query: what is the meaning of the book of deuteronomy

pos: Book of Deuteronomy as its central character. According to this hypothesis, the death of Moses was originally the ending of Numbers, and was simply moved from there to the end of Deuteronomy. Deuteronomy stresses the uniqueness of God, the need for drastic centralisation of worship, and a concern for the position of the poor and disadvantaged. Its many themes can be organised around the three poles of Israel, Israel's God, and the covenant which binds them together. The themes of Deuteronomy in relation to Israel are election, faithfulness, obedience, and God's promise of blessings, all expressed through the covenant: "obedience is not primarily

neg: Deuteronomy Rabbah that originally included the whole of Deuteronomy. What remained of that Midrash was combined in those codices with pericopes from "Debarim Rabbah" and Midrash Tanḥuma. Among the numerous Midrashim to Deuteronomy there are known to be a number of fragments of a Debarim Zuṭa, the preservation of which is due to the author of Yalḳuṭ. Deuteronomy Rabbah Deuteronomy Rabbah () is an aggadah or homiletic commentary on the Book of Deuteronomy. Unlike Genesis Rabbah, the Midrash to Deuteronomy which has been included in the collection of the Midrash Rabba in the ordinary editions does not contain running commentaries on the

neg: Tzitzit to speculations, yet, the scholars are inclined to assume that in the times when the Book of Deuteronomy was composed, the meaning of the "tzitzit" of Num. 15:37 had been lost and the "gedîlîm" is a dynamic translation of an unusual term. What is more, the biblical sources are rather ambiguous. Since the Heb. word "kanaph" can mean a “corner” or a “border”, the specific place of the attachment of the fringes remains unsure. Their exact number is also not specified. Obviously, there is no mention of tallit, which is a later rabbinic invention developed probably with convenience in mind.

neg: Book of Deuteronomy While the exact position of Paul the Apostle and Judaism is still debated, a common view is that in place of the elaborate code of laws ("mitzvah") set out in Deuteronomy, Paul the Apostle, drawing on , claimed that the keeping of the Mosaic covenant was superseded by faith in Jesus and the gospel (the New Covenant). Deuteronomy in NIV Book of Deuteronomy The Book of Deuteronomy (literally "second law," from Greek "deuteros" + "nomos") is the fifth book of the Christian Old Testament and of the Jewish Torah, where it is called "Devarim" (Heb. ספר דברים). Chapters 1–30 of

neg: Book of Deuteronomy have provided its authors; those likely authors are collectively referred to as the Deuteronomist. One of its most significant verses is , the Shema Yisrael, which has become the definitive statement of Jewish identity: "Hear, O Israel: the our God, the is one." Verses 6:4–5 were also quoted by Jesus in as part of the Great Commandment. Patrick D. Miller in his commentary on Deuteronomy suggests that different views of the structure of the book will lead to different views on what it is about. The structure is often described as a series of three speeches or sermons (chapters 1:1–4:43,

neg: Old Deuteronomy Old Deuteronomy Old Deuteronomy is a character in T. S. Eliot's "Old Possum's Book of Practical Cats" and its musical adaptation, "Cats". In Eliot's original poem, Old Deuteronomy is described as an ancient, wise cat who has "lived many lives in succession" and is respected by the other cats and humans (and perhaps even dogs) in his environment. His name derives from Deuteronomy, the fifth book of the Old Testament of the Bible, which shares the central element of law with the character (who is a magistrate). "Cats" expands on the theme of wisdom by depicting Deuteronomy as the leader

neg: Book of Deuteronomy Book of Deuteronomy The Book of Deuteronomy (literally "second law," from Greek "deuteros" + "nomos") is the fifth book of the Christian Old Testament and of the Jewish Torah, where it is called "Devarim" (Heb. ספר דברים). Chapters 1–30 of the book consist of three sermons or speeches delivered to the Israelites by Moses on the plains of Moab, shortly before they enter the Promised Land. The first sermon recounts the forty years of wilderness wanderings which had led to that moment, and ends with an exhortation to observe the law (or teachings), later referred to as the Law of

neg: Ki Tavo chapters of Deuteronomy. In the majority of modern texts, however, these words form verse 1 of chapter 29. Charles Ellicott argued that the Hebrew Bibles which "add this verse to the previous chapter, and begin Deuteronomy 29 at the second verse . . . cannot be right in so doing. For though the pronoun 'these' in Hebrew has nothing to determine whether it belongs to what precedes or to what follows, yet the context shows that the covenant is described in Deuteronomy 29, not in Deuteronomy 28." Similarly, John Gill argued that the words of the covenant are "not what

neg: Book of Deuteronomy festivals and instructions in Deuteronomy are given in the light of Israel's occupation of the land. Dillard and Longman note that "In 131 of the 167 times the verb "give" occurs in the book, the subject of the action is Yahweh." Deuteronomy makes the Torah the ultimate authority for Israel, one to which even the king is subject. Deuteronomy 6:4–5: "Hear, O Israel ("shema Yisra'el"), the is our God, the is one!" has become the basic credo of Judaism, the Shema Yisrael, and its twice-daily recitation is a mitzvah (religious commandment). It continues, "Thou shalt love the thy God with

neg: Deuteronomy Rabbah Deuteronomy Rabbah Deuteronomy Rabbah () is an aggadah or homiletic commentary on the Book of Deuteronomy. Unlike Genesis Rabbah, the Midrash to Deuteronomy which has been included in the collection of the Midrash Rabba in the ordinary editions does not contain running commentaries on the text of the Bible, but twenty-five complete, independent homilies, together with two fragmentary ones, on as many sections of Deuteronomy, which for the larger part are recognized as "sedarim," the Sabbatical lessons for public worship according to the Palestinian three-year cycle. The index to the Mikraot Gedolot (Venice, 1525) gives 27 sedarim in Deuteronomy; on

neg: Righteousness meant not only religious ideas, but ideas of "right," of "good", of one's duty. For Sikhs, the word Dharm means the path of "righteousness" and proper religious practice. The major Jain text, Tattvartha Sutra mentions Das-dharma with the meaning of "ten righteous virtues". Righteousness is one of the chief attributes of God as portrayed in the Hebrew Bible. Its chief meaning concerns ethical conduct (for example, Leviticus 19:36; Deuteronomy 25:1; Psalm 1:6; Proverbs 8:20). In the Book of Job the title character is introduced to us as a person who is perfect in righteousness. The New Testament continues the Hebrew

neg: Siddur Siddur A siddur ( ; plural siddurim סדורים, ) is a Jewish prayer book, containing a set order of daily prayers. The word "siddur" comes from the Hebrew root meaning "order". The earliest parts of Jewish prayer book are the "Shema Yisrael" ("Hear O Israel") (Deuteronomy 6:4 "et seq"), and the Priestly Blessing (Numbers 6:24-26), which are in the Torah. A set of eighteen (currently nineteen) blessings called the "Shemoneh Esreh" or the "Amidah" (Hebrew, "standing [prayer]"), is traditionally ascribed to the Great Assembly in the time of Ezra, at the end of the Biblical period. The name "Shemoneh Esreh",

neg: Qere and Ketiv word is marked "ketiv velo qere", meaning "written and not read." Occasionally, a word is read but not written at all (Judges 20:14; Ruth 3:5), in which case the word is marked "qere velo ketiv", meaning "read and not written." In rarer cases, the word is replaced entirely (Deuteronomy 28:27, 30; Samuel I 5:6) for reasons of "tohorat halashon", "purity of language." This type of "qere" is noted in a printed Hebrew Bible. In such a case, a "ketiv" is one word while the "qere" is multiple words (Deuteronomy 33:2) or vice versa (Lamentations 4:3). In a few cases a

neg: Ark of the Covenant the Ark was stored away in its own place, meaning, somewhere on the Temple Mount. The Ark is first mentioned in the Book of Exodus, and then numerous times in Deuteronomy, Joshua, Judges, I Samuel, II Samuel, I Kings, I Chronicles, II Chronicles, Psalms and Jeremiah. In the Book of Jeremiah, it is referenced by Jeremiah, who, speaking in the days of Josiah, prophesied a future time, possibly the end of days, when the Ark will no longer be talked about or be made again: Rashi comments on this verse that "The entire people will be so imbued with the

neg: Devarim (parsha) the two books: "The subscription to Numbers indicates that what precedes is occupied chiefly with what God [spoke] to Moses; the inscription here intimates that what follows is what Moses [spoke] to the people. This is the characteristic of Deuteronomy . . . [which] is emphatically a book for the people." Exodus and both tell the story of appointment of judges. Whereas in Moses creates the impression that he decided to distribute his duties, makes clear that Jethro suggested the idea to Moses and persuaded him of its merit. In Moses reported that God had multiplied the Israelites until they

neg: The Second Scroll in "books" (Genesis, Exodus, Leviticus, Numbers and Deuteronomy), with each book loosely based on its equivalent from the Torah, and in the Jewish Talmudic tradition, several glosses further the ideas of each book at the end of the novel. The novel incorporates modes from poetry, drama and prayer, and contains elements of metafiction. The Second Scroll The Second Scroll is a 1951 novel by the Jewish-Canadian writer A. M. Klein. Klein's only novel was written after his pilgrimage to the newly founded nation of Israel in 1949. It concerns the quest for meaning in the post-Holocaust world, as an unnamed

neg: Book of Deuteronomy be contrasted with Alexander Rofé's "covenantal" analysis in his "Deuteronomy: Issues and Interpretation".)" The final verses, Deuteronomy 34:10–12, "never again did there arise in Israel a prophet like Moses," make a claim for the authoritative Deuteronomistic view of theology and its insistence that the worship of the Hebrew God as the sole deity of Israel was the only permissible religion, having been sealed by the greatest of prophets. , the Deuteronomic Code, is the oldest part of the book and the core around which the rest developed. It is a series of mitzvot ("commands") to the Israelites regarding how they

neg: Old Deuteronomy Jobin Andrews in the 2015 Bahrain production. Currently the role is being played by Quentin Earl Darrington in the 2016 Broadway Revival. In October 2018 it was announced that Judi Dench would be taking on the role in the 2019 movie adaptation. The first time the character has been represented as female. Old Deuteronomy Old Deuteronomy is a character in T. S. Eliot's "Old Possum's Book of Practical Cats" and its musical adaptation, "Cats". In Eliot's original poem, Old Deuteronomy is described as an ancient, wise cat who has "lived many lives in succession" and is respected by the other

neg: Book of Genesis assurance of all Christians) and the redemptive act of Christ on the Cross as the fulfillment of covenant promises as the Son of God. Tradition credits Moses as the author of Genesis, as well as Exodus, Book of Leviticus, Numbers and most of Book of Deuteronomy, but modern scholars increasingly see them as a product of the 6th and 5th centuries BC. Genesis appears to be structured around the recurring phrase "elleh toledot", meaning "these are the generations," with the first use of the phrase referring to the "generations of heaven and earth" and the remainder marking individuals—Noah, the "sons

neg: Book of Deuteronomy have given various answers to the problem. The Deuteronomistic history theory is currently the most popular (Deuteronomy was originally just the law code and covenant, written to cement the religious reforms of Josiah, and later expanded to stand as the introduction to the full history); but there is an older theory which sees Deuteronomy as belonging to Numbers, and Joshua as a sort of supplement to it. This idea still has supporters, but the mainstream understanding is that Deuteronomy, after becoming the introduction to the history, was later detached from it and included with Genesis-Exodus-Leviticus-Numbers because it already had Moses

neg: Muhammad and the Bible converted to Islam, pointed to Deuteronomy 18:18 in his book "Confutation of the Jews" as a prophecy fulfilled by Muhammad. Samawal argued in his book that since the children of Esau are described in Deuteronomy 2:4-6 and Numbers 20:14 as the brethren of the children of Israel, the children of Ishmael can also be described the same way. Some Muslim writers, like Muhammad Ali and Fethullah Gülen, have interpreted several verses in the Quran as implying that Muhammad was alluded to in Deuteronomy 18:18, including Quran 46:10 and 73:15. Historians interpret Deuteronomy 18:18 as referring to a future member of

neg: Hilkiah of Josiah’s reign (622 BC). Scholars almost universally agree that the book Hilkiah found was the Biblical Book of Deuteronomy. Rashi identifies the rediscovered book as the Book of Deuteronomy. Scrolls and books of later antiquity, particularly those of the Greco-Roman rule in Judea, were summarily discounted by Hebrew biblical redactors. Conversely this book, whose discovery is touted in 2 Kings, was therefore believed to have been of an early enough authorship to validate, not only its inclusion, but the book's ultimate placement as the 5th of the "Five Books of Moses". Hilkiah’s name is mentioned on a seal ring

neg: Ezra–Nehemiah number of explanations have been proposed, including: (1) the two are the same person; (2) Sheshbazzar was in fact Shenazzar, Zerubabbel's uncle (mentioned in Chronicles); (3) Sheshbazzar began the work and Zerubbabel finished it. Ezra's mission according to was to apply "the law of Moses" in Jerusalem, which he does by reading a "book of the law of Moses" (a "scroll" in Hebrew) in a marathon public session: the question is, what was this law-book? Some scholars have suggested it was some form of Deuteronomy, since Ezra's laws are heavily skewed towards that book; others have proposed that it was

neg: Hoshana Rabbah Sephardim have a tradition of staying up the entire night on the eve of this day. Throughout the night in the synagogues, Torah learning takes place as well as praying the Selichot prayers. The entire book of Deuteronomy is read and reviewed. The reason for this is because this book is considered by some as a "review" of the entire Torah, but also because in the Torah portion cycle, the book of Deuteronomy is about to be completed the following days on Simchat Torah. In Hasidic communities that follow the customs of Rabbi Menachem Mendel of Rimanov, there is a

neg: Book of Genesis end of Deuteronomy the people are still outside Canaan). The patriarchs, or ancestors, are Abraham, Isaac and Jacob, with their wives (Joseph is normally excluded). Since the name YHWH had not been revealed to them, they worshipped El in his various manifestations. (It is, however, worth noting that in the Jahwist source the patriarchs refer to deity by the name YHWH, for example in Genesis 15.) Through the patriarchs God announces the election of Israel, meaning that he has chosen Israel to be his special people and committed himself to their future. God tells the patriarchs that he will be

neg: Sifre Rashi, p. 372, בספרא is an error for בספרי; comp. "Arukh", s.v. ארבע, where he cites "Sifrei" on Deuteronomy 6:4). The 8th century author of Halakhot Gedolot names four "exegetical books belonging to the Scribes" (Heb. "Midrash sofrim") and which, in all appearances, seem to refer to "Sifre debe Rab" and which comprised the following compositions: 1) "Breishit Rabba" (i.e. the first book of the Midrash Rabba), 2) "Mekhilta" (on the Book of Exodus), 3) "Sifrei" (on the Book of Numbers) and 4) "Sifrei" (on the Book of Deuteronomy). In regard to the reference in Sanh. 86a concerning the Sifre

neg: Book of Numbers of the divine-human relationship is expressed, or managed, through a series of covenants (meaning treaties, legally binding agreements) stretching from Genesis to Deuteronomy and beyond. The first is the covenant between God and Noah immediately after the Deluge in which God agrees never again to destroy the Earth with water. The next is between God and Abraham, and the third between God and all Israel at Mount Sinai. In this third covenant, unlike the first two, God hands down an elaborate set of laws (scattered through Exodus, Leviticus and Numbers), which the Israelites are to observe; they are also to

neg: Moses Red Sea, after which they based themselves at Mount Sinai, where Moses received the Ten Commandments. After 40 years of wandering in the desert, Moses died within sight of the Promised Land on Mount Nebo. Jerome gives 1592 BCE, and James Ussher 1571 BCE as Moses' birth year. In the Book of Deuteronomy, Moses was called "the man of God". The name of Moses belongs to 1st millennium Egyptian. The Biblical account of Moses' birth provides him with a folk etymology to explain the ostensible meaning of his name. He is said to have received it from the Pharaoh's daughter:

neg: Ringatū seal consists of the Old and New Testament in the centre, surrounded by the words "Te Ture a te Ātua Me te Whakapono Ō Ihu", meaning "The Law of God and the Faith of Jesus". There are also two upraised hands, one on either side of the inner design, and an eagle perched atop the centre ring in reference to the Book of Deuteronomy 32:11-12, where the eagle is compared to God. Ringatū services are generally held in tribal meeting houses, and the church leaders include a "Poutikanga" and a "tohunga", an expert in church law. Church members read and

neg: Book of Enoch liturgy. By the 4th century, the Book of Enoch was mostly excluded from Christian canons, and it is now regarded as scripture by only the Ethiopian Orthodox Tewahedo Church and the Eritrean Orthodox Tewahedo Church. "Enoch, the seventh from Adam" is quoted, in : Compare this with Enoch 1:9, translated from the Ethiopic (found also in Qumran scroll 4Q204=4QEnoch ar, col I 16–18): Compare this also with what may be the original source of 1 En 1:9 in Deuteronomy 33:2: Under the heading of canonicity, it is not enough to merely demonstrate that something is quoted. Instead, it is necessary

neg: Yetzer hara stumble...“although you have the ability to subdue it,” meaning, if you wish, you will overpower it. [see: Sifrei on Deuteronomy, P. Ekev 45, Kidd. 30b]. The import is, therefore, clear that each man has the power within him to overcome sin if he really wishes to do so. This may not always be easy, but it is still possible. In some cases, it may take some reconditioning, but in the end, man is able to control his passions and/or abnormal behavior and to readjust by returning to what is considered the laws of good society. Although certain ancient groups of

neg: Plagues of Egypt Ali, Note 1090 to S. VII.133)", the locusts, the Qummal, the frogs, and the blood (as a succession of) manifest signs, yet they remained arrogant, and they were of those people who were criminals"". The Quran further relates that the plagues included a mighty blast, showers of stones and earthquakes (Ali, Notes 3462-3464 to S. XXIX.40). The Book of Deuteronomy, in reviewing previous events, mentions the "diseases of Egypt" (Deuteronomy 7:15 and 28:60), but refers to something that afflicted the Israelites, not the Egyptians; Deuteronomy 7:19 mentions the plagues of the book of Exodus. The Exodus plagues are divine judgments,

neg: Moses second body of law, the Book of Numbers begins with yet another set, and the Book of Deuteronomy another. Moses has traditionally been regarded as the author of those four books and the Book of Genesis, which together comprise the Torah, the first section of the Hebrew Bible. The modern scholarly consensus is that the figure of Moses is legendary, and not historical, although a "Moses-like figure may have existed somewhere in the southern Transjordan in the mid-late 13th century B.C." Certainly no Egyptian sources mention Moses or the events of Exodus–Deuteronomy, nor has any archaeological evidence been discovered in

neg: Mount Ebal census data given in the Book of Numbers. Specifically, the division found in the book of Deuteronomy is the most equal out of 462 possible divisions. The text goes on to list twelve curses, which were to be pronounced by the Levite priesthood and answered by the people with "Amen". These "curses" heavily resemble laws (e.g. "cursed be he who removes his neighbour's landmark"), and they are not followed by a list of blessings described in a similarly liturgical framework; scholars believe that these more likely represent what was written on the stones, and that the later list of six

neg: V'Zot HaBerachah what the law was with regard to people teaching their children from books in Greek. Rabbi Joshua told them to teach Greek at the hour that is neither day nor night, as says, "This book of the law shall not depart out of your mouth, and you will meditate therein day and night." Rabbi Simeon ben Yohai taught that God used the words of to bolster Joshua when Joshua fought the Amorites at Gibeon. Rabbi Simeon ben Yohai told that when God appeared to Joshua, God found Joshua sitting with the book of Deuteronomy in his hands. God told Joshua

neg: Sifre and "Sifre to Deuteronomy" (1987). Reuven Hammer translated the sections related to Deutoronomy in "Sifre: A Tannaitic Commentary on the Book of Deuteronomy" (1987). A latest English translation is at the Washington Univ. M. Jaffeesifre-devarim/ Sifre Sifre (; "siphrēy", "Sifre, Sifrei", also, "Sifre debe Rab" or "Sifre Rabbah") refers to either of two works of Midrash halakhah, or classical Jewish legal Biblical exegesis, based on the biblical books of Bamidbar (Numbers) and Devarim (Deuteronomy). The title "Sifre debe Rab" (lit. "the books of the school of Rab") is used by R. Hananeel on Sheb. 37a (while citing "Sifrei" on Numbers

neg: Book of Deuteronomy suzerain-vassal treaties by which the Great King (the Assyrian suzerain) regulated relationships with lesser rulers; Deuteronomy is thus making the claim that Yahweh, not the Assyrian monarch, is the Great King to whom Israel owes loyalty. The terms of the treaty are that Israel holds the land from Yahweh, but 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", says Norman Gottwald, "dubbed biblical Yahwism, are widely recognised in biblical scholarship as enshrined in Deuteronomy and the Deuteronomistic History (Joshua through

neg: Islamic view of the Christian Bible to refer to an original divine revelation from Jesus Christ. The canonical Gospels from the bible are commonly assumed not to be the original teachings of Jesus or were corrupted over time. Some scholars suggested the original Gospel may be the Gospel of Barnabas. Deuteronomy 18:18 has often been considered a prophecy of Muhammad by Muslim scholars. Al-Samawal al-Maghribi, a medieval Jewish mathematician who converted to Islam, pointed to Deuteronomy 18:18 in his book "Confutation of the Jews" as a prophecy fulfilled by Muhammad. Samawal argued in his book that since the children of Esau are described in Deuteronomy 2:4-6

neg: Deuteronomist Deuteronomist The Deuteronomist, abbreviated as either Dtr or simply D, is one of the sources identified through source criticism as underlying much of the Hebrew Bible (Christian Old Testament). Seen by most scholars more as a school or movement than a single author, Deuteronomistic material is found in the book of Deuteronomy, in the books of Joshua, Judges, Samuel, and Kings (the Deuteronomistic history, or DtrH), and also in the book of Jeremiah. (The adjectives Deuteronomic and Deuteronomistic are sometimes used interchangeably: if they are distinguished, then the first refers to Deuteronomy and the second to the history.) Among source-critical

neg: Josiah The book is not identified in the text as the Torah and many scholars believe this was either a copy of the Book of Deuteronomy or a text that became a part of Deuteronomy. However it has been noted that the story of the repairs to the Temple is based on those ordered by an earlier Judean king, Joash (who ruled c. 836 – 796 BCE) in 2 Kings 12. Hilkiah brought this scroll to Josiah's attention. Josiah consulted the prophetess Huldah, who assured him that the evil foretold in the document for nonobservance of its instructions, would come, but

neg: Book of Deuteronomy a duty imposed by one party on another, but an expression of covenantal relationship." Yahweh has chosen ("elected") Israel as his special property (Deuteronomy 7:6 and elsewhere), and Moses stresses to the Israelites the need for obedience to God and covenant, and the consequences of unfaithfulness and disobedience. Yet the first several chapters of Deuteronomy are a long retelling of Israel's past disobedience – but also God's gracious care, leading to a long call to Israel to choose life over death and blessing over curse (chapters 7–11). Deuteronomy's concept of God changed over time. The earliest 7th century layer is

neg: Mount Pisgah (Bible) and offered a bull and a ram on each altar." (Numbers 23:14, NIV 2011 The Quran only circumstantially refers to the Deuteronomy events in sura 5 ("Al-Ma'ida"), ayah 22–26, where Moses's debates with the Israelites near Jericho are mentioned. Both Deuteronomy and the Quran locate Moses's place of death in this region, though they disagree about the fate of his body. The mountain is known as the first location where Moses viewed the promised land as described in the Old Testament. Mount Pisgah (Bible) Some translators of the biblical book of Deuteronomy translate Pisgah (פִּסְגָּה) as a name of a

neg: Torah of Israel to not worship idolatry, to not follow in the ways of Cana'an, and to cleave to God. Moses proclaims the Law (Deuteronomy 12–26), gives instruction concerning covenant renewal at Shechem (Deuteronomy 27–28) and gives Israel new laws (the "Deuteronomic Code"). At the end of the book (Deuteronomy 34) Moses is allowed to see the promised land from a mountain, and then dies. The text emphasises that no one knows where Moses was finally buried (34:6). Knowing that he was nearing the end of his life, Moses had appointed Joshua his successor, bequeathing to him the mantle of leadership.

neg: Yah (song) interviews. In the lyrics, Lamar calls out Fox News' reporter Geraldo Rivera, who criticized Lamar's performance of "Alright" at the BET Awards 2015. The song makes multiple references to religion, a theme Lamar would reference multiple times throughout "Damn". Lamar specifically references the Book of Deuteronomy, the fifth book from the Hebrew Bible and the Christian Old Testament. Lamar mentions his cousin, Carl Duckworth, who teaches Lamar about the Book of Deuteronomy and how the book talks about penalties for breaking the rule of God. A voicemail snippet from Carl appears in the song "Fear", also from "Damn," during which

neg: Book of Deuteronomy the Exodus, covenants with God, or disobedience to God's laws; in contrast Isaiah's contemporary Hosea, active in the northern kingdom of Israel, makes frequent reference to the Exodus, the wilderness wanderings, a covenant, the danger of foreign gods and the need to worship Yahweh alone; this has led scholars to the view that these traditions behind Deuteronomy have a northern origin. Whether the Deuteronomic code – the set of laws at chapters 12–26 which form the original core of the book – was written in Josiah's time (late 7th century) or earlier is subject to debate, but many of the

neg: Book of Judges the epilogue, in which the tribe of Judah is assigned a leadership role, implies that this redaction took place in Judah. Since the second half of the 20th century most scholars have agreed with Martin Noth's thesis that the books of Deuteronomy, Joshua, Judges, Samuel and Kings form parts of a single work. Noth maintained that the history was written in the early Exilic period (6th century BCE) in order to demonstrate how Israel's history was worked out in accordance with the theology expressed in the book of Deuteronomy (which thus provides the name "Deuteronomistic"). Noth believed that this history

neg: Working: People Talk About What They Do All Day and How They Feel About What They Do Working: People Talk About What They Do All Day and How They Feel About What They Do Working: People Talk About What They Do All Day and How They Feel About What They Do is a 1974 nonfiction book by the noted oral historian and radio broadcaster Studs Terkel. "Working" is a book which investigates the meaning of work for different people under different circumstances, showing it can vary in importance. The book also reflects Terkel's general idea that work can be difficult but still provides meaning for workers. It is an exploration of what makes work meaningful for people

neg: Sacred prostitution same-sex sacred prostitution were called "kadesh" or "qadesh" (literally: male "holy one"); the word evolved semantically in ancient Hebrew to take on a similar meaning to "sodomite". The Hebrew word "kelev" (dog) in the next line may also signify a male dancer or prostitute. Some scholars see the injunctions against foreign worship, including male sacred prostitution, as possibly the original cause of what would later become Judaism's condemnation of sexual contact between men. The Law of Moses (Deuteronomy) was not universally observed in Hebrew culture under the rule of King David's dynasty, as recorded in Kings. In fact Judah had

neg: Prolegomena zur Geschichte Israels in the Priestly source, with Deuteronomy occupying an intermediate position. The Priestly source consistently attempts to disguise what are in fact innovations with a veneer of antiquity by inventing, for example, a fictional Tabernacle not mentioned anywhere in the oldest sources, to justify its insistence on centralised worship in Jerusalem. "What is brought forward in Deuteronomy as an innovation is assumed in the Priestly Code to be an ancient custom dating as far back as to Noah." The history of the traditions of Israel, like the history of worship, shows a steady progression from the epic and prophetic age of

neg: Religious views on love and with all thy soul, and with all thy mind, and with all thy strength: this is the first commandment"; in addition to the second, "thou shalt love thy neighbour as thyself", these are what Jesus Christ called the two greatest commandments (see Mark 12:28–34, Luke 10:25–28, Matthew 22:37–39, Matthew 7:12; cf. Deuteronomy 6:5, Deuteronomy 11:13, Deuteronomy 11:22, Leviticus 19:18, Leviticus 19:34). See also Ministry of Jesus#General ethics. In the Gospel of John, Jesus said: "A new command I give you: Love one another. As I have loved you, so you must love one another. By this all men will

neg: V'Zot HaBerachah (using the words of ) to be strong and of good courage, for the book of the law would not depart out of his mouth. Thereupon Joshua took the book of Deuteronomy and showed it to the sun and told the sun that even as Joshua had not stood still from studying the book of Deuteronomy, so the sun should stand still before Joshua. Immediately (as reported in ), "The sun stood still." The Tosefta reasoned that if God charged even the wise and righteous Joshua to keep the Torah near, then so much more so should the rest of

neg: Covenant (biblical) Yahweh's identification and what he had done for Israel ("who brought you out of the land of Egypt"; Ex 20:2) as well as the stipulations commanding absolute loyalty ("You shall not have other gods apart from me"). Unlike the suzerainty treaty, the Decalogue does not have any witness nor explicit blessings and curses. The fullest account of the Mosaic covenant is given in the book of Deuteronomy. God gave the children of Israel the Shabbat as the permanent sign of this covenant. The priestly covenant ( "brith ha-kehuna") is the covenant that God made with Aaron and his descendants, the

neg: Deuteronomist turn Deuteronomy into an introduction to the entire Deuteronomistic history (Deuteronomy to Kings). The term was coined in 1943 by the German biblical scholar Martin Noth to explain the origin and purpose of Joshua, Judges, Samuel and Kings. These, he argued, were the work of a single 6th-century BCE author seeking to explain recent events (the fall of Jerusalem and the Babylonian exile) using the theology and language of the book of Deuteronomy. The author used his sources with a heavy hand, depicting Joshua as a grand, divinely guided conquest, Judges as a cycle of rebellion and salvation, and the

neg: Cats (musical) scene of the crime. Macavity's minions throw a net over Old Deuteronomy, capturing him, and they take off with the patriarch in tow. As Munkustrap and his troops give chase to rescue Old Deuteronomy, Demeter and Bombalurina explain what they know about Macavity ("Macavity: The Mystery Cat"). When they are finished, Macavity returns disguised as Old Deuteronomy to trick the tribe, but when Demeter blows his cover, Macavity ends up being beaten by Munkustrap and Alonzo. Though the confused Macavity holds his own for a time, the rest of the tribe begin to gang up and surround him, but he

neg: Yom Tov Torah readings 3: Deuteronomy 16:4–8 Reading 4: Deuteronomy 16:9–12 Reading 5: Deuteronomy 16:13–17 Maftir: Numbers 28:19–25 Haftarah: Isaiah 10:32–12:6 When the eighth day of Passover falls out on Shabbat, Deuteronomy 14:22–16:17 is read (this is the same reading as for Shemini Atzeret). The individual readings are as follows: Reading 1: Deuteronomy 14:22–29 Reading 2: Deuteronomy 15:1–18 Reading 3: Deuteronomy 15:19–23 Reading 4: Deuteronomy 16:1–3 Reading 5: Deuteronomy 16:4–8 Reading 6: Deuteronomy 16:9–12 Reading 7: Deuteronomy 16:13–17 Maftir: Numbers 28:19–25 Haftarah: Isaiah 10:32–12:6 Shavuot is a two-day holiday in the Diaspora; in Israel, it lasts only one day. On the first day, which

neg: Book of Deuteronomy 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 as a consequence. In the Gospel of Matthew, Jesus cited Deuteronomy 6:5 as a Great Commandment. The earliest Christian authors interpreted Deuteronomy's prophecy of the restoration of Israel as having been fulfilled (or superseded) in Jesus Christ and the establishment of the Christian Church (Luke 1–2, Acts 2–5), and Jesus was interpreted to be the "one (i.e., prophet) like me" predicted by Moses in Deuteronomy 18:15 (Acts 3:22–23).

neg: Thou shalt not covet encourages one to keep his life free from the love of money and "be content with what you have" and depend on the promises and help of God rather than trusting in wealth. The book of 1 Timothy contains a classic warning against the love of money and stresses that it is great gain to be content with food and clothing. The Catholic Church considers the prohibition on coveting in Deuteronomy 5:21 and Exodus 20:17 to include two commandments, which are numbered the ninth and tenth. In the Catholic view, the ninth commandment is a prohibition on carnal concupiscence (or

neg: Maps of Meaning idea what to make of the book". In 2018, the professor of philosophy Paul Thagard wrote a highly critical review for "Psychology Today" about the book, describing it as murky and arguing that it is a "defective as a work of anthropology, psychology, philosophy, and politics". Maps of Meaning Maps of Meaning: The Architecture of Belief is a 1999 book by Canadian clinical psychologist and psychology professor Jordan Peterson. The book describes a comprehensive theory for how people construct meaning, in a way that is compatible with the modern scientific understanding of how the brain functions. It examines the "structure

neg: Law of Moses the leader of early Israel out of Egypt; and traditionally the first five books of the Hebrew Bible are attributed to him, though most modern scholars believe there were multiple authors. The law attributed to Moses, specifically the laws set out in the books of Leviticus and Deuteronomy, as a consequence came to be considered supreme over all other sources of authority (any king and/or his officials), and the Levites were the guardians and interpreters of the law. The Book of Deuteronomy () records Moses saying, "Take this book of the law, and put it by the side of the

neg: Yom Tov Torah readings Omer. When the second day of Shavuot falls on Shabbat, the reading is the same as for Shemini Atzeret, namely Deuteronomy 14:22–16:17. When the second day of Shavuot falls out on a weekday, the individual readings are as follows: Reading 1: Deuteronomy 15:19–23 Reading 2: Deuteronomy 16:1–3 Reading 3: Deuteronomy 16:4–8 Reading 4: Deuteronomy 16:9–12 Reading 5: Deuteronomy 16:13–17 Maftir: Numbers 28:26–31 Haftarah: Habbakuk 2:20–3:19 When the second day of Shavuot falls out on Shabbat, the individual readings are as follows: Reading 1: Deuteronomy 14:22–29 Reading 2: Deuteronomy 15:1–18 Reading 3: Deuteronomy 15:19–23 Reading 4: Deuteronomy 16:1–3 Reading 5: Deuteronomy

neg: Devarim (parsha) 78,600), and Moses could not have known that many qualified people, especially as he had not lived among the Israelites before the Exodus. Professor Robert Alter of the University of California, Berkeley, noted several differences between the accounts in and all of which he argued reflected the distinctive aims of Deuteronomy. Jethro conceives the scheme in but is not mentioned in and instead, the plan is entirely Moses's idea, as Deuteronomy is the book of Moses. In Moses entrusts the choice of magistrates to the people, whereas in he implements Jethro's directive by choosing the judges himself. In the qualities

neg: Yitro (parsha) University of California, Berkeley, noted several differences between the accounts in and all of which he argued reflected the distinctive aims of Deuteronomy. Jethro conceives the scheme in but is not mentioned in and instead, the plan is entirely Moses's idea, as Deuteronomy is the book of Moses. In Moses entrusts the choice of magistrates to the people, whereas in he implements Jethro's directive by choosing the judges himself. In the qualities to be sought in the judges are moral probity and piety, whereas stresses intellectual discernment. Noting that Jewish tradition has not preserved a tradition about Mount Sinai's location,

neg: Simchat Torah at both Shacharit and Musaf services.) After the "hakafot" and the dancing, three scrolls of the Torah are read. The last "parashah" of the Torah, V'Zot HaBerachah, at the end of Deuteronomy (33:1–34:12), is read from the first scroll, followed immediately by the first chapter (and part of the second) of the Book of Genesis (1:1–2:3), which is read from the second scroll. It is a Jewish custom that a new beginning must immediately follow a completion, therefore it is logical to immediately read Gen. 1 after finishing Deuteronomy. It is a special honor to receive the last "aliyah" of

neg: Origins of Judaism century BCE, including the Torah (the books of Genesis, Exodus, Leviticus, Numbers, and Deuteronomy), the historical works, and much of the prophetic and Wisdom literature. The Bible narrates the discovery of a legal book in the Temple in the seventh century BCE, which the majority of scholars see as some form of Deuteronomy and regard as pivotal to the development of the scripture. The growing collection of scriptures was translated into Greek in the Hellenistic period by the Jews of the Egyptian diaspora, while the Babylonian Jews produced the court tales of the Book of Daniel (chapters 1–6 of Daniel

neg: Theodicy and the Bible explain why we suffer, goes on to warn that "none of these motifs claim to be a comprehensive theodicy." In agreement with Boyd, Milton Crum comments that although such biblical passages might lessen the weight of suffering, ad hoc interpretations of evils do not provide a blanket theodicy. N. T. Wright "reminds us" that "the scriptures are frustratingly indirect and incomplete in answering questions of theodicy." Brueggemann observes that, while the various biblical books do not agree on a theodicy, there was a temporary "theodic settlement" in the biblical Book of Deuteronomy. The "theodic settlement" in the Book of Deuteronomy

neg: Nitzavim Nitzavim Nitzavim, Nitsavim, Nitzabim, Netzavim, or Nesabim ( — Hebrew for "ones standing," the second word, and the first distinctive word, in the parashah) is the 51st weekly Torah portion (, "parashah") in the annual Jewish cycle of Torah reading and the eighth in the Book of Deuteronomy. It constitutes (Deuteronomy 29:10 onwards in some versions of the Hebrew Bible). The parashah is made up of 2,123 Hebrew letters, 553 Hebrew words, and 30 verses, and can occupy about 72 lines in a Torah Scroll. In the parashah, Moses told the Israelites that all the people stood before God to

neg:
The Books of the Bible they speak will be evident." This new order is introduced because "the order in which today's readers are used to encountering the books of the Bible is yet another factor that hinders their understanding." The book order in "The Books of the Bible," and the rationale for it, is as follows: The Covenant History "The first quarter of the Bible unfolds as one continuous narrative." Genesis
 Exodus
 Leviticus
 Numbers
 Deuteronomy
 Joshua
 Judges
 Ruth
 Samuel–Kings The Prophets The prophets are presented in "what… is plausibly their historical order." Jonah Amos
 Hosea
 Micah
 Isaiah Zephaniah
 Nahum
 Habakkuk Jeremiah
 Obadiah
 Ezekiel Haggai
 Zechariah

neg: Book of Deuteronomy core of Deuteronomy is the covenant that binds Yahweh and Israel by oaths of fidelity (Yahweh and Israel each faithful to the other) and obedience (Israel obedient to Yahweh). God will give Israel blessings of the land, fertility, and prosperity so long as Israel is faithful to God's teaching; disobedience will lead to curses and punishment. But, according to the Deuteronomists, Israel's prime sin is lack of faith, apostasy: contrary to the first and fundamental commandment ("Thou shalt have no other gods before me") the people have entered into relations with other gods. The covenant is based on seventh-century Assyrian

neg: Mekilta le-Sefer Devarim Mekilta le-Sefer Devarim The Mekhilta le-Sefer Devarim (Hebrew: מכילתא לספר דברים) is a halakic midrash to Deuteronomy from the school of Rabbi Ishmael which is no longer extant. No midrash by this name is mentioned in Talmudic literature, nor do the medieval authors refer to such a work. Although Maimonides says in his introduction to the "Yad ha-ḤazaḲah", "R. Ishmael explained from 'we-eleh shemot' to the conclusion of the Torah, that is, the Mekilta," he did not see this midrash, which also includes Deuteronomy, since he does not quote any Mekilta passages to that book of the Pentateuch in his

neg: Fécamp Bible 302, 303) were replaced in the 15th century. The folios measure 140 mm by 90 mm. The text is written in a Gothic script in two columns and is written in area 95 mm by 60 mm. The current binding of purple velvet, with two strap-and-pin fastenings was done in the 19th century for Yates Thompson. Each book of the Bible and the major sections of Psalms is introduced by a large historiated initial in colors and gold. Exception are the books of Deuteronomy, Isaiah and Haggai. The openings to Deuteronomy and Isaiah are on folios replaced in the 15th

neg: Cats (musical) tries to dance along, but her age and decrepit condition prevent her from doing so. Once again, she is shunned by the other Cats, but that does not stop her from singing a short version of "Memory" while a guilty Old Deuteronomy looks on. After the Jellicle Ball, Old Deuteronomy complains about "what happiness is", referring to Grizabella, but the Cats do not believe him, so he sends the message to Jemima (or Sillabub, depending on the production), the youngest of all Jellicles, who sings it in simpler terms ("The Moments of Happiness"). Gus — short for Asparagus — shuffles

neg: Land of Israel Nile where today there is a wadi. Biblical minimalists have suggested that the Besor is intended. Deuteronomy 19:8 indicates a certain fluidity of the borders of the promised land when it refers to the possibility that God would "enlarge your borders." This expansion of territory means that Israel would receive "all the land he promised to give to your fathers", which implies that the settlement actually fell short of what was promised. According to Jacob Milgrom, Deuteronomy refers to a more utopian map of the promised land, whose eastern border is the wilderness rather than the Jordan. Paul R. Williamson

neg: Yom Tov Torah readings Shemini Atzeret falls out on Shabbat, the individual readings are as follows: Reading 1: Deuteronomy 14:22–29 Reading 2: Deuteronomy 15:1–15:18 Reading 3: Deuteronomy 15:19–15:23 Reading 4: Deuteronomy 16:1–3 Reading 5: Deuteronomy 16:4–8 Reading 6: Deuteronomy 16:9–12 Reading 7: Deuteronomy 16:13–17 Maftir: Numbers 29:35–30:1 Haftarah: I Kings 8:54–9:1 On Simchat Torah, the Parsha of V'Zot HaBerachah is read in its entirety. The Torah is also read during Maariv services on Simchat Torah. This is the only time of year in which a Maariv Torah reading occurs. In the diaspora, where Simchat Torah is a separate day from Shemini Atzeret, Simchat Torah

neg: Common fig fruit" from the tree of the knowledge of good and evil. Likewise, fig leaves, or depictions of fig leaves, have long been used to cover the genitals of nude figures in painting and sculpture, for example in Masaccio's "The Expulsion from the Garden of Eden". The Book of Deuteronomy specifies the fig as one of the Seven Species (Deuteronomy 8:7-8), describing the fertility of the land of Canaan. This is a set of seven plants indigenous to the Middle East that together can provide food all year round. The list is organized by date of harvest, with the fig being

neg: Book of Deuteronomy Kings)." Dillard and Longman in their "Introduction to the Old Testament" stress the living nature of the covenant between Yahweh and Israel as a nation: The people of Israel are addressed by Moses as a unity, and their allegiance to the covenant is not one of obeisance, but comes out of a pre-existing relationship between God and Israel, established with Abraham and attested to by the Exodus event, so that the laws of Deuteronomy set the nation of Israel apart, signaling the unique status of the Jewish nation. The land is God's gift to Israel, and many of the laws,

neg: Bible code verse Deuteronomy 4:42. Scholars note; "For example, citing again the passage intersecting with Rabin: that passage is from Deuteronomy 4:42, but Drosnin ignores the words immediately following "a murderer who will murder." What comes next is the phrase "unwittingly" (biveli da'at). This is because the verse deals with the cities of refuge where accidental killers can find asylum. In this case, then, the message would refer to an accidental killing of (or by) Rabin and it would therefore be wrong. Another message (p. 71) supposedly contains a "complete" description of the terrorist bombing of a bus in Jerusalem on February

neg: Mount Gerizim for the post-Babylonian-exilic second version of Deuteronomy ("Dtr2"), to reflect the Deuteronomist's worldview after the Babylonian captivity had occurred. In the Book of Joshua, after the Battle of Ai, Joshua built an altar of unhewn stones there, the Israelites then made peace offerings on it, the "law of Moses" was written onto the stones, and the Israelites split into the two groups specified in Deuteronomy and pronounced blessings and curses as instructed there. There is some debate between textual scholars as to whether this incident in Joshua is one account or two different accounts spliced together, where one account refers

neg: Gleaning of the two occasions that this is stated in Leviticus, it adds that in vineyards, some grapes should be left ungathered, a statement also found in Deuteronomy. These verses additionally command that olive trees should not be beaten on multiple occasions, and whatever remains from the first set of beatings should be left. According to Leviticus, these things should be left for the poor and for strangers, and Deuteronomy commands that it should be left for widows, strangers, and paternal orphans. The Book of Ruth tells of gleaning by the widow Ruth to provide for herself and her mother-in-law, Naomi,

neg: Kosher foods Kosher foods Kosher foods are those that conform to the Jewish dietary regulations of "kashrut" (dietary law), primarily derived from Leviticus and Deuteronomy. Food that may be consumed according to "halakha" (law) is termed "kosher" () in English, from the Ashkenazi pronunciation of the Hebrew term "kashér" (), meaning "fit" (in this context, fit for consumption). Food that is not in accordance with law is called "treif" (; , derived from "trāfáh") meaning "torn." The Torah permits only land animals which both chew the cud and have cloven hooves. Four animals, the hare, hyrax, camel, and pig, are specifically identified

neg: 4Q41 4Q41 4Q41 or 4QDeuteronomy (often abbreviated 4QDeut or 4QDt), also known as the All Souls Deuteronomy is a Hebrew Bible manuscript from the first century BC containing two passages from the Book of Deuteronomy. Discovered in 1952 in a cave at Qumran, near the Dead Sea, it preserves the oldest existing copy of the Ten Commandments. The scroll was found in the fourth Qumran cave, which was discovered by Ta’amireh bedouin in August 1952. It was later purchased for "several thousand dollars" on the black market by Frank Moore Cross and Roland de Vaux with money supplied by an anonymous

neg: Ki Teitzei women are now equally responsible for observing commandments as men have been, and that women are thus responsible for the mitzvah of wearing tzitzit, as commanded in Professor James Kugel of Bar Ilan University noted that Deuteronomy shares certain favorite themes with Wisdom literature, such as the prohibition of using false weights in and and 23. As well, in the wisdom perspective, history is the repository of eternal truths, lessons that never grow old, and thus Deuteronomy constantly urges its readers to "remember," as does when it admonishes to "Remember what Amalek did to you." Kugel concluded that the Deuteronomist

neg: Book of Deuteronomy 4:44–29:1, 29:2–30:20) followed by a number of short appendices – Miller refers to this as the "literary" structure; alternatively, it is sometimes seen as a ring-structure with a central core (chapters 12–26, the Deuteronomic Code) and an inner and an outer frame (chapters 4–11/27–30 and 1–3/31–34) – Miller calls this the covenantal substructure; and finally the theological structure revealed in the theme of the exclusive worship of Yahweh established in the first of the Ten Commandments ("Thou shalt have no other god before me") and the Shema. "(The following "literary" outline of Deuteronomy is from John Van Seters; it can

neg: Cats (musical) carrying Grizabella and Old Deuteronomy partway toward the sky; he then steps off so she can finish the journey on her own. Finally, Old Deuteronomy gives his closing speech to the audience ("The Ad-dressing of Cats") and the show comes to a close. A 1981 recording of the Original London Cast was released first on LP and cassette tape and later as a two-CD set. It contains the following tracks: Composed by Andrew Lloyd Webber, the production of "Cats" is based on T. S. Eliot's "Old Possum's Book of Practical Cats" (1939), which the composer recalled as having been a

neg: Oral Torah "totafot", usually translated as "frontlets," which is used three times in the Pentateuch (in Exodus 13:9 and Deuteronomy 6:8 and 11:18) but only identified with tefillin in the Mishnah (see Menachot 3:7). Similarly, many procedures are mentioned without explanation or instructions, or assume familiarity on the part of the reader. For example, the discussion of "shechita" (kosher slaughter) in Deuteronomy 12 states "you shall kill of your herd and of your flock which God Lord has given you, as I have commanded you," without any clear indication of what had been "commanded"; only in the Oral Torah are the various

neg: Religious restrictions on the consumption of pork as prohibited because they have a cloven hoof but don't chew their cud. Deuteronomy expands on the list of permitted animals. Deuteronomy reiterates what Leviticus states on pigs. One example of verses from the Quran on pig consumption: The prohibition of certain food is also linked to Islamic Cosmology. Accordingly "good" and "evil" qualities are transferred by eating an object carrying a certain quality, that also affects the soul of human, the pig rendered with "evil qualities". Scottish pork taboo was Donald Alexander Mackenzie's phrase for discussing an aversion to pork among Scots, particularly Highlanders, which he believed stemmed from

neg: Aleppo Codex tradition of Sephardi biblical manuscripts. The Torah and the Nevi'im appear in the same order found in most printed Hebrew Bibles, but the order for the books for Ketuvim differs markedly. In the Aleppo Codex, the order of the Ketuvim is Books of Chronicles, Psalms, Book of Job, Book of Proverbs, Book of Ruth, Song of Songs, Ecclesiastes, Book of Lamentations, Book of Esther, Book of Daniel, and Book of Ezra and Book of Nehemiah. The current text is missing all of the Pentateuch to the Book of Deuteronomy 28.17; II Kings 14.21–18.13; Book of Jeremiah 29.9–31.33; 32.2–4, 9–11, 21–24;

neg: Moses in Islam prophethood and the Day of Judgment. It is regarded as containing teachings and laws for the Israelites which was taught and practiced by Moses and Aaron to them. Among the books of the complete Hebrew Bible, only the Torah, meaning the books of Genesis, Deuteronomy, Numbers, Leviticus and Exodus are considered to divinely revealed instead of the whole Tanakh or the Old Testament. The Quran mentions the Ten Commandments given to the Israelites through Moses which it claims contained guidance and understanding of all things. The Qur'an states that the Torah was the ""furqan"" meaning difference, a term which the

neg: Zebulun "honour", in reference to Leah's hope that Jacob would give her honour now that she had given birth to six sons. In Deuteronomy, however an allusion is made to a third potential etymology – that it may be connected with "zibhe", literally meaning "sacrifice", in reference to commercial activities of the tribe of Zebulun – a commercial agreement made at Mount Tabor between the tribe of Zebulun and a group of non-Israelites was referred to as "zibhe-tzedek", literally meaning "sacrifice to justice" or "sacrifice to Tzedek". The Torah states that Zebulun had three sons – Sered, Elon, and Jahleel –

neg: Imputed righteousness Exodus 23:7 and Deuteronomy 25:1.) The Greek word δικαιοο, usually translated "justify," may be understood in another sense: "to do justice" "to have justice done" (Thayer's Lexicon) or "to satisfy justice." The 1968 Supplement of Liddell Scott and Jones also includes the definition, "brought to justice"; This sense is the normative definition found in Hellenistic Greek meaning "to punish" or "administer justice (to someone)." Instead of meaning declared righteous or made righteous, the term may mean the proper or legally approved punishment has been administered. Understood this way, the objectionable idea of acquitting the guilty in the term "justify" is

neg: Yom Tov Torah readings can never fall on Shabbat, and there is no Mincha reading for Simchat Torah. The individual readings for Simchat Torah are as follows: Reading 1: Deuteronomy 33:1–7 Reading 2: Deuteronomy 33:8–12 Reading 3: Deuteronomy 33:13–17 Reading 4: Deuteronomy 33:18–21 Reading 5: Deuteronomy 33:22–26 Reading 6: Deuteronomy 33:27–34:12 (Chatan Torah) Reading 7: Genesis 1:1–2:3 (Chatan Bereshit) (second scroll) Maftir: Numbers 29:35–30:1 (third scroll) Haftarah: Joshua 1:1–18 When Shabbat occurs on Chol Hamoed of either Sukkot or Passover, Exodus 33:12–34:26 is read. Since this is on Shabbat, it is always divided into seven readings. This reading contains the Thirteen Attributes of Mercy.

neg: Mount Pisgah (Bible) Mount Pisgah (Bible) Some translators of the biblical book of Deuteronomy translate Pisgah (פִּסְגָּה) as a name of a mountain, usually referring to Mount Nebo. The region lies directly east of the Jordan River and just northeast of the Dead Sea. Mount Nebo (31°45.9'N 35°43.1'E) is the highest among a handful of Pisgah summits; an arid cluster of hilltops on the western edge of the Trans-Jordanian Plateau. Arabic names for Pisgah include: Fasga (Phasga), Jabal Siyāgha (transliterated also as Siaghah/Siâghah/Siyagha/Siyāgha, etc.), Rās as-Siyāgha and Rujm Siyāgha. In Deuteronomy, God commanded Moses to climb up and view the Promised Land from

neg: Yom Tov Torah readings Reading 2: Numbers 29:29–31 Reading 3: Numbers 29:32–34 Reading 4: Numbers 29:29–34 On Shemini Atzeret, Deuteronomy 14:22–16:17 is read. This is also the reading for the eighth day of Passover and the second day of Shavuot (which occur only in the diaspora). When either of these days fall on a day other than Shabbat, the reading is abridged. When Shemini Atzeret falls out on a weekday, the individual readings are as follows: Reading 1: Deuteronomy 14:22–15:23 Reading 2: Deuteronomy 16:1–3 Reading 3: Deuteronomy 16:4–8 Reading 4: Deuteronomy 16:9–12 Reading 5: Deuteronomy 16:13–17 Maftir: Numbers 29:35–30:1 Haftarah: I Kings 8:54–9:1 When

neg: Tyrannius Rufinus Heptateuch except Deuteronomy, and others on selected Psalms, the Song of Songs, and 1 Samuel. Rufinus' translation of Origen's "Commentary on Romans" (c405-6) gave fresh stimulus to discussions of destiny and free will that had been going on in Roman circles since the mid-390s and would shortly become an issue in Augustine's clash with Pelagius. Rufinus also translated other works. These include Eusebius' "Ecclesiastical History", translated in 401 at the request of Bishop Chromatius of Aquileia as an antidote to the terror caused by the Gothic incursions into Italy. Rufinus omits much of Eusebius' tenth book, and compresses what remains

neg: Principles of warfare conflicts are brought to conclusion. These approaches have been both prescriptive, stating what activities are forbidden in warfare by law, ethical considerations, or religious beliefs, and descriptive, analyzing the best practices and means by which armed forces can achieve victory. The Book of Deuteronomy prescribes how the Israelite army was to fight, including dealing with plunder, enslavement of the enemy women and children and forbidding the destruction of fruit-bearing trees. The Hague and Geneva Conventions "See: Hague Conventions, Geneva Conventions" 20th century issues There are several issues where appropriate the laws of land warfare are ambiguous or obsolescent. Among these

neg: Zuzim (biblical people) Zuzim (biblical people) According to the Hebrew Bible, the Zuzim or Zuzites (meaning "restless" or "roaming") were a tribe who lived in Ham, a land east of the Jordan River between Bashan and Moab. The Zuzim were conquered by the Elamite King Chedorlaomer (Genesis 14:5). Many scholars identify the Zuzim with the Zamzummim (Deuteronomy 2:20), a tribe of the Rephaim living in the same region as the Zuzim and later occupied by the Ammonites. In Hebrew "Zuz" represents the root "z'z" which means, "to move" and is likely associated with the Ancient Egyptian "s's" meaning, "to move on foot" as

neg: Book of Deuteronomy individual laws are older than the collection itself. The two poems at chapters 32–33 – the Song of Moses and the Blessing of Moses were probably originally independent. Deuteronomy occupies a puzzling position in the Bible, linking the story of the Israelites' wanderings in the wilderness to the story of their history in Canaan without quite belonging totally to either. The wilderness story could end quite easily with Numbers, and the story of Joshua's conquests could exist without it, at least at the level of the plot; but in both cases there would be a thematic (theological) element missing. Scholars

neg: Johann Severin Vater in Halle between 1802 and 1806. This work's primary purpose was to advance the Supplementary Hypothesis against the earlier Documentarian endeavors of Jean Astruc, Johann Gottfried Eichhorn, and Karl David Ilgen. Many of Vater's conclusions – most prominently, his assertion of the late nature of the Pentateuch as compared to the historical books – mirror the independent work of Wilhelm Martin Leberecht de Wette, whose "Beiträge zur Einleitung in das Alte Testament" was published in 1806-7. Against de Wette, though, Vater supposed, based on historical book allusions to Deuteronomy, that at least some parts of Deuteronomy had existed prior to

neg: Martin Noth books from Joshua to Kings did not explain the facts, and instead proposed that they formed a unified "Deuteronomic history", the product of a single author working in the late 7th century. Noth also published commentaries on all the five books of the Pentateuch: Genesis, Exodus, Leviticus, Numbers, and Deuteronomy. Noth considered that the book of Deuteronomy was more closely related to the following books of Joshua, Judges, Samuel, and Kings (the Deuteronomistic History), thus he preferred the term Tetrateuch to refer to the first four books of the Old Testament. Martin Noth Martin Noth (3 August 1902 – 30

neg: Shofetim (parsha) stratum in Deuteronomy. Von Rad argued that these texts indicate that Israel's cult had become completely lacking in unity, celebrating at former Canaanite shrines intended for Baal. The instructions to centralize the cult sprang from the conviction that the cult in the different country shrines could no longer be reincorporated into the ordinances of a pure faith in God. Jewish educators Sorel Goldberg Loeb and Barbara Binder Kadden wrote that Von Rad saw the Book of Deuteronomy and the discussion of sacrifices in particular as a way of getting the Israelites back on track, as the Israelites had been influenced

neg: V'Zot HaBerachah mourned for 30 days. Joshua was filled with the spirit of wisdom because Moses had laid his hands on him, and the Israelites heeded him. Never again did there arise in Israel a prophet like Moses, whom God singled out, face to face, for the signs and portents that God sent him to display against Pharaoh and Egypt, and for all the awesome power that Moses displayed before Israel. The seventh reading (, "aliyah"), the parashah, chapter , the book of Deuteronomy and the whole of the Torah end here. Some translations of Deuteronomy 33:2 state that God "approached from