LUTHER RICE UNIVERSITY
THEOLOGICAL SEMINARY
Biblical Interpretation Paper: Deuteronomy 6
Submitted to Dr. Casey Hough,
in partial fulfillment of the requirements and the completion of
BI 5201-SP
Introduction to Biblical Interpretation
by
Tracy Nix
January 31, 2022
Main Idea and Outline
Main Idea
God was preparing Israel to enter into the promised land and honoring a land grant through a covenantal relationship of love with Israel as borne out in Deuteronomy. The behavior and belief of Israel as a nation were of the utmost importance since God was going to bless the world through their lineage. Generative purification of a representative people of God the main text thrust of Deuteronomy 6:1-25.
Outline
I. A Plead for Heeding of Commandments Generationally (Deut. 6:1-3)
A. Moses reiterates the boundary of commandments (v. 1)
Honoring the Lord would lead to a Blessing (v. 2-3)
A Plead for Heeding to the Love of God Generationally (Deut. 6:4-9)
God is one (v. 4)
A triune God must be loved with our Triune whole person (v. 5-6)
Generational love for God happens on purpose (v. 7-9)
III. A Plead to Heed to the Needs of a Tender Heart for God Generationally (10-25)
A. Don’t forget that all other gods are no gods (vv. 10-19)
B. Recall the Lord’s Mighty works and kind nature to the next generation (20-25)
Introduction
The Deuteronomist supplies today’s reader of the Bible with a more intimate understanding of the continuity of God’s attributes throughout time. God himself declared that He was the Lord, and He changes not. An important part of being a people of God is an accurate portrayal of God to the world. Ronald Byars suggests that since the 9/11 terrorist attacks the world is beginning to interpret the problem as having a monotheistic God system and that the idea of a jealous God only suffices to bring monotheists into contention with the rest of the world’s gods.[1] A careful study of Deuteronomy will help to build a biblical literate interpretation of a benevolent God that wants to bless the world.
This understanding of God also helps to form a knowledge of the holiness and justice that all, so long for this cosmos to balance. Moses was chosen by God to poke his nose in the international affairs of this world and take a representative chosen family to the Promised Land to become the holy chosen nation to bless the world.
Historical Background
A ground-breaking idea and a component to unleashing an understanding of Deuteronomy are that Deuteronomy needs to be couched with historicity without dismissing the supernaturalness of the book or the events that occurred. As Kostenberger has stated in his book ‘Biblical Interpretation’, “However, historical research has been given a bad name by the practitioners of the historical-critical method, which has been largely undergirded by an anti-supernatural bias that has consistently cast aspersions on the historicity of much of the biblical material.”[2] Kostenberger goes on to claim that we understand Jesus’ resurrection in no less historical terms without dismissing the supernaturalness of the account even though the account was written in a book. [3] Jesus himself references Moses (Deuteronomy’s author) as a historical figure and still uses the quotation of the book of Deuteronomy when answering Satan’s temptation in the wilderness as Rhema of Scripture or (specific supernatural life of the word); and not just the Logos or (reasoning through rationale of the word) (Matthew 4:4, Luke 4:4, John 6:63).
The speaker, as cast in the book of Deuteronomy, is primarily Moses as he instructs the children of Israel before entering the promised land. Leading up to the climactic events of (inheriting the promised land as a nation) would first be the Exodus: where God fought their revolution, giving them a right to be a people of God. Before the children of Israel came to Egypt to be saved during a famine, they were a representative family with a population of perhaps less than a hundred but as they left Egypt some speculate that they left with a population in the millions: and all within a few short four-hundred-year period. In ‘A Survey of Israel’s History’, Leon Wood speculates, “The number of the people who moved out from Egypt was very large. Several biblical references give the approximate figure of 600,000 as the number of men twenty years and above (Exodus 12:37; 38:26; Numbers 1:46; 2:32; 11:21; 26:51) This means a probable total of more than two million” [4] Moses not only rescued his people from oppression and slavery but his Exodus as led by God across the Red released a Nation to decide whether or not they would follow God.
By having a showdown with the other gods of Egypt through the plague process under the Head of State Pharaoh, God was not only verifying before all that He is the “Only God”, but He was also vindicating Israel and validating their existence as a Nation (Exodus 7-12). If a nation would like to be recognized as a sovereign state today, they have to go through a preset (although ever-changing) criteria as recognized by the United Nations while maintaining normalcy in the free world.[5] God was recognizing a Nation, not through normalcy as other nations do but as a separate Holy Nation. Having distinguished this, it is important to note that God would lead Israel to recognize the Sovereignty of most other nations as they journey along to inherit the promised land. One prime example of this is explicitly stated, referring to Deuteronomy 2:2-7, in Zuck’s ‘A Bible Knowledge Commentary'
“God then told Moses to leave the hill country (west of Seir or Edom) and go through Seir, the home of Esau’s descendants (cf. Gen. 36:8-9). God warned Israel to avoid fighting with them. This likelihood of war may have been because of the scarcity of rainfall in that area (only about 5 inches annually). A large contingent of people moving through Seir could easily deplete the Edomites’ store of water. Therefore, God told Israel to pay for whatever they ate and drank to avoid hostilities. The Edomites, in fact, refused to grant Israelites the right of passage” [6]
All the land in the world was not Israel’s to do as they please because God recognized the moral right of the sovereignty of nations while still maintaining His sovereignty over nations as setting the bounds and times of every people on earth (Acts 17:26).[7]
The continuation of this new nation had its roots beginning in the Patriarchal Period when God promised Abraham to make him a great nation. “In the biblical literature, the patriarchal period begins in Genesis 12 with God’s calling of and covenant with Abram and carries through the lives of Abraham, Isaac, Jacob, and Joseph until the end of Genesis. Much of the biblical literature, including the period covering the patriarchal period, is written to demonstrate God’s faithfulness to the promises he made to Abraham in Genesis 12, 15, 17.” [8] Not to be left unsaid: Abraham begat Isaac and Isaac begat Jacob and Jacob’s name was changed to Israel. Israel had many children who would eventually build up their representative family population as a pre-nation people in Egypt to then a new nation at the Exodus from Pharoah at the crossing of the Red Sea.
This new people becoming a nation would then need a constitution that would formally declare them a nation while simultaneously guiding the consensus in the form of a covenant with God, and that is precisely what God did at Mount Sinai when he gave Moses the Law. The generation that received the law (from Moses from God) was particularly vulnerable in their psyche individually due to the recent departure from slavery. Every person that constituted the entire Nation of Israel (save perhaps Moses) had only known slavery and disparagement for their governing authorities. Moses was called to lead a gun-shy nation that would flinch into the proverbial fetal position just anytime they felt threatened again. At the same time, they showed signs of Stockholm syndrome as they eventually began to romanticize the memories of slavery by dreaming of the leaks and garlic that they once enjoyed in slavery as opposed to being sustained with mana in the wilderness (by God) in freedom (Numbers 11:4-6).
God knew that the children of Israel would need a constitution for validation as a nation when waring with other nations but also a sense of direction as to where they were going and when will they get there. Mark McMinn brings a Therapeutic counselor’s perspective in his book ‘Psychology, Theology, and Spirituality in Christian Counseling, “My theoretical road map for counseling is cognitive therapy.53 I like having a map. It helps me give direct answers to my clients’ questions. After a few sessions, I can usually predict with reasonable accuracy how long counseling will take and what we will be doing in the sessions. A strong therapeutic relationship and trust in the counseling process are essential ingredients of effective counseling, but a theoretical map helps, too.” [9] God led the children of Israel insightfully as a tender Shepherd and a skilled Counselor from the Red Sea even into the promised land. (Exodus 13:17-18) 17 And it came to pass when Pharaoh had let the people go, that God led them not through the way of the land of the Philistines, although that was near; for God said, Lest peradventure the people repent when they see war, and they return to Egypt: 18 But God led the people about, through the way of the wilderness of the Red sea: and the children of Israel went up harnessed out of the land of Egypt.[10] God paid attention to their felt needs and led them by his fact-based Omniscience.
The particular vulnerability of the nation is illustrated best as Moses goes up to receive the commandments at Sinai and in less than five months from the miraculous crossing of the Red Sea and deliverance from slavery, they had already forgotten God and Moses by making other gods by venue of worshipping and crafting little idol gods formed with their own hands and by their own imaginations (Exodus 32:1).
“Eleven months and five days had elapsed at Sinai” before the children of Israel were ready to make their journey to the promised land.[11] By the time they did get to the entrance of the promised land at Kadesh-Barnea, they had lost courage to go in and possess it by war as an inheritance because of a faithless evil report from ten out of the twelve spies. Joshua and Caleb were the only two spies to bring a positive faith-filled report and thus the ten spies discouraged the rest of the nation to disobey God and refuse to enter the promised land. During the threat to kill and cancel the two positive spies from the nation: God pronounced judgment on the spiritually blind nation declaring a forty-year moratorium on entering the promised land or one year for every day the ten evil spies spied out the land. Joshua and Caleb received a pass on the judgment of God and would eventually enter God’s promised land. A clear time was given in this judgment and moral rationale was offered to declare that only twenty-year-olds and under would enter the promised land at the appropriate time: henceforth delineating an age of accountability and relief from moral copiability for past mistakes of a nation.[12]
As the book of Deuteronomy is staged it is with the setting of the entrance to the promised land almost forty years later, set on the Plains of Moab toward the North entrance of the promised land. The children of Israel were then armed with the presence of God by way of “The Ark of the Covenant” and the promise of God for a full inheritance of the land. This generation needed an updated promise and perspective on why they existed as a nation. God gave another recording of the law and its constitutionality by three sermons that Moses declares as a dying wish since he himself is forbidden to enter into the land by God as a punishment for his angry outburst and disobeying a direct order.
Zuck makes necessary discovery for understanding the Psyche of the new generation of promised land inheritors as he refers to the demise and destruction of the wilderness wondering generation,
“Moses again reminded his audience of the terrible judgment that his own rebellious generation had suffered (1:35-39). He made it clear that the entire generation of fighting men (cf. 2:16) did not die of natural deaths during the previous 38 years in the wilderness. The fact that the Lord’s hand was against a people often meant that he sent a destroying pestilence against them (cf. Ex. 9:15). Also, the first part of Deuteronomy 2:15 should be rendered, “The Lord’s hand was against them to panic [or confuse] them. The verb for “panic or confuse” (haman) is used for the divinely inspired panic that God sent on many of Israel’s enemies so that they confused or terrified to fight competently. Thus because of their rebellion against the Lord, the first generation of Israelite warriors actually found themselves objects of God’s “holy war.” They left the protective care of his hand in their arrogant rebellion only to find that the hand turned against them as they endured painful deaths outside the Promised Land. By reminding the people of this, Moses said in effect that God is faithful to His promises and His threats and has the power to execute both.”[13]
God gave Moses the words to motivate this new generation to inherit the land grant that their fathers could not. Deuteronomy was written during the time of Moses' life, while it is evident that part of Deuteronomy that records the death of Moses was added at a later time since we cannot write after death. Tremper writes, “It presents itself as a sermon by Moses, yet his speech is contained within the context of the third-person omniscient narrative. Conservative commentators take this at face value and place the Moses speeches at the time of Moses (either the fifteenth or thirteenth century BC).”[14]
Language and Literature Analysis
Literary Context
The primary way that God is working during the time of Moses and as Deuteronomy unfolds can be divided and understood through a concept known as Dispensationalism. According to Lester in his book, ‘Dispensationalism’ “
“At the root of dispensationalism is this word dispense or dispensation. In our vernacular, when we dispense something, we are distributing something to someone. Teachers dispense knowledge. Parents dispense money! But also embedded into this concept is the idea of distributing/dispensing with accountability set in. In other words, think of it in terms of one in authority dispensing responsibilities to someone under them – and then holding them accountable to their responsibilities. In biblical times, the wealthier homes would have a hired servant who was given the responsibility to tend to the education of the children, the affairs of the home, and other daily activities. He was called a steward.9 While thoughts within dispensationalism can apply to times or periods, the emphasis is more on the responsibility – the stewardship of which we give an account.”[15]
The reason to evaluate the Bible in light of the lens of Dispensationalism is to understand mankind’s basic responsibility up to this point during the time of the penning of the Book of Deuteronomy. Lester differentiates dispensationalism over covenant theology with its main advantage is having a consistent hermeneutic throughout the whole Bible without the need to spiritualize some passages of Scripture when trying to make the church as the replacement for Israel and her literal future promises. A Dispensational approach to Deuteronomy would grant her the ability to exist as a nation even through the church age without the tendency to discount the future prophecies concerning the actual nation of Israel and relegate them to superficial filler words. Another advantage of viewing Israel separately from the church is that a citizen of Israel can also be a member of God’s church by giving them a new circumcised heart (Deuteronomy 30:6). During the Grace Age that we live in: God is working through the church, and we answer to God for what we have done by spreading the gospel into all the world for His glory. In the garden of Eden, man answered to God during the Age of Innocence by placing faith in his word to not eat of the tree in the midst of the Garden, although he failed. Since Dispensationalism is historically progressive, mankind is responsible for what he knows about and obedient to what God has spoken to that point, and with that knowledge, in light of his situation.
“Dispensationalism is a system of theology primarily concerned with the doctrines of ecclesiology and eschatology that emphasizes applying historical-grammatical hermeneutics to all passages of Scripture (including the entire Old Testament). It affirms a distinction between Israel and the church, and future salvation and restoration of the nation Israel in a future earthly kingdom under Jesus the Messiah as the basis for a worldwide kingdom that brings blessings to all nations.”[16]
A dispensational approach would hold mankind responsible for the light that had been given to them at the time that they walked this planet. As Lester comically gestured, “Adam never read the Bible! No, that’s not the reason he sinned! Abraham couldn’t recite the Ten Commandments...not one! David did not love his enemies. Imprecatory Psalms, anyone?”[17]
Continuing in the writings of Lester, he lays out the dispensations that Israel would have known the point of Deuteronomy. Mankind fell in the Garden and the innocent became guilty as so God punished him and governed an indirect way through the conscience. Mankind failed and God judged through the flood. After the flood, God introduced capital punishment for taking a life and invoked that right to punish through civil government. The civil government failed at the Tower of Babel and became so organized against God that he had to scatter them in punishment. God would then choose a representative family to bless all families, and nations: Abraham. It is through this direct link that the children of Israel were about to become a holy nation. In Deuteronomy, God is giving them the governing instructions to constitute a Holy Nation that would bless the world.
The book of Deuteronomy is written as the Law portion of the triad, “Law, Prophets, and the Writings”. Deuteronomy can be unlocked by realizing that Moses is giving three exhortative sermons that later took the form of writing so that they could remember the instruction in the Promised Land.
There is no getting around that the word “land” is used over 200 times during the course and writing of the book of Deuteronomy.[18] “Kline argued that the treaty relationship between a conquering king and a subject people was the paradigm used to define the relationship between God and suzerain lord and vassal people Israel.”[19] It is an interesting point that God was trying to make as he used this form of literary device when the children of Israel were about to enter a land that belonged to God. A Suzerain lord would be such as England was to Scotland until that awe-inspiring revolution of William Wallace to fight for Scotland’s independence. England would offer terms during the course of the war as if they were the rightful owners of Scotland and would just let Scotland remain in the land and use it as their own. God was the right rightful owner of the Promised Land and did not want Israel to forget that. It is interesting to note that God also used a treaty style of their enemy that they would be warring against (the Hittite people) for total inhalation in the Promised Land. God must have wanted Israel not to forget, just exactly what God would do and would have done for them in the inheritance of the land. A Hittite suzerain treaty would have also listed the gods to call on as Overlords to give the blessing and the cursing of the treaty. Since Israel only believed in one God, there was no need for a listing of the gods as overlords: Just God and his creation as His witness.[20] The Hittite treaties would have been divided up into six parts with other subparts: Treaty Deuteronomy
1. Title/Preamble 1:1–5 or 6 (God with Moses as mediator)
2. Historical Prologue 1:6–3:29
3a. Basic Commands 4:1–11:32
3b. Detailed Laws 12:1–26:19
4a. Deposit of Text 31:24–26
4b. Public Reading 31:10–13
5. Witnesses 30:19; 31:19, 21, 26, 28
6a. Blessings 28:1–14
6b. Curses 28:15–68[21]
The Book of Deuteronomy is found within the Torah or the first five books of the Bible and is a reiteration of the law given to Moses as recorded in Exodus. There would be a need for each new generation to know and follow the law for themselves in this legal eaze speak. As Tremper notes, “As a legal document the text names witnesses who will monitor the observance of the agreement between parties (30:19) in the context of calling on Israel to make a choice to affirm the covenant (30:11-20). There is also the provision to reaffirm the covenant every seven years by rereading the law in front of all the people (Deuteronomy 31:9-13)”[22] The audience addressed in Deuteronomy is all the people of Israel since all would need to enter into the agreement with God. According to Gentry, Deuteronomy is structured into four narrated sections, “they are employed to identify the literary structure of the book). Note that there is a pattern to these headings in terms of sentence structure: A 1:1 These are the words… B 4:44 And this is the Torah A’ 29:1 These are the words… B’ 33:1 And this is the Blessing.”[23]
Deuteronomy 6 is arranged in order, just after the repeating of the Ten Commandments in Deuteronomy 5:6-21. Deuteronomy is a book of how it ought to be. God gave Israel instructions for the future but mostly wanted to form a relationship with this as emphasized in his covenant, commandments, and formative descriptions of how Israel would be called to love God as described in Deuteronomy 6.
A Plead for Heeding of Commandments Generationally (Deut. 6:1-3)
The first three verses of the chapter serve as an almost royal-sounding announcement from a God that was pleading with the children of Israel to be all that God had intended for them to be. Moses channels God’s love and good intent for Israel and as a dying father’s last wish pleads for a boundary to guide his soon fatherless children. Moses drives the point home as he not only pleads in guidance for boundaries of bountiful guidance to his soon-to-be Fatherless children but also future instruction for his children’s children too.
A Plead for Heeding to the Love of God Generationally (Deut. 6:4-9)
The Shema is the most common label for the next section of Scripture listed in Deuteronomy 6:4-9. God continued to inspire Moses to guide Israel in yes, a treaty: but more than a treaty. Tremper concludes, “The Nation Exist-it receives is national identity- as a people in covenant with Yahweh. It is a Nation set apart and defined by its adherence to the covenant (Deut. 5:1-3; 6:1-25). It was to be an enduring relationship, regularly renewed in successive generations.”[24]
The Shema within the “Phylacteries is alluded to in the Bible in the times: Shema prayer in which Jewish people are commanded to speak of God’s words with their children and to speak about them when they sit in their houses, travel, lie down and get up.”[25]
More important than the identity of Israel is the blessing of God revealing himself to the world. Moses reiterated a law document that detailed in the Torah, the Shema, about how to love God which created a statement to Israel that set Himself apart to be worshipped and set them apart to be a blessed nation but also to be a blessing to others. Ronald Byars concludes in his article, “Between the Test and the Sermon” that, “It was wise to resist being seduced by indifferent and casual syncretism as they are valued and practiced in our society. Being theologically discriminating does not require being unkind to people with views different than ours. God chose a people to become a blessing to all the families on earth.”[26] God’s greater plan was to bless and be a blessing. It is in this context and confinement that Moses defines the Shema. In “Deciphering the Shema: Staircase Parallelism and Syntax of Deuteronomy 6:4” Judah Kraut, examined the literary syntax of Deuteronomy 6:4 and contrasts the parallelism syntax with other parallelisms in order to understand the contrasting summarizations of the verse: whether or not the verse means that God is (One) or that God is to be (number One). Kraut concluded that his research led him to read the parallelism as interpreted that God is (One), emphasizing a Monotheistic system of worship and treaty reference instead of a pluralistic system of syncretism.[27] The Shema not only brings national identity to a country but also informs the world of God and how He is to be loved.
A Plead to Heed to the Needs of a Tender Heart for God Generationally (Deut.6:10-25)
After the call to worship God as intended the way God wanted to be worshiped (wholeheartedly): Moses reminds Israel that they tend to forget. Deer unpacks verses 10-19 as a “warning about prosperity” A later written sage proverb would follow the logic of easy come then easy go: Wealth gotten by vanity diminishes. While Moses reminds the children of Israel that it was God that is giving them the land and that He is leading with a stretched-out hand, it would be Israel that would go in and conquer the work with physical exhaustion and Israel that would need to keep the commandments to keep the covenant: this would further appreciation that Israel had for God and His gifts generationally.
God was preparing Israel to enter into the promised land and honoring a land grant through a covenantal relationship of love with Israel as born out in Deuteronomy. The behavior and belief of Israel as a nation were of the utmost importance since God was going to bless the world through their lineage. Generative purification of a representative people of God the main text thrust of Deuteronomy 6:1-25.
Theological Interpretation and Application
God, through Deuteronomy 6 is teaching all the world from that generation on, how to love Him and serve Him. A similar New Testament theme is derived by the saints already identified as the People of God chosen in Him but has a similar need to learn to love Him (1 Peter 2:9). While the church is not Israel and Israel is not the church, they have a common God and have both become a marked people.
Even a God of all judgment is a relational God that desires to dwell with mankind in covenant while remaining Holy in His nature. God sent Jesus to give all a relationship with Himself. (Gal 4:4-6) 4 But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law, 5 To redeem them that were under the law, that we might receive the adoption of sons. 6 And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father.[28]
Moses would have been given revelation to speak a sermon of exhortation on how to be in the Promised Land, but God would use this revelation and covenant to weave an understanding of the covenant with mankind. “Deuteronomy, as a whole, anticipates the New Testament. The book is a covenant treaty renewal document. Moses is leading the people in a reaffirmation of the covenant made at Sinai (Exod. 19 – 24). Thus, the book, as a whole, fits into a biblical theology of covenant that culminates in the New Testament.”[29] (Mat 26:26-29) 26 And as they were eating, Jesus took bread, and blessed it, and brake it, and gave it to the disciples, and said, Take, eat; this is my body. 27 And he took the cup, and gave thanks, and gave it to them, saying, Drink ye all of it; 28 For this is my blood of the New Testament, which is shed for many for the remission of sins. 29 But I say unto you, I will not drink henceforth of this fruit of the vine, until that day when I drink it new with you in my Father's kingdom. The New Covenant like the Old Covenant was given and to be reiterated with reminders of what God did and what we are to do. (Luke 22:19) And he took bread, and gave thanks, and brake it, and gave unto them, saying, this is my body which is given for you: this do in remembrance of me. Because New Testament believers have been bought with a price, therefore we are to glorify God with both body and spirit. Jesus died on a cross to save people from their sin and they can know that they have a home in heaven when they die.
Christians have an inheritance too. (1Peter 1:4) To an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you. God has designed New Testament believers to have a love relationship with Himself and Jesus himself as recited the Shema, found in Deuteronomy 6. (Matthew 22:37) Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. (John 14:15) If ye love me, keep my commandments. Just like God was asking Israel to love Him and keep his commandments, all while giving an inheritance: we can know the blessing of happiness and joy while walking with the Lord both now and forever. (John 13:17) If ye know these things, happy are ye if ye do them.
People in this generation today tend to put a negative spin on the commandments of the Lord as if they are hard to follow or that God is limiting them from the best life when in fact God is protecting them and his commandments are not hard to follow. God is not a harsh dictator but a loving Father. (1John 5:3) For this is the love of God, that we keep his commandments: and his commandments are not grievous.
While the law dispensation is not relevant for man's responsibility today, the law itself is good and informs this generation of God’s heart and mind. (Romans 7:12) Wherefore the law is holy, and the commandment holy, and just, and good.
Conclusion
The Shema and the covenant of love is God designed for insight to those who know what dispensation and covenant they reside in while still using the inspired words of God as relevant for understanding the heart of God. Loving the Lord God with the totality of person is both founded in Deuteronic and Christological teaching. Moses' dying wish was God’s designing treaty of covenant to establish the character of persons and responsibilities of parties. The New Testament has led mankind to new responsibilities of getting the gospel out into the entire world while being His representative people for the glory of God!
Bibliography
Belz, Yossi. "Phylacteries." (6/17/, 2012), https://blog.ajudaica.com/2012/06/phylacteries/#:~:text=The%20source%20of%20Phylacteries%20is%20alluded%20to%20in,their%20houses%2C%20travel%2C%20lie%20down%20and%20get%20up.
Byars, Ronald P., and Ronald P. Byars. . Deuteronomy 6:1–15. Vol. 60. Richmond]: Union Theological Seminary in Virginia, 2006.
Dr. Lester, Mike. Dispensationalism: Understanding the Basics . Lancaster, CA: Michael J. Lester Self Publish, 2020.
Gentry Peter. "The Relationship of Deuteronomy to the Covenant at Sinai." Southern Baptist Journal of Theology 18/3, no. Southern Equip (2014): 35-57, https://equip.sbts.edu/publications/journals/journal-of-theology/the-relationship-of-deuteronomy-to-the-covenant-at-sinai/.
Hess, Richard. The Old Testament: A Historical, Theological, and Critical Introduction . Grand Rapids MI: Baker Publishing, 2016.
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Köstenberger, Andreas J. and Richard Duane Patterson. Invitation to Biblical Interpretation: Exploring the Hermeneutical Triad of History, Literature, and Theology. Grand Rapids, MI: Kregel Publications, 2011.
Kraut, Judah. "Deciphering the Shema: Staircase Parallelism and the Syntax of Deuteronomy 6:4"." Vetus Testamentum 61, no. 4 (2011): 582-602, http://www.jstor.org.ezproxy.liberty.edu/stable/41309098.
Longman III, Tremper, Tremper Longman III, and Tremper Longman III. Introducing the Old Testament: A Short Guide to its History and Message. Grand Rapids: HarperCollins Christian Publishing, 2012, http://ebookcentral.proquest.com/lib/liberty/detail.action?docID=5702773.
McMinn, Mark R. Psychology, Theology, and Spirituality in Christian Counseling. Wheaton, Ill: Tyndale House, 1996.
Secretary-General. "Two Concepts of Sovereignty." https://www.un.org/sg/en/content/sg/articles/1999-09-18/two-concepts-sovereignty (accessed April 8, 2022).
Tremper Longman, I., II. An Introduction to the Old Testament: Second Edition. Vol. 2nd ed.; AER ed. Grand Rapids, Mich: Zondervan Academic, 2009, https://search.ebscohost.com/login.aspx?direct=true&AuthType=ip,shib&db=nlebk&AN=278901&site=eds-live&scope=site&custid=s8989144.
Walvoord, John F. and Roy B. Zuck. The Bible Knowledge Commentary Law. Cork: David C. Cook, 2018, http://ebookcentral.proquest.com/lib/liberty/detail.action?docID=5310202.
Wood, Leon James, and David O'Brien. A Survey of Israel's History. Grand Rapids, Mi: Zondervan, 1986.
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[1] Ronald P. Byars and Ronald P. Byars, Deuteronomy 6:1–15, Vol. 60 (Richmond]: Union Theological Seminary in Virginia, 2006), 194-196. [2] Andreas J. Köstenberger and Richard Duane Patterson, Invitation to Biblical Interpretation: Exploring the Hermeneutical Triad of History, Literature, and Theology (Grand Rapids, MI: Kregel Publications, 2011) p. 94, http://liberty.summon.serialssolutions.com/2.0.0/link/0/eLvHCXMwlV1bS8NQDA5zQ9EH7-KdvlgQ3Oi9ThjSldUNREHqczldT0dhttCtBX-vf8ScY4_UqqBQ6IWkgaQnTdLkK4Cu9ZRuwyeYRhQaGqu3mQxdxtJCcq3YcUQxASM2R2F0LOfJHN8ZQ68Fb2I0RkDMkvkL-WHegU2usk7HV_Gvqduk-sTOKk2Kej8ZPgeYBfu_mJlbFDPrQcKXLob3favPo2bVuvosGI4e5EU55XSu_ygXvWSWZjllF2jA5TOqZV5QuUQZNbE3YsHLXpZPkYO7sUGMTxZdgQ7LJdCZbNY4AtfxOUwlG1JXDFuABIlzfQO2Fhmp9KKoeFDUXojeNrTZkMQOtGi6C2uir3kPLiZpWaF-S8tMChNeFJxLyZfexn1QvJHvjrtNGUFVTQqaatIOoJ1mKT0EKY7MmGVAJu4MinYmGC5geBBZ1NIjQo_g8s-3Pf4H7Qmsf1R62XYKHa7eM1ituM-_KfgdMIvJiA. [3] Köstenberger and Patterson, Invitation to Biblical Interpretation: Exploring the Hermeneutical Triad of History, Literature, and Theology p. 95 [4] Leon James Wood and David O'Brien, A Survey of Israel's History (Grand Rapids, Mi: Zondervan, 1986) p. 104. [5] Secretary-General, "Two Concepts of Sovereignty," https://www.un.org/sg/en/content/sg/articles/1999-09-18/two-concepts-sovereignty (accessed April 8, 2022). [6] John F. Walvoord and Roy B. Zuck, The Bible Knowledge Commentary Law (Cork: David C. Cook, 2018), http://ebookcentral.proquest.com/lib/liberty/detail.action?docID=5310202. [7] Walvoord and Zuck, The Bible Knowledge Commentary Law [8] Wood and O'Brien, A Survey of Israel's History p. 99 [9] Mark R. McMinn, Psychology, Theology, and Spirituality in Christian Counseling (Wheaton, Ill: Tyndale House, 1996). [10] King James, Bible No Copyright, 1905). [11] Wood and O'Brien, A Survey of Israel's History p.126 [12] Wood and O'Brien, A Survey of Israel's History p.129 [13] Walvoord and Zuck, The Bible Knowledge Commentary Law [14] Tremper Longman III, Tremper Longman III, and Tremper Longman III Introducing the Old Testament: A Short Guide to its History and Message (Grand Rapids: HarperCollins Christian Publishing, 2012), http://ebookcentral.proquest.com/lib/liberty/detail.action?docID=5702773. [15] Mike Dr. Lester, Dispensationalism: Understanding the Basics (Lancaster, CA: Michael J. Lester Self Publish, 2020) p. 27. [16] Dr. Lester, Dispensationalism: Understanding the Basics p. 38 [17] Dr. Lester, Dispensationalism: Understanding the Basics p. 40-41 [18] Walvoord and Zuck, The Bible Knowledge Commentary Law [19] I. Tremper Longman II, An Introduction to the Old Testament: Second Edition, Vol. 2nd ed.; AER ed (Grand Rapids, Mich: Zondervan Academic, 2009) p. 110, https://search.ebscohost.com/login.aspx?direct=true&AuthType=ip,shib&db=nlebk&AN=278901&site=eds-live&scope=site&custid=s8989144. [20] Richard Hess, The Old Testament: A Historical, Theological and Critical Introduction (Grand Rapids MI: Baker Publishing, 2016), 190-193. [21] Hess, The Old Testament: A Historical, Theological and Critical Introduction , 190-193 [22] Longman III, Longman, and Longman III Introducing the Old Testament : A Short Guide to its History and Message [23] Gentry Peter, "The Relationship of Deuteronomy to the Covenant at Sinai," Southern Baptist Journal of Theology 18/3, no. Southern Equip (2014) p.41, https://equip.sbts.edu/publications/journals/journal-of-theology/the-relationship-of-deuteronomy-to-the-covenant-at-sinai/. [24] Tremper Longman, An Introduction to the Old Testament: Second Edition [25] Yossi Belz, "Phylacteries," (6/17/, 2012), https://blog.ajudaica.com/2012/06/phylacteries/#:~:text=The%20source%20of%20Phylacteries%20is%20alluded%20to%20in,their%20houses%2C%20travel%2C%20lie%20down%20and%20get%20up. [26] Byars and Byars, Deuteronomy 6:1–15, 194-196. [27] Judah Kraut, "Deciphering the Shema: Staircase Parallelism and the Syntax of Deuteronomy 6:4"," Vetus Testamentum 61, no. 4 (2011): 582-602, http://www.jstor.org.ezproxy.liberty.edu/stable/41309098. [28] King James, Bible [29] Longman III, Longman, and Longman III Introducing the Old Testament: A Short Guide to its History and Message
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