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DEUTERONOMY — 4:6 proof

DEUT53 The superiority of Israel's God and His laws are used in Deuteronomy to convince Israel that obedience is the most reasoned response to God's demands. The unprecedented nature of Israel's exodus from Egypt and their survival of the awesome, fiery theophany at Sinai provide proof of this God's astonishing singularity (4:33-35). Further, His ethical nature is preeminent as the "God supreme and Lord supreme... Who shows no favor and takes no bribes, but upholds the cause of the fatherless and the widow, and defends [literally, "loves"] the stranger, providing him with food and clothing" (Deuteronomy 10:17-18; see also Psalm 146:7-9). Not surprisingly, then, the laws that Israel's moral God legislates for Israel are also ethically superior, and their observance will be proof of Israel's wisdom (Deuteronomy 4:5–8). In truth, Israel's laws were unique in the ancient Near East; in biblical law we find no vicarious punishment, no capital punishment for crimes against property, while slaves and bond–servants receive relatively generous treatment. (By Elaine Adler Goodfriend, “Ethical Theory and Practice in the Hebrew Bible)

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DEUTERONOMY — 4:37 loved

DEUT135 God's relationship with Israel is grounded in mutual love, which provides a basis for covenantal loyalty. God's love for Israel is declared in Deuteronomy (this verse, 7:13, 10:15, 23:6) but also in the prophetic books (Isaiah 43:4, Jeremiah 31:3, Hosea 11:1). Deuteronomy exhorts Israel to love God, most notably in the passage later called the Shema, or Jewish profession of faith (6:5), but also elsewhere (10:12; 11:1, 13, 22; 19:9; 30:16, 20). While love that can be commanded may seem strange to moderns, biblical love ('ahavah), just like "fear," is an emotion that is expressed chiefly through action. Thus Deuteronomy 10:18 extols God as one who "loves the stranger, providing him with food and clothing," and v. 19 adds, "and you should love the stranger, for you were strangers in the land of Egypt" and this is certainly a demand for generosity. Therefore, Deuteronomy's command to "love" God is often understood as synonymous with fidelity and obedience, and not the heartfelt affection that the word would usually connotes. However, the emotional element should probably not be minimized, as Deuteronomy 6:5 adds, "with all your heart, and with all your soul and with all your might," and God's "love" for Israel cannot be equated with fidelity. Deuteronomy's emphasis on gratitude certainly provides the basis for this love, externalized in adherence to God's ritual and ethical demands. (By Elaine Adler Goodfriend, “Ethical Theory and Practice in the Hebrew Bible)

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DEUTERONOMY — 5:15 remember

DEUT163 Israel's historical experience as slaves and strangers is used to inspire ethical treatment of the landless underclass of Israelites society. On the basis of their collective memory of slavery in the land of Egypt, they are exhorted to be generous to the indentured Israelite who is freed after six years (Deut 15:13-15). Israel is warned against oppressing the stranger, "for you were strangers in the land of Egypt" (Exod 22:20, 23:9). In Deuteronomy's version of the Decalogue, the rationale for the Sabbath rest is "so that your male and female slave may rest as you do. Remember that you were a slave in a land of Egypt and the Lord your God freed you from there" [this verse]. God forbids Israelites to hold their brethren as slaves, because He released them from Egyptian bondage: therefore they are to be slaves to God alone (Lev 25:42, 55) (By Elaine Adler Goodfriend, “Ethical Theory and Practice in the Hebrew Bible)

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