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The ninth chapter of Deuteronomy begins with a short hortatory passage (verses 1-6), and then transitions to a longer narrative passage, which recounts the events of the golden calf (beginning with verse 8).
Before we get into a detailed discussion, here is a summary of five aspects of Bill C-31 and the ways in which they run counter to Deuteronomy.
For those not convinced that the rights of a sexual assault victim were a low priority in the Bible, and that "legitimate rape" had a niche in biblical law, consider this: Deuteronomy 21:11 permits Israelite soldiers to force war captives into marriage; Numbers 31:18 states that, after the Israelites slaughtered the adult Midianite males, Moses ordered the soldiers to take all the young girls "who have not known a man by lying with him and keep alive for yourselves"; and Deuteronomy 22:23-24 makes clear that if a (betrothed) virgin is raped in a city and doesn't cry for help, she should be stoned to death along with the perpetrator.
Indeed, as he understands Deuteronomy, "for the first time in the Bible, royal behavior falls under judgment" (6).
Among more detailed discussions are canon and history, religion and politics in Deuteronomy and the modern world, the golden calf incident as national myth, modern responses to rebellion, understanding the curses, and the modern state and other gods.
A fragment of Deuteronomy 27, photographs of which were released to researchers by APU, is already generating scholarly debate about the location where an altar was to be built in ancient Israel.
Before proceeding to deal with the differences between the Exodus and Deuteronomy versions of the Ten Commandments, the following considerations apply:
The effort of exegetes in this book to assess the influence and effect of Deuteronomy on the Christian scriptures is distinguished by a dual accomplishment: First, it provides extensive source criticism, which evaluates significant literary and redaction issues regarding the nature of text, context, and intertext, and it underscores that multiple Deuteronomic texts are referenced in the Second Testament, which mirrors Pharisaic anal marginal Jewish practice in the era of Second Temple Judaism.
Today's question: Who is the prophet in Deuteronomy 18:15?
In the third phase of his work he applies his conclusions to two biblical case studies: the book of Deuteronomy (Chapter 6) and the book of Jeremiah (Chapter 7).
Deuteronomy 18:15-20; Psalm 111; 1 Corinthians 8:1-13; Mark 1:21-28
Firstly, like Genesis, the Book of Deuteronomy had a disappointing tendency to contain poorly constructed sentences which began with conjunctions or, at best, prepositions.
In Deuteronomy 23:12-13 (Revised Standard Version), the ancient Israelites are instructed, "You shall have a place outside the camp and you shall go out to it; and you shall have a stick with your weapons; and when you sit down outside, you shall dig a hole with it, and turn back and cover up your excrement.
Here you will learn something about the history of the text of the Old and New Testaments, and about the evolution of the sex laws from Deuteronomy to Leviticus to the New Testament and into later Christian thought.
This article argues that such a wonderful achievement would not contradict the vision of Deuteronomy 15:11 because the verse should be understood as referring to relative poverty, which, the verse maintains will always remain in the world.
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