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Wednesday, February 1st, 2023
06:00
Started a new job on Monday, haven't had time to make an entry at the closing of last month, committing to an entry before work here as it seems to be the only time I have energy.
Introduction to Deuteronomy
Deuteronomy, meaning "Second Law" as derived from the Septuagint's translation of the Hebrew phrase "Mishneh Torah" found in Deuteronomy's Law of the King, where it more properly means "a copy of the law." Early Jewish perspetive of the book is that it is Moses's rehearsal of the Torah; according to Deuteronomy, Moses, shortly before he dies, revisits the earlier laws and narratives of the Tetrateuch and teaches Israel about them.
Deuteronomy directly addresses the problem of the distnace between past and present, between tradition and the needs of the contemporary generation, between revelation and interpretation. In that way, it is a remarkably modern text that instructs its audience in how to become more thoughtful readers of scripture.
Deuteronomy arose in its present form at a later period of Israelite history; the main sections of the book fit best in the seventh century BCE as a text compiled by the scribes of Jerusalem's royal court. It is likely the case that the account of major religious reform carried out by King Josiah of Judah in 622 BCE (2 Kings 22-23) that refers to a "scroll of the Torah" as the basis for new laws regarding temple worship is referring to a discovery of some form of the book of Deuteronomy, the similarities between the laws in the text and those claimed to have been implemented by Josiah numerous in nature.
Josiah's reform, with Deuteronomy as its catalyst, was much more a revolution than a simple return to older forms of worship, as the book of Kings suggests. Previously, it had been entirely legitimate to sacrifice to God throughout the land [. . .], indeed, earlier biblical law stipulated that God would grant blessing "in every place where I [God] cause my name to be remembered" (Ex 20.24). Deuteronomy challenged that older norm, prohibiting sacrifice "at any place" and restricting it to a single site, implicitly Jerusalem (Deut 12.13-14). It is therefore striking that Deuteronomy presents itself as both an explication of the prior covenant (1.1-5) and as a supplement to it (29.1). Deuteronomy justifies itself in these two ways, yet neither description acknowledges the extent to which Deuteronomy actually challenges and revises earlier law in support of its new religious vision.
Josiah's reforms were predicated on a desire for Judean cultural, political, and religious autonomy in the wake of Assyrian domination of the region; Deuteronomy, apparently written sometime during this historical crisis, likewise reflects the desire to preserve Judean cultural and religious integrity. Its authors were convinced that older conventions of worship and social organization were no longer viable. If the religion of the Lord was to survive the crisis, renewal and adaptation were necessary. The collection of laws that form the core of Deuteronomy (chs 12-26) provides a remarkably comprehensive program for cultural renewal.
The covenant struture of the text closely corresponds to Neo-Assyrian state treaties that have been recovered from this period, the most famous of which are the Vassal Treaties of Esarhaddon (672 BCE). At a number of points, the authors of Deuteronomy seem consciously to have patterned their covenant after such treaties, treaties that had been repeatedly imposed upon Judah in the late eigth and seventh centuries BCE. From this perspective, Deuteronomy is a countertreaty: Its authors turned the weapon of Assyrian imperialism into a bid for Judean independence, shifting its oath of loyalty from the Assyrian overlord to their divine sovereign.
Employing Moses as their spokesperson and author of their new text, the Israelites of this period thus established a link with tradition at precisely the time when tradition, for the sake of survival, had to be transformed.
The decision to conclude the Pentateuch with the postexilic appendix that is Deuteronomy interrupts and delays the logically expected climax of the larger narrative of Genesis through Numbers: the conquest of the land. This narrative climax was instead deferred to the books of Joshua and Judges. The final form of Deuteronomy also contains supplemental material that seems to reflect postexilic concerns.
Author of this introduction, Bernard M Levinson, here introduced a chart depicting Deuteronomy's structure:
1.1-4.43: I. The first Discourse of Moses
1.1-5: A. Editorial Heading
1.6-3.29: B. Historical Review
4.1-40: C. Exhortation to obey the teaching of Moses
4.41-43: D Appendix: Cities of refuge in Transjordan
4.44-28.68: II. The second discourse of Moses
4.44-49: A. Introduction
5.1-33: B. The revelation of the Decalogue at Sinai/Horeb
6.1-11.32: C. Preamble to the laws: the requirement of loyalty to God
12.1-26.15: D. The legal corpus: Deuteronomy's transformation of earlier Israelite religion
26.16-19: E. Formal conclusion: the reciprocity of the covenant
27.1-26: F. Ceremonies at Shechem upon entry into the land
28.1-68: G. The consequences of obedience or disobedience: blessing or curse
29.1-30.20: III. The third discourse of Moses: the ratification ceremony for the covenant on the plains of Moab
29.1: A. Editorial heading: the relation between Moab and Horeb
29.2-9: B. Didactic review of Israel's history
29.10-29: C. Imprecation to ensure loyalty to the covenant
30.1-10: D. Reassurance of restoration
30.11-14: E. The accessibility of Moses's teaching
30.15-20: F. The necessity of choice
31.1-34.12: IV. The death of Moses and the formation of the Book of the Teaching
31.1-29: A. Moses makes arrangements for his death
31.30-32.43: B. The Song of Moses
32.44-47: C. Double conclusion to the Song
32.48-52: D. Moses commanded to die
33.1-29: E. The blessing of Moses
34.1-12: F. The death of Moses
Deuteronomy challenges its readers actively to confront the problem of the relation between revelation and interpretation, and breaks down conventional boundaries between scripture and tradition. It makes paradox central to its structure: the book distinctively narrates the process of its own formation (31.1-12) while also anticipating its prior existence as a complete literary work (17.18; 28.58; 30.10). At many points, the authors of Deuteronomy reinterpret earlier narratives (see 6.1n) and laws (particularly from the Book of the Covenant or Covenant Code in Ex 20-23). Moreover, the process of the book's editing intentionally preserves conflicting perspectives on a full range of issues central to Israelite religion: on whether the revelation of the Decalogue at Horeb was direct or required the mediation of Moses (5.5n.); on the stature of Moses relative to other prophets (34.10n.); on the nature of divine punishment for sin (5.9-10n.; 7.10n.); on whether God rules as head of a pantheon or is the only God who exists (4.7-8n., 15-31n., 35n.; 32.8n.); and even on Deuteronomy's own setting in time and place (1.1n.; 2.12n.; 3.11n.). The editors of Deuteronomy opted against closure: they preserved these different schools of thought. Accordingly, there is in Deuteronomy no access to God in the covenant without entering into this debate. The modern reader of Deuteronomy must become, like the authors of Deuteronomy, an interpreter.
Tuesday, February 7th, 2023
10:00
Fell through again, weekend not long enough, sick with a cold also. Back to reading, I'll try to stick with it going forward, just need to acclimate to new situation.
Deuteronomy
Deut 1.1-4.43: The first discourse of Moses.
Deut 1.1-5: Editorial heading. The references place the editor west of the Jordan, in Canaan; Moses is said to have never made it to the Promised Land, as such, medieval Jewish commentators already recognized that not all of the Pentateuch could be attributed to Moses.
Deut 1.6-3.29: Historical review. Moses rehearses the events of the Exodus and revelation at Sinai. At a number of points, this narrative diverges from that of Exodus-Numbers.
Deut 1.9-18: The creation of a miltiary-judicial system to share the burden of leadership is placed here, after the departure from Sinai, thus retconning Jethro's involvement with the matter. Sorry, Jethro, you were my favorite.
Deut 1.13: Highlighting the quality of wisdom, suggesting the influence of wisdom literature upon Deuteronomy's authors.
Deut 1.19-46: From Horeb to Kadesh.
Deut 1.37: Here Moses is not punished for his own sin, but instead vicariously bears the punishment due Israel for its sin.
Deut 2.1-3.29: The circuit via Transjordan.
Deut 2.12: Wording represents the conquest anachronistically as having already happened.
Deut 3.11: The Rephaim, a race of Giants, much like the Anakim and the Nephilim, Og's bed specifically is said to have been around 13ft tall. Worth mentioning that Wikipedia cites that stone dolmen within the area noted could have played into the historical notion of Og's bed.
Deut 3.24: 'What god . . . can perform,' the assertion of God's superior power, relative to other gods 'in heaven,' assumes the existence of other gods.
Deut 4.1-40: Exhortation to obey the teachings of Moses. While preceding the Decalogue (5.6-21), this unit provides a later theological reflection upon it, focusing on the instructions regarding idols in 5.8-10 and broadaning its significance. Admonitions to obedience (vv. 1,40) frame the unit, which systematically contrasts obedience (vv. 5-24)/disobedience (vv. 25-31); remembering/forgetting (vv. 9,23); the Lord/other gods (vv. 7,34); Israel's revealed Torah/the laws of other nations (vv. 8,28); and God/idols (vv. 12-20). The correct worship of God is aniconic: images (whether of God or of objects in nature) should play no role in Israelite religion. This becomes so strong a theme that idolatry by itself is asserted to be the cause of the nation's exile from its land (vv. 25-31). The explicit reference to exile suggests that the unit is a late theological explanation for the Babylonian Exile in the early sixth century BCE. The focus on idolatry as the basis for the divine punishment diverges significantly from the perspective elsewhere in the book that views failure to heed "all his [God's] commandments and decrees" as the cause of exile (28.15; cf. 28.1,45,58-59).
Deut 4.2: Admonition not to alter Moses's word. Funny how that turned out. Such an admonition parallels similar admonitions in wisdom literature (Prov 30.6; Eccl 3.14; 12.12-13; Sir 42.21; cf. Rev 22.18-19).
Deut 4.5-8: The author here challenges the prevailing Near Eastern idea that wisdom was a royal perogative; for example, the ancient Babylonian 'Laws of Hammurabi' (ca. 1750 BCE) praised the "just decisions" of its "wise" king (cols 47.1; 4.7), while here it is the nation Israel who will be internationally renowned as "wise" for its "just" laws (vv. 6,8).
Wednesday, February 1st, 2023
06:00
Started a new job on Monday, haven't had time to make an entry at the closing of last month, committing to an entry before work here as it seems to be the only time I have energy.
Introduction to Deuteronomy
Deuteronomy, meaning "Second Law" as derived from the Septuagint's translation of the Hebrew phrase "Mishneh Torah" found in Deuteronomy's Law of the King, where it more properly means "a copy of the law." Early Jewish perspetive of the book is that it is Moses's rehearsal of the Torah; according to Deuteronomy, Moses, shortly before he dies, revisits the earlier laws and narratives of the Tetrateuch and teaches Israel about them.
Deuteronomy directly addresses the problem of the distnace between past and present, between tradition and the needs of the contemporary generation, between revelation and interpretation. In that way, it is a remarkably modern text that instructs its audience in how to become more thoughtful readers of scripture.
Deuteronomy arose in its present form at a later period of Israelite history; the main sections of the book fit best in the seventh century BCE as a text compiled by the scribes of Jerusalem's royal court. It is likely the case that the account of major religious reform carried out by King Josiah of Judah in 622 BCE (2 Kings 22-23) that refers to a "scroll of the Torah" as the basis for new laws regarding temple worship is referring to a discovery of some form of the book of Deuteronomy, the similarities between the laws in the text and those claimed to have been implemented by Josiah numerous in nature.
Josiah's reform, with Deuteronomy as its catalyst, was much more a revolution than a simple return to older forms of worship, as the book of Kings suggests. Previously, it had been entirely legitimate to sacrifice to God throughout the land [. . .], indeed, earlier biblical law stipulated that God would grant blessing "in every place where I [God] cause my name to be remembered" (Ex 20.24). Deuteronomy challenged that older norm, prohibiting sacrifice "at any place" and restricting it to a single site, implicitly Jerusalem (Deut 12.13-14). It is therefore striking that Deuteronomy presents itself as both an explication of the prior covenant (1.1-5) and as a supplement to it (29.1). Deuteronomy justifies itself in these two ways, yet neither description acknowledges the extent to which Deuteronomy actually challenges and revises earlier law in support of its new religious vision.
Josiah's reforms were predicated on a desire for Judean cultural, political, and religious autonomy in the wake of Assyrian domination of the region; Deuteronomy, apparently written sometime during this historical crisis, likewise reflects the desire to preserve Judean cultural and religious integrity. Its authors were convinced that older conventions of worship and social organization were no longer viable. If the religion of the Lord was to survive the crisis, renewal and adaptation were necessary. The collection of laws that form the core of Deuteronomy (chs 12-26) provides a remarkably comprehensive program for cultural renewal.
The covenant struture of the text closely corresponds to Neo-Assyrian state treaties that have been recovered from this period, the most famous of which are the Vassal Treaties of Esarhaddon (672 BCE). At a number of points, the authors of Deuteronomy seem consciously to have patterned their covenant after such treaties, treaties that had been repeatedly imposed upon Judah in the late eigth and seventh centuries BCE. From this perspective, Deuteronomy is a countertreaty: Its authors turned the weapon of Assyrian imperialism into a bid for Judean independence, shifting its oath of loyalty from the Assyrian overlord to their divine sovereign.
Employing Moses as their spokesperson and author of their new text, the Israelites of this period thus established a link with tradition at precisely the time when tradition, for the sake of survival, had to be transformed.
The decision to conclude the Pentateuch with the postexilic appendix that is Deuteronomy interrupts and delays the logically expected climax of the larger narrative of Genesis through Numbers: the conquest of the land. This narrative climax was instead deferred to the books of Joshua and Judges. The final form of Deuteronomy also contains supplemental material that seems to reflect postexilic concerns.
Author of this introduction, Bernard M Levinson, here introduced a chart depicting Deuteronomy's structure:
1.1-4.43: I. The first Discourse of Moses
1.1-5: A. Editorial Heading
1.6-3.29: B. Historical Review
4.1-40: C. Exhortation to obey the teaching of Moses
4.41-43: D Appendix: Cities of refuge in Transjordan
4.44-28.68: II. The second discourse of Moses
4.44-49: A. Introduction
5.1-33: B. The revelation of the Decalogue at Sinai/Horeb
6.1-11.32: C. Preamble to the laws: the requirement of loyalty to God
12.1-26.15: D. The legal corpus: Deuteronomy's transformation of earlier Israelite religion
26.16-19: E. Formal conclusion: the reciprocity of the covenant
27.1-26: F. Ceremonies at Shechem upon entry into the land
28.1-68: G. The consequences of obedience or disobedience: blessing or curse
29.1-30.20: III. The third discourse of Moses: the ratification ceremony for the covenant on the plains of Moab
29.1: A. Editorial heading: the relation between Moab and Horeb
29.2-9: B. Didactic review of Israel's history
29.10-29: C. Imprecation to ensure loyalty to the covenant
30.1-10: D. Reassurance of restoration
30.11-14: E. The accessibility of Moses's teaching
30.15-20: F. The necessity of choice
31.1-34.12: IV. The death of Moses and the formation of the Book of the Teaching
31.1-29: A. Moses makes arrangements for his death
31.30-32.43: B. The Song of Moses
32.44-47: C. Double conclusion to the Song
32.48-52: D. Moses commanded to die
33.1-29: E. The blessing of Moses
34.1-12: F. The death of Moses
Deuteronomy challenges its readers actively to confront the problem of the relation between revelation and interpretation, and breaks down conventional boundaries between scripture and tradition. It makes paradox central to its structure: the book distinctively narrates the process of its own formation (31.1-12) while also anticipating its prior existence as a complete literary work (17.18; 28.58; 30.10). At many points, the authors of Deuteronomy reinterpret earlier narratives (see 6.1n) and laws (particularly from the Book of the Covenant or Covenant Code in Ex 20-23). Moreover, the process of the book's editing intentionally preserves conflicting perspectives on a full range of issues central to Israelite religion: on whether the revelation of the Decalogue at Horeb was direct or required the mediation of Moses (5.5n.); on the stature of Moses relative to other prophets (34.10n.); on the nature of divine punishment for sin (5.9-10n.; 7.10n.); on whether God rules as head of a pantheon or is the only God who exists (4.7-8n., 15-31n., 35n.; 32.8n.); and even on Deuteronomy's own setting in time and place (1.1n.; 2.12n.; 3.11n.). The editors of Deuteronomy opted against closure: they preserved these different schools of thought. Accordingly, there is in Deuteronomy no access to God in the covenant without entering into this debate. The modern reader of Deuteronomy must become, like the authors of Deuteronomy, an interpreter.
Tuesday, February 7th, 2023
10:00
Fell through again, weekend not long enough, sick with a cold also. Back to reading, I'll try to stick with it going forward, just need to acclimate to new situation.
Deuteronomy
Deut 1.1-4.43: The first discourse of Moses.
Deut 1.1-5: Editorial heading. The references place the editor west of the Jordan, in Canaan; Moses is said to have never made it to the Promised Land, as such, medieval Jewish commentators already recognized that not all of the Pentateuch could be attributed to Moses.
Deut 1.6-3.29: Historical review. Moses rehearses the events of the Exodus and revelation at Sinai. At a number of points, this narrative diverges from that of Exodus-Numbers.
Deut 1.9-18: The creation of a miltiary-judicial system to share the burden of leadership is placed here, after the departure from Sinai, thus retconning Jethro's involvement with the matter. Sorry, Jethro, you were my favorite.
Deut 1.13: Highlighting the quality of wisdom, suggesting the influence of wisdom literature upon Deuteronomy's authors.
Deut 1.19-46: From Horeb to Kadesh.
Deut 1.37: Here Moses is not punished for his own sin, but instead vicariously bears the punishment due Israel for its sin.
Deut 2.1-3.29: The circuit via Transjordan.
Deut 2.12: Wording represents the conquest anachronistically as having already happened.
Deut 3.11: The Rephaim, a race of Giants, much like the Anakim and the Nephilim, Og's bed specifically is said to have been around 13ft tall. Worth mentioning that Wikipedia cites that stone dolmen within the area noted could have played into the historical notion of Og's bed.
Deut 3.24: 'What god . . . can perform,' the assertion of God's superior power, relative to other gods 'in heaven,' assumes the existence of other gods.
Deut 4.1-40: Exhortation to obey the teachings of Moses. While preceding the Decalogue (5.6-21), this unit provides a later theological reflection upon it, focusing on the instructions regarding idols in 5.8-10 and broadaning its significance. Admonitions to obedience (vv. 1,40) frame the unit, which systematically contrasts obedience (vv. 5-24)/disobedience (vv. 25-31); remembering/forgetting (vv. 9,23); the Lord/other gods (vv. 7,34); Israel's revealed Torah/the laws of other nations (vv. 8,28); and God/idols (vv. 12-20). The correct worship of God is aniconic: images (whether of God or of objects in nature) should play no role in Israelite religion. This becomes so strong a theme that idolatry by itself is asserted to be the cause of the nation's exile from its land (vv. 25-31). The explicit reference to exile suggests that the unit is a late theological explanation for the Babylonian Exile in the early sixth century BCE. The focus on idolatry as the basis for the divine punishment diverges significantly from the perspective elsewhere in the book that views failure to heed "all his [God's] commandments and decrees" as the cause of exile (28.15; cf. 28.1,45,58-59).
Deut 4.2: Admonition not to alter Moses's word. Funny how that turned out. Such an admonition parallels similar admonitions in wisdom literature (Prov 30.6; Eccl 3.14; 12.12-13; Sir 42.21; cf. Rev 22.18-19).
Deut 4.5-8: The author here challenges the prevailing Near Eastern idea that wisdom was a royal perogative; for example, the ancient Babylonian 'Laws of Hammurabi' (ca. 1750 BCE) praised the "just decisions" of its "wise" king (cols 47.1; 4.7), while here it is the nation Israel who will be internationally renowned as "wise" for its "just" laws (vv. 6,8).