“... The assumed juridical role of the eschatological prophet in 1QS 9:11 is likewise found in 4QTestimonia, where this association is made explicit. As discussed in the general treatment of 4QTestimonia, the first citation in this text comes from the Samaritan version of Exod 20:22, which represents a conflation of MT Deut 5:25–26 (Eng. 28–29) and 18:18– 19. Together, these biblical verses function as a prooftext for the future eschatological prophet. In this composite text, the role of the prophet is patently clear. [...] The alignment of MT 5:25–26 and 18:18–19 provides an added ele- ment to the post-Mosaic prophetic function. MT Deut 5:25–26 estab- lishes Moses as the mediator of law for Israel in addition to his other prophetic responsibilities. Here too, an immediate problem arises on account of the fact that Moses cannot carry out this responsibility for- ever. The alignment of this text with MT Deut 18:18–19 provides the solution. Moses’ lawgiving responsibilities will also be administered by the future class of prophets. This prophet will be the recipient of divine messages, which will then be relayed directly to the Israelites (4Q175 5–6). God insists that the prophet faithfully relate the divine direc- tive (4Q175 6). The immediate context of the tradition preserved in the Samaritan Pentateuch is concerned with Israel’s continued faithful adherence to the law after departing from Sinai. This task now falls to the prophet ‘like Moses’ who will appear in the future.49 4QTestimonia, following closely related interpretive traditions, relo- cates MT Deut 5:25–26 and 18:18 in an eschatological context. A cen- tral task of the prophet ‘like Moses’ in the Samaritan textual tradition is to continue the lawgiving responsibilities of Moses. 4QTestimonia, by transforming the entire literary unit into an eschatological context, assumes the juridical function of the prophet in the eschatological era. ...”