ద్వితీయోపదేశ కాండము

ద్వితీయోపదేశ కాండము ఒకటి నుండి ముప్పై మూడు అధ్యాయాలు మోషేచే రాయబడ్డాయి. ముప్పైనాలుగో అధ్యాయాన్ని యెహోషువ రాశాడు^[1]. ఇది క్రీ.పూ. 1446-1406 లో రాయబడింది. ఇందులో ఇశ్రాయేలు ప్రజలు కనాను ప్రవేశించే ముందు మోషే గత 40 ఏండ్ల ప్రయాణాల్లో దేవుడు చేసిన మహాక్రియలు, అనుగ్రహమూ, వాత్సల్యమూ, విశ్వసనీయత వారికి జ్ఞాపకానికి తేవడం, దేవుని శాసనాలను తిరిగి ఇవ్వడం, అవిధేయత విషయం హెచ్చరించడం, చివరి అధ్యాయాల్లో మోషే తుదిపలుకులు, మోషే మృతిచెందడం, మొదలగు విషయాలు చెప్పబడినవి.^[2]

సారాంశం

అధ్యాయాలు 1–3: హోరేబు నుండి కాదేషు, తర్వాత మోయాబు వరకు అడవి గుండా చేసిన ప్రయాణాన్ని ఈ అధ్యాయనాల్లో వివరిస్తారు.^[3]
అధ్యాయాలు 4-11: ఇశ్రాయేలీయులు వాగ్దాన దేశంలోకి ప్రవేశించే ముందు మోషే వారికి చేసిన చివరి ప్రసంగాలు, ఇందులో దేవుని ఆజ్ఞలను పాటించడం, ఆయన విధేయత, విగ్రహారాధనను త్యజించడం, దేవునితో నిబంధన ప్రాముఖ్యతను నొక్కిచెప్పడం, ఆయన ప్రేమ, దయ, రాబోయే తరాలకు ధర్మశాస్త్రాన్ని బోధించడం వంటి అంశాలు ముఖ్యంగా ఉంటాయి, ఇది వారిని దేవునితో దగ్గరగా ఉంచుతుంది. ^[4]
అధ్యాయాలు 12-26: ఇశ్రాయేలీయుల ధర్మశాస్త్రం, ఆచారాలు, దేవునితో వారి నిబంధన గురించిన ముఖ్యమైన బోధనలు, నియమాలు కలిగి ఉంటాయి, ముఖ్యంగా యెహోవా ఏర్పరచుకున్న స్థలంలోనే బలులు, దశమభాగాలు అర్పించడం (చాప్టర్ 12), విశ్వాసం, విధేయత, బలహీనులను ఆదుకోవడం, దేవుని ఆజ్ఞలను పాటించడం వంటివి ముఖ్యంగా భోదించబడతాయి. ఇది ఇశ్రాయేలీయుల ఆధ్యాత్మిక జీవితానికి పునాది.
అధ్యాయాలు 27–28: ఇశ్రాయేలీయులు వాగ్దాన దేశంలోకి ప్రవేశించిన తర్వాత పాటించవలసిన నిబంధనలను, దేవుని ఆజ్ఞలకు విధేయత చూపడం వల్ల కలిగే దీవెనలను, వాటిని ఉల్లంఘించడం వల్ల కలిగే శాపాలను వివరిస్తాయి.^[5]
అధ్యాయాలు 29–30: ఈ అధ్యాయనంలో ఇశ్రాయేలీయులు దేవుని నిబంధనను మరచిపోయి, విగ్రహారాధన చేసి, దాని పర్యవసానంగా శాపాలకు గురైన తరువాత, పశ్చాత్తాపం ద్వారా తిరిగి దేవుని దగ్గరకు రావడానికి ఉన్న అవకాశాన్ని, ఆశీర్వాదాలను వివరిస్తాయి.
అధ్యాయాలు 31–34: మోషే చివరి ప్రసంగాలు, యెహోషువ నాయకత్వ నియామకం, మోషే మరణం, ఇశ్రాయేలీయులకు దేవుని వాగ్దానాలను గుర్తు చేస్తూ ముగింపు పలుకుతాయి, ఇక్కడ మోషే వాగ్దాన దేశం వెలుపల మరణించినప్పటికీ దేవుడు మోషేను, ఇశ్రాయేలీయులను విడిచిపెట్టడని, వారిని కాపాడుతాడని బోధిస్తుంది.^[6] ద్వితీయోపదేశకాండము 34:10-12 వచనాలు మోషేను పోలిన ప్రవక్త ఇశ్రాయేలీయులలో ఇంకెవరూ లేరని, ఆయన దేవునితో ముఖాముఖిగా మాట్లాడినట్లుగా, ఐగుప్తులో, కనానులో దేవుడు చేయించిన అద్భుతాలు, మహా కార్యాలు ఎవరూ చూడలేదని నొక్కి చెబుతాయి, ఇది మోషే గొప్పతనాన్ని, దేవునితో ఆయనకున్న ప్రత్యేక సంబంధాన్ని తెలియజేస్తుంది.^[7]

మూలాలు

↑ "monarch's power, delegated to the Lord Chancellor, gave rise to a stream of English law known as equity, that area of law which rectifies the cruelties and injustices of the common law. An area of law where would-be litigants must prove their moral worth prior to the hearing of the case. It can be seen that it is the body of the sovereign that tacitly unites religion, law and politics. It is, of course, the Government that has acquired these powers in reality; the monarch is merely the symbol of their existence. English monarchs still retain, by law, the power to heal. The English system of secular justice, in terms of personnel, processes and rules, is steeped in the Judaeo-Christian justice as interpreted and mediated through English translations of the Greek translations of the Hebrew and Aramaic of the Bible. A Greek language whose vocabulary is shot through with the philosophy of dualism— light/dark, good/bad, good/evil, male/female, slave/free, gods/humans—a dualism not that apparent in Hebrew and Aramaic. This dualism has entered the law through language. So language is powerful, it enables the manifestation of the past in the present and the projection of the future into the present. Language, thus, facilitates easy discussion of complexities like time. Lawyers too, in a similar manner, have tried to prove that the integrity of the judge and/or legislator is carried in the words. A key problem in relation to the integrity of law is the maintenance of certainty despite the variability of language. Some legal doctrines relating to the interpretation of law deny that language has a flexibility, fearing that this would be a sign of its weakness and lack of certainty; others acknowledge the flexibility of language and look to the legislators intention. This, too, is a search for the mythical as legislation is changed for a variety of reasons during its drafting and creation stages. If language is seen to be too flexible, the law begins to look less certain. The root problem here is the language, not the law, yet the two are intimately connected, for the law is carried by the language; so is it not true that the law is the language? The following illustration of linguistic difficulties that concern translation, interpretation and application initially draws quite deliberately from religion to attempt to break preconceptions about language, and to illustrate the problems arising from the necessarily close relationship between language and law. There will be a return to law shortly. The Christian religion, rather than any other religion, is being considered because it is the religion that remains today at the core of English law. This is one reason why English law can have, and has had, difficulty with concepts from differing religious traditions that have presented themselves before the courts demanding acceptance and equality. Whilst English law states that it maintains neutrality in matters of religion and yet fails to resolve major tensions within it in relation to Christianity, discrimination remains at the heart of English law. The law's understanding of Christianity has come from the collected texts that make up the Bible: texts that different Christian groups in England, Scotland and Wales went to war over in the 16th and 17th centuries. The wars were initiated and supported by differing political factions established after Henry VIII made his break with the authority, but not the theology, of Rome in the early 16th century. Henry VIII took for", Legal Method and Reasoning, Routledge-Cavendish, pp. 27–27, 2012-09-10, ISBN 978-1-84314-510-3, retrieved 2025-12-08{{citation}}: CS1 maint: work parameter with ISBN (link)
↑ "Dictionary.com | Meanings & Definitions of English Words". Dictionary.com (in ఇంగ్లీష్). 2025-12-08. Retrieved 2025-12-08.
↑ Weinfeld, Moše (2008). Deuteronomy 1-11: a new translation with introduction and commentary. The Anchor Bible (1. Yale Univ. Press impr ed.). New Haven: Yale Univ. Press. ISBN 978-0-300-13943-3.
↑ "The Speech Proper ( Deuteronomy 1:6–4:43 )". Word And Presence: 31–62. 1992. doi:10.5040/bci-0094.0008.
↑ Elass, Mateen (1994-10-06). "Romans by James R. Edwards (New International Biblical Commentary. Peabody, MA: Hendrickson Publishers, 1992, xx + 395 pp. ISBN 0-943575-34-6)". Evangelical Quarterly: An International Review of Bible and Theology. 66 (1): 91–93. doi:10.1163/27725472-06601019. ISSN 0014-3367.
↑ Bright, John; Bright, John (1990). Jeremiah. The Anchor Bible (2. ed., 22. print ed.). New York, N.Y: Doubleday. ISBN 978-0-385-00823-5.
↑ Stern, David (2009-07-21), "A Colleague's Appreciation", Mishneh Todah, Penn State University Press, pp. xii–xvi, retrieved 2025-12-08

[1] "monarch's power, delegated to the Lord Chancellor, gave rise to a stream of English law known as equity, that area of law which rectifies the cruelties and injustices of the common law. An area of law where would-be litigants must prove their moral worth prior to the hearing of the case. It can be seen that it is the body of the sovereign that tacitly unites religion, law and politics. It is, of course, the Government that has acquired these powers in reality; the monarch is merely the symbol of their existence. English monarchs still retain, by law, the power to heal. The English system of secular justice, in terms of personnel, processes and rules, is steeped in the Judaeo-Christian justice as interpreted and mediated through English translations of the Greek translations of the Hebrew and Aramaic of the Bible. A Greek language whose vocabulary is shot through with the philosophy of dualism— light/dark, good/bad, good/evil, male/female, slave/free, gods/humans—a dualism not that apparent in Hebrew and Aramaic. This dualism has entered the law through language. So language is powerful, it enables the manifestation of the past in the present and the projection of the future into the present. Language, thus, facilitates easy discussion of complexities like time. Lawyers too, in a similar manner, have tried to prove that the integrity of the judge and/or legislator is carried in the words. A key problem in relation to the integrity of law is the maintenance of certainty despite the variability of language. Some legal doctrines relating to the interpretation of law deny that language has a flexibility, fearing that this would be a sign of its weakness and lack of certainty; others acknowledge the flexibility of language and look to the legislators intention. This, too, is a search for the mythical as legislation is changed for a variety of reasons during its drafting and creation stages. If language is seen to be too flexible, the law begins to look less certain. The root problem here is the language, not the law, yet the two are intimately connected, for the law is carried by the language; so is it not true that the law is the language? The following illustration of linguistic difficulties that concern translation, interpretation and application initially draws quite deliberately from religion to attempt to break preconceptions about language, and to illustrate the problems arising from the necessarily close relationship between language and law. There will be a return to law shortly. The Christian religion, rather than any other religion, is being considered because it is the religion that remains today at the core of English law. This is one reason why English law can have, and has had, difficulty with concepts from differing religious traditions that have presented themselves before the courts demanding acceptance and equality. Whilst English law states that it maintains neutrality in matters of religion and yet fails to resolve major tensions within it in relation to Christianity, discrimination remains at the heart of English law. The law's understanding of Christianity has come from the collected texts that make up the Bible: texts that different Christian groups in England, Scotland and Wales went to war over in the 16th and 17th centuries. The wars were initiated and supported by differing political factions established after Henry VIII made his break with the authority, but not the theology, of Rome in the early 16th century. Henry VIII took for", Legal Method and Reasoning, Routledge-Cavendish, pp. 27–27, 2012-09-10, ISBN 978-1-84314-510-3, retrieved 2025-12-08{{citation}}: CS1 maint: work parameter with ISBN (link)

[2] "Dictionary.com | Meanings & Definitions of English Words". Dictionary.com (in ఇంగ్లీష్). 2025-12-08. Retrieved 2025-12-08.

[3] Weinfeld, Moše (2008). Deuteronomy 1-11: a new translation with introduction and commentary. The Anchor Bible (1. Yale Univ. Press impr ed.). New Haven: Yale Univ. Press. ISBN 978-0-300-13943-3.

[4] "The Speech Proper ( Deuteronomy 1:6–4:43 )". Word And Presence: 31–62. 1992. doi:10.5040/bci-0094.0008.

[5] Elass, Mateen (1994-10-06). "Romans by James R. Edwards (New International Biblical Commentary. Peabody, MA: Hendrickson Publishers, 1992, xx + 395 pp. ISBN 0-943575-34-6)". Evangelical Quarterly: An International Review of Bible and Theology. 66 (1): 91–93. doi:10.1163/27725472-06601019. ISSN 0014-3367.

[6] Bright, John; Bright, John (1990). Jeremiah. The Anchor Bible (2. ed., 22. print ed.). New York, N.Y: Doubleday. ISBN 978-0-385-00823-5.

[7] Stern, David (2009-07-21), "A Colleague's Appreciation", Mishneh Todah, Penn State University Press, pp. xii–xvi, retrieved 2025-12-08

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