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 Forschungen zum Alten Testament
2. Reihe
Herausgegeben von
Bernd Janowski (Tübingen) • Mark S. Smith (New York)
Hermann Spieckermann (Göttingen)

1
 Nathan MacDonald

Deuteronomy and the

Meaning of "Monotheism"
2nd corrected edition

Mohr Siebeck
NATHAN MACDONALD, born 1975; M. Phil, in Classical Hebrew Studies; 2002 Ph. D. in
Theology; currently Lecturer in Old Testament at University of St. Andrews and Leader
of the Sofja-kovalevskajaTeam at Georg-August-Universitât Gôttingen.

1st edition 2003

2nd edition 2012 (corrected)

ISBN 978-3-16-151680-1 978-3-16-157850-2 Unveränderte eBook-Ausgabe 2019

ISSN 1611-4914 (Forschungen zum Alten Testament, 2. Reihe)
Die Deutsche Nationalbibliothek lists this publication in the Deutsche Nationalbiblio-
graphie; detailed bibliographic data are available in the Internet at http://dnb.d-nb.de.

© 2012 by Mohr Siebeck, Tübingen, Germany.

This book may not be reproduced, in whole or in part, in any form (beyond that permitted
by copyright law) without the publisher's written permission. This applies particularly to
reproductions, translations, microfilms and storage and processing in electronic systems.
The book was printed by Laupp & Göbel in Nehren on non-aging paper and bound by
Buchbinderei Nädele in Nehren.
Printed in Germany.
 Preface

The following study is a revised version of a doctoral thesis submitted to the

University of Durham in September 2001 with the title, One God or One
Lord? Deuteronomy and the Meaning of "Monotheism ". I am grateful to the
editors of the series Forschungen zum Alten Testament, Prof. Dr Bernd
Janowski and Prof. Dr Hermann Spieckermann, for accepting this work for
publication.
The completion of the doctoral thesis was the culmination of many years of
academic study during which time I benefited from the innumerable contribu-
tions of others. First, I wish to express my thanks to the staff and faculty of
the Department of Theology at Durham University. Amongst these, Rev. Dr
Walter Moberly, my doctoral supervisor, takes first place. His careful thinking
and deep piety have immeasurably contributed to my own reflections on the
task of being a student of the Old Testament. Of him, it can truly be said that
he is a teacher of the law who has been instructed in the kingdom of heaven,
bringing out treasures old and new. I am also grateful to Dr Colin Crowder,
Prof. Robert Hayward and Dr Stuart Weeks who have helped sharpen my
thinking on various matters. I have enjoyed extended discussions with four
fellow doctoral students at Durham, and I am grateful to them for their in-
sights: Dr Simon Gathercole, Dr Keith Gruneberg, Sue Nicholson and Mich-
ael Widmer.
My study of the Old Testament did not begin at Durham and I am grateful
to those who taught me in Cambridge. During my time there I had the privi-
lege of learning from Rev. Dr Andrew Mcintosh, Prof. Graham Davies, Prof.
William Horbury, Dr Geoffrey Khan and Prof. Robert Gordon. My rudimen-
tary knowledge of Old Testament can be traced back long before then, and it
is only right to express my gratitude to those who taught me at an early stage
to love Scripture and to try and embody its teaching. It is with much affection
that I mention Mrs Davies and Sister Pam, whose names are unknown in the
world of scholarship, but are written in the book of life. My earliest teachers,
who more than anyone have modelled Christian living and discipleship, and a
love for Scripture, are my parents, Malcolm and Ann MacDonald. No son
could have wished for better. They and my wife's parents, Stuart and Marga-
ret Wilson, have shown support, interest and love throughout my studies.
VI Preface

There are many friends and colleagues in Cambridge, Durham and St And-
rews who have shown an interest in my work, and with whom I have enjoyed
many conversations. At Claypath United Reformed Church, Durham, I have
been given the opportunity on numerous occasions to discuss my work, and to
develop my own understanding of Scripture in sermons and study groups. I
have particularly valued conversations with Rev. Dr Robert Fyall, Dr Scott
Masson and George and Kirsty Carter. Two friends from Cambridge have
been valued partners in the study of the Old Testament: Dr Peter Williams and
James Palmer. In St Andrews I have benefited from conversations with many
of my colleagues, including Prof. Christopher Seitz, Prof. Richard Bauckham,
Prof. Alan Torrance, Prof. Bernhard Lang, Dr Louise Lawrence and Dr Mark
Bredin.
Devoting three years to study is something that cannot be done without
financial support. I am grateful to the Arts and Humanities Research Board
for a grant during the three years of doctoral studies, and during my Masters'
year at Cambridge.
Finally, I owe the greatest debt to my wife Claire. It is to her that I dedicate
this volume with much affection. I am grateful for her love and support during
the past years, and for maintaining an interest in, what often appeared to be,
the esoteric concerns of scholarship. Over many months she has, without
complaint, looked after many of the practical concerns of living so that more
of my time could be dedicated to academic work. It is not possible to ade-
quately express my thanks to her:

'nan ^rav irn nn«

T ~ • T " -

Nathan MacDonald
St Mary's College, St Andrews
St Andrews Day 2002
 Preface to the Second, Corrected Edition

Dr. Henning Ziebritzki's news that all the copies of the first edition of
Deuteronomy and the Meaning of 'Monotheism' had been sold was as wel-
come as it was unexpected. No less so was his belief that there remained a
demand for the book and that he would welcome a new foreword for a
second, corrected edition. I am grateful to him and Mohr Siebeck for their
concern to see the work remain in print, and for the readers who have
found, and continue to find, value in what I have written.
Deuteronomy and the Meaning of 'Monotheism' insists on the impor-
tance of locating Deuteronomy's one-God statements in the context of
Israel's love towards YHWH and YHWH'S election of Israel. Consequently,
it was critical of accounts where the practical implications were neglected
in order to emphasize Israel's intellectual progress towards monotheism. It
warned of the hermeneutical challenges of the term 'monotheism', not in
order to prohibit the use of the term - which would have been a rather fu-
tile gesture - but to try and encourage a hermeneutical reflectiveness on
this important, but challenging, word.
Given the sharp thesis of the book, it was perhaps not surprising that re-
viewers were mixed in their reception of it. Particularly striking in this
respect was a strong division between reviewers from the Anglo-American
world and continental Europe. British and American scholars tended to
welcome the book and its thesis, even if they sometimes disagreed with
parts of its argument, whilst German-speaking scholars were far more
critical in their assessment of it. In its own way the book's reception is
illustrative of fissures in the world of academic theology that have been
widening for many decades. There are many reasons for this different re-
ception. Most obviously, of course, the book was conceived and written in
the United Kingdom and naturally reflects the environment of its gestation.
Beyond this, it can be observed that English-language scholarship has
tended to encourage a critical attitude to intellectual paradigms. German-
language scholarship, for its part, tends to show a far greater awareness of
the history of the discipline and the location of new works within existing
paradigms.
In relation to this, the discussion of Deuteronomy remains an area of
considerable academic activity in continental Europe - in almost sharp
VIII Preface to the Second, Corrected Edition

contrast to the UK and North America. As a result every new book on

Deuteronomy - and there have been very many in recent years - enters
into a controversial and contested area. My book was no exception. The
book's restriction to the final form, as part of a 'canonical' methodology
was a cause for consternation. The redaction-critical development of Deu-
teronomy is seen as particularly involved and great care has been taken to
distinguish different compositional layers. Whilst synchronic readings of
Deuteronomy have begun to appear in European scholarship, they are out-
numbered by diachronic analyses and often have a rather apologetic tone.
It is almost ten years since I completed the text, and neither my own
thinking nor the scholarly discussion has stood still in the intervening time.
Perhaps inevitably the book would look quite different were I to begin to
write it now. An important stimulus for me in that time was the response of
European reviewers such as Eckart Otto and Georg Braulik.1 They were
concerned that the work could be seen as driving a wedge between the
text's compositional history and its final form. I appreciate now rather
better this worry. Nevertheless, my own decision to utilize a final form
reading reflected some concern about the way that diachronic analysis of
Deuteronomy draws, at least in part, upon a sense of theological develop-
ment during the seventh and sixth centuries BCE. The adoption of a final
form method was in order to avoid presupposing a particular account of
monotheism that could have been entailed by a diachronic account of
Deuteronomy's development. What concerned me was the logical circu-
larity that this could have introduced, and the prioritizing of certain kinds
of issues.
My own methodological approach would now be slightly different, for a
variety of reasons. First, in Pentateuchal research as in other areas it has
become clearer how interrelated the questions of the final form of the text
and its compositional history are. The later forms of the text are seen as
important datum in ways that were not the case for many earlier scholars
doing diachronic analysis. The work of Otto, Braulik and others has been
especially helpful in integrating synchronic and diachronic approaches.
Second, I would feel the need to tackle more directly some of the issues
relating to specific redaction-critical proposals. For example, the commu-
nis opinio that Deut 6.4 immediately preceded the instructions about cen-
tralization in the Urdeuteronomium receives only passing comment in this
book, albeit with an implied criticism.2 This issue strikes me as consider-

1
OTTO, E., Monotheismus im Deuteronomium oder Wieviel Aufklärung es in der
Alttestamentlichen Wissenschaft geben soll: Zu einem Buch von Nathan McDonald [sie],
ZAR 9 (2003) 251-257; BRAULIK, G. Monotheismus im Deuteronomium: Zu Syntax,
Redeform und Gotteserkenntnis in 4,32-40, ZAR 10 (2004) 169-194.
2
See below p. 72.
 Preface to the Second, Corrected Edition IX

ably more problematic than has been recognized and needing rather more
discussion. Thirdly, it became clear to me, especially through conversa-
tions with Chris Seitz and the work of my former doctoral student Daniel
Driver,3 that there were various ways in which a 'canonical approach' was
being understood, and that my work was situated in a particular tradition. I
would now see the approach in this book as 'final form' rather than 'ca-
nonical', and my own methodological instincts are now with the latter,
rather than the former. What I would now recognize as a 'canonical ap-
proach' is far more interested in engaging redaction critical proposals. In
particular Driver's work helped me to understand better how continental
scholarship was concerning itself with some of the issues to which Brevard
Childs had sought to give attention in his 'canonical approach'.
Although for a number of the years since the first edition of this book
appeared I have been engaged with projects with little to do with mono-
theism or Deuteronomy,4 some sense of how I might do things differently
and how the perspectives in this book can be developed can be gained from
my essay on monotheism in Isaiah.5 Written for an audience broader than
just Old Testament scholars, there is not the analysis of redaction-critical
or other technical issues that would be appropriate in other contexts. Nev-
ertheless, I try to engage recent developments in the analysis of the book's
compositional history that give far more attention to the book's canonical
form. This requires a reassessment of the monotheistic rhetoric in Deutero-
Isaiah. I insist that the discussion of monotheism in the book of Isaiah take
seriously the fact that Deutero-Isaiah did not remain isolated from the rest
of the book (if it ever was in the first place), and that some account must
be given for how the monotheism of chapters 40-48 relate to what pre-
ceded in Isaiah 1-39 and what follows in Isaiah 56-66. When this is given
due attention, it becomes far more difficult to see what sort of 'break-
through to monotheism' Deutero-Isaiah actually represents.
Though I might write a somewhat different book now, there is still
much that I think is valuable. The hermeneutical issues that circle around
the term 'monotheism', and the existential and relational significance of
biblical affirmations about Y H W H ' S oneness are more appreciated now than
when I wrote. Others have contributed to that increased reflectiveness in
Old Testament scholarship, but in its own modest way Deuteronomy and
the Meaning of 'Monotheism.' appears to have played a part. In addition, its

3
DRIVER, D.R. Brevard Childs, Biblical Theologian: For the Church's One Bible
(FAT 11/46), Tübingen 2010.
4
My work on the symbolic uses of food and eating arose from research for this book.
See the discussion of food and memory in chapter 4 below.
5
MACDONALD, N., 'Monotheism and Isaiah', in: WILLIAMSON, H.G.M., FIRTH, D.G.
(eds.), Interpreting Isaiah: Issues and Approaches, Leicester 2009, 43-61.
X Preface to the Second, Corrected Edition

insistence that we think more carefully about what 'monotheism' means,

working inductively from the biblical text, has the potential to shift our
perspective from determining when the 'breakthrough to monotheism' oc-
curred to consideration of the diversity of biblical expressions of mono-
theism.
The first edition was dedicated to my wife, Claire, for the love and sup-
port she had shown. In the years since its publication she has continued to
enrich my life - and since 2006 the lives of our children - in ways that are
beyond recounting. When all other words fail, there is only 'thank you'.

Tian Tnv nm rmn

Nathan MacDonald
Theologische Fakultât, Gôttingen
St Martin's Day 2011
 Contents

Preface v

Contents XI

Introduction: Y H W H ' S Oneness and Monotheism 1

1. The Origin and Meaning of "Monotheism" 5

I. The Origin of "Monotheism" 6
"Monotheism " and the Materialism of Thomas Hobbes 9
"Monotheism ", Reason and Innate Ideas 11
"Monotheism " as the Primeval Religion 13
"Monotheism " and the Intellectualization of Religion 14
II. The Development of "Monotheism" 16
III. The Origin and Meaning of "Monotheism" in Modern Study of the Old Testament 21
The Late Nineteenth Century: Julius Wellhausen and Abraham Kuerten 22
The Mid-Twentieth Century: William Foxwell Albright and Yehezkel Kaufmann . . 29
Gerhard von Rad 40
The Late Twentieth Century: Kuntillet 'Ajrud and the Resulting Discussion 43
The Use of "Monotheism " in Modern Study of the Old Testament 51
IV. A Synchronic Approach to the Problem of "Monotheism" 52
John Sawyer — Monotheism as a Minority Voice 55
Ronald E. Clements - The Canon's Monotheistic Frame 56
James A. Sanders - The Bible as Monotheizing Literature 57

2. YHWH, Our God, Y H W H is One: Confessing "Monotheism" 59

I. The Shema 60
Centrality of the Shema 60
The Translation of Deuteronomy 6.4 62
a. YHWH is our God; YHWH is one 64
b. YHWH, our God YHWH is one 65
c. YHWH, our God, is one YHWH 67
d. YHWH is our God, YHWH alone 67
e. Other Alternative Translations 68
XII Contents

The Interpretation of Deuteronomy 6.4 71

II. The First Commandment 75
III. Deuteronomy 4.35 and 4.39 78
Translation and Significance of CTnbtri «in mrr 79
Translation and Significance of cns^O) nil? 81
IV. Deuteronomy 32.39 85
Translation and Significance of Win 86
Translation and Significance of "IE"? DTI1» I"«! 89
Excursus: Other Gods in the Song of Moses 89
Conclusion 95
V. Summary 95

3. So Love YHWH, Your God: "Monotheism" as Devoted Love 97

I. Loving YHWH with Heart, Soul and Might 98

"Heart", "Soul" and "Might" 98
Early Interpretations of "Heart", "Soul" and "Might" 99
II. Contexts for Loving YHWH 100
Love as Marital Imagery 100
Love as Filial Imagery 101
Love as Political Imagery 102
The Love of a Permanent Slave 103
III. Other Expressions for Loving YHWH 104
IV. Herem as an Expression of Devoted Love 108
The Purpose of the Herem Legislation 109
The Metaphorical Significance of Herem 113
The Realization of the Metaphor: Prohibition of Intermarriage 117
The Realization of the Metaphor: Destruction of Religious Paraphernalia 119
Conclusion 122
V. Summary 122

4. Recite Them: Remembering "Monotheism" 124

I. Remembering the Shema 124
The Referent of "These Words " 125
Six Concrete Instructions 128
II. Food, Land and Memory 134
In the Desert 135
On the Edge of the Land 137
Conclusion 139
III. An Enduring Song 139
Dating of the Song 140
Context of the Song in Deuteronomy 142
 Contents XIII

The Song as a Warning 145

The Song as a Summary of the Torah 145
The Unforgettable Song 147
IV. Summary 149

5. Hear O Israel. "Monotheism" and Election 151

I. Deuteronomy 7: Israel and Other Nations 153
A Holy People (7.6) 153
The Basis of Election (7.7-8) 158
The Faithful El (7.9-10) 159
II. Deuteronomy 9-10: The Golden Calf and Moses' Prayer 163
The Account of the Golden Calf (9.1-10.11) 164
Teaching about Election (10.12-11.1) 166
III. Deuteronomy 4, the Song of Moses and the Drama of Election 170
Deuteronomy 4 171
The Song of Moses (Deuteronomy 32) 176
IV. Summary 180

6. Bind Them as a Sign: "Monotheism" and Idolatry 182

I. The Relationship between "Monotheism" and Idolatry 182
II. The Problem of Deuteronomy 4 185
III. The Argument of Deuteronomy 4 189
Deuteronomy 4.32—40 189
The A cknowledgement that YHWH is God 191
YHWH is God in Heaven Above and on Earth Below 192
So Keep His Decrees and Commands 201
Long Life in the Land 202
The Elements of Deuteronomy 4 203
IV. YHWH'S Presence in Deuteronomy 9-10 204
Disobedience, Presence and the Making of the Calf 204
Aaron and the Levites 205
V. Summary 206

Conclusion: Bread not Stone 209

Bibliography 223
Indexes 249
 Introduction

YHWH'S Oneness and "Monotheism"

Questions of how to understand the Bible in its own right, of how to un-
derstand the Bible in terms of contemporary categories, and of how to
relate these perspectives are the questions of biblical interpretation.
Walter Moberly

If Moberly is correct and the salient questions of biblical interpretation are

indeed the ones he outlines then this work attempts to contribute to this field.
The concerns of this thesis are the meaning and significance of YHWH'S1 one-
ness in Deuteronomy, the contemporary category of "monotheism" and the
relation between the two.
The following pages are an exercise in the interpretation of the received
form of the Hebrew text of Deuteronomy, and what that text has to say about
YHWH'S oneness. It attempts to understand Deuteronomy, as far as possible,
on its own terms without prior recourse to an understanding of the text's com-
plex compositional history. This concern with the final form of the text places
it in broad sympathy with what may be broadly described as "canonical" ap-
proaches.2 That is, this is not a work on archaeology, the religious history of
Israel, or even source, form or redaction criticism. However, at various points
the works of scholars in those areas are used. This work, therefore, reflects a
belief in methodological pluralism. This is not the result of a modern fad, but
a theological principle: before the parousia we all see in part. As will become
apparent to those acquainted with Old Testament scholarship, the argument
that is offered in this work has implications for other areas though there will
not be space to explore all of them. This should not be interpreted as a form of
methodological imperialism. Rather it reflects the interrelatedness of those
disciplines that constitute study of the Old Testament.

The epigraph is from MOBERLY, Bible, 76. Moberly's emphasis.

1
When using the tetragrammaton I will leave it unvocalized. However, where other
scholars are cited their own practice is retained.
2
What "canonical" might mean has, of course, been answered in a number of different
ways. My own use of the term here is a pragmatic one. 1 wish, with this scholarly shorthand,
to identify myself with a diverse set of concerns that has been associated with the term "ca-
nonical" in recent scholarship.
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