A Call to Commitment E-Book

Thomas Karimundackal

• Herausgeber: Echter
• Kategorie: Religion und Spiritualität
• Serie: Forschung zur Bibel
• Sprache: Deutsch
• Veröffentlichungsjahr: 2017

Seitenzahl: 744

Beschreibung

Deuteronomy 10:12-11:32 is a very important text for the book of Deuteronomy. However, it has not received an adequate exegetical treatment so far. The present study intends to meet this need. Following a synchronic approach Thomas Karimundackal examines the text exegetically and theologically in its context. He analyzes the text extensively by referring to its intense relationships within Deuteronomy and with other biblical books. He shows how Deuteronomy 10:12-11:32 serves as a hermeneutical key to understand and interpret the theology of Deuteronomy. As a transitional passage, it connects the former framework and the Law Code in Deuteronomy, and thus forms a bridge. In addition, it is repeatedly connected to the latter framework of Deuteronomy, and thus proves to be a hermeneutical key to the book. From a theological point of view, the unique statements about God in Deut 10 stand out. The author also reflects on the role of the community and the contemporary relevance of the text.

Leseprobe

Forschung zur Bibel   Band 135

Begründet von

Rudolf Schnackenburg

und Josef Schreiner

Herausgegeben von

Georg Fischer

und Thomas Söding

Thomas Karimundackal

A Call to Commitment

An Exegetical and Theological Studyof Deut 10, 12–11, 32

Echter Verlag

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PREFACE

The following study is a revised and abbreviated version of my doctoral thesis submitted to the University of Innsbruck in October 2016. Its main purpose is to explore the exegetical and theological significance of the final parenesis of Deuteronomy (10,12-11,32) in the composition of Deuteronomy. I am grateful to the editors of the series Forschung zur Bibel, Prof. Dr. Georg Fischer and Prof. Dr. Thomas Söding, for accepting this work for publication.

The completion of this study is the culmination of four years of intense academic formation during which time God has helped me through many individuals in order to make this study possible. First among them is Univ.– Prof. Dr. Georg Fischer, SJ, who directed this study with much wisdom and insight, and I will be forever grateful for the chance to train for lifelong scholarship and teaching under his care and direction. His scholarly contribution, with deep exegetical insights and subtle observations, has provided an unfailing source of inspiration. To study under him was a privilege and I owe a lot to him for his guidance during this study.

I am particularly indebted to Dr. Dominik Markl, SJ, Professor of the Old Testament at the Pontifical Biblical Institute, Rome, who consented to be the second supervisor of this study. I have enjoyed the extended discussions with him, and he has helped to sharpen my thinking and contributed to overcoming various hurdles in this study. I am grateful for his encouragement, assistance and readiness to oblige.

My sincere thanks are due to Prof. Dr. Robert Althann, SJ, Prof. Dr. Kurien Kunnumpuram, SJ, Dr. Barbara Hagemeister and Dr. Saji Kizhakkayil, who read the draft attentively and made valuable suggestions for improvement.

The Jesuit community in Innsbruck helped me with their generous hospitallity, fraternal love and scholarly atmosphere to bring this work to completion. I remember gratefully the Late Fr. Severin Leitner, SJ, (R.I.P) who invited me to pursue doctoral studies in Innsbruck and welcomed me to the community at the Jesuitenkolleg. I should also like to express my sincere gratitude for the generous encouragement given to me by Rev. Fr. Markus Inama, SJ, the Rector and my fellow Jesuits in Jesuitenkolleg, Innsbruck.

Many more are my Jesuit brethren to whom I am deeply indebted: the Provincial of the South Asian Assistancy and his team, the Provincial and members of the Kerala province, my colleagues in Jnana-Deepa Vidyapeeth, Pune. They sustained me throughout my study with constant encouragement, companionship and fraternal love. This is also an opportunity for me to acknowledge the support and affection of Rev. Dr. Hansruedi Kleiber, S.J., during my stay in Luzern, and the financial assistance that he rendered for the publication of this study.

I am also grateful and deeply indebted to my family and friends who strengthened me with their love, support and prayers during these years of academic work and personal growth. I wish to dedicate this work to my beloved intercessors in heaven, my dearly beloved mother Mariyakutty, my brothers Joy, Abraham, Augustine and my little sister Princy. To their “ever living memory”, I owe a debt of gratitude.

Now, to the One Who is worthy of all praise, may he be exalted through this study: “He is your praise and He is your God, who has done for you these great and awesome things which your eyes have seen” (הוא תהלתך והוא אלהיך אשׁר־עשׂה אתך את־הגדלת ואת־הנוראת האלה אשׁר ראו עיניך: Deut 10,21).

Thomas Karimundackal, SJ

Jnana-Deepa Vidyapeeth

Pontifical Athenaeum of Philosophy and Religion

Pune

May 2017

CONTENTS

PREFACE

INTRODUCTION

1. Choice of the subject

2. Why this pericope?

3. Goal of the study

4. Methodology and areas of the research

5. Itinerary of the study

CHAPTER 1APPROACHING THE TEXT

1. The delimitation of the examined text

1.1 Deut 10,12 - the beginning of the fifth parenesis

1.2 Deut 11,32 - the end of the fifth parenesis

1.3 Internal coherence of the unit

2. The context of Deut 10,12-11,32

2.1 The preceding context

2.1.1 Israel’s self-righteousness and Yhwh’s grace

2.1.2 Israel’s faithlessness and Yhwh’s faithfulness

2.1.3 Resumption of Israel’s journey

2.1.4 Explicit connections between 9,1-10,11 and 10,12-11,32

2.2 The succeeding context

2.2.1 Explicit connections between 10,12-11,32 and 12,1-31

2.2.2 Distinguishing characteristics of Deut 12,1-13,1

2.2.3 Conclusion

3. Translation and text-critical notes on the text

3.1 Qumran Manuscripts

3.2 Translation and textual notes

3.3 Observations on the MT and the Smr

3.3.1 Harmonizing alterations

3.3.2 Alterations related to content and ideology

3.3.3 Linguistic corrections

3.3.4 Orthographical changes

3.3.5 Alterations by the omission of words

3.4 Observations on the MT and the LXX

3.4.1 Harmonizing alterations

3.4.2 Theological interpretation

3.4.3 Alterations by additions

3.4.4 Linguistic corrections

3.5 Observations on the MT and the Qumran texts

3.5.1 Orthographical changes

3.5.2 Harmonizing alterations

3.5.3 Resemblance to the LXX and the Smr

3.5.4 Alterations by addition/omission of words and linguistic correction

3.5.5 Variations among the Qumran manuscripts

3.6 Conclusion

CHAPTER 2THE STRUCTURE AND DYNAMICS OF DEUT 10,12-11,32

1. The structure of Deut 10,12-11,32

1.1 Criteria for textual division

1.2 Structural division of Deut 10,12-11,32

1.2.1 Space

1.2.2 Time

1.2.3 Persons

1.2.4 Communication

1.2.5 Vocabulary

1.3 A closer look at the sub-sections

1.3.1 Deut 10,12-22: Israel’s need for a Yhwh-centred existence

1.3.2 Deut 11,1-7: Israel’s challenge for a Yhwh-centred existence

1.3.3 Deut 11,8-17: Israel’s prospect for a Yhwh-centred existence

1.3.4 Deut 11,18-25: Israel’s accountability for a Yhwh-centred existence

1.3.5 Deut 11,26-32: Israel’s choice for a Yhwh-centred existence

1.4 Proposed structural outline of Deut 10,12-11,32

2. The Dynamics of Deut 10,12-11,32

2.1 The beginning and the end

2.2 Temporal movement

2.3 Spatial movement

2.4 Character movement

2.4.1 God

2.4.2 Israel

2.5 Repetition and intensification

2.6 Thematic movement

2.7 Conclusion

CHAPTER 3ANALYSIS AND INTERPRETATION OF THE TEXT

1. Deut 10,12-22: Israel’s need for a Yhwh-centred existence

1.1 Deut 10,12-13: Requirements for a Yhwh-centred existence

1.1.1 Deut 10,12-13 in the Parenesis (Deut 6-11)

1.1.2 What does the Lord your God demand from you? (v12ab)

1.1.3 Principles of a Yhwh-centred existence

1.2 Deut 10,14-15: Yhwh’s sovereignty and his elective grace

1.2.1 Sovereignty of the Lord over the universe

1.2.2 Yhwh’s elective grace upon Israel

1.3 Deut 10,16: Circumcise your heart

1.3.1 Circumcise the foreskin of your heart

1.3.2 Stiffen your neck no more

1.4 Deut 10,17-18: Yhwh’s uniqueness and sovereignty

1.5 Deut 10,19-20: Love the sojourner and commit yourself to the Lord

1.6 Deut 10,21-22: Yhwh’s uniqueness and his mighty deeds

2. Deut 11,1-7: Israel’s challenge for a Yhwh-centered existence

2.1 Deut 11,1: Love the Lord and keep his charges

2.2 Deut 11,2-7: To know the mighty deeds of the Lord

2.2.1 Structure and syntax of 11,2-7

2.2.2 You shall know today for it is not your children … (v2ac)

2.2.3 Deut 11,2d-3a: Yhwh’s greatness and primacy

2.2.4 Deut 11,3b-7: Yhwh’s redemptive grace and judgment

3. Deut 11,8-17: Israel’s prospect of a Yhwh-centred existence

3.1 Deut 11,8-12: Obedience and the gift of the land

3.1.1 Deut 11,8-9: Obedience and long life in the land

3.1.2 Deut 11,10-12: Description of the land

3.2 Deut 11,13-15: Obedience and prosperity in the land

3.3 Deut 11,16-17: Warning against apostasy

4. Deut 11,18-25: Israel’s accountability for a Yhwh-centred existence

4.1 Deut 11,18-21: Regular instructions of the law

4.2 Deut 11,22-25: Keep the commandments and possess the land

5. Deut 11,26-32: Israel’s choice of a Yhwh-centred existence

5.1 Deut 11,26-28: Choice of blessing and curse

5.2 Deut 11,29-32: Yhwh’s giving of the land and Israel’s response.

5.2.1 Deut 11,29-31: Ceremonial blessing and curse

5.2.2 Deut 11,32: Final appeal to observe the commandments

CHAPTER 4THEOLOGICAL SYNTHESIS AND ACTUALIZATION OF DEUT 10,12-11,32

1. Deut 10,12-11,32 as a summation of Deut 1,1-10,11 and a link to Deut 12,1-34,12

1.1 Common elements

1.2 The expressions unique to Deut 10,12-11,32 and their significance

1.3 Conclusion

2. Deut 10,12-11,32: a key to the theology of Deuteronomy

2.1 The incomparable Yhwh – the portrait of Yhwh ,

2.1.1 Deut 10,12-22: a sovereign - just - unique Yhwh

2.1.2 Deut 11,1-7: a great redeemer Yhwh

2.1.3 Deut 11,8-17: a caring, ‘angry’ Yhwh

2.1.4 Deut 11,18-25: a mighty - fearsome Yhwh

2.1.5 Deut 11,26-32: a faithful Yhwh

2.1.6 Conclusion

2.2 Israel – a chosen people

2.2.1 Israel – Yhwh’s chosen people

2.2.2 Israel – a people called upon to make a commitment to Yhwh

2.2.3 Conclusion

2.3 The land as the gift of Yhwh: the land in Deut 10,12-11,32

2.3.1 The land belongs to Yhwh

2.3.2 The land as a gift of Yhwh

2.3.3 The land as a fulfilment of the promise to the fathers

2.3.4 The land as a gift in return for allegiance to Yhwh

2.3.5 The land as a good and prosperous land

2.3.6 The land as an object of Yhwh’s special care

2.3.7 Conclusion

2.4 The law and obedience as requirement of a Yhwh-centred existence

2.5 Justice as the expression of a ‘just’ Yhwh

2.6 Blessing or curse – a choice to be made

2.8 Worship of Yhwh - a manifestation of true allegiance to Yhwh

2.9 Conclusion

3. Actualization: theological implications of Deut 10,12-11,32

3.1 Cherishing the Divine-human relationship

3.2 Sharing the resources of the earth

3.3 Be compassionate to the needy and the disadvantaged

ABBREVIATIONS

BIBLIOGRAPHY

INTRODUCTION

1. Choice of the subject

The book of Deuteronomy is arguably the pivotal book for the entire Old Testament, both for its content and its theology. The theological skill and genius of the authors can be recognized in the manner of its composition. The theological assertions of the book are mostly concentrated in chs. 4.30. 32, and in the parenetical section of Deuteronomy (6-11), and their theological focus gives profound insights into and directions for Israel’s need for a Yhwh-centred existence. While the pareneses1 in Deut 6-11 reflects a tone of individual persuasion, it also recognizes the importance of the community. Every individual and each segment of the community is exhorted to obey the terms and conditions of the covenant for the survival of the community itself.

The large block of the pareneses in Deut 6-11 can be divided into five subsequent parenesis (6,1-25; 7,1-26; 8,1-20; 9,1-10,11; 10,12-11,32), showing various aspects of the nature of a lasting covenant relationship between Yhwh and Israel, namely its foundation, essence and perpetuation. While 6,1-25 lies at the very heart of the relationship between Yhwh and Israel, in 7,1-26 Moses warns Israel against apostasy and exhorts them to be distinctive because it is with them that Yhwh made a covenant. In 8,1-20 Israel is asked always to remember Yhwh’s mercy to them, and in 9,1-10,11 Moses reminds them that they are a stubborn people, yet chosen and spared by Yhwh’s grace.

For this study, I limit myself to the final section of the pareneses in Deuteronomy (10,12-11,32), while keeping in mind the development of the entire pareneses in chs. 6-11. Deut 10,12-11,32 emphasizes the twofold dimension of the perpetuation of Israel’s covenantal relationship with Yhwh, namely Israel’s allegiance to Yhwh and more fundamentally Yhwh’s gracious, sustaining hand towards Israel. Israel must seek and make a total commitment to Yhwh - the great, just, mighty and awesome God, who is faithful in keeping his promises - lest they not live long in the Promised Land. The inheritance of the land, which is a gracious gift from Jhwh, and their life in it call for a loving service of Yhwh. In short, the land which Israel is going to enter calls for a Yhwh-centred existence, and it solely depends on Israel’s choice of Yhwh and their decision to follow his commandments.

2. Why this pericope?

Scholarship on Deuteronomy2 in the past unravelled various dimensions of the pareneses in Deuteronomy and interpreted their relevance for the reader of their times. The fruit of the research can be easily found in various dissertations3 and biblical commentaries,4 reflecting various approaches to the pareneses in Deuteronomy. While these research materials are in general helpful and constructive, the exposition of 10,12-11,32 in these materials hardly achieved a comprehensive understanding of the text. Moreover, a synchronic examination of Deut 10,12-11,32 is very often limited to the framework of their projects as a whole. In addition to this, there is no monograph or hardly any research article on Deut 10,12-11,32 discussing its various aspects.5 The present study intends to meet this need.

Above all, scholars are often puzzled by the complexity of this unit - its rhetoric, form, style and language. Various theological themes, such as the nature of God, the covenantal requirements of the Lord, Divine-human commitment, Promised Land, obedience to the Law/commandments, justice and concern for the less privileged in society, instruction to children, blessing and curse, etc. are interwoven in this episode and call for an appropriate theological interpretation of the composition of Deuteronomy. Deut 10,12-11,32 could be considered as a summary of the preceding sections, and a link to the succeeding sections of Deuteronomy. Therefore, this unit could be taken as a hermeneutical key to understand and to interpret the theology of Deuteronomy.

3. Goal of the study

On the one hand, this study is intended to examine critically various scholarly contributions to the text, and on the other hand it looks into the synchronic aspects of the text on both macro and micro levels. Thus, the objectives of the study can be summed up as follows:

1. to carry out a synchronic analysis of the text

2. to arrive at a coherent theological interpretation of the intent of the text

3. to point out the theological significance of the text in the larger context of Deuteronomy and its interpretation

4. to trace possible connections and relations of the text within the compositional frame of Deuteronomy and to the rest of the Old Testament

5. to draw out its contextual meaning and significance for the world of today which is increasingly becoming pluri-religious and multicultural.

4. Methodology and areas of the research

Following a synchronic approach, this thesis focuses on a textual study of Deut 10,12-11,32 in its final form.6 The text is interpreted taking into account its grammatical, syntactic and semantic particularities. Reading the text intra-textually and inter-textually, this study looks into the contextual and theological significance of 10,12-11,32 in Deuteronomy. Throughout this study the text is read and interpreted while keeping in mind the ‘faith-purpose’ of the authors of Deuteronomy.7

Therefore, a synchronic analysis will be carried out through:

1. the delimitation and the contextual analysis of the text

2. the translation and text-critical analysis of the text

3. the dynamics and structural analysis of the text

4. the literary and narrative analysis of the text

5. the inter-textual analysis of the text

6. the theological interpretation of the text and its applications for the reader of today

5. Itinerary of the study

This study is organized in four chapters. The first chapter concentrates on a threefold examination of Deut 10,12-11,32, namely the delimitation of the text, its context, and its translation with text-critical observations and evaluations. The delimitation and the contextual analysis of the text is to show that Deut 10,12-11,32 is an independent literary unit and that it is placed meaningfully within a larger literary block of Deuteronomy with a theological purpose. The Hebrew text is translated as faithfully as possible, and relevant text-critical observations are made in order to show that the investigated text reflects the original one in the closest way.

In the second chapter the structure of the text is examined and its dynamics are pointed out. The literary division of the text is carried out by applying various criteria, such as changes in the character, time, place, theme, narrative communication, vocabulary etc. It is followed by identifying the movement of the text as a whole and various movement patterns within the subunits. Criteria like communication structure, sequence of time, change of place, privileged positions - especially beginning and end - formal structure, development of themes, succession of words and phrases and their connections, continuations, intensifications, contrasts etc. are used to identify various elements of the movement within the text.

In the third chapter the text is interpreted verse by verse or by taking smaller units in accordance with the structure arrived at. At every stage of interpretation each subunit is taken up separately, and then its literary characteristics are examined from a synchronic perspective. This is followed by a detailed grammatical, syntactic and semantic analysis of key words, phrases and clauses to bring out their exegetical and theological significance in Deuteronomy.

The final chapter concludes the study by summarizing its exegetical and theological findings. First of all it illustrates the hermeneutical function of 10,12-11,32 in Deuteronomy. Secondly, in the context of the various elements of the Deuteronomic theology different theological themes of 10,12-11,32 are briefly presented and summed up, and it is shown how 10,12-11,32 serve as a key to the theology of Deuteronomy. Finally a short theological reflection on the text and its relevance for a contemporary reader is offered from a faith perspective.

1 For a survey of various attempts to define the term parenesis in Deuteronomy, see TIFFANY, Parenesis, 3-19. Having evaluated the earlier approaches to define the term parenesis, Tiffany defines parenesis as “a second person, direct address form which appeals to the will of the addressee (individual or community) and whose intention is to urge obedience to or to discourage transgression of an order”, ibid., 312; see also ibid., 19-25, 307-313. According to him, considering the textual intention, which is expressed both in content and syntax, parenesis differs from an ‘order’ which is also normally addressed in the second person. While an order is given by means of a command or prohibition to establish a norm of action, parenesis focuses not on the norm of action but on the addressee to motivate and encourage him/her to comply with an order, cf. ibid., 307-308; see also ibid., 20-22. However, the legitimacy of his distinction between parenesis and order is questionable, as we see a formal mixing of the two in many instances in Deut 5-11. See DEROUCHIE, Call, 95-200, for a detailed text-linguistic analysis of Deut 5-11 which merges these two without a significant semantic distinction between them. For a grammatical distinction between parenesis and order, see RICHTER, Recht, 190. For third person command forms, see GERSTENBERGER, Wesen, 66-70.

2 For a comprehensive survey of the the historical development of scholarship on Deuteronomy up to the present, see OTTO, Deuteronomium I, 62-230.

3I would like to mention only a few of them which significantly contributed to the synchronic study of the pareneses in Deuteronomy. The seminal work of Lohfink’s Pontifical Biblical Institute dissertation, Hauptgebot, initiated a new approach to the entire scholarship of Deuteronomy by providing a formal and stylistic analysis of Deut 5-11. Like Lohfink, López in his Pontifical Biblical Institute dissertation, Un Dios, continued to analyze the key terms, forms and literary patterns in Deut 6-11 and established many more layers in Deuteronomy’s compositional history. Building on his doctoral dissertation López has published a series of articles concerning the style, literary structure, and redactional history of Deut 5-11 to point out the level of compositional unity in these chapters, cf. Deutéronome, RB 84, 481-522; idem, Deutéronome, 5-49; idem, Deut VI, 161-200; idem, Deut VI, 59-91; idem, En los umbrales, 37-64; idem, Dt 8, 21-54; idem, Peuple, 438-463. Tiffany in his dissertation, Parenesis, attempted to provide a form critical and structural analysis of Deut 5-11 on the basis of the parenetical discourses in Deut 5-11. DeRouchie in his dissertation, Call, tries to establish the literary structure and theological agenda of Deut 5-11 on objective linguistic grounds such as form, semantic meaning, and discourse function of a number of linguistic features. The following studies are also contributed significantly to the understanding of the parenetical discourses in Deut 5-11, although their focus is diachronic: RANCK, Relationship; ACHENBACH, Israel; MERENDINO, Dt V-VI, 80-83; PECKHAM, composition, 217-240; BREKELMANS, Deuteronomy 5, 164-173; VERMEYLEN, Narratives, 174-207.

4 For a list of the relevant commentaries, see the section on commentaries in the Bibliography.

5 As far as I know there is only one research article that specifically deals with the final parenesis, and that especially unravels the elements of the theology of the covenant, cf. VEIJOLA, Bundestheologie, 206-221. However, this article is elaborated with regard to 10,12-11,32 in his commentary on Deuteronomy, cf. VEIJOLA, Deuteronomium, 242-259.

6 Various steps in the development of this study follow closely the guidelines proposed by FISCHER, Wege, 1-34.

7Interpretation, 91-92.107-108.

CHAPTER 1

APPROACHING THE TEXT

This chapter is devoted to a threefold examination of Deut 10,12-11,32. It deals consecutively with the delimitation of the text, its context, and its translation with text-critical observations and evaluations. The purpose of this chapter is to define the text as precisely as possible with a view to its literary analysis and interpretation.1

1. The delimitation of the examined text

This section deals with the delimitation of the text under investigation to distinguish clearly the boundary marks of the literary unit. Changes with regard to linguistic features, characters, time, places, and themes in relation to the preceding and the following major textual units are considered as the main criteria for the delimitation. Attention is also paid to Setuma and Petucha as signs of division in the MT as additional criteria.

1.1 Deut 10,12 - the beginning of the fifth parenesis

Deut 10,12 is considered as the beginning of the fifth parenesis for the following reasons:

a) Shift in the communication: Deut 10,11 is a directly quoted speech where Moses recalls what the Lord has told him about the possession of the Promised Land, and the Lord’s command to Moses here is itself given in direct speech, i.e., we see a direct discourse within a direct discourse: The Lord said to me (ויאמר יהוה אלי), “Get up… to give them” (קום לך … לתת להם). However, in 10,12 Moses turns directly to Israel (ועתה ישׂראל) showing an urgency with regard to what follows.

b) Change of characters: From the perspective of communication, we see a shift in speaker and addressee from v11 (God → Moses) to v12 (Moses → Israel).

c) Change of place: There is a spatial shift in the narrative from 10,1-11 to 10,12-11,32. 10,1-11 narrates the restoration of the Horeb covenant and the section concludes with the narration of Moses’ stay on the mountain (v10-11). The order of Israel’s stops in the wilderness (בארת יטבתה ,גדגדה ,מוסרה ,בני־יעקן cf.10,6-7; сf. Num 33,31-33) and establishing the Levites as curators of both the ark and the stone tablets (10,8-9; cf. Num 20:22-29) also refer to Israel’s experiences in the desert. However, in 10,12-11,32 Moses tells Israel at Moab of God’s grace and forgiveness and calls them urgently to make a fresh start.

d) Change of theme: While 10,11 returns to the theme of 9,1 and rounds off the section (9,1-10,11),2 in 10,12 Moses begins a hortatory moral teaching calling on the people to make a fresh start.

e) Change of time: Temporally, there is a narrative shift from 10,1-11 to 10,12-11,32. עתה in 10,12 marks a clear distinction from בעת ההוא in 10,1.8.3 The invitation to make a commitment at the present moment is also expressed by the term היום in 10,13 (cf. 10,15; 11,2.4.8.13.26. 27. 28.32).4 Moses’ “forty days and forty nights” stay on the Mountain (10,10) is immediately contrasted with ועתה and היום in 10,13.

f) Linguistic changes:

1) The deictic clause modifier ועתה brings a logical conclusion to the historical survey of 9,7-10,115 and marks a shift to parenetic instructions.6

2) The vocative nature of the phrase ועתה ישׂראל (cf. 4,1) also indicates a clear structural break, marking a transition from historical narrative to a hortatory appeal.7

3) 10,12 also begins with a rhetorical question מה יהוה אלהיך שׁאל מעמך (12b) to draw the attention of the people and to emphasize the didactic nature of the answer.8

4) The wayyiqtol constructions )9(ויאמר ,וישׁמע in 10,10-11 are replaced by a series of infinitives in the construct state prefixed with the preposition ל in 10,12-13 (,לעבד ,לאהבה ,ללכת ,ליראה לשׁמר) and therefore there is a change in the style of language.

g) The Petucha (פ) found after 10,11 in the MT of Codex Leningradensis also suggests a new beginning and supports the preceding arguments.

Considering the arguments mentioned above based on contextual and text-linguistic grounds, I conclude that 10,10-11 close the fourth parenesis (9,1-10,11) and 10,12 marks the beginning of the fifth parenesis (10,12-11,32).10

1.2 Deut 11,32 - the end of the fifth parenesis

Although the communication and the characters do not change from 10,12-11,32 to the following unit 12,1-13,1, the following elements mark 11,32 as the end of the parenesis in 10,12-11,32.

a) Change of place: The first detailed command in 12,1-7 concerns the way Israel is to worship in the Promised Land and v5-7 tell Israel clearly to worship at the place where Yhwh puts his name, although it remains unnamed.11 While המקום in 11,5 refers to Moab and in 11,24 to every place that Israel will conquer in the Promised Land, המקום in 12,2.5 refers to sanctuaries, both the sanctuaries of the Canaanites and the place Yhwh will choose for his people.12 Thus, the emphasis on Yhwh choosing a place for his name in ch. 12 (12,5.11.14.18.21.26; cf. 14,23-25; 16,2.6-7; 17,8.10) marks a transition from Moab, the place of decision, to the place Yhwh will choose to put his name. In addition to this, the reference to Mounts Gerizim and Ebal in 11,29 and their geographical description in 11,30 is immediately contrasted with the command to demolish all the places where the nations worship their gods (12,2).

b) Change of time: In contrast to the ועתה and היום of 10,12-11,32, we see a pervasive sense of future in ch. 12.13 The asyndetic clause אלה החקים והמשׁפטים in 12,1 introduces what Israel should follow “in the land” (בארץ) and “all the days that you live upon the earth” (כל־הימים14. ( אשׁר־אתם חיים על־האדמה The imperfect verb pattern in the chapter, whether it is qal or piel or hiphil, expresses a future situation in the Promised Land, a situation in the process of accomplishment.15

c) Change of theme: The hortatory moral teaching in 10,12-11,32 is changed to specific stipulations introduced by החקים והמשׁפטים in 12,1.16

d) Linguistic changes:

1) The clause אנכי נתן לפניכם היום in 11,26b and 11,32c marks an inclusion and brings a conclusion to the final section of the parenesis.17

2) V31-32 form a short summary of the hortatory appeal in 10,12-11,30.18 The future life in the Promised Land, which begins with the crossing of the Jordan (v31), should be characterized by keeping the commandments of the Lord (v32). Thus, the exhortation to keep and carry out the commandments and the statutes of the Lord in v32 reasserts the central concern of Moses’ exhortation in 10,12-11,32, i.e. to keep the commandments of the Lord (cf. 11,1.8.13.22; cf. 4,5-6; 6,1; 8,6.11). In addition to this, the temporal clause in v31a (כי + participial sentence), functions as the protasis of v31-32, bringing an end to the whole train of thought in 10,12-11,32.19 The traditional causal rendering of כי in 11,3120 apparently suggests that v31-32 are part of the introduction to the specific stipulations in Deut 12-26. However, this cannot be substantiated in the context because Israel’s crossing the Jordan to enter and possess the land does not provide a reason for the command to “give the blessing on Mount Gerizim and the curse on Mount Ebal” (11,29). However, a temporal consideration of כי will adequately explain what follows: “when you cross the Jordan to enter to possess the land which the Lord …”

3) Just as Moses ends his discourse on specific stipulations with a stress on covenant blessings and curses (26,16-19), the parenetical discourse also comes to an end with a similar thrust (11,26-28).

4) The indefinite demonstrative pronoun, אלה in 12,1 also marks a new beginning in the Deuteronomic narrative.21 Clauses that begin with a formal asyndeton mark either a new beginning or an explication. What we have in 12,1 (אלה החקים והמשׁפטים) is a new beginning, introducing what follows and is not an explanation.22

5) The word pair החקים והמשׁפטים functions like a superscription in 12,1 and frames the whole of chs. 12-26 by its repetition in 26,16.23 החקים והמשׁפטים in 12,1 also introduces the genre of the specific stipulations in chs. 12-26.24

6) The use of qal perfect נתן in 12,1 in contrast to the present participle in 11,31 also suggests a new phase in the narrative.25

7) The instruction “to observe to do the statutes and the ordinances” in 12,1 finds a conclusion in 13,1 with a similar emphasis “to observe to do” 26.את כל־הדבר אשׁר אנכי מצוה אתכם

Considering the criteria and arguments mentioned above, 11,32 closes the fifth parenesis and 12,1 introduces the specific stipulations in chs. 12-26.27

1.3 Internal coherence of the unit

An examination of the linguistic patterns, vocabulary and rhetorical development of the text will confirm the internal unity of the textual unit (10,12-11,32).

• The internal coherence of the unit can easily be found by following the significance of the infinitive constructions introduced in 10,12-13: 10,20 ;10,12) ליראה את־יהוה אלהיך; cf. 11,25 פחד and ללכת ;(מורא 11,1.13.22 ;10,12) לאהבה אתו ;(11,22 ;10,12) בכל־דרכיו; cf. 10,15.18. 19; 11,28); לשׁמר את־מצות יהוה ;(11,13 ;10,12.20) לעבד את־יהוה אלהיך (10,13; 11,1.8.13.22.32). Thus, throughout the unit Israel is repeatedly exhorted to love, fear and serve the Lord and to walk in his ways and to keep the law. The verbal roots אהב and שׁמר are uniformly spread through all the sections of the unit: 10,12-22; 11,1-12; 13-25 and 26-32.

• The call to make a commitment “now” and “today” is one of the key motifs in the text and serves as a coherent factor in the unit (11,2.4.8.13.26.27.28.32 ;10,13.15 היום ;22 ,10,12 ועתה). Indeed, היום in 11,2 and 11,32 forms an inclusion for the entire ch. 11, and if we take the semantic meaning of ועתה and היום together, then the entire unit is framed with the same idea (10,12 and 11,32). The promulgation formula with היום is spread throughout the unit (10,13; 11,8. 13.22.27.28.32) and forms a linking thread in the unit (אשׁר אנכי מצוך אשׁר אנכי ;11,27.28 אשׁר אנכי מצוה אתכם היום ;11,8.13 ;10,13 היום 11,32 נתן לפניכם היום; cf. 11,22).

• The presence of the word pairs מצוה ,משׁפט ,חקה ,משׁמרת partly or fully in different parts of the unit makes it thematically connected and focused. While we have all these terms in 11,1, they are reduced to a generalized single term מצוה in 11.8.13.22.27 and 28. מצוה and חקה in 10,13 and חקה and משׁפט in 11,32 virtually mark the beginning and the end of the unit.

• The unit is also coherently connected with the theme of land. Although (10,14.19; 11,3.8.9.102x.112x..12.14.17.21.25.29.30.31)ארץ and (11,9.17.21)אדמה are interchangeably used to denote the land,28 the entire section is oriented to Israel’s future existence in the Promised Land. References to the Promised Land and its occupation form a running theme in chapter 11 (11,8-9.10-12.14-15.17.23-25).

• The entire unit is also firmly linked by the phrase “Yhwh your God” ( יהוה אלהיךx.10,123x.14.20.21.22; 11,1.122x.29; 10,17 יהוה אלהיכם; 11,2.13.22.25.27.28.31). The key word “heaven” (10,14.22 שׁמים; 11,11.17.21) appears in all the sections except the last one (11,26-32).

• The phrase אשׁר עשׁׂה appears frequently in the unit (10,21; 11,3.4.5. 6.7). אשׁר clauses are also uniformly spread throughout the unit and form a characteristic literary pattern in the unit (10,13.17.212x; 11,22x.3.42x.5.63x.7.82x.9.102x.11.12.13.17.21.22.24.252x.27.282x.29. 31.32).

• The unit begins, develops and ends with admonitions to keep the commandments (10,12f; 11,1.8.13.22.26-28.32). The unit begins with an exhortation to be obedient to the commandments of the Lord because of the nature of the Lord as the God of Israel (10,12-22). 11,1-7 exhort Israel to observe the commands of the Lord because he did great things for them in the past. 11,8-12 demand from Israel an adherence to the commands of the Lord as a requirement for possessing and living in the Promised Land. 11,13-21 exhort Israel to keep the commandments so that the land will be cared for and supervised by the Lord. 11,22-25 ask Israel to observe the commandments diligently so that the land will be protected by the Lord. 11,26-30 challenge Israel to keep the commands of the Lord with a choice of blessing and a curse. The unit ends with a final exhortation to observe the commandments of the Lord diligently (11,31-32).

Thus, the recurrence of the linguistic and vocabulary patterns and the successive admonitions to keep the commandments make 10,12-11,32 a rhetorical whole and confirm the internal coherence of the unit.

Conclusion

The examination of the beginning and the end of the text under consideration, as well as its internal coherence, show that 10,12-11,32 is an independent literary unit, distinguishing itself from the preceding textual unit of 9,1-10,11 and from the following 12,1-13,1. Deut 10,12-11,32 differentiates itself from the previous and the subsequent textual units with regard to time, place and theme, as well as by literary characteristics.

2. The context of Deut 10,12-11,32

As we have seen above, Deut 10,12-11,32 should be distinguished from the preceding unit (9,1-10,11) and the following unit (12,1-13,1). However, it does not mean that 10,12-11,32 is completely separated from them, instead forms a larger context. This section deals with identifying the larger context of 10,12-11,32, especially its connection with the preceding and following units.

2.1 The preceding context

Deut 9,1-10,11 is essentially a warning against Israel’s self-righteousness based on their former infidelity. In 9,1-10,11 Moses frequently emphasizes that the entry into the land and any success they might enjoy in the land are not to be interpreted as a sign of their own righteousness but due to Yhwh’s graciousness and faithfulness to his promises to the forefathers. The structure of the unit itself gives a strong warning to Israel in the wake of their preparation to enter the land and thus provides a preceding context for 10,12-11,32 as seen below.

9,1- 6:      Israel’s self-righteousness and Yhwh’s grace

9,7- 10,5: Israel’s faithlessness and Yhwh’s faithfulness

9,7- 17: Golden calf - the offence

9,18-29:  Moses’ intercession - catching up

10,1- 5:   New Tablets - restoration of the covenant

10,6-11:  Departure - resumption of the journey

2.1.1 Israel’s self-righteousness and Yhwh’s grace

The introductory verses of the unit (9,1-6) itself make it clear that the acquisition of the land ([7] ירשׁx; cf. 9,1.3.4a.4b.5a.b.6a) is not due to Israel’s righteousness ([3] צדקהx; cf. 9,4.5.6).29 Instead, Moses reminds them that the Lord will drive out the nations on account of their wickedness (רשׁעה [2x]; cf. 9,4.5; cf. Lev 18,1-30). Moses places Israel’s false claim to “righteousness” (צדקה) and the nations’ “wickedness” (רשׁעה) side by side to show that Israel can make no claim upon the occupation of the land. Israel is not judged in terms of the wickedness of these nations but according to their submission to the commandments of Yhwh.30 Therefore, Israel cannot claim righteousness but must understand that the possession of the land is solely due to Yhwh’s grace (9,4b).31

The unit begins with an urgent call to 9,1) שׁמע ישׁראל; cf. 4,1; 5,1; 6,4) to understand Yhwh’s faithfulness and Israel’s faithlessness to the fundamental demands of the shema (6,4-5),32 typified in making the golden calf (v7-17). The call to know (ידע) in v3 and v6 is directed to having a right knowledge of Yhwh, i.e., to know Yhwh and to deepen trust in his grace and faithfulness. Against their false claim to righteousness (9,4a), they must know that it is the Lord who destroys (9,3 שׁמד) and subdues (9,3 כנע) the nations and gives them (9,6 נתן) the land to inherit it (9,6 ירשׁ). The call to know (ידע) in v6 is also directed to knowing their nature, i.e., being stiff-necked (9,6 כי עם־קשׁה־ערף אתהb).33 Thus, in the context of their continuous unwillingness to obey the Lord Moses reminds them that they cannot claim righteousness and posses the land on their own merit but only by the grace of Yhwh.

2.1.2 Israel’s faithlessness and Yhwh’s faithfulness

9,7- 10,5 is not merely concerned with the covenant breach at Horeb, though it is recorded as the main event, but with the general sinfulness of Israel, which the golden calf typifies.34 Moses recalls their defiant nature from the time they left Egypt till they arrived at the Jordan: they are stiff-necked (3] קשׁה־ערףx] 9,6.13.27), rebellious (3] מרהx] 9,7.23.24), wicked (9,27 רשׁע; cf. 9,4-5), prone to sin (9,18.21.27 חטאת ;9,16.18 חטא) and provocative (קצף 9,7.8.22; 9,18 כעס), doing evil (9,18 הרע לעשׁות), acting corruptly (9,12 שׁחת), turning aside (9,12.16 סור) from the ways that he commanded, not believing him (9,23 אמן), and not hearing his voice (9,23 שׁמע).

The double imperative of 9,7, זכר אל־תשׁכח calls to mind Israel’s persistent sinfulness and rebelliousness (למן־היום אשׁר־יצאת מארץ מצרים עד־באכם 9,7 עד־המקום הזה). The use of both verb and noun from √חטא also adequately demonstrates the sinful behaviour of Israel (qal in vl6.18; noun in v18.21. 27).35 Making the golden calf, which is a “sinful thing” (9,21 ואת־חטאתכם) is indeed a clear infringement of the first two commandments (cf. 5,6-11; 6,4). The seriousness of Israel’s sin is manifested by the anger of Yhwh (אנף v8; קצף v19), that even Aaron stood under the wrath of Yhwh (אנף v20) and his decision to destroy them (שׁחת ;9,8.14.19.20.25 שׁמד v26). They are basically stiff-necked (36(9,6.13.27 קשׁה־ערף and rebellious (9,7.23.24 מרה). V22-24 list various places where Israel sinned showing their continual rebellion.

Moses’ fasting and intercession (v18-29) averts the perilous situation after the covenant break in Horeb (v7-17).37 However, it is the sinful behaviour which is crucial for Israel, and Moses never overlooks Israel’s sin but openly mentions it.38 His fasting for forty days and nights is placed between the breaking of the stone tablets (v17) and the crushing of the golden calf into dust (v21) showing the gravity of their sin. In v18b Moses characterizes Israel’s crime as ‘all the sin they had sinned by doing evil in the Lord’s eyes’. Indeed v27b is a clear statement of Israel’s inherent sinfulness referring back to v6-7, with words such as stubborn, wicked and sinful.39 Yhwh is asked simply to overlook this on account of his character and the promise he made to the patriarchs (v26-28).40 Therefore, the grounds of Moses’ intercession are not their merit but God’s unique relationship with them and the mighty deeds he did for them (v26), the promise he made to their forefathers (v27) and his reputation among the nations (v28).

In contrast to the negative portrait of the people, v18-29 bring forth the powerful intercessory role of Moses. It is the intercession of Moses that moves the Lord to a new affinity towards the rebellious Israel. He fasts forty days and nights twice (9,9.18) risking his life in the context of the Lord’s great anger and wrath (9,19). Moses’ actions in v15-17 correspond to Yhwh’s instructions in v12-14. Thus, the sinfulness of the people (v12.16) is contrasted with Moses’ obedience in response to Yhwh.41 Moses intercedes for both Israel (v19a) and Aaron (v20) in the wake of Yhwh’s anger and wrath against them and so Yhwh spares their life. He destroys the golden calf - the fruit of their sin (“your sin” 9,21 חטאתכם). He mitigates Yhwh’s anger (אנף v8.20; קצף v19) to destroy the people to the point of his ‘unwillingness to destroy’ them (10,10 לא־אבה יהוה השׁחיתך). He enjoys an extraordinary relationship with Yhwh - i.e., Yhwh listens to him whenever he prays (10,10 ;9,19 וישׁמע יהוה אלי). Therefore, as they are preparing to cross the Jordan they must understand that it is Moses - Yhwh’s chosen one - whose intercessions make possible a future in the land.

The reinstatement of the two stone tablets in 10,1-5 resolves the crisis of the golden calf and restores the covenant relations between Israel and Yhwh. בעת ההוא of 10,1 links the actions of 10,1-5 with Moses’ intercession (9,25-29), showing that his prayer is heard.42 10,1-5 emphasize that the new tablets are identical to the original stone tablets: “like the first” כראשׁנים (v1), “that were on the first tablets” אשׁר היו על־הלחת הראשׁנים (v2), “like the first” כראשׁנים (v3), “as the first writing” כמכתב הראשׁון (v4). V4 further stresses that it was the Lord himself who wrote the tablets at the first ‘writing’ and gave them to Moses. Thus, v1-5 shows that it is the same covenant which is reinstated without any conditions43 and the restoration of the covenant is solely due to divine grace.44

2.1.3 Resumption of Israel’s journey

Deut 10,6-11 describe a new turn in the narrative, i.e. the resumption of Israel’s journey to the Promised Land. Because of Moses’ successful intercession the covenant is renewed and now they may resume their journey to the land. Deut 10,6-11 resolve the problem of Israel’s sin. The mention of the death of Aaron in v6b shows that Moses’ prayer for Aaron (9,20) is answered. The positive tone of the itinerary mentioned in v6-745 replaces the rebellious tone of the itinerary in 9,22-23. V8-9 shows Yhwh’s commitment to an ongoing relationship with the Levites whose נחלה (cf. v9; 9,26.29) is Yhwh himself, showing that the Aaronic priesthood continues through his son Eleazar.46 The command to continue the journey in 10,11 (cf. 2,2) shows that the promises to the patriarchs will be fulfilled despite the people’s sin.47 The explicit reference to the land in v11 also shows the resolution of the ‘spy incident’ mentioned in 9,23-24.48 Thus, all the sins of Israel’s past are now forgiven and Israel is asked to cross the Jordan to possess the land. In short, 10,6-11 functions as a transitional passage to 10,12-11,32.

2.1.4 Explicit connections between 9,1-10,11 and 10,12-11,32

The repetition of certain phrases, themes and motifs of 9,1-10,11 in 10,12-11,32 shows their intrinsic relationship to each other and provides a contextual significance for 10,12-11,32.

• Deut 9,1-10,11 begin by mentioning that Israel is to cross the Jordan to take possession of the nations (אתה עבר היום את־הירדן לבא לרשׁת גוים 9,1). Similarly, 10,12-11,32 end with an assertion that Israel is to cross the Jordan to take possession of the land which the Lord is giving them (11,31 אתם עברים את־הירדן לבא לרשׁת את־הארץ). Therefore, as they are preparing to cross the Jordan, the events mentioned in between, especially the golden calf incident (9,7-10,5), have an exhortative and teaching function. The descriptions of the nations in 9,1 and 11,23 (גוים גדלים ועצמים מכם) go hand in hand, and in 11,23 Moses recalls once again that it is the Lord who drives out all these nations (11,23 והורישׁ יהוה), a theme repeatedly introduced in the introductory verses 9,1-5 (cf. ירשׁ hiphil [3x] 9,3.4.5). Yhwh’s swearing (11,9.21 ;10,11 ;9,5 שׁבע) to the “fathers” forms a link to 10,12-11,32 (11,9.21 אבתיכם →10,11 אבתם ;9,5 אבתיך; cf. 9,28 אשׁר־דבר להם 11,25 כאשׁר דבר לכם →). The prayer to remember “your servants” (9,27 עבדיך) Abraham, Isaac and Jacob in 9,27 is grounded in 10,15.22 by specifying Yhwh’s elective choice and special love towards their fathers (10,15.22 אבתיך).

• The “stiff-necked” (9,6.13.27 קשׁה־ערף) nature of Israel is taken up again in 10,16 exhorting them not to stiffen their neck any more (10,16 וערפכם לא תקשׁו עודb). In the wake of their continuous rebelliousness what is required is an unconditional attachment to the Lord, i.e, to “circumcise the foreskin of your heart” (ומלתם את ערלת 10,16 לבבכםa).

• 9,1-10,11 make clear that the acquisition of the land (9] ירשׁx] 9,1.3. 4a.4b.5a.b.6a.23; 10,11) is not due to Israel’s righteousness but Yhwh’s grace. 10,12-11,32 take up this issue again and assert that the possession of the land (6] ירשׁx] 11,8.10.11.23.29.31) is solely a Yhwh’s gift (4] נתןx] 11,9.17.21.31; cf. 9,6.23; 10, 11).

• The weqatal forms of וידעת in 9,3.6 and 11,2 are meant to know the nature and deeds of the Lord. While the weqatal וידעת in 9,3 calls attention to the deeds of the Lord in dispossessing the nations in the future, the weqatal וידעתם in 11,2 draws attention to the Lord’s mighty deeds in Egypt, at the Sea of Reeds and in the wilderness in the past (v2-7).

• Deut 9,1-10,11 show how Israel has provoked (כעס ;9,7.8.22 קצף 9,18) the Lord to anger and how he was angry with them (אנף v8.20; קצף v19). Deut 11,16-17 warn Israel again to stay away from all sorts of apostasy, lest the anger of the Lord be kindled against them (11,17 וחרה אף־יהוה בכם).

• Israel’s tendency to turn aside (9,12.16 סרו) from the way which is commanded them (9,12.16 מן־הדרך אשׁר צויתם) is the characteristic of their sin. In 11,16 Moses again cautions against Israel’s tendency to turn aside (11,16 סרו) and serve other gods.

• In 9,23 Moses recalls Israel’s disobedience (ולא שׁמעתם בקלו → שׁמע; cf. 1,19-45) by refusing to enter the land at Kadesh-Barnea. In 11, 13-17 Moses makes it clear that the entry into the land and their future prosperity in the land (cf.11,9-12) will be in accordance with their obedience (2] 11,13 שׁמעx]) to the commandments of the Lord. Similarly, being blessed or cursed in the land depends also upon their obedience or disobedience (11,27.28 שׁמע).

• In 9,1-10,11 Moses recalls their exodus from Egypt and Yhwh’s saving deeds in Egypt and in the wilderness (9,7.12.26.29). In 10,12-11,32 Moses reminds them again of their status in Egypt and Yhwh’s liberative deeds in Egypt, at the Sea of Reeds and in the wilderness (10,19.22; 11,2-7).

Summary: In the wake of crossing the Jordan, Moses makes it clear that the acquisition of the land will not be due to Israel’s righteousness but by Yhwh’s grace (9,1-6). Moses substantiates this by narrating the covenant breach at Horeb. He shows that they are recalcitrant, sinful by their nature and deeds (9,7-17). The covenant is restored solely because of Yhwh’s grace and faithfulness to his promises (10,1-5), as urged by Moses’ prayer (9,18-29). All the problems of Israel’s past sins are resolved by Yhwh’s grace and they are asked to cross the Jordan to possess the land (10,6-11). Thus, 10,6-11 lead the narrative smoothly to 10,12-11,32 with a command to resume their journey.

Deut 9,1-10,11 function like a negative foil of Israel’s past to provide lessons for their future life in the Promised Land. They have been saved from their past sinfulness and preserved in covenant relationship solely by virtue of Yhwh’s mercy and not by their own merit. Moses, therefore, passionately presents Israel’s failures in the past (9,7-10,5) as a criterion for their future life in the land (11,8-32). The memory of the broken tablets should be a permanent warning (9,7 זכר אל־תשׁכח) for their life in the land. The recurrence of the themes and the motifs of 9,1-10,11 in 10,12-11,32 shows their continual significance for their future existence in the land. Thus, the negative portrait of Israel in 9,1-10,11, i.e. Israel’s faithlessness and rebelliousness, has been used to teach Israel to walk in Yhwh’s ways in future. Thus, as they are preparing to resume their journey to take possession of the land (10,11) Moses prepares Israel to answer a very important question: “And now what does the Lord require of you?” (10,12).

2.2 The succeeding context

Deut 11 by and large deals with Yhwh’s giving of the land to Israel and their possession of it. In ch. 12 Moses begins to give detailed instructions to the people, beginning with their worship of the Lord, and how Israel is to live in the land that the Lord is going to give them. Deut 12, as the commencement of the specific stipulations, thus clarifies where and how Yhwh could properly be worshipped. Israel’s attitude to the sanctuaries of foreign nations (12,2-4.29-13,1) and the importance of “the place which Yhwh your God will choose” (12,5.11.14.18.21.26) stress that there has to be only one acceptable sanctuary for the whole of the land (v14) and Israel should bring there (12,5.6.11.26) the produce of the land as an offering to the Lord (12,6.11.13.14). We shall now look at ch. 12 as to how it is connected to and, at the same time, differs from 10,12-11,32.

2.2.1 Explicit connections between 10,12-11,32 and 12,1-31

As in the case of 9,1-10,11 and 10,12-11,32, the repetition of certain themes and motifs of 10,12-11,32 in 12,1-13,1 shows their mutual relationship and provides a larger context for 10,12-11,32, although 12,1-13,1 remain distinct.

a) Continuity in the communication: As far as the communication pattern in 12,1-13,1 is concerned, there is a continuity from 10,12-11,32 with regard to the speaker49 and the addressees.50 Moses in 12,1-13,1 continues to address the people of Israel giving specific instructtions regarding the right worship of Yhwh and the destructtion of pagan altars when they enter the land.

b) 11,31-32 as a bridge to Deut 12: Deut 11,31-32 form a transition and introduction to ch. 12. 12,1, for example, is closely related to 11,31-32 by repeating references to the gift of the land, statutes and judgments, showing a clear bridge between the general and specific stipulations.51

you (11,31 אתם)

    land (ארץ) Yhwh is giving (נתן qal ptc.) you (11,31)

        keep (שׁמר) the statutes and the judgments (11,32)

        keep (שׁמר) the statutes and the judgments (12,1)

    land (ארץ) Yhwh has given (נתן qal pf.) you (12,1)

you (12,1 אתם)

Thus, Yhwh’s gift of the land and Israel’s obedience to the commandments of the Lord in 11,31-32 is reiterated at the outset of the Law Code in 12,1. 11,31-32 are also largely repeated in 12,10 with an emphasis on crossing the Jordan (12,10 ;11,32 עבר ירדן), on taking possession of the land (12,10 ;11,32 ארץ) which the Lord is giving (12,10 נחל ;11,31 נתן) them, and on living (ישׁב 11,32; 12,102x) in it.

c) Other Common Motifs:

• The superscription in 12,1 (אלה החקים והמשׁפטים) introduces what Israel has to keep as laws when they live in the land.52 However, the אשׁר clauses in 12,1 connect החקים והמשׁפטים to the already introduced motifs in 10,12-11,32, i.e. keeping the law in the land (אשׁר תשׁמרון בארץ לעשׁׂות; cf. שׁמר in 10,13; 11,1.8.16.22.32), the land as a gift to their fathers (אשׁר נתן יהוה אלהי אבתיך לך לרשׁתה; cf. 11,9.21.25), the gift of land for all the days that they live upon the earth (אשׁר־אתם חיים על־האדמה; cf. 11,9.21). Thus, 12,1 links the promises of the land and its possession to the right worship of Yhwh, which is the content of ch. 12.

• The hortatory command to keep (cf. שׁמר in 10,13; 11,1.8.16.22.32) the commandments is taken up again in ch. 12 (cf. שׁמר in 12,1.28; 13,1; see also 12,13.19.30) in the context of their arrival in the land. Similarly, the exhortation to obey (11,132x שׁמע.27.28) the commandments is repeated in 12,28 (שׁמע) in the context of their life in future.

• The land in ch. 11 is characteristically described as Yhwh’s gift to Israel (4] נתןx] 11,9.17.21.31) in tune with his promise to the fathers (11,9.21 אשׁר נשׁבע יהוה לאבתיכם; cf. 11,25 כאשׁר דבר לכם). Ch. 12 recalls once again that the land is Yhwh’s gift to their fathers (בארץ 12,1 אשׁר נתן יהוה אלהי אבתיך לך; cf. 12,20 כאשׁר דבר־לך ;12,1.9.10 נתן). Similarly, the acquisition of the land in ch. 11 (6] ירשׁx] 11,8.10.11. 23.29.31) is solely Yhwh’s initiative and a consequence of Israel’s obedience to the commandments. Ch. 12 stresses again that the possession of the land (12,1.2.29 ירשׁ) is Yhwh’s generous gift (12,1 נתן. 9.10) and a result of their execution of Yhwh’s command to destroy all the places of pagan worship (12,2.3).

• Deut 11,16.28 show the ever-present danger of Israel being seduced (פתה v16) by other gods and their tendency to turn aside (סור v16.28) from the ways of the Lord, by serving other gods (עבד v16), and worshiping them (ללכת אחרי אלהים אחרים ;11,16 והשׁתחויתם להם 11,28). Ch. 12 makes this clear and warns Israel against their continual tendency to be ensnared to follow them (תנקשׁ אחריהם v30) and to inquire (דרשׁ v30) about their gods (12,2.3.30.312x את־אלהיהם), how they have served them (עבד v30) with the intention of imitating them (ואעשׁׂה־כן גם־אני v30). Therefore, Israel is asked to destroy (אבד 12,2.3) all their religious sites and objects (v2-3).

• Deut 11,23 makes it explicit that it is the Lord who drives out (ירשׁ hiphil) all the nations (11,23 את־כל־הגוים) and assures Israel that they will dispossess (ירשׁ qal) nations greater and mightier than themselves (11,23 וירשׁתם גוים גדלים ועצמים מכם). Deut 12,29 repeats this assurance of Yhwh’s cutting down (כרת) of the nations (12,29 הגוים; cf. 12,2.30) and Israel’s dispossession of them (ירשׁ qal2x). In 12,2 “nations” are described as those nations that Israel will dispossess (12,2 אשׁר אתם ירשׁים אתם את־אלהיהם).

• The motif of long life in the land (;11,9 ולמען תאריכו ימים על־האדמה 11,21 למען ירבו ימיכם וימי בניכם על האדמה) could be seen in the assertion to live all the days upon the earth in 12,1 (כל־הימים אשׁר־אתם חיים 12,1 על־האדמה). Similarly, the motif “for your good” (10,13 לטוב לך) is reflected in the twice repeated affirmation “that all may go well with you” (12,25.28 למען ייטב לך).

• The grain, the most and the oil (11,14 דגנך ותירשׁך ויצהרך) are gifts of Yhwh’s blessing. Therefore, the Israelites must bring their tithe to the place the Lord will choose and they shall not eat them within their towns (12,17).

• The motif of eating (12,152x אכל.16.17.18.20.21.22.23.24.25.27) in ch. 12 could be seen as an extension of Yhwh’s blessing of food, for eating (אכל) and for being satiated (שׁבע) in 11,5.

Thus, there are many close thematic and verbal connections between 10,12-11,32 and 12,1-13,1. Therefore, considering the continuity in the communication, the bridging role of 11,29-12,1 and various common motifs, we can conclude that 10,12-11,32 is organically related to 12,1-31 both literarily and theologically.

2.2.2 Distinguishing characteristics of Deut 12,1-13,1

The following considerations help us to distinguish Deut 10,12-11,32 from Deut 12,1-31, although they are connected by the common elements listed above.

a) Change of place: The emphasis on Yhwh choosing the place (המקום) for his name in ch. 12 (12,5.11.14.18.21 אשׁר־יבחר יהוה אלהיכם המקום. 26) marks a transition from המקום of 11,5 (Moab, cf. 1,5),53 i.e. from the place of decision of the people to the place Yhwh will choose (54(בחר to put his name. In addition to this, we see an immediate spatial change from 11,29-32 to 12,1-3. Deut 11,29-32 are directed toward the ritual performance of the blessing on Mount Gerizim (29 על־הר גרזיםd) and the curse on Mount Ebal (29 על־הר עיבלd)55 when they cross the Jordan (31 ירדןa) to possess the land (31 ארץb). In 12,1-3 Israel is asked to demolish all the cultic places (המקום) of the nations (12,2) when they possess the land.56

b) Change of time: There is a consistent concern to draw attention to the decision that Israel makes “now” and “today” in 10,12-11,32 (11.2.4.8.13.26.27.28.32 ;10,13.15 היום ;10,12.22 ועתה), which is almost absent in 12,1-13,1.57 Although, there is a future orientation in ch. 12, it is different from the pervasive future sense in ch. 11. In ch. 11 it focuses on the arrival and possession of the land (11,8-17), the instruction of the commandments to the future generations, the con- quest of the land (11,18-25), and the enactment of the ritual ceremony of blessing and curse on Mount Gerizim and Mount Ebal when they possess the land (11,26-32). However, the future envisaged in ch. 12 shows further progressive elements of their life in the land. While 12,1 (cf.12,19) assures life in the land all the days that they live upon the earth, v10.20.29 bring three distinctive future moments of their life in the land through the agency of Yhwh, such as rest from all their enemies (12,10), enlargement of the territory of their land (12,20) and the dispossession of the nations before them (12,29). Thus, in 12,1-31 Israel is asked to bring their offering to the place which the Lord will choose when they enjoy rest from all their enemies (12,10), when Yhwh enlarges the territory of their land (12,20) and when Yhwh cuts off the nations before them (12,29).58

c) Change of characters: Although we do not see a change of the major characters from 10,12-11,32 to 12,1-13,1 the repeated mentioning of “nations” (הגוים) and “their gods” (אלהיהם) in 12,2-4.29-31 gives a new focus in ch.12.

d) Change of theme and genre: The hortatory teaching in 10,12-11,32 is changed into specific stipulations59 introduced by החקים והמשׁפטים in 12,1.60 The noticeable change in vocabulary also suggests a new phase of narration, for example, vocabulary related to the chosen place (v5.11.13.14.18.21.26), sacrifice (v6.11.13.14.27), votive offerings (v11.17.26) and non-sacrificial slaughter and meals (v15.16. 20-25), Canaanite religion (v2-4.29-31) etc. We also see a thematic progression in the chapter, such as the centralization of the cult: you shall seek and go to the place which the Lord will choose (v5) → you shall bring there all that I command (v11) → you shall bring there all that I command and offer there your burnt offerings (v14) → you shall eat and rejoice there before the Lord (v18) → you shall come there with holy things (v26).61

e) Ch.12 begins with a formal asyndeton (12,1 אלה) which is characteristic of a new beginning (cf. 1,1; 4,44-45; 12,1; 28,69).62

f) Change of style:

Frequent repetitions mark the style of ch. 12, e.g., “the place Yhwh your God will choose” 12,5 המקום אשׁר־יבחר יהוה אלהיכם. 11.14.18.21.2663; “You shall bring there” 12,5.6.11 והבאתם שׁמה. 26; “rejoice before your God” 12,7.12 ושׁמחתם לפני יהוה אלהיכם. 18;64 “you shall not do” 12,4.8.31 לא־תעשׁון; “you shall keep to do” 13,1 ;12,1 תשׁמרון לעשׁות; “that it may go well with you” ייטב 12,25.28 לך למען; “you shall not eat the blood …” הדם לא תאכלו 12,16.23.24.27; “you shall (not) eat” 12,152x אכל.16.17.18.20. 21.22.23.24.25.27; “your sons and your daughters…” אתם 12,12.18 ובניכם ובנתיכם; “the unclean and clean” הטמא והטהור 12,15.22; “you shall offer your burnt offerings” תעלה עלתיך 12,13.14; “your burnt offerings and your sacrifices” עולתיכם 12,6.11 וזבחיכם. Thus, the repetitive style in ch. 12 can be identified as: prohibition (v4.8-9.13.16-17.23-25); requirement for centralization (v5-6.10-11.14.18.21.26); invitation to eat and rejoice before the Lord (v7.12.18); concern for inclusiveness (v7.12.18.19); sacrifice and offerings (v6.11.14.17). Some of the elements of v13-19 are duplicated in v20-28: permission → v15 and 20-22; prohibition → v16-17 and 23-25; command → v18 and 26-27; persuasion → v19 and 28.

g) Beginning and ending:

a) As noted above 12,1 follows closely 11,31-32 by repeating the references to the gift of the land, statutes and judgments. Thus, it shows that there is a smooth transition from 10,12-11,32 to the Law Code (chs. 12-26).65

b) Deut 12 opens with the command to destroy the religious sites and objects of the “nations” (v2-4) and closes with a similar warning not to follow the ways of the nations (v29-31). Thus, v2-4 and v29-31 encompass the entire unit with an emphasis on the polemic behavior of the nations, how they “served their gods” and inviting Israel to remain distinct from the surroundding nations. The identical vocabulary of v4 and v31 (לא־תעשׂון כן ליהוה אלהיכם) also suggests an intrinsic relationship between these surrounding units (12,1-4 and 12,29-31).66

c) Deut 12,29-31 also serve as a transitional passage to ch. 13. Deut 13,1 complements 12,31a: Israel may worship Yhwh only in the ways he commands, no less and no more. Therefore, as a transitional unit, 12,29-13,1 function as a bridge between ch. 12 and ch. 13, expressing two related principles: Israel should not