by Ptr. Art Calaguas
Shalom.
According to US President Trump, there are fewer hostages left alive in Gaza. Hamas still detains all 59 abductees (alive or dead).
Let us continue to pray for the release of all the remaining hostages and for a just end to the wars against the Jewish nation. Let us continue to stand with Israel and continue to pray for the peace of Jerusalem (Psalm 122:6-9).
After Deuteronomy 16:1-17 elaborated on the specific stipulations about the 3 great pilgrimage festivals, the next section turns to discussions about public officials. This section includes the rest of Chapter 16 and the whole of Chapters 17 and 18. Together, as noted by the ESV Global Study Bible, they seem to relate to the 5th Commandment of the Decalogue since the chapters are about the various leaders of ancient Israel who would exercise authority like parents and thus, should properly act and be honored as such. The Jewish Study Bible – Tanakh Translation asserts that the laws given in this section show what might be the first blueprint for a constitutional monarchy system of government. The Western world seems to attribute this to Athens but this Deuteronomy portion would be earlier. These Deuteronomy chapters lay down a comprehensive integrated model of different institutions of ancient Israelite public administration including the king (and his court), the magistrates, judges and courts of law, the Levites and the priesthood and the prophetic office. It also takes into account the decision-making and judgment that can be made by location, whether in the local settlements or at the centralized sanctuary that will be chosen by the LORD. Justice for all is dispensed in an organized system. The final authority would be the Torah (“Law” or “Teaching”) of the LORD.
Deuteronomy 16:18-22 starts with the topic of justice as it is to be implemented by appointed officials and judges or magistrates or public officials. Deuteronomy 17:2-13 lays down the requirement of carefully reviewing any and all legal cases to ensure a correct and right ruling including having 2 or 3 witnesses as a minimum for cases when the death penalty is called for. An example includes cases of murder and manslaughter discussed in verses 8-13. Deuteronomy 17:14-20 focuses on the king and the requirements and behavior expected of a proper monarch of Israel given that the nation is chosen by the LORD to be a holy nation, and a kingdom of priests. So the king must behave accordingly and not just act on his selfish interests. Chapter 18:1-8 discusses the role of priests and Levites and how they should be treated when the Israelites come into and possess the land. This leads to a discussion of many forms of banned abominable practices that the Canaanites and the various peoples currently occupying the land promised are guilty of. As found in Deuteronomy 18:9-14, these include divination, sorcery, necromancy, and others. The discussion of these prohibitions then segues to an assurance that a prophet like Moses, would be provided by the LORD. Verses 15-22 speaks of this Moses-like model of a godly prophet.
Throughout the narratives, the land promised and the central “place the Lord will choose” are always in view.
Deuteronomy 16:18 mentions that there would be appointed public officials in all the towns (or settlements), literally from the Hebrew שַׁעַר “shaar” meaning “gates.” Verse 20 uses the familiar word אֶרֶץ “erets” for the land being given by the LORD God to be inherited and settled.
Deuteronomy 17:2, 5, 8 again use שַׁעַר “shaar” in the discussion of cases of covenantal transgression and crimes. In verses 8 and 10 the word מָקוֹם “maqom” meaning place or the location that the LORD chooses inside the land promised is used for the centralized sanctuary for judgment by the Levitical priests and judge on duty there, when the local courts of law cannot handle a difficult murder/manslaughter case brought before it. In the laws pertaining to the Israel’s kings, Deuteronomy 17:14 cites the אֶרֶץ “erets” land (of Canaan) the Israelites would be dwelling in and the appointment of a king chosen by the LORD, to rule this land.
The word for “kingdom” is now used for the king of Israel to rule. Deuteronomy 17:18 in the Hebrew is given below (read right to left, top down):
וְהָיָ֣ה כְשִׁבְתֹּ֔ו עַ֖ל כִּסֵּ֣א מַמְלַכְתֹּ֑ו וְכָ֨תַב לֹ֜ו אֶת־מִשְׁנֵ֨ה הַתֹּורָ֤ה הַזֹּאת֙ עַל־סֵ֔פֶר מִלִּפְנֵ֥י הַכֹּהֲנִ֖ים הַלְוִיִּֽם׃
The English Standard Version (ESV) Bible translation follows:
18“And when he sits on the throne of his kingdom, he shall write for himself in a book a copy of this law, approved by the Levitical priests.
The highlighted Hebrew word form comes from the underlying מַמְלָכָה “mamlakah” modified with a suffixed pronoun (“his”), meaning kingdom or dominion. In this context, this kingdom is synonymous with the land as the king rules from his throne over physical territory his kingdom controls and where the people dwell. This word is used again in verse 20. In the phrase, “a copy of this law” the word “law” can also be rendered “teaching” or “instruction” as other translations do. Interestingly, the Septuagint (LXX) translated Deuteronomy 17:18 in Greek this way:
καὶ ὅταν καθίσῃ ἐπὶ τῆς ἀρχῆς αὐτοῦ, καὶ γράψει αὐτῷ τὸ δευτερονόμιον τοῦτο εἰς βιβλίον παρὰ τῶν ἱερέων τῶν Λευειτῶν,
In the LXX, δευτερονόμιον “deuteronomion” was a mistranslation, literally meaning a “second law” while it only meant “a copy of the Torah” in the Hebrew. This is the source of the word “Deuteronomy” which originally referred only to a copy of the law or teaching for the king. The phrase “approved by the Levitical priests” is literally “from the presence of the priests, the Levites.” The intent is that the king would have a copy of the Law or Teaching from what source document the Levitical priests have. The Israelite king is subject to the תּוֹרָה “Torah” unlike other ancient Near Eastern (ANE) kings who make and are above the law (e.g. Hammurabi). Deuteronomy 17:20 even makes the length of his reign over his kingdom contingent on his obedience and loyalty to the LORD by keeping the Law/Teaching.
Deuteronomy 18 uses 3 words relating to the land promised and being given by the LORD as an inheritance for the Israelites to possess. The word שַׁעַר “shaar” for gates/towns and מָקוֹם “maqom” for the place that the LORD will choose are both used in Deuteronomy 18:6. The context here is the discussion of treatment for the Levites who do not have a land portion and so must be supported by the other tribes. Deuteronomy 18:9 then uses the word אֶרֶץ “erets” for the land that the people would enter with the admonition that they must not follow the abominable practices of the nations in Canaan (such as burning children as a sacrifice). It is for these that the LORD is driving them out.
We will continue next time.
God bless us all.