Self Contradictions in "The Old Testament in the Jewish Church"

Barnard C. Taylor
1882 The Hebrew Student  
ivity of the Deuteronomiker. Thus far we fully coincide with the results of modern criticism. In those parts which are both oratorical and historic, the Deuteronomiker, in the consciotsness of his oneness of spirit with Moses, has expanded and developed a traditional sketch of Moses' testamentary addresses, in accordance with the frame of mlind and situation of the departing lawgiver; and in the legal code he recasts the traditional legislation of the fortieth year in harmony with the ethical
more » ... with the ethical and religious requirements of his time. For Deuteronoiiy in distinction from the Priests' Code is a people's book. Not a few laws, which have no application to the time of the kings, prove that Deuteronomy really contains the final ordinances of Moses. The following are examples: xx. 15-18, for'in the later royal period there was no longer any war with the old Canaanitic peoples; xxv. 17 sq., for the sentence of extinction had already been executed on Amlalek; xxiII. 8 sq., for the exhortation to a thankful attitude toward the Edomites and Egyptians is contradictory to the later attitude of both peoples toward Israel; xII, for the permission to slaughter everywhere in the land presupposes tlhe connection of the slaughtering for household use with the Tabernacle of the Covenant during the wandering in the wilderness; xvII. 15, for the commiand not to make a foreigner king is comprehenisible in the mouth of Moses, but in so late a timle as that of Josiah* without occasion and object; xviII. 21 sq., for the criterion here given of a true prophet could no longer be considered as sufficient in tle seventhl century. And why should not the substance of this legislation be Mosaic, since it is to be presupposed from the very outset, that Moses before his death, would once more have brought the law of God home to the hearts of the people, and further expounded God's will with reference to their future possession of their own land. If the Book of the Covenant is substantially Mosaic, then we must also presuppose for Deuteronomy Mosaic foundations; for the legislation of the fortieth year was the Mosaic deuterosis of the Book of the Covenant, and Deuteronomy, as it lies before us as the work of the Deuteronomiker, is the post-Mosaic deuterosis of this deuterosis. Remark. In the code of laws also, there are many examples of that which is specifically Deuteronomnic. The niountain on which the law was given is here also called Horeb (xviii. 16), the day on which it was given pi?; D1V1 (xviii. 16); the land of promise is here also called: "The land flowing with milk and honey" (xxvi. 9 and 15); the people of God are here also called ;NJD D, (xiv. 2; xxvi. 18 like vii. 6); the occupation is here also called ;T2'}L xII. 1; xv. 4; xix. 2; xxi. 1; xxiii. 21; xxv. 19; and "71 equivalent to I.N is found in xix. 11 as in iv. 42; vii. 22.
doi:10.1086/469114 fatcat:6e3igdfkwfa6rl5itrzrmjxece