Deuteronomy 1-11: A New Translation with Introduction and Commentary (review)

Hebrew Studies 37 (1996) 164 Reviews DEUTERONOMY 1-11: A NEW TRANSLATION WITH INTRODUCTION AND COMMENTARY. By Moshe Weinfeld. AB 5. pp. xiv + 458. New York: Doubleday, 1991. Cloth, $34.00. With the large number of commentaries that are currently appearing on Deuteronomy (P. Miller [Interpretation], D. Christensen [WBC), G. Braulik [DNEB), J. Tigay [JPS]), it seems that this seminal book is at last getting the attention it deserves from modem scholars. However, the temptation among most of these commentators, including Weinfeld, is to analyze nearly every point so completely that many readers will simply become lost in the flood of information. The Anchor Bible's intent to attract a more popular audience than the Hermeneia series, for instance, has again been set aside in this volume in the interests of scholarly apparatus and analysis (122 pages are devoted to the introduction and bibliography). Although it is appropriate to divide the commentary into separate volumes (chaps. 1-11, 12-34), it is also frustrating to have to wait for the second volume to appear in order to check and compare comments and linguistic analysis. In any case, Weinfeld's contribution to this group of commentaries on Deuteronomy is among the best and reflects his close reading of the text as well as his attention to parallels from ancient Near Eastern legal materials (as well as the vassal treaty forms), the Targumim, the Qumran archive, and the medieval rabbinic commentators. It is interesting to note Weinfeld's views on the relationship between the Deuteronomic code and the other biblical legal codes. He contends that the Deuteronomist made little use of the priestly legislation, which Weinfeld calls "esoteric" in its emphasis on sacral legislation and the effects of impurity. Where priestly matters are dealt with in Deuteronomy (for example , on lepers, impure animals, and hybrid species), he advocates the primacy of Leviticus as the original source. In contrast, the JE (Covenant Code) and Deuteronomic code reflect "the general national milieu" of legal traditions (p. 19), with primary attention to the civil-secular sphere. Deuteronomy's dependence on the Covenant Code, however, is more in the nature of an updated revising of that earlier set of laws, based on the ideology of the seventh century. Among these new, more "humanitarian" concerns are the "protection of the family and family dignity" (see a list of changes on pp. 20-24 and the list of linguistic variations on p. 36). Particularly stimulating in the introductory section is Weinfeld's discussion of Deuteronomy as a "turning point in Israelite religion" (pp. 3744 ). He traces the maturing of the concept of Yahweh's presence separate Hebrew Studies 37 (1996) 165 Reviews from the Temple complex and the transformation of sacrificial practice. He emphasizes the greater importance placed on confession and prayer and the sharing of the offerings with the traditionally powerless groups (widows, orphans, and resident aliens) as well as the Levites. The centralization of worship, as part of the 10sianic reform, is also put forward as a motivating force in the shaping of these laws. In the commentary section, Weinfeld follows the traditional style of translation, textual notes, stylistic notes, and general comments. The layout of the book, with large print titles, helps break up the pages of closely packed script as well as the numerous abbreviations and transliterations. The inset of comparative texts is also helpful (see pp. 380-381 for a comparison of Exodus 23 and Deuteronomy 7). Since he has more freedom to expound on particular texts in a two volume format, Weinfeld has written an extensive excursus on the Decalogue, which covers pages 236-327. In this remarkable section, he examines the history of its analysis by scholars, the relation between the text of Deuteronomy 5 and that of Exodus 20 as well as other legal collections, its use in worship, and the basic structure and meaning of each of the legal pronouncements. Textual and stylistic variants are skillfully outlined on pages 279-284, with attention given to massoretic vocabulary ("remember" vs. "observe" the Sabbath) as well as the Septuagint, papyri, Qumran, and Samaritan versions. In doing this, Weinfeld rejects the view of F. L. Hossfeld (Der Dekalog, Freiburg and Gottingen, 1982...