Greek deuteros, second, and nomos, law. Fifth book of the OT and last of the Pentateuch or Torah, the five books of Moses. D., or Second Law, is the name given to it by the Greek version of the Septuagint; however, it does not correspond to its content, since it is not a question of a new legislation or second law, nor a simple repetition of the covenant code, which is in Ex 21 to 23, but rather a set of homilies on the love for the Law, the reiteration of the same and the exhortation to its fulfillment, as well as gratitude for the gift of the Promised Land, which means the freedom of the Israelite people, since it has gone from the darkness of slavery in Egypt to the light. The Jews take the first word of the text to title the book, Debarim, which means words, as it reads at the beginning: “These are the words that Moses said to all Israel on the other side of the Jordan” , Dt 1, 1. Although in the books of the Pentateuch do not state that Moses is their author, tradition has considered it that way, and in the case of the D., it must be said that it narrates the death of Moses, Dt 34, 1-8, which indicates that it is not yours. Surely, the D. arises from the circles of Levites of the kingdom of Israel, faithful to Yahwism, to the purity of religion, as opposed to the syncretism of the sovereigns of Samaria. After the destruction of the kingdom of Israel, in the year 721 a. C., these Levites went to the south, where customs had been corrupted, where, for this reason, the great religious reform of King Josías took place, 640-609 a. C., based precisely on the manuscript of the Law found in the Temple, 2 R 22; 2 Cro 34, which some scholars of the Scriptures consider the first redaction of the D., and the first canonization. The “book of the Law”, as it is called in 2 Sam 22, 8, or “book of the covenant”, as in 2 Sam 23, 2 and 21, was perhaps hidden during the reign of the impious Manasseh, 687- 642 BC c.
In the structure of the D. we can see these parts: a historical introduction, the first speech of Moses, a recapitulation of the events that occurred in the exodus, the stay in Sinai, the departure of the Israelites from here until the arrival in the territories of Moab , where the benefits of the Lord granted to those who have been faithful to him are recalled, chapters 1 to 4. In the two following chapters is the second speech of Moses, introductory to the Deuteronomic Code, and, as in the first, recalls historical events , such as the theophany on the mountain of Horeb and the ten commandments, as well as the exhortation to fulfill them.
After chapter 7 to 26, there is the cultic, criminal, family and social legislation, that is, the great Deuteronomic Code, the text of the Covenant, as a contractual document, according to which, if the Israelites fulfill the commandments and Yahweh’s precepts, they will be his people and he, then, will be their God. In chapter 27 and 28, there are blessings and curses; in a ritual, the twelve tribes are divided into two groups, one of which will be on Mount Garizim to say blessings to the people; the other, on Mount Ebal, for curses.
The Levites will say each of the curses aloud, and the people will respond “amen.” If the Israelites keep Yahweh’s commandments, they will receive the reward, otherwise evils will overtake them, which are expressed here in prophetic language, recalling slavery in Egypt and announcing a new captivity. From chapter 29 to 34, are the last speeches and events of the life of Moses; Joshua’s investiture by Yahweh as Moses’ successor; the mandate to the priests to make the public reading of the Law every sabbatical year, on the Feast of Tabernacles; the Canticle of Moses, in which the power of the God of the Israelites, the only true God, is exalted, as well as the perfection of what the Lord has done; the blessings of Moses to the twelve tribes, which is the testament, as were the blessings of Jacob to his sons, Gn 49; and, finally, the death of Moses, in the country of Moab, without having entered the Promised Land, which the people of Israel did take possession of.
Digital Bible Dictionary, Grupo C Service & Design Ltda., Colombia, 2003
Source: Digital Bible Dictionary
(gr., Deuteronomy, second law). in full view of Canaan which he would not be allowed to enter, Moses gathered the hosts of Israel around him for his farewell speeches. These, set in the historical setting of several short narrative passages, make up the book of Deuteronomy.
The Spanish title is based on the LXX mistranslation of the phrase a copy of this law (Deu 17:18). The Jewish name debarim, words, comes from the opening phrase: These are the words that Moses spoke (1:1). The title is apt because it focuses attention on a pattern of the unique literary nature of the book; treaties imposed by former imperial lords on their vassals began with a similar expression.
Deuteronomy is the text of the words of a covenant of feudal sovereignty between the Lord of heaven through the mediation of Moses and the servant people Israel beyond the Jordan.
The speeches of Moses date from the last month of the 40 years of wandering in the desert (Deu 1:3) and it is said that Moses not only spoke them but wrote them down (Deu 31:9, Deu 31:24; compare Deu 31: 22). Jesus affirmed the Mosaic authorship of the law, that is, the Pentateuch (compare Mar 10:5; Mar 12:26; Joh 5:46-47; Joh 7:19). Thus, orthodox Christian scholars join the ancient Jewish and Christian tradition in holding to the Mosaic authorship of Deuteronomy as well as the first four books of the Pentateuch.
The conformity of the total structure to the pattern of feudal suzerainty treaties dating from the second millennium B.C. JC evidence the unity, antiquity and authenticity of Deuteronomy. The classical pattern of covenants consisted of the following sections: preamble, historical prologue, stipulations, curses and blessings, invocation of oath deities, directions for depositing duplicate treaty documents in shrines, and the periodic proclamation of the treaty to the vassal people.
In essence, this is the outline of Deuteronomy:
YO . Preamble: Mediator of the covenant (Deu 1:1-5).
II. Historical prologue: Story of the covenant (Deu 1:6—Deu 4:49).
II. Historical prologue: Story of the covenant (Deu 1:6—Deu 4:49).
III. Stipulations: Life of the covenant (5-26).
IV. Curses and blessings: Ratification of the covenant (27-30).
V. Provisions for the succession: Continuity of the covenant (31-34).
In Deu 1:1-5 Moses is identified as the narrator, the representative of the Lord. Deu 1:6—Deu 4:49 is a summary of God’s past dealings in covenants with Israel from Horeb to Moab and serves to stir reverence and gratitude as grounds for renewed consecration. With 5:26 it is made clear that when covenants were renewed, previous obligations were repeated and updated. Thus, chapters 5-11 review the Decalogue with its main obligation of fidelity to Jehovah, while chapters 12-26 largely renew the provisions of the Book of the Covenant (Exodus 21-33) and other Sinaitic legislation, adapting where it is necessary to the new conditions that await Israel in Canaan. In chapters 27-30 directions are first given for Joshua to direct the future and final act of this covenant renewal in Canaan (ch. 27). Moses then pronounces the blessings and curses as grounds for Israel’s immediate ratification of the covenant, but also as a prophecy of Israel’s future until its final exile and restoration (chapters 28-30). In chapters 31-34 you will prepare for continued leadership (through Joshua) and periodic reading of the covenant document and a prophetic song of covenant testimony (chapters 31 and 32). The book ends with the final blessings and death of Moses (chapters 33 and 34).
Deuteronomy is the Bible’s full-scale exposition of the covenant concept and shows that, far from being a contract between two parties, God’s covenant with his people is a proclamation of his sovereignty and an instrument to draw his elect to himself. in a commitment of absolute alliance.
Source: Hispanic World Bible Dictionary
(second law).
The fifth book of the Bible, that of “obedience”, which Jesus must have known very well, because he quoted it in the three temptations of the devil, in Mt.4 and Lc.4 and in the Sermon on the Mount, Matt. 5:21-48.
Christian Bible Dictionary
Dr. J. Dominguez
http://bible.com/dictionary/
Source: Christian Bible Dictionary
tip, LIBR CRIT LIAT
vet, (a) It is a Greek term that means “second law” or “reiteration of the law”, and that designates the fifth book of the Pentateuch; comes from the name given to this book in the LXX, to translate the expression “copy of the law” in Deut. 17:18. However, this expression is unfortunate, since this book is not a mere repetition or copy of the law already promulgated. It is a recapitulation, done during particular circumstances, and for a special purpose. In Exodus, Leviticus and Numbers, the legislation is presented on the occasion of its promulgation. The occasion or date of receipt of the successive sections are ordinarily indicated, and each group of statutes is declared. separately, which comes from God. In contrast, in Deuteronomy the law is presented as a whole, and commented on to some extent. By the time Deuteronomy was given, 38 years had passed since most of the provisions of the legislation had been given. The new generation was on the eve of taking possession of Canaan, and it is here summoned in order to listen to the law of the nation, to learn to apply its principles to the new circumstances that were coming, to see more clearly its spiritual meaning, and to enter with full knowledge of the cause into the covenant made with their parents. Instead of God speaking to Moses, here we have Moses speaking, at God’s command, to the people (Dt. 1:1-4; 5:1; 29:1). The book is mainly composed of 3 expositions, consigned in writing, and on the basis of which the alliance is solemnly renewed (Dt. 1-30). (b) First exposition: (Deut. 1-4:43). The examination of the history of the people after the conclusion of the covenant at Sinai with the previous generation, must be a reason to obey Jehovah’s laws. This speech is attributed to Moses (Deut. 1:1, 3, 5, 9, 15, 16, 20, etc.). Date: 40th year, 11th month, 1st day; after the victory over Sihon and Og, and after the sin that Israel committed by joining the sacrifices of Baal-peor (Deut. 1:3, 4; 4:3). It was pronounced “beyond the Jordan” (Deut. 1:1), as it should really be translated. For Abraham and the Canaanites, this expression means the country east of the river. The descendants of Abraham gave this expression the same meaning…