By Edward J. Woods
A dramatic deal with brought at the verge of Israels access into the land of Canaan, Deuteronomy has been defined as a publication "on the boundary." Ted Woods expounds its all-encompassing imaginative and prescient and exhibits how the Israelites have been exhorted to make its phrases the interpreter in their life's tale in the land "beyond the Jordan." This thoroughly new quantity replaces the former editon of Deuteronomy within the Tyndale statement sequence written via J. A. Thompson.
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Extra info for Deuteronomy
I :4). Furthermore, God will give rest within the Promised Land from all enemies (3 :20; I 2: 1 0; 2 5 : I 9) . As a sanctuary, the land becomes the place where Israel also offers herfirstfruits in worship (26 : 5 -9) . Since the land is seen as a sanctuary, it is appropriate that a central shrine should be appointed where the twelve tribes come in regular 1 >: T R O D C C T I O >: pilgrimage to recognize Yahweh's rule (I 2:I-I4) . Finally, since the land is Yahweh's, it could not be sold, and thus the rights to the land were to be preserved by rules determined by tribal allotment and land tenure ( I : 3 5-3 6 cf.
22 Added to this, there is no fixed treaty form, even within one society at one par ticular time. Rather, there is a clustering around a typical pattern (or template) by those who have a concept of relationships, especially of the loyalty due to a suzerain and of the beneficence he bestows. Modified formats then came into being to secure the goal defined by those concepts about relationships. Thus, the explanation of the commonality of the Ancient Near Eastern treaty/covenant is a combination of 'original inheritance and stimulus diffusion .
20:24). Von Rad (19 53: 37-44) has argued that Deuteronomy represents a theological corrective to earlier and cruder ideas that God was somehow present in Israel's shrines. Thus, Deuteronomy is presented as 'demythologizing' the divine presence, so that what is present is not God himself (for he dwells in heaven), but his name (understood as 'name theology') . Von Rad links this process to the ark tradition, and its ultimate fate, 3 r . See ' 5 (d) Structure' for the further development of God speakingjrom out of thefire.