Deuteronomy's Influence in Israel's History: General Editor. De Wette, Dissert. Confidence for the future is evoked by remembrance of the past. It was also a summary of the book of Numbers—the experiences the people had because of refusing to trust the Lord. .... "What is essentially new in Deuteronomy is not the matter, but the form. Deuteronomy 2:10-12,20-23; 3:9,11,14; 10:6-9, and of course the last chapter, which gives an account of Moses' death, there is every reason necessary for supposing that the book is a unit. (3) The following passages in Exodus might almost equally with Deuteronomy account for Josiah's reformation: It was intended primarily neither for Israel in the desert nor for Israel settled in Canaan, but for Israel on the borderland, eager for conquest. The Book of Deuteronomy and the Torah: The Book fo Deuteronomy is one of the five books of the Jewish Torah. This journey of faith was going to be a two-way street. The first person is used predominatingly throughout: The history of Deuteronomy is seen in the following general terms: The old Israel had become unique through the covenant which Yahweh made with them at Horeb, creating out of them "a kingdom of priests, and a holy nation" (Exodus 19:6). 34), written by some other hand, probably that of Joshua. Some are unwilling to go so far. Practical Application: The book of Deuteronomy underscores the importance of God’s Word. For it is distinctly and emphatically stated that "Moses wrote this law." Deuteronomy 1: The Command to Leave Horeb (Exodus 33:1–6) 1 These are the words that Moses spoke to all Israel in the wilderness east of the Jordan—in the Arabah opposite Suph—between Paran and Tophel, Laban, Hazeroth, and Dizahab. Moreover, the elders and officers and judges stood on either side of the ark of the covenant between Ebal and Gerizim (Joshua 8:33), as directed in Deuteronomy 11:29; 27:12,13, and Joshua read to all the congregation of Israel all the words of the law, the blessings and the cursings (Joshua 8:34,35), in strict accord with The kernel of Deuteronomy and "the book of the law" discovered by Hilkiah are said to be identical. This was in perfect harmony with Lev-Nu and also in keeping with the style of popular discourse. Deuteronomy 4. If, on the other hand, monotheism was first evolved by the prophets of the 8th century, then, of course, unity of sanctuary was of 8th-century origin also. This journey of faith was going to be a two-way street. Were they all deceived? A very few instances in the history of the Judges point in the same direction: e. g. the utter destruction of Zephath (Judges 1:17; compare Deuteronomy 7:2; 20:16); Gideon's elimination of the fearful and faint-hearted from his army (Judges 7:1-7; compare The book in short is the message of one who is interested in Israel's political and religious future. Deuteronomy . S. R. Driver, A Crit. Date of Writing: These sermons were given during the 40-day period prior to Israel’s entering the Promised Land. But as a matter of fact, the passage in Deuteronomy does not invest a Levite with priestly but with Levitical functions (compare Deuteronomy 18:7). The section Deuteronomy 4:44-49, which, in its original form, very probably introduced chapters 5-26 before these chapters were adapted to the new situation in Moab. [17] The two poems at chapters 32–33 – the Song of Moses and the Blessing of Moses were probably originally independent. Those terms are the laws and commands that will make up the body of the book (Deuteronomy 12-26). The kernel of Deuteronomy and "the book of the law" discovered by Hilkiah are said to be identical. The present writer believes that Moses actually wrote the great body of Deuteronomy, and for the following general reasons: But in any case, it is claimed that the law book discovered and published by Hilkiah, which brought about the reformation by Josiah in 621 BC, was no other than some portion of the Book of Deuteronomy, and of Deuteronomy alone. There are exegetical commentaries, scholarly and technical commentaries, as well as commentaries that are easy to understand. From first to last the author depicts the actual situation of the times of Moses. God understood what the people were going to need even if they didn’t. Especially is this true of the score and more of laws peculiar to Deuteronomy, concerning building battlements on the roofs of houses (Deuteronomy 22:8), robbing birds' nests (Deuteronomy 22:6,7), the sexes exchanging garments (Deuteronomy 22:5), going out to war (Deuteronomy 20:1), etc. The fact that his sons and his daughters were put to death with him seems at first sight to contradict 1915. Deuteronomy 13:17. The choice presented to Israel is to love the Lord and keep his commandments, or to serve “other gods.” That choice will determine what kind of life they will make for themselves in the land. (7) The chief argument in favor of Deuteronomy's late origin is its alleged teaching concerning the unity of the sanctuary. Used with permission. But in opposition to this, it is possible to point victoriously to Hezekiah's reformation (2 Kings 18:4,22), as a movement in the direction of unity; and especially to Exodus 20:24, which is so frequently misinterpreted as allowing a multiplicity of sanctuaries. Someone else (Joshua, perhaps) may have written the last chapter. Deuteronomy 19:14), returning to Egypt (Hosea 8:13; 9:3; compare Gesetzes, 1896. Coupled with them are prophetic exhortations which seem to be genuine, and to have had their birth in Moses' soul. "Jerusalem" is never mentioned. Wellhausen lays special emphasis upon this point. Exodus 20:3; 22:18,20; 23:13,14,32,33; 34:13,14-17. Deuteronomy 6:4–5: "Hear, O Israel (shema Yisra'el), the LORD is our God, the LORD is one!" Firstfruits and Tithes. No book can compare with Deuteronomy in its mingled sublimity and tenderness." And according to the critical theory, "Levites" and "priests" are interchangeable terms. . This was in perfect harmony with Lev-Nu and also in keeping with the style of popular discourse. Subjoined to these discourses are the Song of Moses the Blessing of Moses, and the story of his death. The key personalities are Moses and Joshua. But in Deuteronomy 4:41-43, on the contrary, which forms a part of the historical introduction, which ex hypothesi was delivered just at the end of the 39 years' wanderings, after Sihon and Og had been subdued and their territory divided, the three cities of refuge East of the Jordan are actually named, just as might be expected. New International Version Update. There is a paternal vein running throughout it which marks it with a genuine Mosaic, not a merely fictitious or artificial, stamp. (3) The Relation between Yahweh and Israel a Unique Relation. Deuteronomy 16:15 Parallel Verses [⇓ See commentary ⇓] Deuteronomy 16:15, NIV: "For seven days celebrate the festival to the LORD your God at the place the LORD will choose.For the LORD your God will bless you in all your harvest and in all the … On the supposition that Deuteronomy 5-26 were spoken first between Horeb and Kadesh-barnea, in the 2nd year of the Exodus, it could not be expected that in this section the names of the three cities chosen East of the Jordan should be given, and in fact they are not (Deuteronomy 19:1-13); the territory of Sihon and Og had not yet been conquered and the cities of refuge, accordingly, had not yet been designated (compare Numbers 35:2:14). The monotheism of Deuteronomy is very explicit. A. Thompson: “Deuteronomy is one of the greatest books of the Old Testament. Especially is this true of the score and more of laws peculiar to Deuteronomy, concerning building battlements on the roofs of houses (Deuteronomy 22:8), robbing birds' nests (Deuteronomy 22:6,7), the sexes exchanging garments (Deuteronomy 22:5), going out to war (Deuteronomy 20:1), etc. This was a reminder of what their parents had experienced. Author: Moses wrote the Book of Deuteronomy, which is in fact a collection of his sermons to Israel just before they crossed the Jordan. And the history of the disintegration of the book only shows to what extremes a false method may lead; for example, Steuernagel separates the "Thou" and "Ye" sections from each other and assigns them to different authors of late date: 2 For thou art … Naville, The Discovery of the Book of the Law under King Josiah, 1911; E. C. Bissell, The Pentateuch: Its Origin and Structure, 1885; G. L. Robinson, The Expositor, "The Genesis of Deuteronomy," October and November, 1898, February, March, May, 1899; W. H. Green, Moses and the Prophets, 1891; The Higher Criticism of the Pentateuch, 1895; A. M. Mackay, The Churchman's Introduction to the Old Testament, 1901; J. W. Beardslee, Outlines of an Introduction to the Old Testament, 1903; G. Vos, The Mosaic Origin of the Pentateuchal Codes, 1886. The phrase "began Moses to declare this law" (Deuteronomy 1:5), suggesting that the great lawgiver found it necessary to expound what he had delivered at some previous time. In the book of Deuteronomy Moses is writing a series of speeches to the people of Israel in the plains of Moab on the day before they entered the land of Canaan, the promised land.