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A British magazine of literary and highbrow essays. released semi-monthly (24 occasions a year), it has the most important move of any literary journal in Europe and is taken into account the top magazine edited via a lady within the Western global.

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P. II. Modem commentaries just take it for granted that Joshua or somebody else wrote the lines about Moses's death and what happened thereafter. See Joseph Reider. Deuteronomy with Commenlan· (Philadelphia. 1937). p. C. Driver. ·A Critical and Exegetical Commentary on Deuteronomy·. in the lmernarional Critical Commelllarr. 3rd. ed. (Edinburgh. 1973). p. 417: and The Interpreter's Bihle (New York and Nashville. 1953). p. 535. The latter gives a full "higher critical" gloss. Deutoronomy 34: 1-12 is a final appendix to the book in narrative form.

And extended the limits of his empire much more widely than did any legislator before or after him. " The Correspondence fJ( Henry Oldenburg. ed. and trans. A. Rupert Hall and Marie Boas Hall (Madison and Milwaukee: Univ. of Wisconsin Press. 1965). pp. 89-92 The manuscript. in confused order. is in the Boyle Papers in the Royal Society of England. Vols 12. 13. and 15. Henry More knew of the text. from a copy that belong to Francis Van Helmont. See Popkin, "Spinoza and The Three Impostors". in E.

TTP. chap V. p. 119. Spinoza's view is like that of some of the Judaizing Socinians. who denied that any religious laws had been changed by Jesus's appearance in the first century. Some of these Judaizers. unlike Spinoza. then kept all the Mosiac laws while being ''Christians" of sorts. TTP. chap. XIV. p. 225. Such as Alexandre Matheron. Le Christ et le Salut des lgnorants che~ Spino~a (Paris: Aubier. 1971). See Popkin. "Rabbi Nathan Shapim's Visit to Amsterdam". ) Dutch Jewish History. (Jerusalem.

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London Review of Books (31 July 2014)

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