Deuteronômio 31

Bob Utley · You Can Understand the Bible

Deuteronômio 31

CONTEXTUAL INSIGHTS This may be a specific type of literary genre of the ANE whereby a leader gives his last blessing, warning, and prophecy before his death: Jacob ‒ Genesis 49 (also poetic form) Moses ‒ Deut. 29:2-34:12 Joshua ‒ Josh. 23:1-24:33 Samuel ‒ 1 Samuel 12 David ‒ 1 Kgs. 2:1-9 Some scholars see this poem: (1) in light of a Hittite treaty pattern, but (2) others see it as a court scene. In the context of the book of Deuteronomy, option 2 seems best, although the whole book of Deuteronomy fits the second millennium B.C. treaty pattern (which gives evidence for Mosaic authorship). See VII, Introduction to Deuteronomy. SPECIAL TOPIC: HITTITE (Suzerain) TREATIES The poem is ancient (archaic forms). Almost all scholars assume it goes back to ancient times in Israel's history. There are many allusions to songs in the OT, particularly Psalms and Isaiah. They are sung at times of victory: the Egyptian palace guard destroyed in the Red Sea, Exodus 15 before Israel enterred the transJordan, Num. 21:17 the Canaanite army of Hazor destroyed, Judges 5 Babylon destroyed (Isaiah 13) by YHWH's Messiah (Isaiah 11), Isa. 12:5 SPECIAL TOPIC: HEBREW POETRY

Deuteronômio 31:1-6

31:1 "spoke these words" Possibly this should be "finished speaking," following the Septuagint and some manuscripts of the Dead Sea Scrolls (cf. NRSV, REB). This is the end of Moses' three sermons. The UBS Text Project, p. 299, gives the MT a "C" rating (considerable doubt). SPECIAL TOPIC: SEPTUAGINT 31:2 "I am a hundred and twenty" Moses' life of 120 years (cf. Deut. 34:7) can be divided into three 40 year segments. Moses was 40 years being prepared at the royal academies of Egypt 40 years in the desert training for his call 40 years from the time of the burning bush to the present (cf. Exod. 7:7 and Acts 7:23ff) Why mention his age? These are possible reasons: in Egyptian literature 110 years was the age of wise men, but in Syria it was 120 years age limit of Gen. 6:3 another excuse of Moses for why he will not lead them into the Promised Land (see note below) ▣ "I am no longer able to come and go" This is a Hebrew idiom for vitality (Josh. 14:11; NRSV, TEV, NJB, JPSOA) military activity (Jewish Study Bible, p. 438) However, old age had not taken away Moses' strength, cf. Deut. 34. Possibly this was an excuse (cf. Deut. 1:37) related to Moses' public disobedience recorded in Num. 20:11-12. Deuteronomy 3:23-29 records Moses' pleading with God to let him enter the Promised Land (cf. Deut. 32:48-52). 31:3 "the Lord your God who will cross ahead of you" YHWH fights for them, though they must prepare for battle and participate (cf. Deut. 31:3-6, i.e. holy war terminology). Moses was a tool used by God. God, Himself, was the one who delivered the people. In reality it is YHWH, not Joshua, who goes into battle ahead of His people! ▣ "Joshua is the one who will cross ahead of you" A new leader was needed because of Moses' disobedience. God will be with Joshua, but he too must perform his covenant obligations (cf. Deut. 1:38; 3:28). 31:6 "Be strong and courageous" This verse has several imperatival forms: "be strong" ‒ BDB 304, KB 302, Qal IMPERATIVE, cf. Deut. 31:7,23 "be courageous" ‒ BDB 54, KB 65, Qal IMPERATIVE, cf. Deut. 31:7,23 "do not be afraid" ‒ BDB 431, KB 432, negated Qal IMPERFECT, used in a JUSSIVE sense "do not tremble" ‒ BDB 791, KB 888, negated Qal IMPERFECT, used in a JUSSIVE sense, cf. Deut. 1:29; 7:21; 20:3; Josh. 1:9 Numbers 1 and 2 are repeated by Moses to Joshua in Deut. 31:7 and numbers 3 and 4 are repeated in Deut. 31:8 (#4 is parallel, but a different VERB, "be dismayed," BDB 369, KB 365, Qal IMPERFECT). A proper attitude and faith are essential! There are giants in the land, but YHWH is with His people (cf. Deut. 31:3,4,5,6). ▣ "He will not fail you or forsake you" YHWH goes with them (i.e. "walks," BDB 229, KB 246, Qal ACTIVE PARTICIPLE) YHWH will not fail them (i.e. "abandon," BDB 951, KB 1276, Hiphil IMPERFECT) YHWH will not forsake them ("leave," BDB 736 I, KB 806, Qal IMPERFECT, cf. Gen. 28:15) This promise is repeated to Joshua in Josh. 1:5 and is repeated as a promise to NT believers in Heb. 13:5! Our hope is in the unchanging gracious character of YHWH (e.g. Exod. 34:6; Neh. 9:17; Ps. 103:8; 145:8; Joel 2:13; Mal. 3:6)! SPECIAL TOPIC: CHARACTERISTICS OF ISRAEL'S GOD (OT)

Deuteronômio 31:7-8

31:7 This is a public transfer of power! This is the fulfillment of Deut. 1:38 and 3:28! ▣ NASB, JPSOA "for you shall go with this people" "for you must go with this people" "for you are the one who will go with this people" "You are the one who will lead these people" "For you will go before this people" "For you shall bring this people" The MT is reflected in the NASB. The UBS Text Project, pp. 299-300, gives this a "D" rating (i.e. highly doubtful). It suggests the translation of the Peshitta (Vulgate). 31:8 "He will be with you" This is restated, "I will be with you," in Deut. 31:23! The promise of YHWH's personal presence is the greatest blessing that can be given (cf. Exod. 3:12; 4:12,15; 33:14-16; Deut. 4:37; Josh. 1:5). It is the reason why His leaders and people should not be fearful of anyone or anything!

Deuteronômio 31:9-13

31:9 "Moses wrote this law" Several times in the Pentateuch it says, "Moses wrote" (cf. Exod. 17:14; 24:4,22; 34:1,27,28; Num. 17:2,3; 33:2; Deut. 4:13; 5:22; 31:9,22). Moses gave the Law to Israel to standardize the will of YHWH for future generations. SPECIAL TOPIC: MOSES' AUTHORSHIP OF THE PENTATEUCH ▣ "to the priests, the sons of Levi" It is interesting that there is some divergency in exactly who are "priests": tribe of Levi (always) sons of Aaron (often) All priests are Levites, but not all Levites are priests. In Deuteronomy the distinction between priests and Levites is removed (i.e. Deut. 18:1). SPECIAL TOPIC: LEVITICAL PRIESTS ▣ "to the elders" This refers to tribal elders. In this verse Moses entrusts the law to Israel's religious and secular (i.e. tribal) leaders (cf. Deut. 27:1). However, in reality, all of Israel's leaders and laws were seen as religious (i.e. YHWH's will). There was no secular versus sacred in Israel. All was sacred because all belonged to YHWH! There were special days and special places, but all of life was regulated by divine decrees! SPECIAL TOPIC: ELDERS 31:10 There are two dates referred to in this verse: one was every year, the Feast of Booths Exod. 23:16-17; 34:22 Lev. 23:33-43 Deut. 16:13-15 one was every seventh year (i.e. the Sabbatical year) Exod. 23:10,11 Lev. 25:1-7 Deut. 15:1-6 Here, Moses adds to the regular rituals the annual reading of the covenant. The Feast of the Booths (i.e. #1) was an annual event meant to remind Israel of YHWH's gracious and powerful acts of deliverance from Egypt and His provision and presence during the wilderness wanderings. This festival of thanksgiving for deliverance/freedom, as well as the freedom from debt ceremony, occurred every seventh year (i.e. #2, Sabbath year, cf. Leviticus 25). The combination of these two freedom events was a perfect time to review the Mosaic law covenant with this gracious, covenant-making God (i.e. YHWH)! SPECIAL TOPIC: THE FEASTS OF ISRAEL 31:11 "the place which He will choose" This verse in Moses' day referred to the gathering of all males three times a year (cf. Leviticus 23) at the tabernacle (cf. Exod. 20:24; Deut. 12:5,11,13; 14:25; 15:20; 16:7,16; 17:8,10; 18:6; 26:2). Later it would refer to the central shrine located in Jerusalem. ▣ "you shall read this law in front of all Israel" This was a covenant renewal event. The Law was clearly revealed (i.e. read) and Israel committed herself to its keeping! Everyone in Israel's society was present (cf. Deut. 31:12-13), even the newest generation (i.e. of Bar Mitzvah at age 13, e.g. Isa. 7:16; see SPECIAL TOPIC: AGE OF ACCOUNTABILITY). The law was not only for a later king nor current leaders, but for all the people through their generation and even resident aliens! 31:12 "may hear. . .learn. . .fear" Notice the progression of VERBS: "hear" ‒ BDB 1033, KB 1570, Qal IMPERFECT, common in Deuteronomy, meaning "to hear so as to do"; see SPECIAL TOPIC: LISTEN/HEAR (shema) "learn" ‒ BDB 540, KB 531, Qal IMPERFECT "fear" ‒ BDB 431, KB 432, Qal IMPERFECT with waw (see last paragraph below; see SPECIAL TOPIC: FEAR) "be careful to observe" (see SPECIAL TOPIC: KEEP) BDB 1036, KB 1581, Qal PERFECT with waw BDB 793, KB 889, Qal INFINITIVE CONSTRUCT Notice that #1,2,3 are repeated in Deut. 31:13 to relate to the new generation, which did not as yet know (BDB 393, KB 390, Qal PERFECT). This law was meant to be known and kept through multiple generations of Israelis. In some ways this progression reminds me of Ezra (cf. Ezra 7:10). Israel is to fear or revere (BDB 431) YHWH (cf. Deut. 4:10; 14:23; 17:19), but not fear anyone or anything else!

Deuteronômio 31:14-18

31:14 "call. . .present" These are two IMPERATIVES. "call" ‒ BDB 894, KB 1128, Qal IMPERATIVE "present" ‒ BDB 426, KB 427, Hithpael IMPERATIVE (this refers to an official commissioning by YHWH, cf. 1 Sam. 10:19, or covenant renewal, cf. Josh. 24:1) ▣ "the tent of meeting" There seems to have been two special tents connected to YHWH: the tabernacle described in Exodus 25-27, which housed the Ark of the Covenant and was positioned at the center of the Israelite camp (see SPECIAL TOPIC: TABERNACLE OF THE WILDERNESS) the tent of meeting described in Exod. 33:7-11, erected outside of the camp of Israel, where Moses went to meet with YHWH usually the cloud (i.e. which the rabbis call the Shekinah Cloud of Glory), which symbolized YHWH's personal presence, manifested itself at #1, but here at #2 (cf. Deut. 31:15; Exod. 33:9; see SPECIAL TOPIC: SHEKINAH) It is possible that several other references relate to #2-Exod. 18:7-16; Num. 11:16,24,26; 12:4 ▣ "that I may commission him" In Deut. 31:7 Moses calls Joshua before the people. Here YHWH calls Moses and Joshua before Himself. 31:15 "a pillar of cloud" This same pillar of cloud was what separated the children of Israel from the army of Egypt in Exod. 13:21-22; 14:19-20. This pillar is what filled the temple when Isaiah saw God "high and lifted up" in Isaiah 6. This was a physical symbol of the presence of God. It stayed with the Israelites throughout their wilderness wandering. It functioned in several ways: it showed YHWH's presence it led the Israelites from place to place it shaded them by day it lit up their camp by night Once they crossed Jordan, YHWH's presence was manifested over the Ark of the Covenant, but the cloud disappeared. SPECIAL TOPIC: CLOUD. . .PILLAR SPECIAL TOPIC: ARK OF THE COVENANT 31:16 "this people will arise and play the harlot" This reveals YHWH's foreknowledge of Israel's continuing sin of idolatry (cf. Deut. 4:15-28; 31:29). Notice the progression of the idolatry in the VERBS: "will arise" ‒ BDB 877, KB 1086, Qal PERFECT with waw, e.g. Exod. 32:6 "play the harlot" ‒ BDB 275, KB 275, Qal PERFECT with waw act as a harlot (1) Lev. 21:7,9,14 (2) Deut. 22:21; 23:18 imagery of the Promised Land, Lev. 19:29 imagery of foreign alliances (1) Isa. 23:17 (2) Jer. 3:1 (3) Ezek. 16:26,28 imagery of fertility idolatry (1) Exod. 34:15,16 (2) Lev. 17:7; 20:5 (3) Deut. 31:16 "will forsake Me" ‒ BDB 736, KB 806, Qal PERFECT with waw, cf. Deut. 28:20; Jdg. 10:6,10; Jer. 1:16 "break My covenant" ‒ BDB 830, KB 974, Hiphil PERFECT with waw, cf. Deut. 31:20; Lev. 26:15; Jer. 11:10 SPECIAL TOPIC: IDOLATRY 31:17 "My anger will be kindled" This VERB (BDB 354, KB 351, Qal PERFECT with waw) is often used of YHWH's anger: (see SPECIAL TOPIC: GOD DESCRIBED AS HUMAN) against Moses, Exod. 4:14 against Israel, Exod. 22:24; 32:10; Num. 11:1,10; 32:10; Deut. 6:15; 7:4; 11:17; 31:17 against the spies, Num. 12:9 against Balaam, Num. 22:22 against the land, Deut. 29:27 ▣ "I will forsake them and hide My face from them" These two VERBS describe anthropomorphically YHWH's nullification of the covenant. YHWH does to them what they did to Him (cf. Deut. 31:16). "I will forsake them" ‒ BDB 736, KB 806, Qal PERFECT with waw "hide My face from them" ‒ BDB 711, KB 771, Hiphil PERFECT with waw, cf. Deut. 31:18; 32:20; Isa. 59:2; 64:7). This is an idiom for the removal of covenant fellowship and blessing. The consequences are: they shall be consumed VERB, "to be" ‒ BDB 224, KB 243, Qal PERFECT with waw consumed/devoured ‒ BDB 37, KB 46, Qal INFINITIVE CONSTRUCT many evils and troubles will come "will come" ‒ BDB 592, KB 619, Qal PERFECT with waw evil ‒ BDB 949 troubles ‒ BDB 865 I YHWH's presence (cf. Deut. 31:6,8) will not be with them (i.e. "our God is not among us") 31:18 The threat from Deut. 31:17 (i.e. "I will hide my face from them") is emphatically repeated (Hiphil INFINITIVE ABSOLUTE and Hiphil IMPERFECT of the same root, BDB 711, KB 771). ▣ "other gods" The Jewish Study Bible asserts that "our God" of Deut. 31:17 should be translated "our gods" and relate to "other gods" in Deut. 31:18 (cf. P. 439). The first term (BDB 43, v. 17) seems to be a singular form derived from Elohim (BDB 43) in Deut. 31:18. It can be used of a pagan god (i.e. PLURAL VERBS, cf. 2 Chr. 32:15; Dan. 11:37), but also for YHWH (SINGULAR VERBS, cf. Deut. 32:15,17; Ps. 50:22; 114:7; 139:19; Prov. 30:5; Isa. 44:8).

Deuteronômio 31:19-22

31:19 "write this song for yourselves" The "song" (BDB 1010) is mentioned five times in this chapter (vv. 19,21,22,30). It refers to "the Song of Moses" in Deuteronomy 32. This would be a witness for YHWH against the future actions of Israel. This, of course, is legal imagery (cf. Deut. 4:26; 30:19; 31:28; Josh. 24:22)! Israel was responsible to instruct every new generation in YHWH's law! 31:20 "into the land flowing with milk and honey" See full note at Deut. 6:3. ▣ "they have eaten and are satisfied and become prosperous then they will turn to other gods" The hardest times for the people of God are during the times of great prosperity! We tend to forget so easily (cf. Deut. 6:10-15; 8:11-20; 32:15-18). ▣ Notice the downward progression into rebellion: they will turn to other gods ‒ BDB 815, KB 937, Qal PERFECT with waw, cf. Deut. 31:18; 29:18; 30:17 serve them ‒ BDB 712, KB 773, Qal PERFECT with waw, cf. Deut. 4:19; 7:4; 8:19; 11:16; 13:6,13; 17:3; 28:14,36,64; 29:18,26; 30:17 spurn Me ‒ BDB 610, KB 658, Piel PERFECT with waw, cf. Num. 14:11,23; Isa. 1:4 break My covenant ‒ BDB 830, KB 974, Hiphil PERFECT with waw, cf. Deut. 31:16; Lev. 26:15; Jer. 11:10; 31:32 SPECIAL TOPIC: CONSEQUENCES OF IDOLATRY 31:21 "when many evils and troubles have come upon them" These evils and troubles were mentioned in Deut. 31:17 and predicted in Deut. 4:30. ▣ "(for it shall not be forgotten from the lips of their descendants)" This is a promise of a faithful remnant and continued knowledge of YHWH's law. SPECIAL TOPIC: REMNANT (THREE SENSES) ▣ "intent" The Hebrew word yetzer is sometimes translated "imagination of the heart" (BDB 428 I, it can be used in a positive sense, Isa. 26:3). This is the OT way of saying that YHWH knows the tendency toward rebellion which is within mankind (i.e. Gen. 6:5; 8:21; Ps. 103:14; Jer. 18:23). SPECIAL TOPIC: THE FALL OF MANKIND

Deuteronômio 31:23

31:23 Moses spoke these words to Israel in Deut. 31:6. Moses spoke these words to Joshua in Deut. 31:7 (cf. Deut. 1:38; 3:28). Now (Deut. 31:23) YHWH speaks these words directly to Joshua (cf. Josh. 1:6,7,9), who stood with Moses at the door of the tabernacle. "be strong" ‒ BDB 304, KB 302, Qal IMPERATIVE "be courageous" ‒ BDB 54, KB 65, Qal IMPERATIVE ▣ "I will be with you" This statement identifies the PRONOUN "he" of Deut. 31:23a. This is YHWH's greatest gift (cf. Exod. 3:12; 4:12,15; 33:14-16; Deut. 4:37; 31:6,8; Josh. 1:5)! This is the meaning of "Immanuel" (cf. Isa. 7:14; 8:8,10).

Deuteronômio 31:24-29

31:24 See SPECIAL TOPIC: MOSES' AUTHORSHIP OF THE PENTATEUCH 31:26 "beside the ark" The KJV has "in," but the better translation is "beside" (NKJV, NRSV, TEV, NJB, cf. Exod. 25:16; 1 Kgs. 8:9); and for a description of "the ark" see Exod. 25:10-22. In the OT apparently only the two tablets of stone on which the Ten Commandments written by God (Exod. 31:18) were contained in the Ark (as well as the pieces of the first set that Moses broke, e.g. Exod. 32:19; 34:1). There are three other items which were later placed beside the Ark: a jar of manna, Exod. 16:33-34 Aaron's rod that budded, Num. 17:10 this copy of the law written by Moses However, there must have been some confusion about this within rabbinical traditions, because the author of Hebrews asserts that the Ark contained the stone tablets and #1 and #2 (cf. Heb. 9:4). SPECIAL TOPIC: THE ARK OF THE COVENANT ▣ "covenant" See SPECIAL TOPIC: COVENANT. 31:27 "For I know your rebellion and your stubbornness" Moses had experienced Israel's rebellious tendencies (cf. Deut. 31:21) during his lifetime (cf. Deut. 9:7-29). ▣ "stubbornness" "stiff neck" NRSV, TEV, REB, Peshitta "stubborn" NJB, JPSOA "stiff necked" "hard neck" The term is a combination of "neck" (BDB 791) and "stiff" or "hard" (BDB 904). Israel is often described by this unflattering combination (cf. Exod. 32:8; 33:3,5; 34:9; Deut. 9:6,13; 31:27). The VERB is used in Deut. 10:16; 2 Kgs. 17:14; Neh. 9:16,17,29; Jer. 7:26; 17:23; 19:15. The same thought is expressed in Isa. 48:4 and Ezek. 2:4; 3:7. In a sense Deut. 31:27-29 are a prophecy, based on the past actions of Israel. This same kind of prophecy is also found in Josh. 24:19-20. Israel's best efforts were not enough. The first covenant would fail to restore the intended intimacy between YHWH and His highest creation (i.e. mankind) in the Garden of Eden. It would take the New Covenant (cf. Jer. 31:31-34; Ezek. 36:22-36) based on YHWH's actions. Mankind was incurably rebellious (cf. Gen. 6:5; 8:21; Jer. 17:9; Rom. 1-3; Gal. 3). 31:28 This verse has three IMPERATIVAL VERBS: "assemble" ‒ BDB 874, KB 1078, Hiphil IMPERATIVE "speak" ‒ BDB 180, KB 210, Piel COHORTATIVE "call" ‒ BDB 729, KB 795, Hiphil COHORTATIVE Moses addresses the leaders (i.e. elders and officers), who symbolize all Israel, directly. This may refer to a representative national council (e.g. Jdgs. 21:16). ▣ "the heavens and the earth to witness against them" These specific ratification witnesses are often mentioned in covenant contexts (cf. Deut. 4:26; 30:19; 31:28; 32:1). In this chapter there are also two other witnesses: Moses' song, Deut. 31:19,21 law scroll, Deut. 31:26 31:29 Notice the downward progression after Moses' death (cf. Josh. 24:19-28): you will act corruptly ‒ BDB 1007, KB 1469, both the Hiphil IMPERFECT and the INFINITIVE ABSOLUTE, cf. Deut. 4:16,25; 9:12 turn from the way ‒ BDB 693, KB 747, Qal PERFECT with waw you will do that which is evil (BDB 948 II) in the sight of the Lord ‒ BDB 793 I, KB 889, Qal IMPERFECT provoking Him to anger with the work of your hands (BDB 795 and 388, i.e. idolatry) ‒ BDB 494, KB 491, Hiphil INFINITIVE CONSTRUCT,, cf. Deut. 4:25; 9:18; 32:16; 1 Kgs. 16:7; 2 Kgs. 17:7; 21:6; Jer. 25:6,7; 32:30; 44:8 31:30 This verse should go with chapter 32.

Deuteronômio 31:30

31:30 "Then Moses spoke. . .the words of this song" This verse should go with chapter 32 of Deuteronomy. Notice that NASB marks it as the beginning of a paragraph with a final colon, not a period (cf. JPSOA). ▣ "in the hearing of all the assembly of Israel" One wonders how many people made up this assembly. It would have included men, women, and older children as the model of Deut. 31:12. How many people would have been able to hear one man speak? Usually the leader spoke to: the tribal leaders and they passed it on (cf. Deut. 31:28) the Levites and they passed it on