DOCSLIB.ORG

The Ten Commandments of God Pdf

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
The Ten Commandments of God Pdf The ten commandments of god pdf Continue God gave Moses the Ten Commandments on Mount Sinai to serve as the principles of moral behavior for the human race. The Ten Commandments of God are the basis of the moral code and legal system of justice for Western Christian civilization. The architecture of the U.S. Supreme Court reflects this biblical foundation. In the center of the sculpture above the eastern portico of the Supreme Court building is an image of Moses holding two tablets of the Ten Commandments; they are also engraved over the Chairman of the Chief Justice and on the bronze doors of the Supreme Court. The Ten or Aseret Hadebarot in Hebrew, known as decalogue or δέκα λόγους in Greek Septuagint. They are recorded in both the Books of Exodus 20:1-17, and in Deuteronomy 5:6-21. God gave Moses the Ten Commandments on two stone ֲע ֶ ׂשֶרת ַהִ ּד ְ ּברוֹת - Commandments of God are called The Ten Words tablets on Mount Sinai in Exodus 24:12 to affirm the moral commandments of the Sinai Covenant between God and his people by the Israelites. Moses told the Israelites the Ten Commandments of God in the Book of Deuteronomy. This page presents for the first time the Ten Commandments in the English translation of the Hebrew text of Exodus 20:1-17. The difference between the Hebrew text and the Greek Old Testament of Septuagint is noted in Exodus 20:17. Exodus 20:17 in Hebrew reads: You will not crave the house of your neighbor, you must not crave the wife of your neighbor, while Exodus 20:17 in Greek places you should not crave your neighbor's wife in the first place. Interest is that the Hebrew and Greek translation of Deuteronomy 5:21 also puts you not craving your neighbor's wife in the first place. There are twelve phrases in red. In order to give instructions to believers, the main religions adopted different phrases of the first paragraph, taking into account the differences in the number of Ten Commandments for Judaism, Catholics, Orthodox and Protestants. Below is the Compare Table. The first column lists the Ten Commandments in Judaism, which are shown in Hebrew in the following image. The second column records the Ten Commandments in the manner given to the biblical scholar Origen of Alexandria (185-254 AD). The third column presents the Ten Commandments given by Augustine Hippo (354-430 AD), who argued that serious images were the equivalent of other gods and viewed Exodus 20:4 as part of the First Commandment; He then followed the order of Exodus 20:17 in the Greek Septuagint and Deuteronomy 5:21 for the Ninth and Tenth Commandments. Despite significant differences, Eastern Christians, Orthodox and most Protestants follow Origen's orders, while Catholics and Lutherans follow the order of St. Augustine. We know that God gave the Ten Commandments because the Bible tells us this in Exodus 34:28, Deuteronomy 10:4 and the next He proclaimed to you his covenant, which he commands you to keep: the Ten Commandments, which he wrote on two stone tablets. Deuteronomy 4:13 1 And God said all these words, saying: 2 I am Your Lord God, who brought you out of the land of Egypt, from the house of slavery. 3 You must have no other gods in front of me. 4 You must not do you any grave image, or any semblance of any thing that is in heaven above, or which is in the earth below, or which is in the water under the earth: 5 You must not bow to yourself before them, nor serve them: for Your Lord is a jealous God, visiting the lawlessness of the fathers on the children to the third and fourth generation of them who hate me; 6 And will spare thousands of them who love me and keep my commandments. 7 You must not in vain accept the name of your God's Lord; for the Lord will not keep him guilty of taking his name in vain. 8 Remember the Sabbath to keep him holy. 96 days must work, and do all your work: 10 But the seventh day is the sabbat lies in the Sabbath of your God: in it you must not do any work, you, neither your son, nor your daughter, your servant, nor your servant, nor your cattle, nor your stranger, who is at your gate: 11 For six days later the Lord has done heaven and earth, the sea. and all that is in them, and rested the seventh day: before the Lord blessed the Sabbath day, and consecrated it. 12 Honor of your father and your mother: that your days can be long on earth that Your God gives you. 13 You don't have to kill. 14 You must not commit adultery. 15 You don't have to steal. 16 You should not testify to a false attitude towards your neighbor. 17 You must not crave the house of your neighbor, you must not crave the wife of your neighbor, nor his servant, nor his maid, nor his bull, nor him, nor anything that is your servant. Exodus 20:1-17 21 You should not crave the wife of your neighbor. You should not crave your neighbor's (goods) house or fields, nor his male or female slaves, nor his bull or, or anything that belongs to him. Deuteronomy 5:21 TEN THE COMMANDMENTs of GOD JUSTION ORIA AUGUSTINE 1 I am Your Lord. I am Your God and you must not have other gods before me. I am Your God and you must not have strange gods before me. 2 You must have no other gods in front of me. You don't have to make any serious image for yourself. You must not take the name of your God in vain. 3 You must not in vain accept the name of your Lord God. You must not take the name of your God in vain. Don't forget to save the Holy Day of the Lord. 4 Remember the Sabbath day to keep it holy. Remember the Day of the Lord to keep him holy. Honor of Your Father and Mother. 5 Honor of your Father and Mother. Honor of Your Father and Mother. You don't have to kill. 6 You don't have to kill. You don't have to kill. You don't have to commit. 7 You must not commit adultery. You don't have to be adulterous. You don't have to steal. 8 You don't have to steal. You don't have to steal. You don't have to testify against your neighbor. 9 You must not testify against your neighbor. You don't have to testify against your neighbor. You don't have to crave your neighbor's wife. 10 You don't have to crave. You don't have to crave. You don't have to crave your neighbor's goods. A set of biblical principles concerning ethics and worship that play a fundamental role in Abrahamic religions for other purposes, see the Ten Commandments (disambigation). The decalog redirects here. For other purposes, see Decalog (disambigation). Part of the series onThe Ten Commandments I Lord Your God No other gods before me No grave images or likeness Do not accept the name of the Lord in vain Remember the Sabbath Honor of your father and your mother You must not kill You must not commit adultery You must not steal You must not bear a false testimony You should not crave the relevant article Sinai In Catholic theology vte It is 1768 parchment (612×502 mm) Poketiel Sofer imitated the 1675 Ten Commandments Aseret ha'Dibrot), also known in Christianity as Decalogue, are a set of biblical principles related to ethics and worship. They are fundamental to both Judaism and Christianity. The text of the Ten Commandments , ֲע ֶ ׂשֶרת ַהִ ּד ְ ּברוֹת :in the synagogue Amsterdam Esnoga. The Ten Commandments (Hebrew appears twice in hebrew: In Exodus 20:2-17 and Deuteronomy 5:6-17. The modern scholarship has found a likely influence on Hittite and Mesopotamian laws and treaties. Scientists disagree on when and by whom the Ten Commandments were written. Terminology Part All Souls Deuteronomy ,(translitetered aseret ha-dibrot) עשרת הדיברות containing the oldest surviving copy of Decaloga. It dates from the early Herodian period, between 30 and 1 BC the Seal of Moses with the Ten Commandments. Made at the end of the sixteenth century. In biblical Hebrew, the Ten Commandments, called are mentioned in Exodus 34:28. and Deuteronomy 10:4. In both sources, the terms are translated as ten words, ten statements or ten questions. In Septuagint (or LXX) ten words were translated as Decalogue, which comes from the Greek δεκάλογος, dekalogos, last meaning and reference to the Greek translation (in the indictment) δέκα λόγους, deka logous. The term is also sometimes used in English, in addition to the Ten Commandments. English biblical translations of Tyndale and Cockdale used ten verses. The Ten Commandments were used in the Bible of Geneva, followed by the Bible of Luhot HaBrit, which means covenant pills. The Biblical narrative of the ,לוחות הברית Bishops and the Authorized Version (King Iakia like the Ten Commandments. Most of the main English versions use the word commandments. Stone tablets, unlike the commandments written on them, are called revelation in Sinai begins in Exodus 19 after the arrival of the children of Israel on Mount Sinai (also called Khoreb).
Load more

Recommended publications
  • Oct. 28: Genesis 6-25:18; Richard Friedman, “Torah and Covenant
    1 Oct. 28: Genesis 6-25:18; Richard Friedman, “Torah 2 and Covenant,” OSB, pp. * 154-163; David L. 3 Petersen, “The Social World of the Old 4 Testament,” OSB, pp. *68-78. 5 6 Abra(ha)mRite of passage: 7 8 >I am always intrigued by the stark differences between the Old and New Testament. In regards 9 to liberation, I think an interesting angle arises when you look at Abraham as a free slave. Had 10 he not been favored by God Abraham would have just been another man in a village trying to 11 survive, but he was freed from his fate by God. He walked with God and was faithful and 12 accomplished great things. Instead of just being another villager his descendants are more 13 numerous than the stars in the sky. He is famous for his life with God. Like all liberation stories 14 Abraham's follows the usual path. He is in one stage of life, and breaks free to another, more 15 enlightened stage. He undergoes many challenges (his wife, Isaac, etc) and experiences a Rite of 16 Passage (circumcision), and he also changes his name (Abram-Abraham). Like other slaves faith 17 was a big factor for abraham, although a slightly bigger part of his liberation. This view of 18 Abraham and the Old Testament sparks a lot of thought. 19 20 21 Abraham’s mistakes / trust/ baptism: 22 23 >First of all, I just want to say how strange it is to read the Bible for the 50th time and try to find 24 something new.
    [Show full text]
  • LAW and COVENANT ACCORDING to the BIBLICAL WRITERS By
    LAW AND COVENANT ACCORDING TO THE BIBLICAL WRITERS by KRISTEN L. COX (Under the Direction of Richard Elliott Friedman) ABSTRACT The following thesis is a source critical analysis of the law and covenant in the Torah of the Hebrew Bible. Specifically I analyze the presentation of the Israelite Covenant in the Sinai Pericope and in Deuteronomy. I present the argument that, while the biblical writers are influenced by the formula of the ancient Near Eastern treaty documents, they each present different views of what happened at Sinai and what content is contained in the law code which was received there. INDEX WORDS: Covenant, Treaty, Law, Israelite law, Old Testament, Hebrew Bible, Torah, Sinai Pericope, Israelite Covenant, Abrahamic Covenant, Davidic Covenant, Noahic Covenant, Suzerain-vassal treaty, Royal grant, ancient Near Eastern law codes LAW AND COVENANT ACCORDING TO THE BIBLCAL WRITERS by KRISTEN L. COX BA , The University of Georgia, 2008 A Thesis Submitted to the Graduate Faculty of The University of Georgia in Partial Fulfillment of the Requirements for the Degree MASTER OF ARTS ATHENS, GEORGIA 2010 © 2010 Kristen L. Cox All Rights Reserved LAW AND COVENANT ACCORDING TO THE BIBLICAL WRITERS by KRISTEN L. COX Major Professor: Richard Elliott Friedman Committee: William L. Power Wayne Coppins Electronic Version Approved: Maureen Grasso Dean of the Graduate School The University of Georgia May 2010 iv DEDICATION I dedicate this work to my all of my family. My mother has been my source of strength every day. My father who passed away my freshman year continues to be my source of inspiration for hard work, integrity and perseverance.
    [Show full text]
  • Jewish Law Research Guide
    Cleveland State University EngagedScholarship@CSU Law Library Research Guides - Archived Library 2015 Jewish Law Research Guide Cleveland-Marshall College of Law Library Follow this and additional works at: https://engagedscholarship.csuohio.edu/researchguides Part of the Religion Law Commons How does access to this work benefit ou?y Let us know! Repository Citation Cleveland-Marshall College of Law Library, "Jewish Law Research Guide" (2015). Law Library Research Guides - Archived. 43. https://engagedscholarship.csuohio.edu/researchguides/43 This Web Page is brought to you for free and open access by the Library at EngagedScholarship@CSU. It has been accepted for inclusion in Law Library Research Guides - Archived by an authorized administrator of EngagedScholarship@CSU. For more information, please contact [email protected]. Home - Jewish Law Resource Guide - LibGuides at C|M|LAW Library http://s3.amazonaws.com/libapps/sites/1185/guides/190548/backups/gui... C|M|LAW Library / LibGuides / Jewish Law Resource Guide / Home Enter Search Words Search Jewish Law is called Halakha in Hebrew. Judaism classically draws no distinction in its laws between religious and ostensibly non-religious life. Home Primary Sources Secondary Sources Journals & Articles Citations Research Strategies Glossary E-Reserves Home What is Jewish Law? Need Help? Jewish Law is called Halakha in Hebrew. Halakha from the Hebrew word Halakh, Contact a Law Librarian: which means "to walk" or "to go;" thus a literal translation does not yield "law," but rather [email protected] "the way to go". Phone (Voice):216-687-6877 Judaism classically draws no distinction in its laws between religious and Text messages only: ostensibly non-religious life 216-539-3331 Jewish religious tradition does not distinguish clearly between religious, national, racial, or ethnic identities.
    [Show full text]
  • Richard Elliott Friedman CV
    Richard Elliott Friedman Curriculum Vitae 1 __________________________________________________________________________________ Curriculum Vitae ____________________________________________________________________________________________________________ Richard Elliott Friedman Office: Department of Religion Peabody Hall University of Georgia Athens, GA 30602 Website: richardelliottfriedman.com Professional: Ann and Jay Davis Professor of Jewish Studies, University of Georgia, 2006-present Professor of Religion, University of Georgia, 2006-present Katzin Professor of Jewish Civilization Emeritus, University of California, San Diego, 2006-present Visiting Professor, University of Haifa, Summer, 2013 Katzin Professor of Jewish Civilization, University of California, San Diego, 1994-2006 Professor of Hebrew and Comparative Literature, University of California, San Diego, 1987-2006 Associate Professor of Hebrew and Comparative Literature, 1982-1987 Assistant Professor of Hebrew and Comparative Literature, 1976-1982 Visiting Fellow, Clare Hall, University of Cambridge, England, Spring Term, 1988 Visiting Scholar, Oxford Centre for Postgraduate Hebrew Studies, Oxford, England, Fall Term, 1984 City of David Project, Excavations of Biblical Jerusalem, Institute of Archaeology, The Hebrew University, 1981, 1983, 1984, 1985 Senior Fellow, American Schools of Oriental Research, Albright Institute of Archaeological Research, Jerusalem, 1997-1998 Education: Th.D., Harvard University, 1978 (Hebrew Bible, Near Eastern Languages and Civilizations) Th.M.,
    [Show full text]
  • UC San Diego Electronic Theses and Dissertations
    UC San Diego UC San Diego Electronic Theses and Dissertations Title The Growth and Influence of Interregional Exchange in the Southern Levant's Iron Age I-II Transition, Examined through Biblical, Epigraphic, and Archaeological Sources Permalink https://escholarship.org/uc/item/7wg1m1rv Author Malena, Sarah Lynn Publication Date 2015 Peer reviewed|Thesis/dissertation eScholarship.org Powered by the California Digital Library University of California UNIVERSITY OF CALIFORNIA, SAN DIEGO FERTILE CROSSROADS: The Growth and Influence of Interregional Exchange in the Southern Levant’s Iron Age I-II Transition, Examined through Biblical, Epigraphic, and Archaeological Sources A dissertation submitted in partial satisfaction of the requirements for the degree Doctor of Philosophy in History by Sarah Lynn Malena Committee in Charge: Professor Thomas E. Levy, Co-Chair Professor William H. C. Propp, Co-Chair Professor Richard Elliott Friedman Professor David M. Goodblatt Professor Patrick Hyder Patterson 2015 © Sarah Lynn Malena, 2015 All rights reserved. SIGNATURE PAGE The Dissertation of Sarah Lynn Malena is approved, and it is acceptable in quality and form for publication on microfilm and electronically: __________________________________________________________________________ __________________________________________________________________________ __________________________________________________________________________ __________________________________________________________________________ Co-Chair __________________________________________________________________________
    [Show full text]
  • Food Regulation in Biblical Law
    Food Regulation in Biblical Law The Harvard community has made this article openly available. Please share how this access benefits you. Your story matters Citation Food Regulation in Biblical Law (1998 Third Year Paper) Citable link http://nrs.harvard.edu/urn-3:HUL.InstRepos:8846735 Terms of Use This article was downloaded from Harvard University’s DASH repository, and is made available under the terms and conditions applicable to Other Posted Material, as set forth at http:// nrs.harvard.edu/urn-3:HUL.InstRepos:dash.current.terms-of- use#LAA Food Regulation in Biblical Law A Paper Submitted in Satisfaction of the Written Work Requirement of Harvard Law School By Wendy Ann Wilkenfeld April 27, 1998 1 The Lord told Moses and Aaron to say to the Israelites: These are the creatures you may eat [and these are the creatures that are prohibited to you 1.' The problem is God did not provide them with a reason why certain foods could or could not be eaten. Everyone needs to eat, yet most societies and many world religions limit the available food supply by practicing some form of dietary restriction.2 How- ever, biblical law presents a special case because few [societies] systematically define all animals as permitted or forbidden and invoke divine authority for the instructions.3 For at least two thousand years, people have wondered why such a complex and comprehensive system of food regulation as is found in biblical law would fail to offer any sort of explanation of its underlying purpose. None of the proposed answers to this question has gained uniform acceptance, and this paper will not attempt to solve this age old puzzle.
    [Show full text]
  • 1 the Book of Origins
    Notes 1 The Book of Origins More expansive versions of the parts of this chapter were previously presented at the following academic conferences: “The Pre-patriarchal Narrative in the Book of Genesis: Humanity without Chosenness,” Northeastern Political Science Association (2007); “The Abraham Narrative in the Book of Genesis: The Obscure Origins of a World Historical Ethnos,” Northeastern Political Science Association (2006); “The Jacob Narrative in the Book of Genesis: Politics without Law,” New York State Political Science Association (2006); “The Joseph Narrative in the Book of Genesis: A Gem of Several Facets,” Illinois Political Science Association (2004). 1. The Five Books of Moses: Genesis, Exodus, Leviticus, Numbers, Deuteronomy: A New Translation with Introductions, Commentary, and Notes by Everett Fox (New York: Schocken Books, 1995); Robert Alter (ed.), The Five Books of Moses: A Translation with Commentary (New York: W.W. Norton, 2004); Public Affairs Television, Talking about Genesis: A Resource Guide (New York: Doubleday, 1996); Burton L. Visotzky, The Genesis of Ethics: How the Tormented Family of Genesis Leads Us to Moral Development (New York: Crown, 1996); Alan M. Dershowitz, The Genesis of Justice: Ten Stories of Biblical Injustice that Led to the Ten Commandments and Modern Law (New York: Warner Books, 2000); Leon R. Kass, The Beginning of Wisdom: Reading Genesis (Chicago: University of Chicago Press, 2003); Thomas L. Pangle, Political Philosophy and the God of Abraham (Baltimore: Johns Hopkins University Press, 2003); George Anastaplo, The Bible: Respectful Readings (New York: Lexington Books, 2008). 2. Except as otherwise indicated, biblical translations are from Tanakh: The Holy Scriptures: The New JPS Translation According to the Traditional Hebrew Text (JPS) (Philadelphia: Jewish Publication Society, 1988).
    [Show full text]
  • Benjamin Sommer
    THE TIKVAH CENTER FOR LAW & JEWISH CIVILIZATION Professor Moshe Halbertal Professor J.H.H. Weiler Directors of The Tikvah Center Tikvah Working Paper 02/12 Benjamin Sommer Artifact or Scripture? Authority and Revelation in the Bible and Jewish Thought NYU School of Law New York, NY 10011 The Tikvah Center Working Paper Series can be found at http://www.nyutikvah.org/publications.html All rights reserved. No part of this paper may be reproduced in any form without permission of the author. ISSN 2160‐8229 (print) ISSN 2160‐8253 (online) Copy Editor: Danielle Leeds Kim © Benjamin Sommer 2012 New York University School of Law New York, NY 10011 USA Publications in the Series should be cited as: AUTHOR, TITLE, TIKVAH CENTER WORKING PAPER NO./YEAR [URL] Artifact or Scripture? ARTIFACT OR SCRIPTURE? AUTHORITY AND REVELATION IN THE BIBLE AND JEWISH THOUGHT By Benjamin Sommer PREFACE In this book, I attempt to addresses several audiences at once: biblical scholars, students of modern Jewish and Christian thought, constructive theologians, clergy and religious educators, and, not least, ambitious lay readers who wonder about the place of the Bible in their lives and in the life of their communities. My goals for these academic, clerical, and lay audiences differ. Biblical scholars, along with lay readers interested in literary interpretation of the Bible, will find my analysis of biblical texts worthy of attention. These readings can show both scholars who specialize in Jewish and Christian theology and religious Jews and Christians more generally that the the Bible is more subtle and more interesting than they may have realized.
    [Show full text]
  • SECSOR 2019 Program Draft Initial
    SOUTHEASTERN REGIONAL MEETING 2020 Rapid Religious Change F EBRUARY 28—MARCH 1, 2020 MILLERLEARNINGCENTER UNIVERSITYOFGEORGIA ATHENS,GA Welcome to the University of Georgia! This year’s meeting is one of the largest in the AAR/SBL-SE region’s history. Over 3 days, attendees will have the opportunity to enjoy 4 plenary sessions and 64 panel sessions with a total of 218 papers. This success is only possible because of the support of many people and several organizations. Special thanks to the Center for Theologically Engaged Anthropology, Department of Religion, the Willson Center for Humanities and Art, Franklin College Arts and Sciences, and Grady College of Journalism and Mass Communication at the University of Georgia for supporting the conference. Also, we gratefully acknowledge the generous support of the John Templeton Foundation. Finally, thank you to the AAR/SBL-SE region’s leadership team including: Doug Hume (Pfeiffer University) Executive Board Chair. Anne Blue Wills (Davidson College) Executive Board Vice-Chair. Steven Ramey (University of Alabama) Executive Board Treasurer. Annie Tinsley (Shaw University) Executive Board Secretary; Regional Representative, SBL-SE Derrick Lemons (University of Georgia) President and Regional Representative, AAR-SE Kathy Barrett Dawson (East Carolina University) President, SBL-SE Rizwan Zamir (Davidson College) Vice President and Program Chair, AAR-SE Mark Proctor (Lee University) Vice President and Program Chair, SBL-SE Wesley Barker (Mercer University) Vice President-Elect, AAR-SE Kathryn
    [Show full text]
  • 7 June 2019 Amy-Jill Levine University Professor of New
    7 June 2019 Amy-Jill Levine University Professor of New Testament and Jewish Studies Mary Jane Werthan Professor of Jewish Studies Professor of New Testament Studies Divinity School and College of Arts and Science Vanderbilt University 411 21st Ave. S. Nashville, TN 37240 615-343-3967 (office) 615-343-9957 (fax) [email protected] ** Affiliated Professor Woolf Institute: Centre for the Study of Jewish-Christian Relations 12-14 Grange Road Cambridge CB3 9DU [email protected] ** Visiting Faculty Pontifical Biblical Institute (Biblicum) Rome (2019) Education: Smith College, Northampton, MA, B.A. (Magna cum Laude; High Honors in English and Religion), 1978. Duke University, Durham, NC, M.A. (Religion), 1981. Master's Thesis: "Universalism and Exclusivity: The Matthean Program of Salvation." Director: D. Moody Smith. Duke University, Durham, NC, Ph.D. (Religion), 1984. Dissertation: "The Matthean Program of Salvation History: A Contextual Analysis of the Exclusivity Logia." Director: D. Moody Smith. NEH Summer Institute, participant. Judaism and the Liberal Arts. Brown University, 1988; review conference, 1989. Honors, Fellowships, Grants: University of Richmond, Richmond, VA, Doctor of Divinity (hon.), 2003. Episcopal Theological Seminary of the Southwest, Austin, TX, Doctor of Humane Letters (hon.), 2008. University of South Carolina-Upstate, Spartanburg, SC, Doctor of Religious Education (hon.), 2009. Drury University, Springfield, MO, Doctor of Humane Letters (hon.), 2010. Christian Theological Seminary, Indianapolis, IN, Doctor of Humane Letters (hon.), 2011. Franklin College, Franklin, IN, Doctor of Divinity (hon.), 2015. --- Shevet Achim Award, Council of Centers on Jewish-Christian Relations, 2019. Levine 2 --- KAICIID (King Abdullah Bin Abdulaziz International Centre for Interreligious and Intercultural Dialogue) Who’s Who in Interreligious Dialogue, 2019.
    [Show full text]
  • From Mercy Seat to Judgment Seat: a Source-Critical Examination of Priestly Adjudication in the Pentateuch
    Brigham Young University BYU ScholarsArchive Undergraduate Honors Theses 2020-08-04 From Mercy Seat to Judgment Seat: A Source-Critical Examination of Priestly Adjudication in the Pentateuch Tyler Harris Follow this and additional works at: https://scholarsarchive.byu.edu/studentpub_uht BYU ScholarsArchive Citation Harris, Tyler, "From Mercy Seat to Judgment Seat: A Source-Critical Examination of Priestly Adjudication in the Pentateuch" (2020). Undergraduate Honors Theses. 164. https://scholarsarchive.byu.edu/studentpub_uht/164 This Honors Thesis is brought to you for free and open access by BYU ScholarsArchive. It has been accepted for inclusion in Undergraduate Honors Theses by an authorized administrator of BYU ScholarsArchive. For more information, please contact [email protected], [email protected]. Honors Thesis FROM MERCY SEAT TO JUDGMENT SEAT: A SOURCE-CRITICAL EXAMINATION OF PRIESTLY ADJUDICATION IN THE PENTATEUCH by Tyler Joshua Harris Submitted to Brigham Young University in partial fulfillment of graduation requirements for University Honors Ancient Near Eastern Studies Program Brigham Young University August 2020 Advisor: Matthew Grey Honors Coordinator: Eric Huntsman ABSTRACT FROM MERCY SEAT TO JUDGMENT SEAT: A SOURCE-CRITICAL EXAMINATION OF PRIESTLY ADJUDICATION IN THE PENTATEUCH Tyler Joshua Harris Ancient Near Eastern Studies Program Bachelor of Arts This thesis analyzes evidentiary passages in the Pentateuch through a source- critical lens to better understand the varied adjudicative ideologies they reflect and the role of priests in them. By selecting important pericopes for this analysis through keywords and narrative details, and then by categorizing them according to the pentateuchal source attributions as represented by Richard Elliott Friedman in his The Bible with Sources Revealed, I use a given source’s data to sketch the judicial outlook of said source, including if and to what degree priests operated as judges.
    [Show full text]
  • The Deuteronomistic History Hypothesis: a Reassessment
    Zurich Open Repository and Archive University of Zurich Main Library Strickhofstrasse 39 CH-8057 Zurich www.zora.uzh.ch Year: 1989 The Deuteronomistic History Hypothesis: A Reassessment O’Brien, Mark A Abstract: This book undertakes a reassessment of the Deuteronomistic History in response to recent developments which raise questions about Martin Noth’s understanding of the history as a unified and well planned work. The reassessment is carried out via a literary critical, linguistic and contextual analysis of the text, in particular those passages which are generally regarded as Deuteronomistic compositions. The author argues that the history was indeed a well planned and unified work, but one that ended at2 Kgs 23:23 with the reign of Josiah. It was principally a story of Israel’s leaders and Moses and Joshua (Deuteronomy to Judg 2: 10), the period of Israel from the judges to the monarchy (Judg 2:11 to 1 Sam 11:15), and the period of Israel under the prophets and kings (1 Sam 13:1 to 2 Kgs 23:23). Subsequent redaction was carried out in three main stages. The first was a fairly straightforward updating of the history to stage accounted for the exile by applying the history’s critique of the northern kings to the Davidic dynasty. The third stage transferred its attention to the people and sought to transform the history from a story of Israel’s leaders into a story of the people’s failure to observe the law. Posted at the Zurich Open Repository and Archive, University of Zurich ZORA URL: https://doi.org/10.5167/uzh-152171 Monograph Published Version Originally published at: O’Brien, Mark A (1989).
    [Show full text]