Noth maintained that the history was written in the early Exilic period ( 6th century BCE ) in order to demonstrate how Israel's history was worked out in accordance with the theology expressed in the book of Deuteronomy ( which thus provides the name " Deuteronomistic ").

The essence of Deuteronomistic theology is that Israel has entered into a covenant ( a treaty, a binding agreement ) with the god Yahweh, under which they agree to accept Yahweh as their god ( hence the phrase " god of Israel ") and Yahweh promises them a land where they can live in peace and prosperity.

The most common view today accepts Martin Noth's thesis that Kings concludes a unified series of books which reflect the language and theology of the Book of Deuteronomy, and which biblical scholars therefore call the Deuteronomistic history.

The answers were recorded in the works of the prophets Ezekiel, Jeremiah and Second Isaiah, and in the Deuteronomistic history, the collection of historical works from Joshua to Kings: God had not abandoned Israel ; Israel had abandoned God, and the Babylonian exile was God's punishment for Israel's lack of faith.

The Deuteronomistic history explains Israel's successes and failures as the result of faithfulness, which brings success, or disobedience, which brings failure ; the destruction of Israel by the Assyrians ( 721 BCE ) and Judah by the Babylonians ( 586 ) are Yahweh's punishment for continued sinfulness.

Rather than being written as history, the Deuteronomistic history – Deuteronomy, Joshua, Judges, Samuel and Kings – was intended to illustrate a theological scheme in which Israel and her leaders are judged by their obedience to the teachings and laws ( the covenant ) set down in the book of Deuteronomy.

In 1 Samuel 9: 6-20, Samuel is seen as a local “ seer .” The Deuteronomistic Historians preserved this view of Samuel while contributing him as “ the first of prophets to articulate the failure of Israel to live up to its covenant with God .” For the Deuteronomistic Historians, Samuel was extension of Moses and continuing Moses ’ function as a prophet, judge, and a priest which made historical Samuel uncertain.

The trauma of the destruction of Jerusalem by the Babylonians in 586, and the exile which followed, led to much theological reflection on the meaning of the tragedy, and the Deuteronomistic history was written as an explanation: Israel had been unfaithful to Yahweh, and the exile was God's punishment.

Scholars differ over how much of the book is from Jeremiah himself and how much from later disciples, but the French scholar Thomas Romer has recently identified two Deuteronomistic " redactions " ( editings ) of the book of Jeremiah some time before the end of the Exile ( pre-539 BCE ) – a process which also involved the prophetic books of Amos and Hosea.

According to Coogan, this episode is part of the Deuteronomistic history, written in the southern kingdom of Judah, after the fall of the Northern kingdom, which was biased against the northern kingdom.

The later Historical books ( see Deuteronomistic history ) include most of the biblical references, almost 200 of which are in the Book of Judges and the Books of Samuel, where the term is used to denote the southern coastal region to the west of the ancient Kingdom of Judah.

The " supplementary " approach is exemplified in the work of John Van Seters, who places the composition of J ( which he, unlike the " fragmentists ", sees as a complete document ) in the 6th century as an introduction to the Deuteronomistic history ( the history of Israel that takes up the series of books from Joshua to Kings ).

The " supplementary " approach is exemplified in the work of John Van Seters, who places the composition of J ( which he, unlike the " fragmentists ", sees as a complete document ) in the 6th century BCE as an introduction to the Deuteronomistic history ( the history of Israel that takes up the series of books from Joshua to Kings ).

The tradition of the landowners was based on the old Deuteronomistic tradition, which had existed since at least the 6th century BCE and had its roots even earlier ; that of the priestly families was composed to " correct " and " complete " the landowners ' composition.

The episodes belong to the story of David's ascent to power, which is commonly regarded as one of the sources of the Deuteronomistic history, and to its later additions.

Although details remain disputed, the vast majority of recent studies agree with Martin Noth's thesis, published in 1943, that the book of Samuel was composed as part of the Deuteronomistic history, the books of Deuteronomy, Joshua, Judges, Samuel and Kings.

Because many of the passages involved appear in works associated with either Deuteronomy, the Deuteronomistic History ( Joshua through Kings ) or in Jeremiah, most recent scholarly treatments have suggested that a Deuteronomistic movement of this period developed the idea of monotheism as a response to the religious issues of the time.

The story of Rahab would therefore provide an answer as to how a Canaanite group became part of Israel in spite of the Deuteronomistic injunction to kill all Canaanites and not to intermarry with them ()()

( Chronicles begins by reprising the history of the Torah and the Deuteronomistic history, with some differences over details.

The earliest parts of the book are possibly chapters 2 – 11, the story of the conquest ; more certain is that this section was then incorporated into an early form of Joshua that was part of then original Deuteronomistic history, written late in the reign of king Josiah ( reigned 640 – 609 BCE ); it seems clear that the book was not completed until after the fall of Jerusalem to the Babylonians in 586, and possibly not until after the return from the Babylonian exile late in the 6th century.

There is now general agreement that Joshua was composed as part of a larger work, the Deuteronomistic history, stretching from Deuteronomy to Kings.

Joshua thus illustrates the central Deuteronomistic message, that obedience leads to success and disobedience to ruin.

The Deuteronomistic history draws parallels in proper leadership between Moses, Joshua and Josiah.

They are mentioned over 250 times, the majority in the Deuteronomistic history ( the series of " history " books from Joshua to 2 Kings ), and are depicted as the archenemies of the Israelites, a serious and recurring threat before being subdued by David.

The Deuteronomistic Historians, who redacted the Former Prophets ( Joshua, Judges, 1 & 2 Samuel, 1 & 2 Kings ), idealized Samuel as a figure who is larger than life like Joshua.

Historical-critical biblical scholarship generally accepts that this scroll — an early predecessor of the Torah — was written by the priests driven by ideological interest to centralize power under Josiah in the Temple in Jerusalem, and that the core narrative from Joshua to 2 Kings up to Josiah's reign comprises a " Deuteronomistic History " ( DtrH ) written during Josiah's reign.

It is found in the book of Deuteronomy, in the books of Joshua, Judges, Samuel, and Kings ( the Deuteronomistic history, or DtrH ) and also in the book of Jeremiah.

This hypothesis has lost almost all its supporters as it has become apparent that Joshua is thoroughly Deuteronomistic.

Special attention was given to a critical literary analysis of the so-called Deuteronomistic history from Joshua to 2 Kings.

The Chronicler appears to use other works that we no longer possess from the Deuteronomistic historians.

The first was the late 7th century Deuteronomistic reform of official Judean religion under king Josiah, who banned many elements of the old polytheistic cult from the Temple, and the sudden collapse of Assyria and the rise of Babylon to take its place ; the second was exile of the royal court, the priests and other members of the ruling elite following the Babylonian destruction of Jerusalem c. 586 BCE.

It was in this period that the Pentateuch ( or Torah, to give the Hebrew name ) was composed, by detaching the book of Deuteronomy from the Deuteronomistic history and adding it to the books of Genesis, Exodus, Leviticus and Numbers.

Judges forms part of Deuteronomistic history, a theologically-oriented history of Israel from the entry into Canaan to the destruction of the Temple.

This original " book of saviours ," made up of the stories of Ehud, Jael and parts of Gideon, had already been enlarged and transformed into " wars of Yahweh " before being given the final Deuteronomistic revision.

Modern scholarly thinking is that the books originated by combining a number of independent texts of various ages when the larger Deuteronomistic history ( the Former Prophets plus Deuteronomy ) was being composed in the period c. 630-540 BCE.

Second Zechariah, in the opinion of some scholars, appears to make use of the books of Isaiah, Jeremiah, and Ezekiel, the Deuteronomistic History, and the themes from First Zechariah.

The Deuteronomistic Historians, writing in Judah, saw northern Israel as a sinful kingdom, divinely punished for its idolatry and iniquity by being destroyed by the Assyrians in 720 BCE.

Coogan suggests that Saul ’ s birth narrative was transferred to Samuel by the Deuteronomistic Historians.

Joseph put the man at rest by saying " Ah, when it comes to theology, there is never much light ".

In 1839 he became professor ordinarius of theology at the University of Halle, where he remained for the rest of his life.

In 1810 he became professor extraordinarius in theology, and in 1811 ordinarius, at the University of Halle, where, in spite of many offers of high preferment elsewhere, he spent the rest of his life.

He then took his doctor's degree, and in 1826 became professor of theology at Munich, where he spent the rest of his life.

In the rest of Germany he was supported by professors in the Catholic faculty of theology at Bonn, including the canonist Johann Friedrich von Schulte, Franz Heinrich Reusch, Joseph Langen, Joseph Hubert Reinkens, and other distinguished scholars.

This result having been attained, he passed the rest of his days in retirement, emerging sometimes from his retreat to give addresses on theological questions, and also writing, in conjunction with his friend Reusch, his last book, Geschichte der Moralstreitigkeiten in der römisch-katholischen Kirche seit dem sechszehnten Jahrhundert mit Beiträgen zur Geschichte und Charakteristik des Jesuitenordens ( Nördlingen, 1889 ), in which he deals with the moral theology of St. Alfonso de ' Liguori.

The Brahmanist theology called Vedanta believes that ownership arises due to the sense of being separated from the rest of the universe.

On matters of law and practice as opposed to theology, the only difference between Dor Daim and the rest of Baladi Yemenite Jews appears to be the level of zeal in preserving the above listed practices, although exceptions do exist.

The controversy continues to be debated in discussions about not only all the gospels, but in discussions about almost any of the Pauline epistles, and the rest of the New Testament, as well as much material about salvation in topical studies, and in systematic theology.

Jesus Christ whom Christian theology considers as God says: " Come to me all you who labor and are heavy laden, and I will give you rest.