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Deuteronomy
The Billionaire's Abandoned Wife is an Heiress
Margaux just had one ultimate dream, it's to marry the man she loved, Hendrix Mondragon. And after successfully achieving that dream, she thought everything was perfect and nothing matters anymore. But three years later, she was forced to sign the divorce paper and left with a broken heart.
Little did they know she’s the hidden heiress of a very powerful and affluent family. Thus, when she showed herself again, she made sure that everyone who did her wrong will certainly pay, especially her husband who abandoned her for his mistress.
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The Deserted Bride
She's a talented chef, and he's a famous actor. When their fates collide, what will happen? Audrey Fuentes is in love with her childhood friend and superstar, Shane Vargas. When her parents died in a plane crash, she was forced to live on her own until she was given a chance to be with the man she loves. Shane's parents fly back to the country to attend their wedding, which was arranged for a long time before her parents passed away. Just like any other bride, Audrey was excited to walk on the red carpet and meet up with the man of her dreams at the end of the aisle. What happened on the day of her wedding ceremony was nothing like what she envisioned. Shane left for another country after signing their marriage contract the day before the ceremony. To make things worse, Audrey gets involved in the accident when she's on her way home on the same day. Five years passed, and so Audrey confronted the man. She gathered enough courage to propose an annulment when she returned. Will she be able to completely move on and let go of her love? After several years, her heart still beats so fast whenever she sees him. The problem is, Shane is already head over heels with someone else. Audrey Fuentes is Shane's deserted bride.
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THE BETA AND I
Catherine Galhart had saved herself for the only man she ever paid attention to, only for fate to crush her young heart when he came home with his fated mate in his arms. Lost and heartbroken, she ran and hid as she slowly picked up her broken pieces.
But when she thought everything was finally falling into place and she was ready to accept the love she felt she deserved, life threw another reality in her face — a destiny she could never escape.
Will she finally cave in and let fate take control of her life? Or will she keep fighting for the life she knew she wanted from the very beginning?
Join Catherine as she embarks on the journey from love lost to self-discovery, family, and friendship to finding a love worth fighting for.
*****
THE ALPHA BLOOD CIRCLE:
Book 1: She's The Luna I Want
Book 2: The Beta and I
Although this book can be read as a standalone, I highly recommend reading Book 1 to understand the characters and the concept of the Claiming.
*****
Follow me on my I G and F B for updates and teasers - author.cassa.m
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Alpha Atlas
Raelynn Tress had never been strong or proud like the other werewolves in her pack. Fate had different plans, pairing her with the young Alpha Atlas Andino. Tossed aside as Alpha Atlas chose another, Raelynn leaves the pack with her Mom by her side. With a new pack that accepts her, Raelynn flourishes. She hadn't a clue secrets from the past would draw her home, back into the clutches of the Alpha who once rejected her. The world is changing, just as Raelynn changed. Undiscovered enemies lurk in every corner. Will she find her place in this new world, or be devoured by enemies she never knew existed?
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Flash Marriage: A Billionaire For A Rebound
Kenzie Wright needed a rebound guy, and a flirtatious billionaire was the perfect lad to do the job. Much to her surprise, the same striking man, Andrew Kentworthy, was determined to marry her in a flash.
***
"Step one, leave the country. Done. Step two, find a rebound,” Kenzie reminded herself after stepping inside an exclusive bar. Her eyes scanned every corner of the establishment, and after spotting the best candidate, she said, "Bingo!”
Kenzie strolled eagerly toward a tall and handsome stranger. She held onto his arm and said, “Hi there, sweetie. There you are. I've been looking all over for you.”
She envisioned several scenarios in her head, concluding how it would play, but the man's reaction was not quite as she expected.
With a smirk on his face, the man answered, “Well, if it isn't my lovely wife. I knew you could not get out of bed after what we did last night.”
'Wait. What? Last night? Wife?' Before Kenzie could even counter, his lips crashed into hers, hungrily tasting her luscious lips.
'Shameless!' She silently screamed, her eyes beaming at the gorgeous man while her knees weakened to his minty taste.
Regardless of the man's words, Kenzie confirmed the stranger was the perfect rebound, and maybe… just maybe… even more.
***
Book 2 of the Wright Family Series
Book 1: Mommy, Where Is Daddy? The Forsaken Daughter's Return
Book 3: I Kissed A CEO And He Liked It
Book 4: The Devil's Love For The Heiress
Book 5: I Fell For The Boy His Daddy Was A BonusNote:
Each story can be read as a standalone. Follow me on social media. Search Author_LiLhyz on IG & FB.
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Badboy Asher
Lily Collins is what you could consider as a girl with a purpose. By purpose, I mean to avoid trouble and to stay away from a certain blue eyed boy, with the means to torment her. A boy she can't help have undying feelings for...Asher Grey has everything, girls,money, people kissing at his feet so what more could he ask for? Other than the girl he finds pleasure in bullying, a girl he's in love with. At some point he won't be able to hold in his feelings any longer, it'll start to peek out.______________________________"You look like you just got banged!" He teased as he glanced at my state."What, no I don't?" I said, well more like asked uncertainly as I passed my hand through my unruly hair. I felt the disheveled strands as my finger tugged at some knots.Niall chuckled "Your hair is a mess and your shirt is inside out." He pointed out. My hand automatically went to my shirt as I tugged it and looked around at the prying eyes of the other students."Oh shit!" I muttered once I realized that indeed it was inside out. Gosh this is embarrassing. I pulled down my skirt suddenly feeling self conscious and pulled my shirt higher as I saw a little bit of my boobs peeking out."You also have a lot of love bites." He pointed out again louder than needed, making me give him a lethal look. If looks could kill he would have been dead right now. Maybe I can arrange that."Shut up don't point it out!" I hissed. I'm gonna kill Asher.
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What Do Scholars Say About Deuteronomy Authorship?
2 Answers2025-08-31 10:29:35
Late-night library dives and too many cups of coffee have me falling into the 'Deuteronomy' rabbit hole more often than I probably should — and honestly, it never gets old. Scholars basically split into two big camps when they talk about who wrote 'Deuteronomy'. The traditional view says Moses is the primary author: the book presents itself as Moses' farewell speeches and covenant laws given before Israel enters the land, so for centuries readers treated it as Mosaic. That feels narratively satisfying — it’s like a hero giving his last words before the final battle in a novel — and that’s part of why the tradition stuck.
Modern critical scholarship, though, leans heavily toward a multi-stage composition. Many scholars point out features that make a single-Moses authorship unlikely: third-person narrative sections that describe Moses’ death, duplicate or edited laws, and linguistic signs that some parts read like later Hebrew. There’s a whole field that connects 'Deuteronomy' with the so-called Deuteronomistic History (often abbreviated by scholars), which includes 'Joshua', 'Judges', 'Samuel' and 'Kings'. Martin Noth famously argued for a unified Deuteronomistic redaction—someone or a school shaping these books with a theological agenda during the exile. Others connect a key editorial phase to the 7th century BCE, especially around King Josiah’s reforms, because the book’s insistence on worship at one central sanctuary meshes so well with the reforms described in '2 Kings'.
That said, most scholars aren’t monolithic: many propose layers. There may be an older legal core (a law collection, treaty-like in form with covenant curses and blessings) that got expanded and reworked across centuries. People like Frank Moore Cross, Richard Elliott Friedman, and Joel S. Baden have offered variations on dating and redaction — some emphasize early elements, others an exilic or post-exilic final editing. The implications matter beyond academic curiosity: dating affects how we read the text’s historical claims, its theological priorities (centralization, social justice, covenant theology), and even its relationship to ancient Near Eastern treaty forms. For me, seeing 'Deuteronomy' as a palimpsest — layers of law, storytelling, editorial theology — makes it feel alive, like a documentary series where later producers kept shaping the script to speak into new crises. If you like, start by reading the speeches as literature and then poke at the seams: you’ll spot places where editors left fingerprints, and it becomes way more fun than a dry textbook.
How Does Deuteronomy Address Social Welfare And Justice?
2 Answers2025-08-31 02:30:17
Whenever I read 'Deuteronomy' I get this mix of practical ethics and raw, emotional memory—like someone who’s lived through hard times giving a long, deliberate set of instructions so the next generation won’t repeat the same mistakes. The book ties social welfare and justice directly to the covenant: caring for the poor, the foreigner, the widow, and the orphan isn’t optional piety, it’s part of what keeps the community alive. You see this in rules that are surprisingly concrete: release of debts every seven years (Deut. 15), instructions about leaving gleanings for the needy in the field (Deut. 24:19–22), and explicit prohibitions against oppressing hired workers or perverting justice for the poor (Deut. 24:14–15; 16:18–20). Those are not vague moral sentiments — they’re legal measures designed to prevent permanent poverty and social fracture.
I like that 'Deuteronomy' frames these laws with memory: “You were strangers in the land of Egypt,” it keeps saying, so your policy toward strangers must come from that story (Deut. 10:19). That narrative anchor gives the welfare provisions moral muscle; they’re about communal identity as much as economics. There’s also an institutional backbone: judges must be appointed and impartial justice pursued, and even the future king is constrained (no amassing horses, wives, or wealth) so power doesn’t become a vehicle for exploitation (Deut. 16:18–20; 17:14–20). The sabbatical release of debts and humane treatment of indentured servants show the law isn’t only punitive but restorative.
On a practical level I find 'Deuteronomy' refreshingly modern-seeming: it regulates markets (honest scales, fair testimony), protects laborers, and creates obligations for public provision (Levites, the resident alien, and the poor have legal claims). It’s also political theology — blessings for obedience and curses for injustice (Deut. 28) — so economic policy and worship are braided together. If I had to give a tiny reading plan for someone curious: skim chapters 15, 16, 24, and then the covenant curses/blessings later on. Reading those gave me a much clearer sense that ancient social welfare here wasn’t charity as an afterthought; it was law, identity, and survival. It makes me think about how our systems today could use both narrative memory and enforceable structures to protect the vulnerable, not just goodwill.
Which Deuteronomy Verses Are Most Quoted In Sermons?
2 Answers2025-08-31 09:56:58
I've listened to a ton of sermons over the years and, between dusty sermon notebooks and overheard Sunday chats, some Deuteronomy verses keep popping up more than others. The most quoted, hands down, is Deuteronomy 6:4–5 — the Shema: 'Hear, O Israel: The LORD our God, the LORD is one. Love the LORD your God with all your heart...' Pastors use it in everything from baptism talks to family discipleship sermons because it’s compact, foundational, and hooks both doctrine and devotion into one short command.
Right behind the Shema come passages tied to covenant, obedience, and practical living. Deuteronomy 30:15–20 ('I have set before you life and death... choose life') is a favorite for moral exhortation and altar calls. Deuteronomy 31:6/31:8 ('Be strong and courageous... the LORD goes with you') gets quoted in encouragement messages — hospital rooms, sending-off services, and any sermon about facing fear. The Ten Commandments as restated in Deuteronomy 5:6–21 turn up frequently in ethics sermons, while Deuteronomy 6:6–9 about teaching God's words to your kids gets used in parenting and discipleship series.
There’s also a lot of crossover with the New Testament: Jesus’ temptation passages in Matthew quote Deuteronomy multiple times — Matthew 4:4 uses Deuteronomy 8:3 ('Man shall not live by bread alone'), Matthew 4:7 echoes Deuteronomy 6:16 ('You shall not put the Lord your God to the test'), and Matthew 4:10 draws on Deuteronomy 6:13 ('Worship the Lord your God, and serve him only'). Because of those quotations, preachers often cite Deuteronomy when talking about temptation, Scripture’s authority, and Jesus’ reliance on God’s word. Other commonly referenced bits are Deuteronomy 28 (blessings and curses) for sermons on covenant consequences, Deuteronomy 7:9 on God’s faithfulness, and Deuteronomy 18:15 when exploring prophecy or Christ-typology.
If I had to give a beginner’s cheat sheet for sermon prep, I’d say: start with 6:4–9 for worship and family faith, 8:3 and 6:16/6:13 for temptation/temptation responses, 30:15–20 for calls to repentance, and 31:6/31:8 when preaching about courage. There’s more — social justice texts like 24:14–15 and 15:7–11 are treasure troves for preaching about care for the poor — but those first handful are the ones I keep seeing week after week, and they never seem to lose their bite.
Which Deuteronomy Laws Influence Modern Human Rights?
2 Answers2025-08-31 04:40:40
When I dive into Deuteronomy these days, I do it like I’d revisit an old, complicated friend—part inspiring, part frustrating, and full of echoes you can hear in modern human rights debates. I was reading it at a tiny café last week and kept marking passages that talk about judges, the stranger, the poor, and the worker. Those bits feel surprisingly familiar: impartial justice (Deuteronomy 16:18–20), rules against perverting a case for a bribe (16:19), concern for the foreigner, widow, and orphan (24:17–22), and instructions about fair wages and not holding back a worker’s pay (24:14–15). When you line those up, you start to see values — dignity, protection of the vulnerable, economic fairness, and procedural safeguards — that are core to many modern human-rights frameworks.
That said, I don’t romanticize the text. There are laws that feel completely anchored in a far older social order—permissive rules about servitude (15:12–18), the handling of captives (21:10–14), and capital penalties that sit awkwardly beside our contemporary human-rights instincts. What interests me is the dual nature: some Deuteronomic rules are clear antecedents to ideas like the right to a fair hearing (witness rules in 19:15–21), protection against official corruption, and social safety nets (gleaning laws and provisions for the poor in 24:19–22, and debt release in 15:1–11), while others are historically contingent and require modern reinterpretation. Religious communities, jurists, and scholars have long wrestled with that—transforming ancient prescriptions into broader ethical principles, or rejecting parts that clash with evolving concepts of dignity and equality.
When I try to explain how Deuteronomy influenced modern human rights, I emphasize transmission rather than direct citation. The biblical law nourished Jewish legal thought, Christian ethics, and medieval scholastic debates, which then fed into natural-law reasoning and Enlightenment thinking that shaped constitutions and human-rights texts. You can trace conceptual cousins: the dignity of the stranger to refugee protections, impartial judges to due process, gleaning and debt release to social welfare ideals, and labor protections to minimum-wage concepts. But the path isn’t linear or unproblematic—many reforms required critical engagement and reinterpretation. If you’re curious, I’d start by comparing Deuteronomy’s social laws with contemporary documents and then read some rabbinic and historical commentaries; it’s a richer conversation than a simple source-to-text claim, and it left me both humbled and intrigued by how old texts keep nudging modern debates.
How Do Archaeologists Date Deuteronomy Texts?
2 Answers2025-08-31 06:19:22
When I first got lost down the rabbit hole of biblical manuscripts, what fascinated me was how detectives of a different sort—paleographers, chemists, historians, and archaeologists—piece together dates for texts like 'Deuteronomy'. They can’t usually point to the moment a book was first conceived, because what survives are later copies and layers of editing. So most of the work is about dating physical manuscripts and tying linguistic or cultural clues to historical windows.
Paleography is the one that feels like old-school sleuthing: experts compare handwriting styles, letter shapes, and layout with other dated samples. If a scroll’s script matches known examples from the 1st century BCE, that gives a probable date range for that copy. Radiocarbon (C-14) testing of parchment or papyrus is another tool—useful but with error margins and the caveat that it dates the material, not necessarily the moment of writing. Codicology looks at how the book was constructed—ink, ruling, folio patterns—and chemistry can even fingerprint inks to regional practices.
Then there’s linguistic and textual analysis. Scholars study vocabulary, grammar shifts, and theological terms. For instance, some phrases or legal formulations in 'Deuteronomy' are argued to fit better with late monarchic reforms (7th century BCE) while other features suggest later editorial work—maybe exilic or post-exilic. Comparative work with the Septuagint (the Greek translation), the Dead Sea Scrolls fragments, and the Masoretic Text helps establish terminus ante quem and terminus post quem: if a version of the text appears in a Qumran scroll dated to the 2nd century BCE, the material obviously pre-dates that manuscript.
Archaeologists bring context via material culture. If a passage in 'Deuteronomy' mentions institutions, religious practices, or political realities, those can be cross-checked against archaeological layers—the presence or absence of centralized worship at Jerusalem, for example, can inform debates about when certain laws were emphasized. But I always keep in mind that texts evolve: oral traditions, redactional layers, and scribal edits mean dating is probabilistic, not absolute. It’s part history, part lab work, and part interpretive art—and that mix is why I keep coming back to the field, curious about what new fragments or tests might shift timelines yet again.
How Does Deuteronomy Shape Jewish Legal Tradition?
2 Answers2025-08-31 19:23:50
When I dive into 'Deuteronomy', I'm struck by how deliberate and conversational its voice is — like a seasoned teacher giving a final pep talk before sending students out into the world. That tone matters: 'Deuteronomy' restates, reshapes, and re‑frames earlier laws into a portable covenantal framework that communities can carry after the central sanctuary is no longer the only focus. For me, reading those chapters in synagogue while the Torah is carried feels like watching a series finale that ties earlier plotlines into a manifesto: it insists on loyalty to one God, on justice for the weak, and on a legal ethos that links ritual and social ethics. Those emphases bleed straight into Jewish legal tradition because they provide both the raw rules and the moral scaffolding rabbis build upon.
I like to think about how the book turned law into conversation. Rather than simply listing statutes, 'Deuteronomy' frames legal material as speeches — reminders, exhortations, historical reflections. That shapes later Jewish legal practice in two big ways. First, it encourages interpretation: the rabbis treat Torah not as a static code but as living text that needs exegesis. Second, it foregrounds principles like centralization of worship, judicial process, kingship limits, and protections for the stranger and widow; those principles become touchstones when later sages debate details. You can trace lines from those chapters into the Mishna and Talmud, and then into medieval codes like those of Maimonides who wrestles with how to systematize law without losing the prophetic moral thrust.
On a personal note, the most vivid moments for me are the ritual echoes: when the Shema and the covenantal blessings are chanted, I feel how 'Deuteronomy' shaped communal memory. It supplied liturgy, legal categories, and the idea that law must be taught to each generation — a practice that literally keeps Jewish law alive through study circles, commentaries, and lived practice. If you enjoy seeing how a text becomes tradition, 'Deuteronomy' is a brilliant case study: it's law, sermon, and manifesto all rolled into one, and it continues to influence legal reasoning, ethical priorities, and communal life in ways that still surprise me.
Why Does Deuteronomy Emphasize Covenant And Obedience?
2 Answers2025-08-31 16:52:38
There's something about 'Deuteronomy' that always grabs me like a character monologue in a favorite novel—intense, unnerving, and deeply personal. When I read it on a slow morning with a mug of tea and a messy stack of commentaries beside me, what stands out is how tightly it binds identity and law. The book is shaped as long speeches—Moses reminding a people about their past, the exodus, the wilderness—and then folding that memory into a covenant framework. Covenant, for me, reads like a living contract: it's not just legal language, it's a story of rescue and obligation. God has acted on Israel’s behalf, and the expected response is obedience. That obedience is painted not as blind duty but as the way communal life will actually work—land, justice, and continuity depend on it.
Thinking historically helps make sense of the tone. 'Deuteronomy' echoes ancient Near Eastern suzerain-vassal treaties where a sovereign reminds vassals of benefits received and lays out obligations, with blessings and curses as enforcement. Those stark lists aren’t gratuitous cruelty; they’re a social technology meant to keep a fragile union together. The text keeps repeating commands because memory and habit are fragile. For a nomadic-turned-settled people about to enter a new social reality in the Promised Land, repetition functioned like ritual training. Obedience becomes a way to maintain identity—what separates Israel from other nations in a pluralistic neighborhood is this covenantal loyalty.
On a smaller, more human scale, I also see 'Deuteronomy' teaching about the moral economy: laws about the poor, the gleaner, and honest scales sit right alongside the Shema and centralized worship rules. That mix reminds me that obedience isn’t merely ritual compliance; it’s how you treat your neighbor and steward resources. I don’t read it as a cold rulebook so much as a blueprint for a fragile community that needed rules to survive and thrive. The emotional charge—blessings for faithfulness, curses for neglect—keeps the stakes real. Reading it, I often end up reflecting on how communities today balance freedom and law, and how we teach the next generation to live into values. It leaves me wanting to talk through those parallels with friends over coffee rather than close the book and move on.
How Does Deuteronomy Compare To Exodus And Leviticus?
2 Answers2025-08-31 22:47:26
There are moments when a book of the Bible reads like a campfire speech and others when it feels like a legal manual — 'Deuteronomy' sits somewhere between those two for me, and that’s what makes it so intriguing compared to 'Exodus' and 'Leviticus'. I often pause while rereading 'Deuteronomy' late at night, coffee gone cold, because its voice is so direct: it’s Moses giving a farewell address to a new generation. That immediacy is different from the narrative sweep of 'Exodus', where the drama of release from Egypt, the plagues, the crossing of the sea, and the covenant at Sinai dominate, or the dense priestly detail of 'Leviticus', which is tightly focused on the cult, rituals, and purity laws for priests and people.
Structurally, 'Exodus' mixes history and instruction — it tells the liberation story and then gives the blueprint for the tabernacle and the covenant law. 'Leviticus' reads more like a manual for liturgy and holiness, full of sacrificial prescriptions and purity codes, often very technical. 'Deuteronomy', by contrast, is largely sermonic and hortatory: extended speeches, recapitulations of the law, and reinterpretations of earlier statutes. It repeats laws from Sinai but rewrites them for life on the east side of the Jordan and for a people about to enter the land. That repetition isn’t redundancy — it’s adaptation. Reading 'Deuteronomy' feels like hearing an elder reframe tradition so it’s usable in a new context.
Theological emphases shift too. 'Exodus' celebrates deliverance and covenant initiation: God acts decisively to rescue and to establish a people. 'Leviticus' centers on holiness and the means — how a holy God can dwell with a holy people through specific rituals. 'Deuteronomy' pushes covenant ethics and centralized worship (no random high places), stress on social justice (widows, orphans, the foreigner), and an intense call to loyalty encapsulated in passages like the Shema. It also introduces the blessings and curses formula in a way that drives home consequences for obedience or disobedience, which colors the later Deuteronomistic history (Joshua through Kings).
If you like narrative, start with 'Exodus' for the story; if you’re fascinated by ritual, pore over 'Leviticus'. But if you want moral exhortation, law adapted to society, and a prophetic-pastoral tone that connects covenant to daily life, 'Deuteronomy' is the one I keep returning to — it’s practical, urgent, and oddly modern in its insistence that law must be lived and taught to the next generation.
What Are The Key Deuteronomy Passages For Pastors?
2 Answers2025-08-31 12:39:10
When I prep sermons or lead a small-group study, 'Deuteronomy' keeps shouting back at me like an old friend with urgent things to say. There are a handful of passages I come back to again and again because they are so practically pastoral. First, 'Deuteronomy' 6:4–9 (the Shema and the call to teach the next generation) is my go-to for discipleship—it's perfect for talking about home practices, morning routines, and the messy beauty of passing faith along. I also lean heavily on 6:20–25 and 11:18–21 for how Scripture shapes family rhythms, plus 5:12–15 when I need to preach or counsel about Sabbath rest and work-life boundaries.
For counseling and sermon series I often use the big covenant texts. 'Deuteronomy' 30:15–20 (choose life) is a pastoral powerhouse for moral decision-making and calls to repentance; 8:1–10 reminds congregations about humility and gratitude after deliverance; and 31:6–8 gives courage to folks facing transitions. The long blessing-and-curse section (ch. 28) is uncomfortable but crucial for teaching about covenant consequences, communal responsibility, and pastoral honesty—I've used it carefully in stewardship and public confession contexts. If I'm helping leaders, 17:14–20 on kings and 34:9 on Joshua taking up Moses’ role are key texts about leadership formation and the dangers of echo chambers.
Practically, I mix textual depth with pastoral tenderness: use commentary notes for background (briefly mention authors who help—Wenham and Craigie come to mind) but spend most time asking, “How does this shape our prayers, liturgies, and daily choices?” Also remember how Jesus and others quote 'Deuteronomy'—it resonates across the canon and into pastoral care (think of how Jesus uses 'Deuteronomy' in the wilderness temptation). If you want a sermon series idea, try a sequence like 'Remember, Choose, Walk'—teach the Shema, the call to choose life, and everyday obedience. At the end of long weeks I still find 'Deuteronomy' oddly comforting: it’s law with a shepherd’s voice, calling people back to relationship more than mere rule-keeping.
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