EXEGESIS OF DEUTERONOMY 30:1-4 (original) (raw)
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Introduction to the Book of Deuteronomy
The English title for the book of Deuteronomy is transliterated from the Greek (LXX) translation of Deut 17:18, in which the king shall have ֹּאת ַז ה ה ַּתֹורָ ה ֵה נ ְּ ש ִ מ ("a copy of this law"). However, both the Greek Δευτερονόμιον and its rendering ("Deuteronomy") into English mean "a second law," rather than "a copy or a repetition of this law." Therefore, the English name of "Deuteronomy" is a misnomer for its meaning may imply that Moses had a second law different from the Israelites' first law. In the setting of Deuteronomy, however, it was a renewal or a copy of the covenant made at Mount Sinai/Horeb with Moses. Following the ancient Jewish practice of naming a book by its opening line, the Hebrew name for this book is debarim, for the book began with "These are the words . . ." ( ֶּה ֵל א
SEBTS, 2008
The Introduction of this work provided background, historical, and textual information about Leviticus 26 as well as a detailed outline of this text. This section will show that this Bible chapter revealed the corporate human responsibility of the chosen nation to obey Yahweh’s covenant and the plan of a sovereign God in response to their obedience and disobedience. Chapter 1 provided an exegesis of Lev 26:1–3, 14–15, 34–35, 43, and 46. It also examined the usage of the Hebrew term for the “Sabbath(s)” and the four Hebrew legal terms found in Leviticus 26 throughout the Hebrew Bible. Chapter 2 presented an exegesis of Lev 26:9–13, 40–45. It also analyzed the conceptual usage of the Hebrew term for “covenant” in the Hebrew Bible. It concluded that covenants always formalize and deepen relationships. Chapter 3 offered an exegesis of Lev 26:3–13 which stated that the blessings promised to Israel for obedience to the Mosaic covenantal stipulations included life, vitality, fruitfulness, many descendants, a powerful national defense, and extremely prosperous agricultural endeavors. This chapter concluded by comparing the blessings promised in Leviticus 26 with those in Deuteronomy 28. Chapter 4 provided an exegesis of Lev 26:14–39 which delineated the coming chastisements for Israel’s disloyalty to Yahweh and their violations of the Mosaic Covenant. These corrective measures are in five intensifying levels of curses designed to bring Israel to repentance. This chapter compared the curses listed in Leviticus 26 with those in Deuteronomy 28. Chapter 5 gave an exegesis of Lev 26:40–45 which revealed the future hope for the ethnic people of Israel. This chapter also compared the coming restoration promised in Leviticus 26 with the expanded promises of Deuteronomy 30. Chapter 6 analyzed the Baptist tradition regarding the moral law and the Sabbath and discussed the use of Historical Theology. It also summarized the importance of familiarity with Leviticus 26 for exegeting other selected Old Testament canonical books. This was illustrated by portraying the dependence of the book of Amos on Leviticus 26. Leviticus 26 should be studies because it is a critical background text for many of the Former and Latter Prophets who used this text in their inspired writings as covenant enforcers. Therefore, effort should be made to be aware of this prior text when studying later biblical authors who are quoting or alluding to Leviticus 26.
Cursing the Enemy: The Chiastic Composition of Deuteronomy 30,1-10 and the State of Israel
Scandinavian Journal of the Old Testament, 2022
This research paper demonstrates exegetically that God’s prophesied gathering of the Israelites in Deuteronomy 30:1–10 can happen only after repentance and a return to devoted service of God, which is made possible by a divine or spiritual regenerative work on the minds and moods of Israel. This is supported by evidence that this pericopé was an intentional chiasm giving focus to this theme. Current relevance theologically is argued on the basis of how this understanding of Deuteronomy 30:1–10 can be applied to renewed and ongoing debate over the literal versus spiritual future fulfillment of, especially the timing of, Israel’s restoration as “nation.” In particular this has implications for the current discussions over so-called Replacement Theology or Supercessionism, wherein some have tended to base evaluations on political correctness over exegesis. The question here clarified is what role this passage plays in regard to the nature of renewed Israel. Key Words Israel, Supercessionism, Replacement, Eschatology, New Covenant, Chiasm, State of Israel, Restoration, Prophecy
Spoken Word and Ritual Performance: The Oath and the Curse in Deuteronomy 27-28
2015
The composition of Deut 27-28 is shaped by its ritual and performative function and by the narrative device of a script within a speech: the oral and ritual performance of the covenant ceremony by the Levites is framed within the speech-command of Moses. Studies of Deut 28 have largely focused on the textual tradition of this chapter and on its parallels with ancient near eastern treaties, and with the Succession Treaty of Esarhaddon in particular. Many studies view Deut 28 as a collection of isolated units of curse lines disconnected from the ceremonial performance of the covenant ratification ceremony detailed in Deut 27. This is due in part to the commonly held view that chapter 27 is an interpolation and a later addition to the literary unit of 12-26 and 28. However, a re-examination of comparative ancient near eastern evidence and a fresh literary analysis of 27 suggests that chapters 27-28 form a unified whole. A text-centric approach to Deut 28 has left largely unexamined the...
From Condemnation to Righteousness: A Christian Reading of Deuteronomy
The Southern Baptist Journal of Theology, 2014
This paper provides a thematic overview of Deuteronomy's message within the framework of whole-Bible theology. It argues that Moses would have agreed with Paul that the old covenant bore a ministry of condemnation in the hope of a new covenant that would bear a ministry of righteousness. Messiah Jesus is the telos of Deuteronomic hope and the one through whom Deuteronomy itself bears a lasting message for the new covenant church.