Chapter 9 opens with the dramatic command, "Hear, O Israel", which is Moses addressing his people in the 40th year of wandering in the wilderness. As we reach the end of this part of the grand narrative, with the nation of Israel poised to move into the promised land, we're reminded (at 10:22) that the number of people that escaped slavery in Egypt was just 70. Moses reflects on how far the Israelites have come and reminds them of their history and covenant with God. In fact, this covenant is renewed with the Ten Commandments written out again on two stone tablets in chapter 10. This inheritance is presented to the people as both a blessing and a curse:
Although we do cover some old ground, Deuteronomy does make some notable contributions to biblical law, with a new emphasis on the education of children: “You shall teach them [the Laws] diligently to your children, and you shall talk of them when you sit in your house, and when you walk by the way, and when you lie down, and when you rise up. And you shall bind them for a sign upon your hand, and they shall be for frontlets between your eyes; and you shall write them upon the doorposts of your house, and upon your gates” (11:13-21). After doing some research, I discovered that the frontlets are Tefillin, which are small square leather boxes containing scriptural passages worn on the forehead and left arm, and still used by Orthodox Jews today.
As well as fears of moral corruption among the nation of Israel, this middle passage of Deuteronomy also reveals a deep concern about apostasy to "false gods" and "false prophets". In fact, chapter 13 opens with advice to kill anyone presenting themselves as a prophet, or "dreamer of dreams", and it may have been this passage that the Jews referred back to when Jesus arose in their midst. Only by conforming to the model set by Moses could any prophet hope to gain recognition as genuine.
Chapters 14-19 include areas of moral and ritual instruction that Moses has covered before, though his tone is more mature and world-weary this time. There are odd new bits, like no "baldness between the eyes" (14:1) – a reference to the pagan practice of shaving your forehead while grieving – and a much more detailed list of birds that the Israelites are allowed to eat (14:11-18). There are also reminders to give to the poor (15:11) and to release Hebrew slaves after 7 years of service (15:12). Chapter 16, verse 8 details the establishment of judges, to sort out civil disputes, and at 17:18, there's a reference to a "copy of this law", which relates to the title of the book, Deuteronomy, meaning "second law" in Hebrew.
Chapter 18 returns the focus to pagans, specifically those involved in sorcery – the mystic, the "observer of times" (interpreter of omens), the "enchanter", the witch, the "charmer", the "consulter with familiar spirits", the "wizard" and the "necromancer" – and false prophets, with advice (at 18:22) on how to tell if it really is the Prophet. Scholars believe that the capitalising of the Prophet at 18:18 resulted from a Christianisation of Jewish scripture, by Christian scholars who saw this passage as a foretelling of the coming Messiah, namely Jesus:
After some more detail in chapter 19 on refuge cities, chapter 20 sees the start of battle preparations and an outline of the rules of engagement. Moses warns against total destruction, telling the Israelites that the conquered people who make peace with Israel should become "tributaries" (in other words, slaves). If surrender isn't forthcoming, all adult males are to be killed – "you must not let anything that breathes remain alive” (20:16) – while women and children are to be spared, and trees should not be cut down (20:20). A captive woman is allowed a month’s mourning period (to avoid rape) before becoming a soldier’s wife. Interestingly, 21:15 mentions that a man may have two wives, another example of the slightly warped morality of the early biblical books. Moses instructs the soldiers, however, that they are not permitted to sell her or to treat her as a slave. Chapter 21 closes with some oddly brutal passages, about how rebellious sons should be stoned to death (21:21) and some advice on how to hang people from trees (21:22).
A blessing, if ye obey the commandments of the Lord your God, which I command you this day:
And a curse, if ye will not obey the commandments of the Lord your God, but turn aside out of the way which I command you this day, to go after other gods, which ye have not known (11:26-28)
Although we do cover some old ground, Deuteronomy does make some notable contributions to biblical law, with a new emphasis on the education of children: “You shall teach them [the Laws] diligently to your children, and you shall talk of them when you sit in your house, and when you walk by the way, and when you lie down, and when you rise up. And you shall bind them for a sign upon your hand, and they shall be for frontlets between your eyes; and you shall write them upon the doorposts of your house, and upon your gates” (11:13-21). After doing some research, I discovered that the frontlets are Tefillin, which are small square leather boxes containing scriptural passages worn on the forehead and left arm, and still used by Orthodox Jews today.
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| Rabbi wearing the Tefellin |
Chapters 14-19 include areas of moral and ritual instruction that Moses has covered before, though his tone is more mature and world-weary this time. There are odd new bits, like no "baldness between the eyes" (14:1) – a reference to the pagan practice of shaving your forehead while grieving – and a much more detailed list of birds that the Israelites are allowed to eat (14:11-18). There are also reminders to give to the poor (15:11) and to release Hebrew slaves after 7 years of service (15:12). Chapter 16, verse 8 details the establishment of judges, to sort out civil disputes, and at 17:18, there's a reference to a "copy of this law", which relates to the title of the book, Deuteronomy, meaning "second law" in Hebrew.
Chapter 18 returns the focus to pagans, specifically those involved in sorcery – the mystic, the "observer of times" (interpreter of omens), the "enchanter", the witch, the "charmer", the "consulter with familiar spirits", the "wizard" and the "necromancer" – and false prophets, with advice (at 18:22) on how to tell if it really is the Prophet. Scholars believe that the capitalising of the Prophet at 18:18 resulted from a Christianisation of Jewish scripture, by Christian scholars who saw this passage as a foretelling of the coming Messiah, namely Jesus:
The Lord said to me: “What they say is good. I will raise up for them a prophet like you from among their fellow Israelites, and I will put my words in his mouth. He will tell them everything I command him" (18:17-18)
After some more detail in chapter 19 on refuge cities, chapter 20 sees the start of battle preparations and an outline of the rules of engagement. Moses warns against total destruction, telling the Israelites that the conquered people who make peace with Israel should become "tributaries" (in other words, slaves). If surrender isn't forthcoming, all adult males are to be killed – "you must not let anything that breathes remain alive” (20:16) – while women and children are to be spared, and trees should not be cut down (20:20). A captive woman is allowed a month’s mourning period (to avoid rape) before becoming a soldier’s wife. Interestingly, 21:15 mentions that a man may have two wives, another example of the slightly warped morality of the early biblical books. Moses instructs the soldiers, however, that they are not permitted to sell her or to treat her as a slave. Chapter 21 closes with some oddly brutal passages, about how rebellious sons should be stoned to death (21:21) and some advice on how to hang people from trees (21:22).
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