The DeuteronomisticHistory (DH) is a modern theoretical structure that holds that behind the current form of Deuteronomy and Joshua, Judges, Samuel, and Kings (the prophet in the Hebrew classics), there is only one Literary work.
The theory of Deuteronomistic history holds that the records of Deuteronomy, Joshua, Judges, and Samuel and Kings were not recorded at the time of the event, but were later compiled to explain why the Israel-God covenant God has abandoned Israel and let them be defeated by the Assyrians and Babylonians.
Supporters believe that Deuteronomistic history was originally a single work composed during the period of exile. Deuteronomistichistory is seen as an extension of Deuteronomy theology, especially the blessings and curses in Chapter 28.
What is the Theory behind the Deuteronomistic History?
Martin Noth, an Old Testament scholar at the University of Bonn, is the most commonly used name for the theory behind the Deuteronomistic history that appeared in the first half of the 20th century.
No one thinks that Deuteronomy is an introduction to historical books, not a summary of previous legal books. He believes that Deuteronomy and the first four books of the Bible have less in common with literary styles and theological subjects than subsequent books.
Therefore, those who have explained Noth’s theory speaks of Tetrateuch rather than Pentateuch. Certain aspects of the theory of Deuteronomistic history are feasible. For example, there is nothing in the Bible that prohibits “pre-prophets” from becoming a single work by a single author.
There is no problem with the exile date of the work or the viewpoint of the work, which shows the grace of God because he constantly warns the monarchs who persist in idol worship.
Although several kings in the southern kingdom of Judah tried to reform, after David, the king’s overwhelming arrangement was to forget God’s command.
Under the divine inspiration of the “Holy Spirit”, one or more writers of the “Pre-Prophet” will naturally have a special perspective and theological agenda to dominate their work.
The book in question does not claim to be an eyewitness, and the author refers to the original material that can be referred to when writing this article (for example, The Chronicle of Israel 14) mentioned in The Kings: 19).
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What are the views about the Deuteronomistic History?
These ancient Bible texts themselves express a variety of theological views. The ore they possess is rich and magnificent. Deuteronomy is far from mere laws and regulations and barren deuteronomistic history.
Choosing people, loved ones and the laws to be observed, as well as the interaction of the power of God and human responsibility, what does this mean. Joshua is not a simple story of conquest and rationing.
Most importantly, there is tension between “You will fight for it with the help of Jehovah” and “You will fight for you with the help of Jehovah.” The judge does not rely on the exemplary time of the patron saint. God punished the sins of the Israelis and worsened with salvation.
Samuel has all the complexity of the human political situation and has clues to the will of God throughout. There are prophets for the guidance of God, and kings for political leadership.
The books of the kings should be the highest point of Israel, but if it is, the experience of Israel is untrue; loyalty to God, and everything God wants to express, is wanted-therefore, Solomon’s apostasy The foreshadowed human failure gradually became a reality, first in exile in the north, and finally in exile in the south.
Is Deuteronomistic History related to the Deuteronomist Theology?
In its original and basic sense, deuteronomistic theology is the theological agenda of Deuteronomist workers, or those who have worked on the Book of Deuteronomy: Joshua, Judges, Samuel, and Kings.
It is this theological agenda that has helped scholars today recognize the influence of a particular editor or editing school in many different books of the Old Testament.
The theology and politics of Deuteronomist can be summarized as the following principles:
- Israel must unite under the theocracy
- Only Jehovah is sovereign
- Worship the Lord alone
- Worship must be concentrated in the Temple in Jerusalem
- Israel is the elect of Jehovah
- Jehovah is particularly concerned about widows, orphans, and poor people
- All Israelis are brothers and sisters and must answer how they get along
- Outsiders must be eliminated through war and conquest
- The Israelis were granted ownership and control of the entire Canaan
- There is a formal covenant or treaty between Jehovah and the Israelis
- Deuteronomy lists the details of the covenant
- Covenant supreme, including kings and nobles
- Prophets and priests are representatives of Jehovah and guardians of the covenant
- Jehovah is obliged to bless Israel with obedience
- The Israelis should obey Jehovah. Otherwise, they will be cursed
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What is the development behind the Deuteronomist Theology?
Although it seems reasonable, it becomes a problem when it is extended to all aspects of life, not just farming. With the introduction of nobility and centralized monarchy, the situation has gotten worse, as described throughout Deuteronomy.
Noble and monarch courts do not work on the land, nor do they produce food, clothing, tools, or other similar items, but they do get value from the work of others.
Therefore, some people eat enough to eat whatever they eat, and those who work hard may not eat well because of how much tax they have to pay.
Nobles can benefit greatly from the reverse version of the above principle: if you are rich, it means that Jehovah blesses you because you have always obeyed. Because nobles can obtain wealth from others through taxes, nobles always do (relatively) well.
For their benefit, the principle is no longer “seeding, harvesting”, but becoming “regardless of what you harvest, you must sow.”
Conclusion
Whether Joshua wrote down the book through the king, was written or edited by a person on a certain date after the exile, or was written by each person at a place closer to the time of the recorded event, there is no objection to mention Deuteronomy and the “Old Testament” statement. “Prophet” as deuteronomistichistory, because they do have similar views.
If they admit that there is any problem at all, then the root of the problem is always personal behavior, because suffering is always the result of God’s blessings from people who are not obedient. This is by no means a systematic flaw-modern “priests” (professing to be representatives of God) benefit from it.
People Also Ask (FAQs)
Why is it called the deuteronomistic history?
The term deuteronomistic history was coined in 1943 by the German biblical scholar Martin Noth to explain the origin and purpose of Joshua, Judges, Samuel, and Kings. The late 1960s saw the beginning of a series of studies that modified Noth’s original concept.
What are the major themes of deuteronomistic history?
The Deuteronomistic history explains Israel’s successes and failures as the result of faithfulness, which brings success, or disobedience, which brings failure; the destruction of the Kingdom of Israel by the Assyrians (721 BCE) and the Kingdom of Judah by the Babylonians (586) are Yahweh’s punishment for continued.
Who wrote the deuteronomistic history?
In 1968 Frank Moore Cross made an important revision, suggesting that the history was first written in the late 7th century BCE as a contribution to king Josiah’s program of reform (the Dtr1 version), and only later revised and updated by Noth’s 6th-century author.
What was the purpose of the book of Deuteronomy?
Despite the meaning of the name Deuteronomy, this book is not a second law nor a repetition of the entire Law but, rather, an explanation of it, as Deuteronomy 1:5 says. It exhorts Israel to faithfulness to Jehovah, using the generation of the 40 years’ wandering as an example to avoid.
When was Deuteronomy written?
Most scholars believe that the Deuteronomic Code was composed during the late monarchic period, around the time of King Josiah (late 7th century BCE), although some scholars have argued for a later date, either during the Babylonian captivity (597-539 BCE) or during the Persian period (539-332 BCE).