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By Edward J. Woods

A dramatic deal with added at the verge of Israels access into the land of Canaan, Deuteronomy has been defined as a e-book "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 remark sequence written by means of J. A. Thompson.

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5 parallels ch. 4 in viewing history past, present and future, but ch. 5 (as 'blueprint') limits the discussion to the Sinai covenant, and its commandments and laws. \! Y Decalogue (5:6-21). These become the basis for all the subsequent commands, decrees and laws (5:3 l ; 1 2 : l - 26: l 5). In summary, chapter 4 returns to Horeb, where the God 'so near' and the law 'so righteous' (4:7-8) are experienced through the spoken and written word by means of the voice that spoke toyou out of thefire (4: l 0-20).

It is an obligation which holiness imposes upon the children of God (Regev 2001: 249). There are sixteen references to this term in Deuteronomy in relation to the following prohibitions: (i) different forms of idolatry, moiech cult, sorcery and magic (7:25-26; 12:31; q :r 4; 17:4; 18:9, 12; 20:18; 27:15; p:r 6); (ii) animals which are unworthy for eating (14:3) or sacrificing (r 7:r ), also bringing 'the fee of a whore and the pay of a dog' into the sanctuary in fulfilment of any vow (23:18); (iii) prohibition of a remarriage to a previous wife (24:4); (iv) male's garments (kelf) on a female, a prohibition that perhaps refers to pagan cults (22:5); (v) the use of dishonest scales (2p 5-16).

31:9, 26), or supremely that of the fire and voice of God (Deut. 4:9-14, 32-40; 5:22-29; 29:29; 32:39; Olson 1994: 180). 16 But, in issuing this 14. Wdnfeld (1991: 4) says that the form of 'testament' (or farewell speeches) given to the book looks peculiar, but has its antecedents in the Egyptian method of diffusing moral teaching. r 5 . Polzin ( 1 980: 29) sees the narrator's voice in fifty-six verses, but Block (200 1: 392) counts sixty-four Yerses. 16. Although the use of the third person is used by speakers relating to themselves in the divine speech at Exod.

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