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| The '''Deuteronomist''' (D) is one of the sources of the ] postulated by the ]. | |||
| The ] is the conventional title given to the hypothetical author of the ] book of '']'', an unknown guiding spirit who stands at the head of a circle of 7th- and 6th-century scholars. Some scholars would attribute the book of '']'' to the Deuteronomist circle as well. Some traditionalists hold that the books of Scripture exist outside of Time and that none of the history that follows applies to books of the ]. | |||
| The majority of scholars are of the opinion that the Deuteronomist also wrote the Deuteronomic History (Joshua, Judges, 1 & 2 Samuel, and 1 & 2 Kings) and may also have written the account of Jeremiah | |||
| For many neutral readers of the texts, the underlying unity of purpose and theological position of the books between ''Deuteronomy'' and '']'' has been demonstrated in detail by ] (Noth 1981 etc). The Deuteronomist circle, in Noth's characterization, expressed the outlook of a particular circle of Jews, who held as central the "book of the law" that was rediscovered in 622/621 BCE in the ] and taken to the young king Josiah, who rent his clothes in anguish when he read it. The Deuteronomist was succeeded by a tradition of editing and redaction that assembled into their present form the books of the ]; section ends with the release and honor of the captive king ] by the Babylonians. | |||
| It is thought that the Deuteronomic part of the Torah, and the Deuteronomic History were originally composed as a single work, ever since the investigation of ]. Scholars attribute two seperate stages to the text, a first (referred to as ''Dtr1'') and second (referred to as ''Dtr2'') edition of the text, although most still consider that both editions were the result of the same author. | |||
| In the history of ideas, the accomplishment of this individual or group of editors is extraordinary: they worked with a variety of written sources of several periods, giving them unifying themes, among which was that Israel would one day be driven from the land. A chronology in precise years was imposed on the material. Long speeches set at climactic moments encapsulate the themes of the narrative. Other Biblical writers explained the nation's misfortunes and successes by observations of cult and ritual. The Deuteronomist took the broader view that disaster followed disobedience to God's law | |||
| Scholars postulate that the author was Baruch (Neriyah's son), Jeremiah's scribe, or possibly Jeremiah, due to the similarities in style between Jeremiah, and the inclusion in Jeremiah of direct (unattributed) quotes of D, as well as the affiliation of Jeremiah to the Shiloh priests, the time period at which Jeremiah lived. | |||
| The ''Book of Deuteronomy'' is presented as a series of three long sermons by ]. A small amount of interpository material, along with a coda describing the death and subsequent Divine burial of Moses, which obviously could not be of Mosaic origin, has been added. ] ] argued that the actual compilation of the book came hundreds of years after Moses' time; many scholars felt that it might be the "book of the Law" read by ], with some suggesting that he was in fact the Deuteronomist; many ]ic scholars who insist that the ]s had lost the true Mosaic law agree with this analysis. | |||
| == Origin of the Deuteronomist text == | |||
| A natural deduction predating modern criticism was that the "book of the Law" found by ] the priest that spurred the reforms of King ] was the core of the book we recognize as ''Deuteronomy''. Christian scholars ] and ] made this connection in the late 4th century, but it lay fallow until the critical readings of the 19th century. Conservatives take this story at face value and say that Hilkiah found the ancient and long-lost text of the original book of commands and warnings; one see it possible that Hilkiah was the Deuteronomist who had interpolated some post-Mosaic traditions and other anachronisms to strenghten his reform movement: the limiting of cult to one temple, the role rewards and rewards of the priesthood, detailed instructions about food and sacrifice. ] has tended to agree with this conclusion and expand upon it by identifying the sections of ''Deuteronomy'' that were added to the original core. Only the most staunchly conservative defended ''Deuteronomy'' as being exactly what it purported, transcriptions of Moses' sermons delivered shortly before his death, but they defended this quite vehemently (as do their modern successors today, usually in the context of ] and ]). These traditionalists often attribute the interpository material and the concluding passage to ] except that the very staunchest of them would suggest that ] revealed to Moses advance knowledge of the form that his death would take and the details of its circumstances, meaning that these even these passages would be of Mosaic authorship. Even moderate conservatives see this as straining credulity. | |||
| :''this section describes the opinion of the documentary hypothesis without taking into account the opinion of certain religious groups that hold the texts to be from Moses or from god'' | |||
| === The first edition (Dtr1) === | |||
| King ] centralised the religion and destroyed places and objects of worship that were not the Jerusalem Temple. The Assyrian empire invaded Judah shortly after Hezekiah died, and gained ]ity. Subsequent kings of Judah, owing allegience to the Assyrians, restored the places and objects of worship outside the temple. However, Hezekiah's great grandson ] instituted a new reform. | |||
| Among historians and others who accept the critical viewpoint, however, are many that doubt the existence of a sole "Deuteronomist"; they would suggest that the book probably achieved its current form over decades or even centuries. Some ] scholars see linguistic similarites pointing to both Leviticus and Deuteronomy as being of a common authorship, others question or deny this. It would seem fair to state that the existence of a single ] is less proven than the case for a sole ] being the author of '']'' and '']''. | |||
| According to the bible, Josiah's high priest Hilkiah ''found'' part of the torah in the temple, a mainly spartan and empty building. In reaction to the text, King Josiah again centralised the religion, and destroyed places and objects of worship that were not the Jerusalem Temple. Since before the 5th century scholars (such as ]) have insisted that the text ''found'' by Hilkiah was the law code of Deuteronomy. Scholars allege that the text was written at Josiah's instigation and ''found'' to justify his actions, particularly since the text claims Moses had it left it next to the ark in the templ (and thus it sat in a spartan room with two giant statues next to a (holy) box in a building used every day by the priests for five hundred years without anyone apparantly noticing it). | |||
| ==References== | |||
| *Martin Noth, ''The Deuteronomistic History'' 1981. | |||
| According to the documentary hypothesis, the Priests of Shiloh wrote the law code to support their views. The code was written to support the king, a centralised religion, Levites generally rather than just Aaronids, a balance on the king's power (for example by supporting a militia rather than an organised army) due to the way in which kings had previously treated them. | |||
| *G. von Rad, ''The Problem of the Hexateuch and Other Essays'' 1966, chapter 9 | |||
| *E. W. Nicholson, ''Preaching to the Exiles'' 1970 | |||
| D then created, according to the hypothesis, a history of rulers, judging them by their actions according to the code, culminating in Josiah. D inserted the law code at the start, framed as Moses' last words since D was not trying to change the pre-existing JE account. The purpose of this was to show that Josiah's rule was an act of God, Josiah being the hero to save Israel - a ]. Josiah was the only person described as being comparable to Moses. The story of Josiah reflected the wording given by Moses in D, terms such as ''do not turn, right or left'', ''and none arose like him'', and ''Love god with all your heart, all your soul, and all your might'', are only ascribed to or of Moses and to or of Josiah in the whole of the Deuteronomical history. Parallels are not described between Moses and other kings. | |||
| D's history was composed by redacting earlier originally independant sources, and a few lines of text to provide a more continuous narrative, which included | |||
| *The Deuteronomistic law code | |||
| *The story of Joshua | |||
| *The story of Jericho | |||
| *The story of the conquest of the land | |||
| *The story of Deborah | |||
| *The story of Gideon | |||
| *The story of Samuel | |||
| *The story of Saul | |||
| *The story of David | |||
| *The ], a text composing most of 2 Samuel | |||
| *The Davidic Covenant, a tradition concerning the perpetuity of the reign of King David's descendents. | |||
| *The history of the Kings of Israel | |||
| *The history of the Kings of Judah | |||
| The book referred to as Joshua was redacted together by associating each event with Joshua. The book of Judges by comparing each protagonist with the law code between the stories. The book of Kings by alternating between a king of Israel and that of Judah, and inserting at each alternation a description of the king's parentage, and when the became king compared to the reign of the king ruling in the other nation, for the king in the subsequent story. | |||
| === The second edition (Dtr2) === | |||
| Unfortunately, Josiah died from an egyptian arrow, when he had set out to ] to fight the egyptian army (in a battle so famed that it set Meggido as the traditional location for the ] final battle between good and evil), passing through Judah to support the assyrians. The next kings, the first a son of Josiah reversed the reform of Josiah, once more restoring the non-centralised holy places. | |||
| Egypt conquered Judah and exiled the king, replacing him with another of Josiah's sons, who was killed in a Babylonian attack, being replaced by his son. Babylon eventually gained control of Judah, appointing a new king, who was a third son of Josiah. The king, after 10 years, rebelled against the Babylonian emporer ], resulting in Nebudchadnezzar destroying Jerusalem, killing the whole of the king of Judah's family, and exiling the king himself. | |||
| Babylon decided to appoint a govenor who would be favourable to it, choosing an anti-Assyrian from Judah. However, those connected to the family of King David, the royal dynasty that Nebudchadnezzar had extinguished, were so offended by this appointment that they assassinated the govenor. The denizens of Judah, afraid of Nebudchadnezzar's response, almost entirely chose to become refugees, initially in egypt. Nebudchadnezzar chose to burn Jerusalem to the ground, destroy the temple, and exile the remaining nobility and officials to babylon as slaves. Judah no longer existed. | |||
| This posed some problems for the first edition of D. In its histories, it had implied that the dynasty of king David had been promised by god that it would rule Judah forever. In its text, it describes certain things as still existing which Nebudchadnezzar had destroyed. It describes Josiah as the saviour of Israel, but he had been killed, and his reforms undone. | |||
| D was edited. D couldn't be completely rewritten because it had become known. The text was added to by scattering throughout the text references to the threat of dispersion of Judah amongst the nations should they disobey the law code. The promise of the survival of the royal family's reign was added to to imply that although it was true, it would be irrelevant if Judah did not exist to be ruled over. A curse was added threatening sending Judah back to Egypt, as had happened. | |||
| Another set of additions were references to the command against worshipping other Gods, including a description of God's last words to Moses, which describes the future destruction of Judah for this very crime. Additions were made to the histories emphasising the consequences of the undoing of Hezekiah's reforms that had occurred amongst his descendents. | |||
| Finally, a few additional sources appear to have been added into the text, and expanded on by other additions, specifically | |||
| *The ], a poem existing in Deuteronomy 32:1 - 43 | |||
| *The ], in Deuteronomy 33:2 - 27 | |||
| == Passages ascribed to the Deuteronomist in the Torah == | |||
| === Texts in the First Edition (Dtr1) === | |||
| The parts of the Torah usually identified as Dtr1 are | |||
| *Genesis | |||
| :*Absolutely nothing | |||
| *Exodus | |||
| :*Absolutely nothing | |||
| *Leviticus | |||
| :*Absolutely nothing | |||
| *Numbers | |||
| :*Absolutely nothing | |||
| *Deuteronomy | |||
| :*1, 2, 3, 4:1 - 24, 4:32 - 49, 5, 6, 7, 8:1 - 18, 9, 10, 11 (Moses' introduction) | |||
| :*12(chapter) - 27(chapter) (Law code, covenant ceremony) | |||
| :*28:1 - 35, 28:38 - 62 (Blessings and curses) | |||
| :*28:69, 29:1 - 20, 29:28, 30:11 - 13, 31:1 - 8 (Moses' conclusion) | |||
| :*31:9 - 13, 31:24 - 27 (The torah) | |||
| :*32:45 - 47, 34:10 - 12 (Moses' death) | |||
| === Texts added in the Second Edition (Dtr2) === | |||
| The parts of the Torah usually identified as Dtr2 are | |||
| *Genesis | |||
| :*Absolutely nothing | |||
| *Exodus | |||
| :*Absolutely nothing | |||
| *Leviticus | |||
| :*Absolutely nothing | |||
| *Numbers | |||
| :*Absolutely nothing | |||
| *Deuteronomy | |||
| :*4:25 - 31, 8:19 - 20 (Moses' introduction) | |||
| :*28:36 - 37, 28:63 - 68 (Blessings and curses) | |||
| :*29:21 - 27, 30:1 - 10, 30:14 - 20 (Moses' conclusion) | |||
| :*31:16 - 22, 31:28 - 30, 32:1 - 43 (Song of Moses) | |||
| :*33:2 - 27 (Blessing of Moses) | |||
| === The resulting Second Edition (D) === | |||
| The parts of the Torah usually identified as D are | |||
| *Genesis | |||
| :*Absolutely nothing | |||
| *Exodus | |||
| :*Absolutely nothing | |||
| *Leviticus | |||
| :*Absolutely nothing | |||
| *Numbers | |||
| :*Absolutely nothing | |||
| *Deuteronomy | |||
| :*1(chapter) - 30(chapter), 31:1 - 13, 31:16 - 22, 31:24 - 30, 32:1 - 47, 33:2 - 27, 34:10 - 12 (Almost all of Deuteronomy) | |||
| ] | ] | ||
Revision as of 21:08, 5 January 2005
The Deuteronomist (D) is one of the sources of the torah postulated by the documentary hypothesis.
The majority of scholars are of the opinion that the Deuteronomist also wrote the Deuteronomic History (Joshua, Judges, 1 & 2 Samuel, and 1 & 2 Kings) and may also have written the account of Jeremiah
It is thought that the Deuteronomic part of the Torah, and the Deuteronomic History were originally composed as a single work, ever since the investigation of Martin Noth. Scholars attribute two seperate stages to the text, a first (referred to as Dtr1) and second (referred to as Dtr2) edition of the text, although most still consider that both editions were the result of the same author.
Scholars postulate that the author was Baruch (Neriyah's son), Jeremiah's scribe, or possibly Jeremiah, due to the similarities in style between Jeremiah, and the inclusion in Jeremiah of direct (unattributed) quotes of D, as well as the affiliation of Jeremiah to the Shiloh priests, the time period at which Jeremiah lived.
Origin of the Deuteronomist text
- this section describes the opinion of the documentary hypothesis without taking into account the opinion of certain religious groups that hold the texts to be from Moses or from god
The first edition (Dtr1)
King Hezekiah centralised the religion and destroyed places and objects of worship that were not the Jerusalem Temple. The Assyrian empire invaded Judah shortly after Hezekiah died, and gained suzereinity. Subsequent kings of Judah, owing allegience to the Assyrians, restored the places and objects of worship outside the temple. However, Hezekiah's great grandson Josiah instituted a new reform.
According to the bible, Josiah's high priest Hilkiah found part of the torah in the temple, a mainly spartan and empty building. In reaction to the text, King Josiah again centralised the religion, and destroyed places and objects of worship that were not the Jerusalem Temple. Since before the 5th century scholars (such as Jerome) have insisted that the text found by Hilkiah was the law code of Deuteronomy. Scholars allege that the text was written at Josiah's instigation and found to justify his actions, particularly since the text claims Moses had it left it next to the ark in the templ (and thus it sat in a spartan room with two giant statues next to a (holy) box in a building used every day by the priests for five hundred years without anyone apparantly noticing it).
According to the documentary hypothesis, the Priests of Shiloh wrote the law code to support their views. The code was written to support the king, a centralised religion, Levites generally rather than just Aaronids, a balance on the king's power (for example by supporting a militia rather than an organised army) due to the way in which kings had previously treated them.
D then created, according to the hypothesis, a history of rulers, judging them by their actions according to the code, culminating in Josiah. D inserted the law code at the start, framed as Moses' last words since D was not trying to change the pre-existing JE account. The purpose of this was to show that Josiah's rule was an act of God, Josiah being the hero to save Israel - a mosiach. Josiah was the only person described as being comparable to Moses. The story of Josiah reflected the wording given by Moses in D, terms such as do not turn, right or left, and none arose like him, and Love god with all your heart, all your soul, and all your might, are only ascribed to or of Moses and to or of Josiah in the whole of the Deuteronomical history. Parallels are not described between Moses and other kings.
D's history was composed by redacting earlier originally independant sources, and a few lines of text to provide a more continuous narrative, which included
- The Deuteronomistic law code
- The story of Joshua
- The story of Jericho
- The story of the conquest of the land
- The story of Deborah
- The story of Gideon
- The story of Samuel
- The story of Saul
- The story of David
- The Court History of David, a text composing most of 2 Samuel
- The Davidic Covenant, a tradition concerning the perpetuity of the reign of King David's descendents.
- The history of the Kings of Israel
- The history of the Kings of Judah
The book referred to as Joshua was redacted together by associating each event with Joshua. The book of Judges by comparing each protagonist with the law code between the stories. The book of Kings by alternating between a king of Israel and that of Judah, and inserting at each alternation a description of the king's parentage, and when the became king compared to the reign of the king ruling in the other nation, for the king in the subsequent story.
The second edition (Dtr2)
Unfortunately, Josiah died from an egyptian arrow, when he had set out to Meggido to fight the egyptian army (in a battle so famed that it set Meggido as the traditional location for the eschatological final battle between good and evil), passing through Judah to support the assyrians. The next kings, the first a son of Josiah reversed the reform of Josiah, once more restoring the non-centralised holy places.
Egypt conquered Judah and exiled the king, replacing him with another of Josiah's sons, who was killed in a Babylonian attack, being replaced by his son. Babylon eventually gained control of Judah, appointing a new king, who was a third son of Josiah. The king, after 10 years, rebelled against the Babylonian emporer Nebudchadnezzar, resulting in Nebudchadnezzar destroying Jerusalem, killing the whole of the king of Judah's family, and exiling the king himself.
Babylon decided to appoint a govenor who would be favourable to it, choosing an anti-Assyrian from Judah. However, those connected to the family of King David, the royal dynasty that Nebudchadnezzar had extinguished, were so offended by this appointment that they assassinated the govenor. The denizens of Judah, afraid of Nebudchadnezzar's response, almost entirely chose to become refugees, initially in egypt. Nebudchadnezzar chose to burn Jerusalem to the ground, destroy the temple, and exile the remaining nobility and officials to babylon as slaves. Judah no longer existed.
This posed some problems for the first edition of D. In its histories, it had implied that the dynasty of king David had been promised by god that it would rule Judah forever. In its text, it describes certain things as still existing which Nebudchadnezzar had destroyed. It describes Josiah as the saviour of Israel, but he had been killed, and his reforms undone.
D was edited. D couldn't be completely rewritten because it had become known. The text was added to by scattering throughout the text references to the threat of dispersion of Judah amongst the nations should they disobey the law code. The promise of the survival of the royal family's reign was added to to imply that although it was true, it would be irrelevant if Judah did not exist to be ruled over. A curse was added threatening sending Judah back to Egypt, as had happened.
Another set of additions were references to the command against worshipping other Gods, including a description of God's last words to Moses, which describes the future destruction of Judah for this very crime. Additions were made to the histories emphasising the consequences of the undoing of Hezekiah's reforms that had occurred amongst his descendents.
Finally, a few additional sources appear to have been added into the text, and expanded on by other additions, specifically
- The Song of Moses, a poem existing in Deuteronomy 32:1 - 43
- The Blessing of Moses, in Deuteronomy 33:2 - 27
Passages ascribed to the Deuteronomist in the Torah
Texts in the First Edition (Dtr1)
The parts of the Torah usually identified as Dtr1 are
- Genesis
- Absolutely nothing
- Exodus
- Absolutely nothing
- Leviticus
- Absolutely nothing
- Numbers
- Absolutely nothing
- Deuteronomy
- 1, 2, 3, 4:1 - 24, 4:32 - 49, 5, 6, 7, 8:1 - 18, 9, 10, 11 (Moses' introduction)
- 12(chapter) - 27(chapter) (Law code, covenant ceremony)
- 28:1 - 35, 28:38 - 62 (Blessings and curses)
- 28:69, 29:1 - 20, 29:28, 30:11 - 13, 31:1 - 8 (Moses' conclusion)
- 31:9 - 13, 31:24 - 27 (The torah)
- 32:45 - 47, 34:10 - 12 (Moses' death)
Texts added in the Second Edition (Dtr2)
The parts of the Torah usually identified as Dtr2 are
- Genesis
- Absolutely nothing
- Exodus
- Absolutely nothing
- Leviticus
- Absolutely nothing
- Numbers
- Absolutely nothing
- Deuteronomy
- 4:25 - 31, 8:19 - 20 (Moses' introduction)
- 28:36 - 37, 28:63 - 68 (Blessings and curses)
- 29:21 - 27, 30:1 - 10, 30:14 - 20 (Moses' conclusion)
- 31:16 - 22, 31:28 - 30, 32:1 - 43 (Song of Moses)
- 33:2 - 27 (Blessing of Moses)
The resulting Second Edition (D)
The parts of the Torah usually identified as D are
- Genesis
- Absolutely nothing
- Exodus
- Absolutely nothing
- Leviticus
- Absolutely nothing
- Numbers
- Absolutely nothing
- Deuteronomy
- 1(chapter) - 30(chapter), 31:1 - 13, 31:16 - 22, 31:24 - 30, 32:1 - 47, 33:2 - 27, 34:10 - 12 (Almost all of Deuteronomy)