It was also a summary of the book of Numbers—the experiences the people had because of refusing to trust the Lord. 1. All Rights Reserved. Ver. Brooke concludes that the question of whether the Teacher of Righteousness could be considered a prophet can be answered with a qualified “yes” or a qualified “no,” but it is very unlikely that he was the eschatological prophet like Moses. 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. (Deu 18:15-19) The promise of a true Prophet to come. Deuteronomy 15 – Laws Regarding the Poor A. C. Regulations for domestic and personal relations, Deu 22-26. They are mere impostors who blind and cheat their followers. Thus, Jewish and Christian interpreters have identified Moses and Elijah as important persons that figure into the future. Book of Deuteronomy Summary. Later interpreters, however, including Jews (1 Macc. In his resurrection he should be raised up at Jerusalem, and from thence his doctrine should go forth to all the world. [Page 274]From the beginning many scholars advanced the idea that the Teacher of Righteousness could be identified as a prophet, and specifically as the prophet “like Moses.”20 The main objection to this idea is that the Teacher of Righteousness is never specifically called a “prophet” (nabi’) in any of the texts. It's got a similar cast of characters, a similar story, and even some of the same axioms. Think of Deuteronomy as a sequel-slash-remake of the rest of the Hebrew Bible up until this point. The two messiahs—“anointed (ones) of Aaron and of Israel”—are mentioned elsewhere together in the Dead Sea Scrolls (CD 12:23; 14:19; 19:10–11; 20:1; 1QS 9:11) and scholars have argued that these two anointed ones—messiahs—are based on other similar models in [Page 273]scripture that include a spiritual and a political leader. It is here promised concerning Christ, that there should come a Prophet, great above all the prophets; by whom God would make known himself and his will to the children of men, more fully and clearly than he had ever done before. The New Testament tradition recognizes both Elijah and Moses, perhaps based on Malachi as well. From a close reading of the text we can summarize what we do know. 1. 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? Moses tells them how they sent … Testimonia is a short text composed of four units of citations of scripture, the first three providing a scriptural proof-text for each of [Page 272]the three anticipated eschatological figures: the prophet, the king, and the priest or Levite—the same three offices described in Deuteronomy 16–18 and referred to in the Rule of the Community 9:11. 2:20–21; cf. This prophet would receive and deliver the word of the Lord, would establish the new laws, and would precede the coming of the two messiahs. The passage in Testimonia that describes the prophet quotes the passage in Deuteronomy 18:18–19 and reads: I will raise up a prophet for them from among their own kindred like you and I will put my words in his mouth, and he will speak to them all that I command him. Deuteronomy must be seen in terms of Josiah’s exclusivist agenda. Additionaly, Abinadi, as a synopsis of the law of Moses, delivered the Ten Commandments to Noah’s priests.32. Chapters 16–18 in Deuteronomy describe four institutions in Israel: judges (16:18–17:13), the king (17:14–20), Levitical priests (18:1–8), and the prophet (18:18–22). The nations in the land before them had abominable forms that … Deuteronomy 18:18 - I will raise them up a Prophet from among their brethren, like unto thee, and will put my words in his mouth; and he shall speak unto them all that I … The Levite, in turn, was to minister to that person. Commentary on Deuteronomy 18:15-22 (Read Deuteronomy 18:15-22) It is here promised concerning Christ, that there should come a Prophet, great above all the prophets; by whom God would make known himself and his will to the children of men, more fully and clearly than he had ever done before. The passage in 9:9–11 occurs in the text after the rules of the Community (Yahad) are given, and it says that the Community is to be governed by these rules until [Page 271]the coming of the three eschatological figures who will then apparently overturn the old rules and institute new ones. Further information at https://interpreterfoundation.org/books/to-seek-the-law-of-the-lord-essays-in-honor-of-john-w-welch-2/.]. However, throughout Deuteronomy and the rest of the Bible, Moses is [Page 267]called by titles referencing prophets: “the servant of the Lord” (Deut. Early Christians interpreted this passage in Deuteronomy as being fulfilled by Christ (Acts 3:20–23). Summary of passages: Deuteronomy 1: God tells the people to break camp and move into the Promised Land. The passage found in the Damascus Document that identifies the eschatological teacher has also been interpreted as a reference to the Teacher of Righteousness. 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. For seven days it takes place for all Israel and the stranger within their gates. Deuteronomy 18:9-14. Debts are to be released in the seventh year (Deuteronomy 15:1–11). Interpreter Foundation is not owned, controlled by or affiliated with The Church of Jesus Christ of Latter-day Saints. REMEMBER YAHWEH YOUR GOD. Woe then to those who refuse to hearken to His voice, to accept His salvation, or yield obedience to His sway! This echoes Deuteronomy 18:18: “I will put My words in his mouth.”6. At the end of every seven years you shall grant a release of debts. A provision respecting Levites. The LORD your God will raise up for you a Prophet like me from your midst, from your brethren. In terms of the identification of the Teacher of Righteousness as the eschatological prophet “like Moses,” or even in his priestly office as the eschatological teacher, a further problem is that the texts were written and transmitted within the time period, either directly before, during, or after his lifetime and there is no indication that he was the forerunner of the two eschatological messiahs. Elsewhere, a passage in Philo does allude to the prophet like Moses talked about in Deuteronomy 18:15–18. Nevertheless, there is much evidence in the Qumran texts that suggest he may anciently have been considered a prophet and his ministry reflects many of the attributes of Moses: teacher, giver of the law, and interpreter of the law. 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). The standard scholarly interpretation of this passage is expressed by S.R. The prevailing view in the sectarian texts is that during the end time two messiahs will appear to lead the congregation.12 From these passages it is possible to learn much about these messianic figures. 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. The New Testament followed by early Christian interpreters specifically identifies the prophet like Moses as the Messiah (Acts 3:17–26). In particular, some of these interpretations read this passage as referring to an eschatological figure who would come in the end-time preceding the messiah or messiahs. A 501(c)(3) nonprofit organization. Driver: The “prophet” contemplated is not a single individual, belonging to a distant future, but Moses’ representative for the time being, whose office it would be to supply Israel, whenever in its history occasion should arrive, with needful guidance and advice: in other words, that the reference is not to an individual prophet, but to a prophetical order.2, While there is no evidence in the Old Testament that the prophecy of a prophet like Moses specifically referred to a specific future messiah, some scholars argue that this passage is fulfilled by a specific prophet [Page 268]like Joshua—the successor to Moses.3 Other scholars have noted that portrayal of Moses in Deuteronomy introduced a succession of prophets and influenced the portrayal of the prophets throughout the Deuteronomistic History (2 Kings 17:13). 13. Says he comes from God, is sent by him, and has a commission from him to say so: if the thing follow not, nor come to pass; And his inheritance,] i.e., Whatsoever by the law belonged to the Lord, as decimae Deo sacrae, &c. Care is likewise taken that they want not the comforts and conveniences of this life. The paragraphs marked by an “s” at their close are weak paragraphs, which indicate a change of facet but not a change of theme or topic. But happy they who trust in Him, and obey Him. Deuteronomy Chapter 18 is about offerings for priests and Levites. Regulations of the institution of slavery and the procedure for freeing slaves (Deuteronomy 15:12–18). All research and opinions provided on this site are the sole responsibility of their respective authors, and should not be interpreted as the opinions of the Board, nor as official statements of LDS doctrine, belief or practice. In 1 Maccabees there are two passages that allude to a future prophet in language resembling 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. And, is the prophetic figure himself a messianic or “quasi-messianic” figure as some scholars have argued? 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.” No leavened bread is to be seen within their coast for seven days. It seems that if indeed the Teacher of Righteousness were to be identified with this eschatological figure there would have been some identification of this in connection with the two messiahs in the texts.26 In addition, all of the text talk of him as a historical figure in the past and separately mention the eschatological prophet and/or teacher in the future. History of Israel detested 18 or Numbers 11 ) NIV ) Occult Practices warning! What is the prophet like me from your brethren may also be assumed. 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