called upon the authority of the people's late, great leader Moses to promise the people of Judah that God would send them a prophet.
It is worth noting that this reading fits nicely with the cultic goals of the Deuteronomist
Historian refers to the person(s) responsible for the history that covers Deuteronomy through the Book of Second Kings.
Specifically, they found four major time periods and four voices: the Yahwist from the kingdom of Judah, the Elohist from the kingdom of Israel, the Deuteronomist
from the Reformist period and the Priestly from the Kohen period of exile.
There, one well-known problematization of the confident answer of the Deuteronomist
storyteller to the problem of suffering is found in the Book of Job.
It is not for nothing that the Deuteronomist
selects this location for Moses to say, "Choose life so that you and your descendents may live" (Deut.
There have been five authors identified in the production of these books: the Yahwist (J), the Elohist (E), the Priestly (P), the Deuteronomist
(D), and the Redactor (R).
Romer examines the different perspectives on magic as found in Deuteronomy 18 and Exodus 7-9, understanding these two literary units as representative of the two great theologies of the Hebrew Bible--the Deuteronomist
and Priestly theologies.
Now, we could do a number of things here, such as take a vote (two against and one for the taking of Jerusalem), or resort to sources and their problems, or read the contradiction as the hint to an alternative history of Israel, or read it as the trigger in the text for an allegorical interpretation, or as further signs of the dialogic voice of the Deuteronomist
, or as the first marks of the tension between coherence and countercoherence, or perhaps even the beginnings of a Greimasian square in which the only option not covered is that Benjamin did indeed drive out the inhabitants of Jerusalem.
Did the Deuteronomist
imagine that: bamah to be inside or outside the city walls?
taught that the proselyte-stranger (ger) was to be honored among the Jews, who had themselves been strangers (gerim) in Egypt (Deut.
All of Israel and Judah's kings were supposed to be worthy shepherds, but, as noted by the Deuteronomist
and the Chronicler, most were not.