for their spiritual growth. 6) Become a role model in healthy social media.AbstrakDisrupsi teknologi berdampak terhadap perubahan tatanan kehidupan manusia secara fundamental. Disrupsi teknologi memberi dampak positif dan negatif bagi kehidupan manusia. Menghadapi perubahan dan dampak akibat disrupsi teknologi, peran orang tua sangat penting dalam membentuk kepemimpinan dalam diri anak. Penelitian ini dilakukan dengan studi literatur dan analisis teks Kitab Ulangan 6: 6-9. Hasil penelitian ini bertujuan mendiskripsikan urgensi peran orang tua membangun kepemimpinan anak menurut Kitab Ulangan 6: 6-9 di era disrupsi teknologi. Diperoleh kesimpulan urgensi peran orang tua membangun kepemimpinan anak di era disrupsi teknologi menurut Ulangan 6: 6-9 antara lain: 1) Menjadi pendidik rohani Anak. 2) Menjadi role model disiplin rohani. 3) Mendisiplin pertumbuhan rohani anak. 4) Meningkatkan relasional dengan anak. 5) Memberi tanggungjawab anak terhadap pertumbuhan rohaninya. 6) Menjadi role model bermedia sosial sehat.

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21

Schipper. "Deuteronomy 24:5 and King Asa's Foot Disease in 1 Kings 15:23b." Journal of Biblical Literature 128, no. 4 (2009): 643. http://dx.doi.org/10.2307/25610211.

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22

Yoo, Yoon Jong. "The Shema (Deut 6:4-5) in the Story of Samuel (1 Samuel 1-15)." Expository Times 123, no. 3 (November 14, 2011): 119–21. http://dx.doi.org/10.1177/0014524611421731.

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Although the significance of the shema (Deut 6:4-5) has been noticed by many scholars, its connection with other texts of the Bible has not been explored thoroughly. The author pursues how the shema is reflected in the story of Samuel (1 Samuel 1-15). In addition to 1 Sam 15:22, a famous verse on the shema, three more points will be demonstrated. They are the usage of “with all your heart”; YHWH is One; and the law of ḥerem. The existence of such a connection points to the conclusion that the story of Samuel reflects the shema theology of Deuteronomy 6:4-5.

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23

Verburg, Jelle. "Women’s Property Rights in Egypt and the Law of Levirate Marriage in the LXX." Zeitschrift für die alttestamentliche Wissenschaft 131, no. 4 (December 1, 2019): 592–606. http://dx.doi.org/10.1515/zaw-2019-4005.

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Abstract If, as theorists of reception studies have argued, readers respond to the meanings that a text has accumulated in the past, this begs the question what the translators of the »first« translation of the Torah, the LXX, responded to. This paper presents a case study of the LXX of Deuteronomy 25:5–6, and argues that the translation is best understood if we assume that the translators were not just transferring a text form one language into another, but were also interacting with a tradition of interpretation and the extensive inheritance rights of women in Egypt.

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24

Vedeler. "Reconstructing Meaning in Deuteronomy 22:5: Gender, Society, and Transvestitism in Israel and the Ancient near East." Journal of Biblical Literature 127, no. 3 (2008): 459. http://dx.doi.org/10.2307/25610133.

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25

Teugels, Lieve. "Cruciale Teksten: De Brede Hagada: Een oud boek in een eigentijdse jas." NTT Journal for Theology and the Study of Religion 69, no. 1 (February 18, 2015): 57–66. http://dx.doi.org/10.5117/ntt2015.69.057.teug.

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The new Dutch Passover Haggadah (2011) is broad in a double sense: its Hebrew text and Dutch translations include variations that suit the different forms of variegated Dutch Judaism. In a literal sense, it is designed in a ‘landscape’ format and includes many visual features that make it an easy and attractive tool. Besides introducing this new Haggadah, this article offers an introduction to the Passover seder and its Biblical and rabbinic sources. It includes a detailed discussion of the midrash of Deuteronomy 26:5‐8 that is central in the Haggadah, and its relation to the early Christian interpretation of the Pesach traditions.

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26

Emerson. "Land, Burial, and Temple: Deuteronomy 30:5, John 19–20, and the Burial of Jesus as a Land Claim." Journal of Theological Interpretation 14, no. 2 (2020): 180. http://dx.doi.org/10.5325/jtheointe.14.2.0180.

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27

Kealy, Seán P. "Book Review: Deuteronomy 1-11. By Moshe Weinfeld. The Anchor Bible Vol 5. New York: Doubleday, 1991. Pp. xiv+458." Irish Theological Quarterly 60, no. 3 (September 1994): 226. http://dx.doi.org/10.1177/002114009406000307.

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28

Brown, Ken. "The Firstborn of Death: Monotheism and the Mythology of Death in Job 18." Vetus Testamentum 69, no. 4-5 (October 14, 2019): 543–66. http://dx.doi.org/10.1163/15685330-12341375.

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AbstractJob 18 depicts the destruction of the wicked as a kind of ambush by “the firstborn of death.” Much of the discussion of this passage has centered on this figure’s identification, and whether one should look primarily to Ugaritic or Mesopotamian mythological traditions for its background. Yet the passage as a whole concludes with a reference to a single “God,” knowledge of whom is determinative for human fate. This raises a basic question concerning the relation between “God” and the “firstborn of death.” Through a close comparison with the Ugaritic Baal Cycle and the Neo-Assyrian Underworld Vision on the one hand, and Job 5 and Deuteronomy 32 on the other, this paper argues that “the firstborn of death” most likely does represent a chthonic deity, but that such powers have been subordinated to the one God whom Bildad presumes to bear sole authority over life and death.

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29

Sonnet, Jean-Pierre. "The Fifth Book of the Pentateuch." Journal of Ancient Judaism 3, no. 2 (May 6, 2012): 197–234. http://dx.doi.org/10.30965/21967954-00302005.

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This article considers the book of Deuteronomy in its narrative integrity and dynamic, from beginning to end. It focuses on six main threads and themes of Deuteronomy’s overall construction, paying attention to their (interconnected) sequential unfolding: the relationship between Moses, speaker and narrator within the narrated world, and the narrator of the framing book (section 2); Deuteronomy’s overall plot, which surfaces only when the final disclosure about the obedience of the sons of Israel (34:9) is taken into consideration (section 3); Moses’ switch from oral to written communication (section 4); the motif of Moses’ death, from his dissimulation to God’s ultimate education of his prophet (section 5); the narrative centrality of the law code within Deuteronomy’s system of if-plots (section 6); the identity of Joshua as “prophet like Moses,” and epitome of the system of mediations set up by Moses, the prophet whom God knew face-to-face (section 7).

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30

Jon, Efriana. "PENGARUH MEDIA TANAM TERHADAP PERTUMBUHAN SETEK MIKRO KENTANG VARIETAS GRANOLA." Edubiotik : Jurnal Pendidikan, Biologi dan Terapan 3, no. 01 (February 4, 2018): 26–33. http://dx.doi.org/10.33503/ebio.v3i01.76.

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Potato (Solanum tuberosum L) isan agricultural crop that has high economic value, it gets priority to be developed. This research at was conducted Screen House of Balai Benih Induk Kentang (BBIK) Kayu Aro subdistrict Kerinci regency.The purpose of this research was to know the effect of planting media On Micro Cutting Growth Of Granola Potato Variety (Solanum Tuberosum L). This study was used Completely Randomized Design (RAL) with 6 Treatment 10 Deuteronomy. The observed parameters were percentage of live micro cuttings potato, the high micro cuttings, number of shoots, numbr of leaves, and length of rootwere analyzed by the variance of investigation and followed by DNMRT advanced test at 5% level. The investigation result of the highest percentage (%)of micro cutting potato live was 90%. The High of micro cuttings, number of shoots and number of leaves of micro cuttings granola varieties was showed that no significant effect on the treatment given. Whereas for the root length of micro cuttings showed thatthere was a significantly different effect.

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Friedman, Richard Elliot. "Moshe Weinfeld. Deuteronomy 1-11: A New Translation with Introduction and Commentary. Anchor Bible 5. New York: Doubleday, 1991. xiv, 458 pp." AJS Review 19, no. 2 (November 1994): 241–44. http://dx.doi.org/10.1017/s0364009400005766.

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32

Myers, Alicia D. "Remember the greatest: Remaining in love and casting out fear in 1 John." Review & Expositor 115, no. 1 (February 2018): 50–61. http://dx.doi.org/10.1177/0034637317752931.

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This article argues that the confusing admonition in favor of “love” and “casting out fear” in 1 John 4 is clarified when read in light of Deuteronomy and Leviticus. The commands to love God and love neighbor from Deut 6:4–5 and Lev 19:18b were ubiquitous in Second Temple Jewish contexts, and were a prominent part of Jesus’ teachings in the Gospels (Mark 12:29–31; Matt 22:37–40; Luke 10:27–28). Although often unrecognized, or at least unexplored, these Old Testament texts also influence the Gospel and Letters of John (e.g., John 5:39–47; 13:24–35; 1 John 4:16b–21). First John, in particular, can be read as an interpretation of Leviticus 19 that rearticulates and expands on traditions of Jesus’ instructions reflected in John 13–17. The author of 1 John uses these traditions to explain how the purifying blood of Jesus the Advocate enables believers to have boldness rather than fear. In this way, 1 John calls on believers to remain in the love who is God so that they can act with confident love regardless of the fear that threatens them.

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Kushelevsky, Rella. "Rabbinic sage stories in Midrashic compilations: an intertextual reading of the Usha synod narrative in Song of Songs Rabbah 2:5 and Deuteronomy 27:9." Journal of Jewish Studies 65, no. 2 (October 1, 2014): 284–301. http://dx.doi.org/10.18647/3184/jjs-2014.

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De Villiers, Gerda. "Ecodomy: Taking risks and overstepping boundaries in the Book of Ruth." Verbum et Ecclesia 38, no. 3 (October 6, 2017): 35–50. http://dx.doi.org/10.4102/ve.v38i3.1623.

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This chapter examined the concept of ‘Ecodomy’ – life in its fullness – as it unfolds in the Book of Ruth. The book is dated to the post-exilic period in the history of Israel, and is read as narrative critique against the Moabite paragraph in Deuteronomy 23:3–5, and against the way that this text is interpreted and implemented in the Books of Ezra and Nehemiah. Naomi, Ruth and Boaz, the protagonists in the narrative, become paradigmatic of the situation in post-exilic Israel. Their stories, dealing with loss and the actions they take in order to heal the brokenness become indicative for the post-exilic community. As the narrative plot develops, the chapter aims to indicate how ‘life in its emptiness’ is changed into ‘life in its fullness’ by the courage and creative initiative of individuals, even if it meant overstepping boundaries and challenging the social conventions of the time. Against the exclusivist policy of Ezra and Nehemiah, the Book of Ruth argues that foreigners may be included in the community of YHWH and that their solidarity with Israel is to the benefit of all the people. The point that the chapter wishes to make, is that life in its fullness cannot be taken for granted, but requires effort.

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Hamonangan, Ranto Praja, and Martin Gultom. "Batak Christian Protestant Church's View Concerning Ecology." Tumou Tou 8, no. 1 (March 9, 2021): 46–52. http://dx.doi.org/10.51667/tt.v8i1.473.

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This paper examines a discussion about ecology focus on Batak Christian Protestant Church's view and action. The study's reason is based on what the church said about ecological problems in their faith declaration. Furthermore, looking Batak Christian Protestant Church (HKBP) litigates connected to ecological action case in Indonesia. Methodology in this research is literary, looking at the book, internet, and faith confession of the HKBP. Gathering the data and then analyze is the approach used to discuss the issue. This study traced that the HKBP has mentioned ecology in their faith confession. In their view, HKBP argues that God created man in his residence and place of work in this world (Gen. 2:5-15). Therefore, they oppose any environmentally damaging activities, such as burning and cutting down trees in the forest or wilderness (Deuteronomy 5: 20; 19-20). This creed is based on the Word of God as recorded in the scriptures. They also have been activated to protect nature, for example: develop livestock waste into alternative energy (biogas); planting trees in Peak Dolok, Balige North Sumatera; statings local wisdom. Christianity realizes that ecology issues are also part of their problems. What has been done by the HKBP be a positive thing. This action is a good activity for Christianity in Indonesia. Even though we cannot deny the ecology problem is our common problem.

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Nyompa, Sukri, Suprapta Suprapta, Sri Wahyuni, and Muhamad Ihsan Azhim. "The Effect of Student Perception of Teacher Professional Competency On The Result of Geography Learning Class XI Social Science Student’s SMA 12 Sinjai." UNM Geographic Journal 1, no. 2 (February 1, 2018): 131. http://dx.doi.org/10.26858/ugj.v1i2.6597.

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This research aims to find out: 1 Perceptions of student competency) professional teachers; 2) student learning outcomes; 3) influence the perceptions of students on the professional competence of teachers towards learning outcomes students. This research is the research of ex post facto. Free variables i.e. perception of students on the professional competence of teachers and variable is the result of student learning. Student population of Class XI IPS amounted to 49 students, samples taken 100% is 49 students. The collection of data through observation, question form and the documentation value of Deuteronomy daily student. Data analysis using descriptive analysis and inferensial correlation coefficients of determination of Moment, Product, test data, test the normality and simple linear regression linearity. The results showed that: 1) perceptions of students on the professional competence of teachers having an average score of 3.13 percentage with 78.25% higher categories include; student learning outcome 2) has an average of 3.18 with a percentage of 79.5% categories include enough; 3) inferensial analysis results obtained r_hitung (0.511) greater than r_tabel (0,281) with 5% error level. It can be concluded that the perceptions of students on professional competence teachers influential significantly to student learning outcomes of 26.1% and regression equation Ỷ = 55.639 + 0.476 X can be used in prediction of the level of perception of students on professional competence teachers learn if the result is raised or lowered.

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Braulik, Georg. "The Political Impact of the Festival - Biblical Statements." Verbum et Ecclesia 20, no. 2 (August 10, 1999): 326–39. http://dx.doi.org/10.4102/ve.v20i2.604.

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Liturgy possesses a socio-critical potential which greatly surpasses political activism. It bypasses the systems of a "complex society", such as socialisation, communication and economics, through its factual logic which stands independent of faith. This political fo-rce is already developed by the feast on Sinai, to which Israel is lead out of Egypt (Ex 5:1-3). There, Israel receives the Torah, in order that its life as the people or community of Yahweh may be successful in the Promised Land. The community is to renew itself on occasion of the three pilgrimage festivals. For this purpose, Deuteronomy developed two basic types of popular liturgy within the scope of its theology of the people of God. The first is constituted by the passion commemoration of the passover (Dt 16:1-8). It aims at the social liberation of everyone in Israel, in commemorating their being lead out of Egyptian slavery. The second type is presented in the Feast of Weeks and the Feast of Tabernacles (16:9-12, 13-15). They initiate a fraternal society devoid of poverty, and already realise this in a realistic-symbolic way, through the communal meal of rejoicing in which all are to participate before Yahweh. According to this model, the eucharistic celebrative joy of the first Jerusalem congregation (Acts 2:44-46) reveals its community-changing force in the fact that "no poor were to be found any more" among the believers (Dt 15:4 in Acts 4:32-34).

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Mary, Eirene. "Implikasi Ulangan 5:16 Dalam Pendidikan Keluarga." Didache: Journal of Christian Education 1, no. 2 (December 31, 2020): 141. http://dx.doi.org/10.46445/djce.v1i2.331.

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God is the God who wants to reveal Himself to humans. God also revealed what He wanted humans to do in the 10 Commanments. The law provides for the things that humans must do in relation to God and with others. The first law in human relations is the law concerning parents and children. Children must respect their parents. In fact, there are many events that show the fading of the values of respecting parents. This paper tries to reexamine the fifth law regarding respect for parents by analyzing Deuteronomy 5:16. The analysis is done by looking for the meaning of the word "honor" and synthesizing several interpretations of the meaning of honoring parents.From this analysis it was found that through parents, a child is born into the world. Parents are God's representatives. The relationship between parent and child is the highest relationship in human relations. God gives orders for children to respect their parents. Respecting parents can be done in the form of submitting to parents, obeying parents and caring for parents in their old age. This has implications in the process of family education where parents are responsible for educating their children, children must be taught about things that God has done and submit to authority. AbstrakAllah adalah Allah yang mau menyatakan diri-Nya kepada manusia. Allah juga menyatakan apa yang dikehendaki-Nya untuk dilakukan oleh manusia dalam hukum Taurat. Hukum Taurat memberikan hal-hal yang harus dilakukan oleh manusia dalam hubungannya dengan Allah dan dengan sesama. Hukum pertama dalam hubungan dengan manusia adalah hukum tentang orang tua dan anak. Anak harus menghormati orang tuanya. Kenyataan yang terjadi saat ini, banyak kejadian yang menunjukkan lunturnya nilai-nilai menghormati orang tua. Tulisan ini mencoba meneliti kembali hukum Taurat yang kelima mengenai menghormati orang tua dengan menganalisis Ulangan 5:16. Analisis yang dilakukan adalah dengan mencari makna kata “hormat” dan mensintesakan beberapa penafsiran mengenai makna menghormati orang tua. Dari analisis tersebut ditemukan bahwa melalui orang tua, seorang anak dilahirkan ke dalam dunia. Orang tua adalah wakil Allah. Hubungan orang tua dan anak adalah hubungan yang tertinggi dalam hubungan antar manusia. Allah memberikan perintah agar anak menghormati orang tua. Menghormati orang tua dapat dilakukan dalam bentuk tunduk kepada orang tua, taat kepada orang tua dan memelihara orang tua pada masa tuanya. Hal ini berimplikasi dalam proses pendidikan keluarga dimana orang tua bertanggung jawab dalam mendidik anak-anaknya, anak-anak harus diajarkan tentang hal-hal yang sudah dilakukan Allah dan tunduk pada otoritas.

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Gachoki, John M. "Alcohol Abuse." Jumuga Journal of Education, Oral Studies, and Human Sciences (JJEOSHS) 4, no. 1 (April 8, 2021): 1–17. http://dx.doi.org/10.35544/jjeoshs.v4i1.31.

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The article sets out to examine the correlation between the drinking problem that has beset youth of Central Kenya and the oaths that were taken by residents in the region in the wake of the struggle for socio-political and economic independence (in 1950s). It is worthwhile to recall that the Mau Mau philosophy discouraged the abuse of drugs, and especially alcohol. It was the belief that the breach of oaths spelt calamity. The youth might disassociate themselves from beliefs of their fathers and forefathers. However, since most of them are Christians, nominal or practical, they should be awed because the bible has it that, ‘’. . . I, the Lord your God, am a jealous God, punishing the children for the sin of the fathers to the third and fourth generation . . .’’ (Deuteronomy 5:9). Characteristically, the communities in Central Kenya share many aspects of culture, especially beliefs and religious practices. For example, breach of oaths was a taboo. The article seeks to establish the connection between the high degree of alcohol abuse to the violation of oaths that the Mau Mau (freedom fighters) patriots took before and during the State of Emergency (1952-1960). Certainly, anything taboo was ominous. Mau Mau agitated for independence, and more importantly, the return of land, the bond that bound together the living, the dead and the unborn. Land was seen in our indigenous society as sacred and it was not to change hands in any way. Mau Mau took oaths to the effect that whoever breached it would attract catastrophe, including death. In view of this, the article would seek to establish if the drinking problem in the Mount Kenya (central) region is a consequence of breaching Mau Mau oaths.

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Lohfink, Norbert. "Ian Wi1son, Out of the Midst of the Fire. Divine Presence in Deuteronomy (SBL.DS 151), Atlanta, GA (Scholars Press) 1995, XIV u. 257 S., ISBN 0-7885- 0160-7 (geb.) u. 0-7885-0160-5 (kart.)." Biblische Zeitschrift 43, no. 1 (September 24, 1999): 110–11. http://dx.doi.org/10.1163/25890468-04301010.

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41

OP, Gabriel Torretta. "Our Lady reconsidered: John Knox and the Virgin Mary." Scottish Journal of Theology 67, no. 2 (April 3, 2014): 165–77. http://dx.doi.org/10.1017/s0036930614000040.

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AbstractThe cult of the Virgin Mary had a complicated history in Scotland during the sixteenth century, with historical, devotional and literary evidence indicating both widespread acceptance of the church's traditional practices and growing dissatisfaction with them, particularly in elite culture. Anti-Marian polemics entered Scottish Christianity through various sources, including the Lollards around Kyle, the prominent witness of Patrick Hamilton, the preaching of Thomas Guillaume and George Wishart, the theological climate at St Leonard's college in St Andrews, as well as a number of popular works.John Knox (1514–72) incorporated many of his contemporaries’ concerns in his own treatment of the question, being trained at St Andrews University and heavily influenced by Guillaume and Wishart. Knox considered the cult of Mary using the same tool that he used to analyse the cult of the saints in general, the mass, and liturgical ritual, contending that they could not be reconciled with his stringent doctrine of sola scriptura, in particular as read through the lens of Deuteronomy 12:32.Yet for all that Mary and her place in Christian life and devotion formed a major aspect of sixteenth-century Scottish religious praxis, Knox gave little attention to her, preferring to indicate her proper place in Christian theology by presenting a vision of Christianity which omitted her almost entirely. Knox does indirectly indicate what he considers to be the proper Christian attitude towards the Virgin, however, through his explication of sola scriptura and its implications for genuine religious practice as opposed to idolatry, and his understanding of 1 Timothy 2:5 and the unique mediation of Christ. Where Knox does directly address the Marian question, he expresses his rejection of her cult in far more restrained terms than readers of his polemics against the mass may expect; while he is firm and unequivocal in denying Mary's intercessory role and in uprooting Marian devotional practice, his rhetorical restraint points to the irreducible dignity of Mary in the scriptural texts.This article analyses the theology of Mary which Knox reveals in occasional comments scattered through his writings and attempts to place his ideas in their historical and theological context. By explicating the precise nature of Knox's objection to the cult of Mary, the article attempts to open the door for future Reformed–Catholic dialogue on the person of Mary and her place in the church of Christ.

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Dell, Katharine. "ATHALYA BRENNER (ed.), A Feminist Companion to … 1. The Song of Songs. 288 pp. 1993; 2. Genesis. 404 pp. 1993; 3. Ruth. 220 pp. 1993; 4. Judges. 242 pp. 1993; 5. Samuel and Kings. 286 pp. 1994; 6. Exodus to Deuteronomy. 269 pp. 1994. Sheffield Academic Press, Sheffield, 1993-4." Vetus Testamentum 46, no. 4 (1996): 559–60. http://dx.doi.org/10.1163/1568533962581855.

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43

Izzati, Nurul, Irfan Irfan, and Syarifah Rohaya. "Variasi Penggunaan Jenis Bahan Baku (Air Cucian Beras dan Air Kelapa) dengan Penambahan Ekstrak Tauge Terhadap Rendemen dan Mutu Nata." Jurnal Ilmiah Mahasiswa Pertanian 4, no. 2 (May 1, 2019): 300–307. http://dx.doi.org/10.17969/jimfp.v4i2.10923.

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Abstrak. Nata merupakan olahan fermentasi yang menggunakan starter Acetobacter xylinum dalam pembuatannya. Bahan baku yang sering digunakan dalam pembuatan nata yaitu air kelapa. Seiring dengan perkembangan teknologi dan pemikiran masyarakat maka bahan baku yang digunakan dalam pembuatan nata semakin bervariasi tidak hannya menggunakan air kelapa tetapi dapat juga menggunakan air cucian beras. Air cucian beras dapat diolah menjadi produk yang bernilai ekonomis dengan melibatkan starter Acetobacter xylinum dalam pembuatan nata. Hal ini dikarenakan pada air cucian beras masih mengandung sakarida jenis pati sebanyak 85-90%, protein, glutein, selulosa, hemiselulosa, gula dan vitamin B1 yang terdapat pada pericarpus dan aleuron. Pada pembuatan nata sumber nitrogen yang digunakan yaitu ekstrak tauge untuk menggantikan urea atau ZA (Zwavelzure ammoniak). Penelitian ini bertujuan untuk mengkaji proses variasi penggunaan jenis bahan baku air cucian beras dan air kelapa dengan penambahan konsentrasi ekstrak tauge terhadap rendemen dan mutu nata yang dihasilkan. Penelitian ini menggunakan Rancangan Acak Lengkap (RAL) pola faktorial dengan faktor jenis bahan baku (B) dan onsentrasi ekstrak tauge (K). Jenis bahan baku (B) terdiri dari 2 taraf yaitu B1= air cucian beras dan B2= air kelapa, sedangkan kosentrasi ekstrak tauge terdiri dari 5 taraf yaitu K1= 0%, K2= 0,25%, K3= 0,5%, K4= 0,75% dan K5= 15%. Ulangan dilakukan 2 kali dan diperoleh 20 satuan percobaan. Analisis yang dilakukan yaitu rendemen, kadar air, serat kasar, ketebalan dan tekstur. Hasil penelitian menunjukkan bahwa penggunaan jenis bahan baku dan konsentrasi ekstrak tauge berpengaruh sangat nyata terhadap rendemen dan kadar air. Adapun penggunaan jenis bahan baku berpengaruh sangat nyata terhadap kadar air nata sedangkan pada penambahan konsentrasi ekstrak tauge berpengaruh nyata. Nata de rice dan nata de coco memiliki rendemen berkisar dari 2.01% - 8.23%, kadar air 69.11% - 81.49%, serat kasar 4.57% - 9.38%, ketebalan 0.02 cm – 0.57 cm dan tekstur 67 g/cm² – 289.5 g/cm².Variation of Raw Material (Rice and Coconut Water) With The Addition Of Bean Sprouts Extracts to The Yield and Quality Of NataAbstract: Nata is a fermented process that uses a starter of Acetobacter xylinum in its manufacture. Raw materials that are often use in making nata are coconut water. Along with technological developments and people’s thinking, the raw materials used in making nata are increasingly varied, not only using coconut water but also using rice washing water. Rice washing water can be processed into economically valuable products involving the starter of Acetobacter xylinum in making nata. This is because the rice washing water still contains 85-90% starch saccharide, protein, glutein, cellulose, hemicelluloses, sugar and vitamin B1which are found in pericarpand aleurone. In the manufacture of nitrogen sources used are bean sprouts extract to replace urea or ZA (Zwavelzure ammoniak). This study aims to examine the process of variation in the use of types of raw materials for rice washing and coconut water by adding bean sprouts extract to the yield of nata quality produced. This study used a completely randomized design (CRD) factorial pattern whith raw material type factors (B) and bean sprout extract (K). Raw material (B) consists of 2 levels, namely B1= rice washing water and B2= coconut water, while bean sprout extract consists of 5 levels, namely K1= 0%, K2= 0,25%, K3= 0,5%, K4=0,75% dan K5= 1%. Deuteronomy was done twice and 20 experimental units were obtained. The analysis carried out was the yield, moisture content, crude fiber, texture, thickness. The results showed that the use of raw materials and exstraction of bean sprouts significantly affected the yield and moisture content. The use of raw material for rice washing water and coconut water has a very significant effect on water content and has a significant effect on bean extract. Nata de rice and nata de coco have yields ranging from 2.01% - 8.23%, moisture content 69.11% - 81.49%, crude fiber 4.57 % - 9.38%, thickness 0.02 cm – 0.57 cm and texture 67 g/cm² - 289.5 g/cm².

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Le Roux, Jurie. "Reliving the past." HTS Teologiese Studies / Theological Studies 71, no. 1 (March 23, 2015). http://dx.doi.org/10.4102/hts.v71i1.3058.

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The awareness of the historical nature of our human existence had a profound influence on Old Testament scholarship. The historical nature of the Hebrew Bible was also realised and historical criticism was the result, but in the 20th century there was resistance against this method. This article is an attempt to emphasise the importance of historical understanding as a means of reliving the experiences of others in the present. To illustrate this we focus on the work of Eckart Otto and his exposition of the golden calf narrative in Deuteronomy 9:9–21; 10:1–5*. The importance of his work for us lies in his blending of synchrony and diachrony in the study of the book of Deuteronomy.

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Kayayan, Eric. "DE CALVIN À ALTHUSIUS L’importance du modèle ecclésiologique réformé pour la pensée fédérale." Koers - Bulletin for Christian Scholarship 82, no. 2 (December 15, 2017). http://dx.doi.org/10.19108/koers.82.2.2355.

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In this article, the relationship between Johannes Althusius’ federal views of civil government – as expressed in his Politica methodice digesta – and John Calvin’s conception of the role and function of public authorities, is examined in the light of three sermons on Deuteronomy 17 preached by Calvin in 1555. The discussion takes its starting point in the consideration of the kind of politico-theological connection denied or ignored in today’s secularized France, with a particular historical reference to the regime of the Terreur in 1793-1794. The question of the influence which Calvin’s ecclesiology as well as subsequent Calvinistic ecclesiological developments in the Netherlands may have had on Althusius’ theory of government and of political life is raised in the light of the fact that Althusius not only held a degree in civil law, but also in Church law (both obtained in Basel the same year, under strong Luthero-Calvinist influence). If elements of a relation do indeed appear, they still remain to be established with more precision. Still, in their views both Calvin and Althusius clearly point towards a unified vision of society under the norm of God’s rule. With Althusius, this norm – embodied in the Decalogue – is refracted in the various spheres constitutive of human activity associated with each other in a federative way, each one retaining its own mode of operating.

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Lockshin, Martin. "Review of Jay F. Shachter, trans., The Commentary of Abraham ibn Ezra on the Pentateuch, volume 5: Deuteronomy." Journal of Hebrew Scriptures 5 (December 31, 2005). http://dx.doi.org/10.5508/jhs5841.

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47

Van Aarde, A. G. "Die "Heiligheid" van die kerk teen die agtergrond van die breuk kerk-sinagoge." In die Skriflig/In Luce Verbi 24, no. 3 (June 25, 1990). http://dx.doi.org/10.4102/ids.v24i3.1352.

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It is shown that the binary reference to the έκ λησία as ἀγία καἱ ἅμωμος in Ephesians 5:27 has to be interpreted in terms of the words ΘλαϬίας καὶ άποκϵ - κομμἐυος in Deuteronomy 23:1, and that this antithetical articulation is the result of the preference of the early church for using the word έκκλησία instead of συναγωγή, accentuating thereby the inclusive Christian assembly rather than the exclusive cultic community. These conflicting beliefs about the presence of God within the community constitute one of the main features that produced the separation of Synagogue and Church. The thesis is explored by combining semantic information with the results of recent social-scientific studies the New Testament. Theoretical and methodological issues, however, are not entered into.

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Bosman, Hendrik L. "Reconsidering Deuteronomy 26:5–11 as a ‘small historical creed’: Overtures towards a ‘migrant reading’ within the Persian period." HTS Teologiese Studies / Theological Studies 75, no. 3 (March 28, 2019). http://dx.doi.org/10.4102/hts.v75i3.5090.

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49

De Villiers, Gerda, and Jurie Le Roux. "The Book of Ruth in the time of the Judges and Ruth, the Moabitess." Verbum et Ecclesia 37, no. 1 (March 31, 2016). http://dx.doi.org/10.4102/ve.v37i1.1587.

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This article addresses two issues in the Book of Ruth that have not yet received much scholarly attention: why is the narrative plotted in the time of the judges, whilst the time of narration dates to the postexilic period, and why is one of the protagonists Ruth, the Moabitess, whilst the law in Deuteronomy 23:3�4 (HB 4�5) clearly forbids the presence of Moabitess and Ammonites in the community of YHWH? A suggestion is made that a possible explanation to both these questions may be found in tensions regarding Israel�s identity in the Second Temple period. Two different yet not completely opposite viewpoints are illuminated: that of the Books of Ezra and Nehemiah who envisioned an exclusive Israel that is construed along genealogical and religious lines, and that of the Book of Ruth where solidarity with the people of Israel and the worship of YHWH are embraced by foreigners. Both sides are concerned about the identity of Israel and loyalty to YHWH, yet they employ a different jargon in order to argue for the inclusion or exclusion of foreigners. Furthermore, Ezra and Nehemiah consider mixed marriages as a serious threat to Israel�s identity, and they justify the expulsion of foreign wives on the basis of the Book of Moses. According to the Book of Deuteronomy, Moses interpreted the Torah for the children of Israel at Mount Nebo in Moab: Moab thus functioned as an interpretive space for the Torah. The Book of Ruth proposes an alternative interpretation of the Torah, also from the plains of Moab and the exegesis comes in the person of Ruth, the Moabitess.Intradisciplinary and/or interdisciplinary implications: This article challenges the point of view that the Book of Ruth is a charming narrative of loyalty and love. Research reveals that this Book is a polemic document and its main contribution is to the intradisciplinary field of biblical hermeneutics that requests a re-interpretation of texts for changing circumstances.

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Wielenga, Bob. "‘Remember the law of Moses’: Malachi 3:22 in prophetic eschatology, with a missional postscript." In die Skriflig/In Luce Verbi 53, no. 1 (July 2, 2019). http://dx.doi.org/10.4102/ids.v53i1.2452.

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This study investigates the function of Malachi 3:22 in the context of prophetic eschatology as reflected in Malachi’s message about the delay of the expected Day of the Lord, which focuses on the charge to ‘remember the law of my servant Moses (…) I gave him at Horeb for all Israel’. This article examines the question how this charge serves the purpose of awaiting in the interim time the advent of the Day of the Lord. Firstly, a textual analysis is given of Malachi 3:22 in the context of the body of the book. Secondly, an eschatological application of the text is attempted with the help of selected texts from Deuteronomy 12:5, 11 (on worship) and 24:1–4 (on the treatment of women), addressing the problems in Malachi 1:6–2:9 and 2:10–16. Thirdly, the missional inferences of Malachi 3:22 for the present time are condensed in a postscript.

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