summary of deuteronomy 18

The term “prophet” (Hebrew: nabi’) only occurs eight times in three passages in Deuteronomy: in chapter 13 where false prophets are condemned; in chapter 18 where the characteristics of the true prophet are described; and in chapter 34:10–12, the only passage that explicitly refers to Moses as a prophet (nabi’) in Deuteronomy or the Torah—besides the two passages in chapter 18 that imply Moses was a prophet. Early Christians interpreted this passage in Deuteronomy as being fulfilled by Christ (Acts 3:20–23). Previous to this, Jahweh had been worshipped only as the most powerful of a variety of gods. This is the epic conclusion of the Torah! They shall govern themselves using the original precepts by which the men of the Yahad began to be instructed, doing so until there come the Prophet and the Messiahs of Aaron and Israel. Permissions beyond the scope of this license may be available here. When a prophet speaketh in the name of the Lord. The LORD your God will raise up for you a Prophet like me from your midst, from your brethren. Deuteronomy 18:21 And if you say in your heart, 'How may we know the word that the LORD has not spoken?' As noted by Brooke: “This was not done explicitly by him claiming the title ‘prophet,’ but in terms of how he projected himself indirectly as a new Moses, as a new Jeremiah, as imitating the prophetic servant of the Isaianic servant songs, and even in his very act of writing hymnic poetry that could be understood prophetically.”25, Even if the Teacher of Righteous was considered by the Community to be a prophet, it is strange that the term is never used about him. The view of God which he gives, will not terrify or overwhelm, but encourages us. The role of the “prophet like Moses” is also specifically mentioned in Testimonia accompanied by the reference in Deuteronomy. There shall not be found among you anyone who makes his son or his daughter pass through the fire, or one who practices witchcraft, or a soothsayer, or one who interprets omens, or a sorcerer, or one who conjures spells, or a medium, or a spiritist, or one who calls up the dead.a. Moses delivers his final words of warning and wisdom to the Israelites before they enter the promised land. Because it appears to be written in the same scribal hand as 1QS, Testimonia is considered to be from the same time period with a similar point of view. The first sermon recorded in chapters 1 to 4 reminded the people of where they came from. Influenced perhaps by Malachi 3 [English 4], interpreters in the inter-testamental period began to read this passage as referring to a single future prophet, and identified the specific future prophet as Elijah—an interpretation that continues in Christianity and rabbinic Judaism. Read Deuteronomy 18:9-22 at Bible Gateway.. In order to give some perspective to the passages related to the issue of “a prophet like Moses” let us look at a few representative examples of Jewish and Christian interpretations. This song describes the History that the Israelites had experienced. Was it possible that a people so blessed with Divine institutions, should ever be in any danger of making those their teachers whom God had made their captives? For example the king is called the “Prince of the Congregation” (CD 7:20; 4Q285.5.5; 6:2–10; 1QM 5, 1; 4QpIsaa 2:14), and the priest is called the “interpreter of the Law” (CD 7:18; 4QFlor 1.i.11). He should be like unto Moses, only above him. Jeremiah also understood himself to be a prophet like Moses. King Noah’s response to the [Page 279]prophet “Who is Abinadi?” (Mosiah 11:27) echoes Pharaoh’s “Who is the LORD?” (Exod. The Prophet is described in the terms of Deuteronomy 5:28–29 and 18:18–19—a prophet “like Moses.”13 The King is described in terms of Balaam’s prophecy in Numbers 24:17: “A star rises from Jacob, A scepter arises from Israel.”14 And the Priest is described in terms of Deuteronomy 33:8–11 “And of Levi he said: Let your Thummim and Urim Be with Your faithful one.” The fourth citation is a reference to Joshua and the foundation of Jericho. It is amazing to think that there should be any pretenders of this kind in such a land, and day of light, as we live in. Reflecting the emphasis in the Dead Sea Scrolls on the messianic figures over the future prophet much has been written about the significance and identification of the two messianic figures.19 Let us look at some texts from Qumran that describe the prophet, and the possible candidates of this figure, to develop a list of similar epithets and characteristics of the future prophet like Moses to see if a possible identification of who this prophet was thought to be is possible. He is the Light of the world, John 8:12. And, is the prophetic figure himself a messianic or “quasi-messianic” figure as some scholars have argued? And, 4) How do the interpretations of this prophet in the Dead Sea Scrolls fit in with the history of the interpretation of this prophecy in Judaism and Christianity? A summary of Deuteronomy, chapter by chapter, from @biblesummary. Similar to the Deuteronomistic History, the Book of Mormon records the continuation of the institution of prophecy in its history and in several cases specifically portrays prophets with characteristics of Moses. 14:6; Ps. Following the Passover is the seven-day feast of unleavened bread. I summarised the Bible on Twitter between Aug 2010 and Nov 2013 - â¦ Moses gave a history of Israel and how God led them out of Egypt. However, throughout Deuteronomy and the rest of the Bible, Moses is [Page 267]called by titles referencing prophets: “the servant of the Lord” (Deut. The reference to the “Prophet” (nabi’) appears to be an allusion to Deuteronomy 18:15. In his birth he should be one of their nation. THE ABOMINATIONS OF THE NATIONS ARE TO BE AVOIDED. The Hebrew words for “teach” and “righteousness” yoreh hatsedek here are the same words used in the title Teacher of Righteousness Moreh Hatsedek and describes a figure who will, like Moses, and the Teacher of Righteousness before him, continue to teach righteousness. And his inheritance,] i.e., Whatsoever by the law belonged to the Lord, as decimae Deo sacrae, &c. 13. Cities of Refuge; extent of land and extremity of Law, Deu 19. As evidence that the Teacher of Righteousness was portrayed with the qualities and functions attributed to biblical prophets we can identify passages in the Damascus Document and in the Pesharim. [Page 265]See David R. Seely, ““A Prophet Like Moses” (Deuteronomy 18:15–18) in the Book of Mormon, the Bible, and the Dead Sea Scrolls,” in “To Seek the Law of the Lord”: Essays in Honor of John W. Welch, ed. The account of his call in Jeremiah 1 shows parallels with the call of Moses in Exodus 3. 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