1. Marie-France Auzepy, intro., ed., and trans. from Greek, La Vie d’Etienne le Jeune par Etienne le Diacre (Aldershot, Hampshire: Variorum, 1997), secs. 26 and 59.
2. For the generally accepted scholarly position on the Deuteronomic texts, see Martin Noth, A History of Pentateuchal Traditions, trans. and intro. by Bernhard W. Anderson (Englewood Cliffs, NJ: Prentice Hall, 1972); Frank Moore Cross, Canaanite Myth and Hebrew Epic: Essays in the History of the Religion of Israel (Cambridge, MA: Harvard University Press, 1973).
3. Despite its position that icon-lovers were idolaters, for a path-breaking earlier discussion of this topic that argued that the sixth-century political crises in the Byzantine Empire produced a new view about the function of images, see Ernst Kitzinger, “The Cult of Images in the Age before Iconoclasm,” in The Art of Byzantium and the Medieval West: Selected Studies, ed. W. Eugene Kleinbauer (Bloomington: Indiana University Press, 1976), 90–156, first published in Dumbarton Oaks Papers 8 (1954), 83–150. Also central is Margaret Aston, England’s Iconoclasts (Oxford: Clarendon, 1988).
4. For essays on the reception of the Decalogue in Hebrew Scripture to the thirteenth century, see BenZion Segal, ed., The Ten Commandments in History and Tradition, English ed. Gershon Levi (Jerusalem: Hebrew University, Magnes, 1985; English ed., 1990); Aston’s discussion of the role of the Decalogue in the first phase of England’s Reformation, in England’s Iconoclasts, 343–445, when the Decalogue assumed greater importance than it had in previous centuries. Also, Robert M. Grant, “The Decalogue in Early Christianity,” Harvard Theological Review 40, no. 1 (January 1947), 1–17, assesses the position of the Decalogue versus the double law.
5. For a recent overview of the arguments, see Knut Holter, Deuteronomy 4 and the Second Commandment (New York: Peter Lang, 2003).