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34-751: The name Pisgah may refer to: Mount Pisgah (Bible) Places [ edit ] In the United States [ edit ] Communities [ edit ] Pisgah, Alabama , a town Pisgah, Georgia , an unincorporated community Pisgah, Iowa , a city Pisgah, Illinois , an unincorporated community Pisgah, Kentucky , an unincorporated community Pisgah, Maryland , an unincorporated community Pisgah, Mississippi , an unincorporated community Pisgah, Missouri , an unincorporated community Pisgah, North Carolina , an unincorporated community Pisgah, Ohio , an unincorporated community Pisgah, Texas ,

68-501: A blueprint for the rest of the book, as chapters 12–26 are the exposition of the Decalogue, thus the expanded Decalogue. (The following "literary" outline of Deuteronomy is from John Van Seters ; it can be contrasted with Alexander Rofé's "covenantal" analysis in his Deuteronomy: Issues and Interpretation . ) The final verses, Deuteronomy 34:10–12, "never again did there arise in Israel

102-581: A bull and a ram on each altar." (Numbers 23:14, NIV 2011 The Quran only circumstantially refers to the Deuteronomy events in sura 5 ( Al-Ma'ida ), ayah 22–26, where Moses's debates with the Israelites near Jericho are mentioned. Both Deuteronomy and the Quran locate Moses's place of death in this region, though they disagree about the fate of his body. The mountain is known as the first location where Moses viewed

136-732: A defunct religious community in Las Llajas Canyon, California Pisgah Home Historic District , a historic district in Los Angeles, California Topics referred to by the same term [REDACTED] This disambiguation page lists articles associated with the title Pisgah . If an internal link led you here, you may wish to change the link to point directly to the intended article. Retrieved from " https://en.wikipedia.org/w/index.php?title=Pisgah&oldid=1041560935 " Categories : Disambiguation pages Place name disambiguation pages Hidden categories: Short description

170-540: A ghost town Pisgah, West Virginia , an unincorporated community Other [ edit ] Pisgah Crater , Mohave Desert, California Pisgah Branch , a stream in Missouri Pisgah State Park , New Hampshire Pisgah National Forest , North Carolina Pisgah Mountain , Pennsylvania In Wales [ edit ] Pisgah, Ceredigion , a small village Churches [ edit ] Pisgah United Methodist Church , Tallahassee, Florida, on

204-455: A long retelling of Israel's past disobedience – but also God's gracious care, leading to a long call to Israel to choose life over death and blessing over curse (chapters 7–11). Deuteronomy's concept of God changed over time. The earliest 7th century layer is monolatrous ; not denying the reality of other gods but enforcing only the worship of Yahweh in Jerusalem. In the later, Exilic layers from

238-529: A pre-existing relationship between God and Israel, established with Abraham and attested to by the Exodus event, so that the laws of Deuteronomy set the nation of Israel apart, signaling the unique status of the Jewish nation. The land is God's gift to Israel, and many of the laws, festivals and instructions in Deuteronomy are given in the light of Israel's occupation of the land. Dillard and Longman note that "In 131 of

272-477: A prophet like Moses ," make a claim for the authoritative Deuteronomistic view of theology and its insistence that the worship of Yahweh as the sole deity of Israel was the only permissible religion, having been sealed by the greatest of prophets. Deuteronomy 12–26, the Deuteronomic Code , is the oldest part of the book and the core around which the rest developed. It is a series of mitzvot ( commands ) to

306-635: Is called Devarim ( Biblical Hebrew : דְּבָרִים ‎ , romanized:  Dəḇārīm , lit.   '[the] words [of Moses ]') and the fifth book of the Hebrew Bible and Christian Old Testament . Chapters 1–30 of the book consist of three sermons or speeches delivered to the Israelites by Moses on the Plains of Moab , shortly before they enter the Promised Land . The first sermon recounts

340-460: Is different from Wikidata All article disambiguation pages All disambiguation pages Mount Pisgah (Bible) In Deuteronomy , God commanded Moses to climb up and view the Promised Land from Mount Nebo : "Then Moses climbed Mount Nebo from the plains of Moab to the top of Pisgah, across from Jericho . There the LORD showed him the whole land—from Gilead to Dan, all of Naphtali,

374-598: Is one." Verses 6:4–5 were also quoted by Jesus in Mark 12:28–34 as the Great Commandment . Patrick D. Miller in his commentary on Deuteronomy suggests that different views of the structure of the book will lead to different views on what it is about. The structure is often described as a series of three speeches or sermons (chapters 1:1–4:43, 4:44–29:1, 29:2–30:20) followed by a number of short appendices or some kind of epilogue (31:1–34:12), consist of commission of Joshua,

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408-559: The Song of Moses , the Blessing of Moses , and the narratives recounting the passing of the mantle of leadership from Moses to Joshua and, finally, the death of Moses on Mount Nebo . One of its most significant verses is Deuteronomy 6:4, the Shema Yisrael , which has been described as the definitive statement of Jewish identity for theistic Jews: "Hear, O Israel: the L ORD our God, the L ORD

442-423: The exilic or postexilic periods (597–332 BC). The second prologue (Ch. 5–11) was the next section to be composed, and then the first prologue (Ch. 1–4); the chapters following 26 are similarly layered. The prophet Isaiah , active in Jerusalem about a century before Josiah, makes no mention of the Exodus , covenants with God, or disobedience to God's laws. In contrast, Isaiah's contemporary Hosea , active in

476-484: The forty years of wilderness wanderings which had led to that moment and ended with an exhortation to observe the law. The second sermon reminds the Israelites of the need to follow Yahweh and the laws (or teachings) he has given them, on which their possession of the land depends. The third sermon offers the comfort that, even should the nation of Israel prove unfaithful and so lose the land, with repentance all can be restored. The final four chapters (31–34) contain

510-503: The 167 times the verb "give" occurs in the book, the subject of the action is Yahweh." Deuteronomy makes the Torah the ultimate authority for Israel, one to which even the king is subject. Deuteronomy 6:4–5: "Hear, O Israel ( shema Yisra'el ), the L ORD is our God, the L ORD is one!" has become the basic credo of Judaism , the Shema Yisrael , and its twice-daily recitation is a mitzvah (religious commandment). It continues, "Thou shalt love

544-519: The Deuteronomic Code, are the earliest section. Since the idea was first put forward by W. M. L. de Wette in 1805, most scholars have accepted that this portion of the book was composed in Jerusalem in the 7th century BC in the context of religious reforms advanced by King Hezekiah (reigned c. 716–687 BC), although some have argued for other dates, such as during the reign of his successor Manasseh (687–643 BC) or even much later, such as during

578-512: The Israelites regarding how they should conduct themselves in the Promised Land . Mosaic authorship of the Torah, the belief that the five books of the Torah – including the Book of Deuteronomy – were dictated by God to Moses on Mount Sinai, is an ancient Jewish tradition that was codified by Maimonides (1135–1204 AD) as the 8th of the 13 Jewish principles of faith . Virtually all modern secular scholars, and most Christian and Jewish scholars, reject

612-555: The L ORD thy God with all thy heart and all thy soul and all thy might"; it has therefore also become identified with the central Jewish concept of the love of God, and the rewards that come as a result. In the Gospel of Matthew , Jesus cited Deuteronomy 6:5 as a Great Commandment . The earliest Christian authors interpreted Deuteronomy's prophecy of the restoration of Israel as having been fulfilled (or superseded ) in Jesus Christ and

646-557: The Mosaic authorship of the Book of Deuteronomy and date the book much later, between the 7th and 5th centuries BC. Its authors were probably the Levite caste, collectively referred to as the Deuteronomist , whose economic needs and social status the book reflects. The historical background to the book's composition is currently viewed in the following general terms: Chapters 12–26, containing

680-639: The National Register of Historic Places Pisgah United Methodist Church and Cemetery , Pisgah, Tennessee, on the National Register of Historic Places Pisgah Christian Church , Ohio, on the National Register of Historic Places Schools [ edit ] Pisgah High School (Mississippi) Pisgah High School (North Carolina) Other uses [ edit ] Pisgah Astronomical Research Institute , North Carolina See also [ edit ] All pages with titles beginning with Pisgah Mount Pisgah (disambiguation) Pisgah Grande ,

714-557: The beginning of this passage from Hebrew into English might run: "Then Moses ascended from the plains of Moab to Mount Nebo, top of the summit...". In the Book of Numbers , Chapter 23, Mount Pisgah is listed as one of several locations from which the Moabite King, Balak , tries unsuccessfully to persuade the prophet Balaam to curse Israel: "So he took him to the field of Zophim on the top of Pisgah, and there he built seven altars and offered

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748-402: The covenant: "obedience is not primarily a duty imposed by one party on another, but an expression of covenantal relationship." Yahweh has elected Israel as his special property (Deuteronomy 7:6 and elsewhere), and Moses stresses to the Israelites the need for obedience to God and covenant, and the consequences of unfaithfulness and disobedience. Yet the first several chapters of Deuteronomy are

782-538: The death of Moses was originally the ending of Numbers, and was simply moved from there to the end of Deuteronomy. Deuteronomy stresses the uniqueness of God, the need for drastic centralisation of worship, and a concern for the position of the poor and disadvantaged. Its many themes can be organised around the three poles of Israel, Yahweh, and the covenant which binds them together. The themes of Deuteronomy in relation to Israel are election, faithfulness, obedience, and Yahweh's promise of blessings, all expressed through

816-521: The establishment of the Christian Church (Luke 1–2, Acts 2–5), and Jesus was interpreted to be the "one (i.e., prophet) like me" predicted by Moses in Deuteronomy 18:15 (Acts 3:22–23). While the exact position of Paul the Apostle and Judaism is still debated, a common view is that in place of mitzvah set out in Deuteronomy, Paul the Apostle , drawing on Deuteronomy 30:11–14, claimed that the keeping of

850-477: The first and fundamental commandment ("Thou shalt have no other gods before me") the people have entered into relations with other gods. Dillard and Longman in their Introduction to the Old Testament stress the living nature of the covenant between Yahweh and Israel as a nation: The people of Israel are addressed by Moses as a unity, and their allegiance to the covenant is not one of obeisance, but comes out of

884-521: The giving of establishment of the Law. The core of Deuteronomy is the covenant that binds Yahweh and Israel by oaths of fidelity and obedience. God will give Israel blessings of the land, fertility, and prosperity so long as Israel is faithful to God's teaching; disobedience will lead to curses and punishment. But, according to the Deuteronomists, Israel's prime sin is lack of faith, apostasy : contrary to

918-544: The individual laws are older than the collection itself. The two poems at chapters 32–33 – the Song of Moses and the Blessing of Moses were probably originally independent. Deuteronomy occupies a puzzling position in the Bible, linking the story of the Israelites' wanderings in the wilderness to the story of their history in Canaan without quite belonging totally to either. The wilderness story could end quite easily with Numbers, and

952-454: The introduction to the full history. But there is an older theory, which sees Deuteronomy as belonging to Numbers, and Joshua as a sort of supplement to it. This idea still has supporters, but the mainstream understanding is that Deuteronomy, after becoming the introduction to the history, was later detached from it and included with Genesis–Exodus–Leviticus–Numbers because it already had Moses as its central character. According to this hypothesis,

986-544: The mid-6th century, especially chapter 4, this becomes monotheism , the idea that only one god exists. God is simultaneously present in the Temple and in heaven – an important and innovative concept called "name theology." After the review of Israel's history in chapters 1 to 4, there is a restatement of the Ten Commandments in chapter 5. This arrangement of material highlights God's sovereign relationship with Israel prior to

1020-465: The northern kingdom of Israel , makes frequent references to the Exodus, the wilderness wanderings, a covenant, the danger of foreign gods and the need to worship Yahweh alone. This discrepancy has led scholars to conclude that these traditions behind Deuteronomy have a northern origin. Whether the Deuteronomic Code was written in Josiah's time (late 7th century BC) or earlier is subject to debate, but many of

1054-507: The promised land as described in the Old Testament. This article related to the Hebrew Bible is a stub . You can help Misplaced Pages by expanding it . Book of Deuteronomy Deuteronomy ( Ancient Greek : Δευτερονόμιον , romanized :  Deuteronómion , lit.   'second law'; Latin : Liber Deuteronomii ) is the fifth book of the Torah (in Judaism ), where it

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1088-416: The song of Moses and the death of Moses. Other scholars have compared the structure of Deuteronomy with Hittite treaties or other ancient Near Eastern treaty texts. But it is clear that Deuteronomy is not in itself simply the text of a treaty, as Deuteronomy is more than simply applying the secular model of treaty to Israel's relationship with God. The Ten Commandments (Decalogue) in chapter 5 serve as

1122-427: The story of Joshua's conquests could exist without it, at least at the level of the plot. But in both cases there would be a thematic (theological) element missing. Scholars have given various answers to the problem. The Deuteronomistic history theory is currently the most popular. Deuteronomy was originally just the law code and covenant, written to cement the religious reforms of Josiah, and later expanded to stand as

1156-660: The territory of Ephraim and Manasseh, all the land of Judah as far as the Mediterranean Sea, the Negev and the whole region from the Valley of Jericho, the City of Palms, as far as Zoar. Then the LORD said to him, “This is the land I promised on oath to Abraham, Isaac and Jacob when I said, ‘I will give it to your descendants.’ I have let you see it with your eyes, but you will not cross over into it.” (Deuteronomy 34:1–4). A literal translation of

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