Many of the things mandated by the scroll that King Josiah discovered are not found in other ancient legal and narrative materials in the Bible. The book of Exodus, for example, describes how Passover should be celebrated by household (Exod 12:1–28), and says nothing about everyone celebrating it in Jerusalem, which is what Josiah’s scrolls asserts (2 Kgs 23:21–23). The esteemed priest to king David, the prophet Samuel, to cite another example, offers sacrifices in a variety of places, well beyond Jerusalem (Mizpah in 1 Sam 7:9; builds an altar in Ramah in 1 Sam 7:17; Samuel and the people sacrifice at Gilgal in 1 Sam 11:14–15; Samuel finds David in Bethlehem under the ruse of a sacrifice there in 1 Sam 16:1–5)—but based on the fact that Josiah tears down all of the other altars, it seems Josiah’s scrolls says that sacrifices are only to be offered in Jerusalem (2 Kgs 23:7–20). In other words, Josiah’s scrolls had some ideas that would have been completely unfamiliar to, if not radical innovations for, the people of Judah.

To see how Deuteronomy reworks and supplements some of the laws of Exodus, consider Exod 21:2–11 and then how a similar law appears in Deut 15:12–18. Or consider Exod 23:14–17 and then compare to Deut 16:1–17. You can read the law collections in their entirety in Exodus 21–23 and Deuteronomy 12–26.

I mentioned the amulets from Ketef Hinnom. You can read more about those, and see a photo, here.

You can read a translation of one of Esarhaddon’s vassal treaties (this one with Ba’al I of Tyre) here. Column IV include the standard treaty curses, which are invoked if the treaty is broken, and which are very similar to those found in Deuteronomy 28.