![]() The form of the “testament” given to the book looks peculiar but Is presented as a farewell speech delivered by Moses shortly before hisĭeath. Named after its opening: enuma eliš, “when above,” and the so-called creation “Righteous Sufferer,” the ancient title of which was ludlul bēl nemēqi, “I praise the lord of wisdom,” after the opening words of the work. The system for naming a literary creationĪfter its incipit is very ancient compare the Babylonian creation epic This was taken from the incipit of the Hebrew book, as was theĬase with the names of the other books of the Pentateuch: Bĕrēšı̂t, “In the beginning,” for Genesis Šĕmôt, “The Names,” for Exodus Wayyiqā˒, “He called,” for Leviticus and Bĕmidbar, “In Hebrew ḥômeš hapĕludı̂m, “one-fifth concerning census” ).Īlongside the Hebrew name Mishne-Torah ( Deuteronomium ), the prevalent name for the book was Dĕbārim (“the Hebrew tôrāt kôhanı̂m, “priestly laws”) Numbers (= the census of the Israelites, cf. Other books of the Pentateuch: Genesis (= Creation) Exodus (= exitįrom Egypt) Leviticus (= priestly laws, cf. Similar thematic appellations are found for the In the Qumran literature, we find the term seper hattôrâ hašenît referring apparently to a noncanonical Torah (4Q 177:14 ),Ħ7–68 in Allegro 1968). Overlaps šanû is aḫû (“external”) (140–44), an expression which equals late Hebrew ḥiṣôn for which one is to explain the expression sĕparı̂m ḥiṣonı̂m, “extraneous books,” which defines noncanonical literature ( m. Original canonic one (Rochberg-Halton 1984). (“second”/“another”) for literary sacred material distinct from the ![]() Later-added tradition is found in Mesopotamia. A similarĬategorization of stabilized canonic tradition versus secondary, Was thus an awareness of this book being secondary. Tendency which is characteristic of Deuteronomy. Principles of centralization of cult as well as to the social-humane They appear however in Deuteronomy in a new form, adjusted to the Thus, for example, the laws of tithe, of šĕmiṭṭah (the year of the release of debts, 15:1–11 ) and the rules of the release of slaves ( 15:12–19 ), of the firstborn animal ( 15:19–23 ), and of the three festivals ( 16:1–17 ) are all ancient laws ( Exod 21:1–11 22:28–29 23:10–11, 14–19 34:19–26 ). The one concluded at Sinai ( 28:69 ), was established there.ĭeuteronomy indeed draws upon the previous traditions of the Pentateuch, but was revised according to the principles of the Hezekianic-Josianic reforms. Rightly considered of secondary nature, it is also true thatĭeuteronomy constitutes a second covenant besides the Sinaitic one ( 28:69 ).Īlthough all the laws were delivered to Moses at Sinai, the people inįact received them only at the plains of Moab and a covenant, besides May mean “a copy of this Torah” (see commentaries) and thus may be Although the words mšnh htwrh hz˒t in Deut 17:18 Nahmanides to Deut 1:1 and Ibn Ezra to Deut 1:5. History of the Tetrateuch (the first four books), cf. Means “repeated law” or “second law” and alludes to the fact thatĭeuteronomy is a (revised) repetition of the large part of the law and The Greek appellation of the book, to deuteronomion (hence Latin Deuteronomium ), as well as the Hebrew appellation, Mishneh Torah ( Sipre, section 160 based on Deut 17:18 Josh 8:32 ), The National Renaissance at the Times of Hezekiah and Josiah Deuteronomy as Turning Point in Israelite Religion Deuteronomy-The Archimedean Point of the History of the Pentateuchal Literatureģ. Deuteronomy and the Deuteronomic Historiographer ![]() The fifth and last book of the Pentateuch or Torah.Į. ![]()
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