Haazinu - in Critical Analysis

In Critical Analysis

Some secular scholars who follow the Documentary Hypothesis find evidence of three separate sources in the parshah. Thus some scholars consider the final counsel of Moses in Deuteronomy 32:45–47 to have been composed by the first Deuteronomistic historian (sometimes abbreviated Dtr 1) who wrote in the time of King Josiah of Judah, circa 622 BCE. Some scholars attribute the bulk of the parshah, Deuteronomy 32:1–44 to an insertion by the second Deuteronomistic historian (sometimes abbreviated Dtr 2) who wrote in the Babylonian captivity after 587 BCE. And then these scholars attribute the conclusion of the parshah, Deuteronomy 32:48–52 to a later Redactor (sometimes abbreviated R) who folded the Deuteronomic report into the context established at the end of the book of Numbers. For a color-coded display of verses according to this hypothesis, see the display of Deuteronomy according to the Documentary Hypothesis at Wikiversity.

In the Masoretic Text and the Samaritan Pentateuch, Deuteronomy 32:8 reports how God set the borders of the peoples according to the number of “the children of Israel.” In a Qumran scroll (4QDeutj) and the Septuagint, however, it is the number of “the children of God,” whom Martin Abegg Jr., Peter Flint, and Eugene Ulrich suggested may mean the divine beings who would serve as protectors for the various nations. Professor Robert Alter argued that this phrase appears to reflect a very early stage in the evolution of biblical monotheism. Alter suggested that it caused later transmitters of the text theological discomfort and probably provoked these transmitters deliberately to change it in the interests of piety. In Alter’s interpretation of the older world-picture, a celestial entourage of subordinate divine beings or lesser deities surrounded the supreme God. In Alter’s reading, the original Deuteronomy 32:8 assumed that God, in allotting portions of the earth to the various peoples, also allowed each people its own lesser deity.

Similarly, in the Masoretic Text and the Samaritan Pentateuch, Deuteronomy 32:43 says, “Sing aloud, O you nations, of His people; for He avenges the blood of His servants, and renders vengeance to His adversaries, and makes expiation for the land of His people.” But in another Qumran scroll (4QDeutq, supported by the Septuagint), Deuteronomy 32:43 says, “Rejoice, O heavens, together with Him; and bow down to Him all you gods, for He will avenge the blood of His sons, and will render vengeance to His enemies, and will recompense those who hate Him, and will atone for the land of His people.” Jeffrey Tigay suggested that scribes responsible for transmitting the text may have been concerned that readers not envision supernatural beings with power that would encourage the readers to worship these beings along with God.