“YHWH Came from Sinai” (Deut 33:2). the Motif of the Mountain in the Context of the Pentateuch Redaction*

Grzegorz Szamocki University of Gdańsk [email protected] 12 (2019) 4: 513–530 ORCID: 0000-0002-8586-8284 ISSN (print) 1689-5150 DOI: http://dx.doi.org/10.12775/BPTH.2019.027 ISSN (online) 2450-7059

“YHWH Came from Sinai” (Deut 33:2). The Motif of the Mountain in the Context of the Pentateuch Redaction*

„JHWH przyszedł z Synaju” (Pwt 33,2). Motyw góry w kontekście redakcji Pięcioksięgu

Abstract. The mention of the coming of YHWH from Sinai in Deut 33:2 can be consi- dered a literary production of the final redaction of the Pentateuch. The editor, in the elaboration of the ending of the Pentateuch, emphasizes what is to be a mainstay for the sons of Jacob: a relationship with God who appeared in Sinai, as well as an awareness of holiness and the possession of the Law. Some statements in texts intertextually related suggest that emphasizing YHWH’s relationship with the mountain served to indicate his uniqueness and thus the otherness and distinctiveness of Jacob’s sons from other nations. The emphasis on YHWH’s relationship with the mountain in the Deuteronomy framework text (33:2–5) reflects the nature and ideas behind the pentateuchal redaction. The more universalized concept of the identity of YHWH and Israel can be seen in some of the statements attributed to the editors of the Hexateuch. Streszczenie. Wzmianka o przychodzeniu JHWH z Synaju w Pwt 33,2 może być uzna- na za literacki element końcowej redakcji Pięcioksięgu. Redaktor, w opracowaniu za- kończenia swego dzieła, podkreśla to, co ma stanowić ostoję dla synów Jakuba: związek z Bogiem, który objawił się na Synaju, oraz świadomość świętości i posiadania Prawa. Niektóre wypowiedzi we fragmentach powiązanych intertekstualnie sugerują, że pod- kreślanie związku JHWH z górą służyło wskazaniu na Jego wyjątkowość i tym samym na inność i odrębność synów Jakuba od innych narodów. Wyakcentowanie związku YHWH z górą w tekście ramowym Księgi Powtórzonego Prawa (33:2–5) odzwierciedla naturę i idee przyświecające redakcji Pięcioksięgu. Bar- dziej zuniwersalizowaną koncepcję tożsamości JHWH i Izraela można dostrzec w nie- których wypowiedziach przypisywanych redakcji Heksateuchu.

* This article is part of a research project financed by the National Science Centre, Po- land (No. 2018/29/B/HS1/01203). 514 Grzegorz Szamocki

Keywords: Mountain; Sinai; incomparability; identity; Deuteronomy; pentateuchal redaction. Słowa kluczowe: Góra; Synaj; nieporównywalność; tożsamość; Księga Powtórzonego Prawa; redakcja Pięcioksięgu.

Introduction

According to Deuteronomy, the last words of Moses, just before his death, were the words of a blessing given to the Israelites (Deut 33). The corps with the blessings of the individual tribes of Israel (33:6–25) are framed by a hymnic introduction (Deut 33:2–5) and ending (33:26–29). The introduction begins with the statement of the relationship of God JHWH with Mount Sinai, expressed in the words: “YHWH came from Sinai”. Why is the mountain of YHWH’s theophany and his covenant with the Israelites called “Sinai” only in this place in Deuterono- my, while it is mentioned 9 times as “Horeb”? What is the significance of recalling Sinai right here? The purpose of this article is to try to answer these questions.

1. Deut 33:2 as a testimony of the final redaction of the Pentateuch

In the actual text of Deuteronomy, the blessings of Moses (Deut 33) are located before the mention of his death and burial in Deut 34, and after the Song of Moses in Deut 32:1–43 that could already end his great speech in Deuterono- my, because it is followed by Moses’ final exhortation to observe the teaching given (Deut 32:44–47) and YHWH’s command that Moses go up to Mount Nebo, which will be the place of his death (Deut 32:48–52). The first sentence of chapter 33, with Moses’ farewell blessings of Israel, serves as the title: “This is the blessing that Moses, man of God, pronounced over the Israelites before he died” (v. 1). It is followed by the words of Moses, in which the three parts mentioned above are distinguished: the introduction (v. 2–5), the blessings of the individual tribes (v. 6–25) and the ending (v. 26– 29). The introduction and ending have a form of two related stanzas of a hymn (v. 2–5.26–29). The first stanza (Deut 33:2–5) begins with the statement about the theophany of God JHWH (v. 2a), with the opening phrase: “YHWH came from Sinai”. At the end, there is a mention of the kingship of YHWH in Jeshu- run, when the tribes of Israel were gathered (v. 5). While in the centre are words praising God for his universal kingship (v. 3). They are framed by the mention of the Law of JHWH, which the gathered community received through Moses (v. 2b.4). So, in the first stanza one can see a chiastic structure. “YHWH Came from Sinai” (Deut 33:2) 515

2 YHWH came from Sinai, Rose from Seir to them. He shined forth from Mount Paran, and he came from the ten thousands of holy ones. At his right hand was a fiery law for them. 3 Yes, he loves the people; All his saints are in your hand: They sat down at your feet; Everyone shall receive of your words. 4 Moses commanded us a law, An inheritance for the assembly of Jacob. 5 He was king in Jeshurun, When the heads of the people were gathered, All the tribes of Israel together.

The second stanza of the hymn (v. 26–29) contains first the statement of the uniqueness and incomparability of God JHWH (“there is none like the God of Jeshurun”) with a brief explanation (v. 26–27a), and then the statement of Israel’s uniqueness and incomparability, also with a brief explanation (v. 29a) and an unfolding of it and indication of the consequences of such Israel’s status (v. 27b–28.29b).

26 There is none like God, Jeshurun, Who rides on the heavens for your help, in his excellency on the skies. 27 The eternal God is your dwelling-place, Underneath are the everlasting arms. He thrust out the enemy from before you, Said, Destroy. 28 Israel dwells in safety, The fountain of Jacob alone, In a land of grain and new wine; Yes, his heavens drop down dew. 29 Happy are you, Israel: Who is like you, a people saved by YHWH, The shield of your help, The sword of your excellency! Your enemies shall submit themselves to you; You shall tread on their high places. 516 Grzegorz Szamocki

Both stanzas are connected by words and motifs. Three names are signifi- cant in this respect, namely: “Jeshurun” (v. 5.26), “Jacob” (v. 4.28) and “YHWH” (v. 2.29). The chiastical order of these names (v. 2.4.5 || 26.28.29) underlines the coherence of the framing text.1 While the opinion of scholars from the beginning of critical research was broadly consistent regarding the distinction in Deut 33 of those three parts (33:2–5.6–25.26–29), dating the text of this chapter appears to be more difficult and hence there have been and are various attempts and concepts of under- standing and explaining this issue. The analyzes carried out have led some exegetes to the conclusion that the formation of the entire text of Deut 33 should be associated with the pre-state or early monarchical period of Israel’s history.2 Others researchers, especially the authors of earlier studies, pointed frequently to the eighth century3, although there were also voices that the hymnic framework in Deut 33:2–5.26–29 is a postexilic additive.4 Already in studies from the turn of the century (19th/20th), Gen 49 with the blessing of Jacob was rec- ognized as a pattern for the blessing of Moses in Deut 33, and the inclusion of Deut 33 in Deuteronomy was attributed to the final redaction of Pentateuch.5 In one of the newer suggestions for solving the problem, the thesis was put forward according to which a Deuteronomistic collector (Sammler) in the 6th century BC used and developed the old material (Grundschrift) from the 11th century BC with blessings and an independent hymn, that served as a framework of the tribal senstences. This text would be supplemented in the exilic period by a late Deuteronomistic redactor.6 The latest studies links the formation of Deut 33 with the final redaction of Pentateuch and emphasize the dependence of Deut 33 on Gen 49. Noteworthy is the opinion of E. Otto, according to which the text Deut 33:6–25 is the fruit of the post-exilic development (Fortschreibung) of Deuteronomy and was included by the redactor of Pentateuch as a complementary counterpart to Gen

1 About the structure of Deut 33:2–5 see e.g. E. Otto, Deuteronomium 12–34, p. 2221– –2223; cf. D.L. Christensen, Deuteronomy 21:10–34:12, p. 834. On the textual and semantic problems of Deut 33:2–5 see especially e.g. S. Beyerle, Der Mosesegen, p. 14–35. 2 So e.g. U. Cassuto, Biblical and Oriental Studies, p. 47–70; F.M. Cross, D.N. Freed- man, The Blessing of Moses, p. 191–210; A.H.J. Gunneweg, Über den Sitz im Leben, p. 245–555. 3 E.g. K.H. Graf, Der Segen Mose’s, p. 79–82; A. Kuenen, Historisch-kritische Einlei- tung, p. 227–229; E. Reuss, Die Geschichte der Heiligen Schriften, p. 268–269. 4 So e.g. J. Hempel, Die Schichten des Deuteronomiums, p. 266–267. 5 So e.g. A. Dillmann, Die Bücher Numeri, p. 416; A.F. Puukko, Das Deuteronomium, p. 116; cf. E. Otto, Deuteronomium 12 – 34, p. 2226. 6 So S. Beyerle, Der Mosesegen, p. 275–276. “YHWH Came from Sinai” (Deut 33:2) 517

49. In this way, the Deuteronomy would be associated with the history of the patriarchs and thus more integrated with the Pentateuch.7 In the hymical material in Deut 33:2–5.26–29, which frames the words of the blessings (Deut 33:6–15), some exegetes perceived two stanzas of an origi- nally independent psalm from the pre-monarchical and early-monarchical period of Israel.8 However, detailed analyses convince that in the case of this framework text (Deut 33:2–5.26–29), we are confronted with a development geared towards already existing older blessings (Deut 33:6–25).9 There are links and references between Deut 33:2–5.26–29 and the – rec- ognized as late-post-exilic – Song of Moses in Deut 32.10 The elements con- necting these two works are not only words and expressions but also theological aspects, such as for example the effectiveness and incomparability of God YHWH (Deut 32:12.16–17.21.37.39; 33:26) and his reliability in coming with help (Deut 32:38–39; 33:26.29). These intertextual relationships suggest assign- ing both texts to the same authors, who introduced their works postredaction- ally to Deuteronomy during its postexilic updatings /development and wanted to connect them with the blessing of Moses.11 The text of Deut 33:2, starting with the phrase „YHWH came from Sinai”, presents a poetic description of theophany. As such, it shows similarity to three

7 Some of the statements in Deut 33 clearly indicate a content-based correction in relation to Gen 49. For example, while in Gen 49:5–7 there are words of curse for Simeon and Levi because of the murder of the Shechemites (Gen 34), so in Deut 33:8–11 there is a blessing for Levi but because of the significance of the priests coming from his tribe. In turn, the superiority and importance of Judah emphasized in Gen 49 were limited in Deut 33 in favor of the remaining tribes of Israel. Cf. E. Otto, Deuteronomium 12 – 34, p. 2230–2236 and also e.g. T. Römer, Der Mosesegen, p. 356; H. Pfeiffer, Jahwes Kommen, p. 178–203; H. Pfeiffer, Mosesegen, p. 3–4; M. Leuenberger, Segen und Segenstheologien, p. 345–357. 8 E.g. T.H. Gaster, An Ancient Eulogy, p. 53–62; S. Mowinckel, Der achtundsechzigste Psalm, p. 76–77; P.D. Miller, Two Critical Notes, p. 240–243; J. Jeremias, Das Königtum Got- tes, p. 82–92; G. Braulik, Deuteronomium II, p 236–237; A.S. van der Woude, Erwägungen zum Rahmenpsalm, p. 281–288; S. Beyerle, Der Mosesegen, p. 275. 9 Cf. H. Pfeiffer, Jahwes Kommen, p. 193–195; H. Pfeiffer, Mosesegen, p. 5; E. Otto, Deuteronomium 12 – 34, p. 2236–2238. 10 On the subject of Deut 32 dating, see for example: R. Bergey, The Song of Moses, p. 33–54; M. Thiessen, The Form and Function, esp. p. 421–424; T.D. Nilsen, The Origins of Deuteronomy 32. 11 An example of the terminological connection of both texts may be the title Jeshurun for Jacob /Izrael, which in the Hebrew Bible appears only in Deut 32:15; 33:5.26 and in Is 44:2, and the pronominal suffix for 3 masculinum pluralis –mô, which has been used only in Deut 32: 23.27.32 (2x).35.37.38 and Deut 33:2 (2x). Cf. e.g. H. Pfeiffer, Jahwes Kommen, p. 195–197; H. Pfeiffer, Mosesegen, p. 5–6; E. Otto, Deuteronomium 12 – 34, p. 2236–2237. 518 Grzegorz Szamocki

other Hebrew Bible texts, namely Judg 5:4–5; Hab 3:3 and Ps 68:8–9. Each of them mentions the coming of YHWH from the south, and the two speak in this context clearly about the Sinai (Judg 5:5; Ps 68:8–9.18). All three appear to be post-exilic.12 The conducted research suggests that in Deut 33:2–5.26–29 we are dealing with the reception of their statements. The framework hymnical text can, therefore, be regarded as late-post-exilic (5th/4th century BC) and related to the development of Deuteronomy in the context of the Pentateuch redaction.13

2. Deut 33:2–5.25–29 as a reminder of the foundation of Israel’s identity and uniqueness

Deut 33:2 begins with an epiphanic formulation which gives geographical names as designations of the origin and revelation of YHWH:

“YHWH came from Sinai, … he rose from Seir, … he shined forth from Mount Paran”.

The exact location of these places is difficult and still in the sphere of discussion. It is not known whether Sinai lies in the south of the Sinai Peninsula, or in the southeast or southwest of the Gulf of Aqaba.14 Seir is the name of

12 However, this is not a common opinion among exegetes. Some scholars prefer earlier dating. See e.g. B. Lindars, Judges 1–5, p. 215; H.-D. Neef, Deboraerzählung und De- boralied, p. 115; S. Mowinckel, Der achtundsechzigste Psalm, p. 76–77; J. Gray, A Cantata, p. 18–19. On Judg 5:4 as part of late-post-exilic edition of the Song of Deborah (Judg 5) see e.g. M.Z. Waltisberg, Zum Alter der Sprache, p. 218–232; C. Levin, Das Alter des Deboralieds, p. 124–141 (esp. 133–134.140–141); W. Groß, Richter, p. 305–311; cf. also H. Pfeiffer, Jahwes Kommen, p. 259; T. Mayfield, The Accounts of Deborah, p. 324–325; H.-J. Fabry, Habakuk, Obadja, p. 120–126.299. On the edition of Ps 68 during the Persian period and about the correlation of Ps 68:8–9 with Judg 5:4–5, as its expanded and reworked version, see e.g. M.E. Tate, Psalms 51–100, p. 174; S. Sussman, Psalm 68, p. 238–240; I. Knohl, Psalm 68, p. 1–21 (esp. 15–20). More on dating of Ps 68 see e.g. G. Ravasi, Il Libro del Salmi, p. 364–367; F.-L. Hossfeld, Psalm 68, p. 250.252–253. 13 So e.g. E. Otto, Deuteronomium 12 – 34, p. 2237–2238. For discussions about the direction of the dependence between Deut 33:2 and Hab 3:3 see also e.g. D. Markl, Hab 3, p. 99–108; H.-J. Fabry, Habakuk, Obadja, p. 120–126.299–301. 14 For various suggestions for the location of Mount Sinai, see e.g. J.K. Hoffmeier, An- cient Israel in Sinai, p. 115–148; S. Jacobovici, Mount Sinai; H. Shanks, Where is Mount Sinai?, p. 30–41. “YHWH Came from Sinai” (Deut 33:2) 519

a mountainous region southeast of this bay. The location of Mount Paran is also unknown.15 It can therefore be assumed that the names given in Deut 33:2 – Sinai, Seir and Paran – do not point to specific places where JHWH appeared, but indicate the territory and the direction with which JHWH’s theophany was associated. However, if the literary formulation in Deut 33:2 is based not on the historical memory, but on the reception of already given texts (Judg 5:4–5; Hab 3:3; Ps 68:8–9.18), it should not be inferred from Deut 33:2 about the beginnings of the Yahweh religion in the region south of Israel on both sides of Araba, nor that the location of these beginnings in Sinai was due to the impos- sibility of contact with God in the homeland during the exile. In the words of the hymn about YHWH that came from Sinai, we have rather a testimony of tradition or traditional knowledge about the origin of Israeli religion from the south.16 So we may assume that in our text the names Sinai, Seir and Paran communicate the idea of the departure point of YHWH’s theophany, whose aim was to come to Israel’s help (Deut 33:29). The presence in Deut 33:2 of the name „Sinai” instead of „Horeb” is, however, justified by the reliance of Deut 33:2 on other sources and its subsequent incorporation into the Deuteronomy. The use of the term „Sinai” is firmly anchored in the priestly and post-priestly material of the Sinai pericope (Ex 19 – Num 10).17 In the chiastic arrangement of the introductory stanza (Deut 33:2–5) to the blessings of Moses, the statement of YHWH’s coming from Sinai, etc. (Deut 33:2) corresponds to the words of his kingship in Jeshurun, where the heads of the people and the tribes of Israel were gathered (Deut 33:5). So, in the hymnical introduction in Deut 33:2–5, YHWH’s kingship in Jeshurun is the last act of the theophany of YHWH at Sinai (Deut 33:5).18

15 Some scholars identify it with Gebel Munaga in Wadi Feiran in the south of the Sinai Peninsula. So e.g. S Timm, Gott kommt von Teman, p. 210–214. The biblical text, however, More see also .(עמק) and not about “wadi” – valley (הר) clearly says about the mountain S. Beyerle, Der Mosesegen, p. 63–65; W. Groß, Richter, p. 307–308; E. Otto, Deuteronomium 12 – 34, p. 2239. 16 Cf. and see more e.g. S. Beyerle, Der Mosesegen, p. 66; C. Levin, Das vorstaatliche Israel, p. 149; H. Pfeiffer, Jahwes Kommen, p. 267; M. Leuenberger, Jhwhs Herkunft, p. 1–19 (esp. 11–12); H.-J. Fabry, Habakuk, Obadja, p. 299–301. 17 For differences in the meaning of „Sinai” and „Horeb”, see e.g. L. Perlitt, Sinai und Horeb, p. 302–322; cf. also e.g. W. Oswald, Sinai, p. 1–7; E. Otto, Deuteronomium 12 – 34, p. 2239. is the poetic and symbolic name of Israel /Jacob, used only four (יׁשרון) ”Jeshurun„ 18 times in the Hebrew Bible (Deut 32:15; 33:5.26; Isa 44:2). 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TheThe second second stanza stanza of ofthe the hymn hymn (Deut (Deut 33:26 33:26–29),–29), which which follows follows the the words words of ofthe the blessing blessing of the blessing of the individual tribes (Deut 33:6–25), begins with the state- of the individual tribes (Deut 33:6–25), beginsof ofthe withthe individual individualthe statement tribes tribes of(Deut (Deutthe The 33:6incomparability 33:6 second–25),–25), beginsstanza begins ofofwith withthe thehymn the statement statement(Deut 33:26 of ofthe– 29),the incomparability incomparabilitywhich follows ofthe of words of the blessing The second stanza of the hymn (Deut 33:26–29), which follows thement words of ofthe the incomparability blessing of YHWH: „There is none like God, Jeshurun”. This YHWH: "There is none like God, Jeshurun". YHWH:ThisYHWH: incomparabilit "There "There is isnoneincomparabilityy noneofof likeYHWH likethe God, individualGod, is Jeshurun". expressed ofJeshurun". YHWH tribes Thisin is Thishis(Deut expressed incomparabilit incomparabilit 33:6 –in his25), ybegins ofconcretey ofYHWH YHWH with actions isthe isexpressed expressedstatement for the in good inhisof his the incomparability of of the individual tribes (Deut 33:6–25), begins with the statement of the incomparability of concrete actions for the good of Israel, in comingconcreteconcrete to helpactions actions his forpeople forof the Israel,theYHWH: goodand good inin of his coming of"ThereIsrael, Israel,sovereignty inisto innone cominghelp coming andlikehis to peopleGod, tohelp help Jeshurun".his and his people peoplein his Thisand sovereigntyand incomparabilitin inhis his sovereignty sovereignty and excelleny of andYHWH and- is expressed in his YHWH: "There is none like God, Jeshurun". This incomparability of YHWHcy (Deut is expressed 33:26–27). in his The hymn presents YHWH using the theophanic motifs excellency (Deut 33:26–27). The hymn presentsexcellencyexcellency YHWH (Deut using(Deut 33:26 the known33:26 theophanicconcrete–27).– in the27). The The actionsancient hymnmotifs hymn forpresentsMiddle known presents the good Eastern inYHWH YHWH of Israel,tradition. using using inthe comingtheIt says theophanic theophanic about to help him:motifs motifshis „He people known knownrides and inon in in his sovereignty and concrete actions for the good of Israel, in coming to help his people and in his sovereignty and the ancient Middle Eastern tradition. It says aboutthethe ancient him:ancient "He Middle Middle rides theEastern onEastern heavens excellencythe tradition.heavens tradition. for (Deutyour for It Itsays yourhelp”. 33:26says about help". Inabout–27). addition, him: him:The "He hymn"He YHWH rides rides presents on ist on the described the YHWHheavens heavens as usingfor „eternalfor your yourthe help". theophanicGod” help". motifs known in motifs). As known such, inhe is God since primeval times, who accompanies Israelאלהי קדם)excellency (Deut 33:26–27). The hymn presents YHWH using the theophanic ."It ). Assays As such, such,about he he him:is isGod God"He since ridessince primeval onprimeval the heavens for your help.( םדק םדק יהלא) יהלא" .YHWH YHWH). As such,ist ist thedescribed describedhe ancient is God as Middle as "sinceeternal "eternal primevalEastern God God" (tradition םדק יהלא) ,In addition, YHWH ist described as "eternal GodIn Inaddition," addition the ancient Middle Eastern tradition. It says about him: "He rides on the heavensthroughout for your the whole help". period of its formation – from creation to the foundation from– dwellingfrom). Ascreation creation such, place tohe or to is God since primevalםדק – יהלא) "(times, who accompanies Israel throughout thetimes, wholetimes, who whoperiod accompanies accompanies of itsof theformationIn IsraelZionaddition, Israel sanctuary.throughout – throughout from YHWH creation20 Thereforetheist the describedwhole towhole periodhe period ascan " eternalofalso ofits its beformation God itsformation (Israel’s As such, he ais refuge God since (Deut primeval 33:27a).20 20 .(םדק יהלא) " In addition, YHWH ist described as "eternal God20 the foundation of the Zion sanctuary. Thereforethethe founda he founda cantion alsotion of be ofthe itsthe Zion (Israel's) times,Zion sanctuary. sanctuary. who dwelling accompanies Therefore placeTherefore or Israel hea he can canthroughout also also be be its theits (Israel's) (Israel's)whole dwellingperiod dwelling of place its place formation or ora a – from creation to God YHWH, presented in the hymn as coming from Sinai to help Israel, times, who accompanies Israel throughout the whole period of its formation – from creation to 20 refuge (Deut 33:27a). refugerefuge (Deut (Deut 33:27a). 33:27a).is consequently the foundation the of foundation the Zion sanctuary. of Israel’s incomparability Therefore he can with also other be its nations (Israel's) dwelling place or a the foundation of the Zion sanctuary.20 Therefore he can also be its (Israel's) dwelling place or a and refugeits uniqueness: (Deut 33:27a). “Happy are you, Israel: Who is like you, a people saved by refuge (Deut 33:27a). Yahweh, …” (w. 29a). It can be concluded that the statement “YHWH came from Sinai” in Deut 33:2 indicates the foundations of Israel’s existence and the foundations of its

17 For differences in the meaning of "Sinai" and "Horeb",17 For17 see For differences e.g. differences L. Perlitt, in inthe Sinai othernessthe meaning meaning und Horeb of and of"Sinai" ,"Sinai" p.incomparability 302 and –and322; "Horeb", "Horeb", cf. also see withe.g.see e.g. e.g. L.other L.Perlitt, Perlitt, nations, Sinai Sinai und andund Horeb Horebthus, p. ,the p.302 302foundation–322;–322; cf. cf.also also ofe.g. e.g. W. Oswald, Sinai, p. 1–7; E. Otto, Deuteronomium 12 –W. 34W. Oswald,, p. Oswald, 2239. Sinai Sinai, p., 1p.– its7;1– 7;E.identity. E.Otto, Otto, Deuteronomium Deuteronomium 12 12 – 34 – , 34 p. , 2239. p. 2239. 18 17 .isonly) theis the fourpoetic poetic For times and differences and insymbolic thesymbolic Hebrew in name the name Biblemeaning of ofIsrael (DeutIsrael of /Jacob, "Sinai" /Jacob, used andused only "Horeb", only four four timessee times e.g. in L.inthe thePerlitt, Hebrew Hebrew Sinai Bible Bible und (Deut Horeb(Deut , p. 302–322; cf. also e.g (יׁשרון)used יׁשרון) ,is the poetic and symbolic name of18 "Jeshurun"Israel18 "Jeshurun" /Jacob ( יׁשרון ) "Jeshurun" .Perlitt, ("be straight, Sinai und right") Horeb and, W.p. made, 302Oswald,– 322;with Sinaithecf. alsodiminuitive, p. e.g.1–7; E. Otto,ending, Deuteronomium 12 – 34, p. 2239י שׁ.Lר .For differences32:15; in33:5.26; the meaning Isa 44:2). of "Sinai" It was derivedand "Horeb", from thesee roote.g 17 ,be straight, straight, right") right") and and made, made, with with the the diminuitive diminuitive ending, ending") יbe")שׁ יר שׁר Isa Isa 44:2). 44:2). It 18wasIt was derived derived from from the the root root ;33:5.26 ;33:5.26 ;32:15;32:15 couldhighlighting )also isbe the suggest atheir termpoetic their "upright" thatof"upright" and endearment symbolic ideal ideal character. name character.or a ofhypocoristicon Some Israel Some interpreters/Jacob, interpreters derivedused also only also suggestfrom foursuggest thetimes that that in the Hebrew Bible (Deutיׁשרון ) W. Oswald,an Sinai honorary, p. 1– 7;title E. forOtto, the Deuteronomium people of Israel, 12 highlighting – 34, p. 2239. theiran anhonorary "upright" honorary title ideal title for forcharacter. the gestthe people people that Some"Jeshurun" of Jeshurun ofIsrael, interpretersIsrael, highlighting 18 ,The). right")The LXX LXX would andtranslation translation made, sup- with the diminuitive ending .(ליהשׂאליה),ἠγαπημένος) straight) שׂא ) Israel ("beי שׁIsraelר “orBible). . ora TheIsa hypocoristicon a (Deut hypocoristicon44:2). LXXLXX translationIt was derivedderived derived of the fromfrom from word thethe the wordrootas word„beloved ליהשׂא;iscould the poeticbe a term and of symbolic endearment name or of a hypocoristiconIsrael /Jacob,JeshurunJeshurun used derived couldonly could from fourbe bea the timesterm a termword ofin of32:15; endearmenttheIsrael endearment Hebrew (33:5.26 (יׁשרון) Jeshurun"Jeshurun" support("be straight, ofsuch ofthe the aright")word theory. word as and as"beloved"So "beloved" made,e.g. G.E.port with (ἠ γαπημMendenhall,an(such ἠtheγαπημ honorary diminuitiveaέ νοςtheory.ένος) would title)Jeshurun would So forending, e.g.support thesupport , G.E.p. people 868;such Mendenhall, such more ofa theory.Israel,a theory. highlighting SoJeshurun So e.g. e.g. G.E., G.E.p. 868; their Mendenhall, Mendenhall, "upright" more see Jeshurun ideal e.g.Jeshurun D.J.character., p.Wiseman,, p.868; 868; Some more more interpreters also suggest that ישׁר of the Isa word 44:2). as It"beloved" was derived (ἠγαπημ fromέ theνος )root would;33:5.26 ;32:15 e e The LXX translation .( ליה.pשׂ א,) .oršurûn jje šurûnšura hypocoristicon,û p.n,, 1070p.p. 1070–1075; 1070–1075;–1075; derived S.P. S.P. S.P. Jeansonne, from Jeansonne, Jeansonne, the word Jeshurun Jeshurun Jeshu Israel,- p, י j ׁש , י רוּ ׁש ן ר.pוּ ן, y ᵉ(shūrûnᵉyshūrûnᵉshūrûn S.P.also could),), p. ), Jeansonne,suggestp. p.418; 418;be 418; a M.J. term that M.J.M.J. Jeshurun Mulder, of Mulder,Mulder, endearment;1075י y)–) ׁש Jeshurun י רוּ ׁש ן רinterpretersוּ 1070ן .Wiseman,j šurûn Wiseman, Some, p , י .D.J ׁש ר.character.D.Jוּ ן.highlightingyᵉshūrûn), p. their 418; "upright"M.J. Mulder,see seeideal e.g. e.g ) י ׁש רוּן ,an honorarysee title e.g. for D.J. the peopleWiseman, of Israel of and). the The Englishword LXX as translation Lexicon"beloved", p. ( ἠ449;γαπημ J.L.ένος ) would support such a theory. So e.g. G.E. Mendenhall, Jeshurun, p. 868; moreליהשׂא) Jeshurun could771 –be772; a term F. Brown of endearment, S.R. Driver or a ,hypocoristicon C.A. Briggs, Thederived Brown from-Driver the word-Briggs Israel Hebrew 771771–772;–772; F. F.Brown Brown, S.R.,run S.R. Driver, p. 771–772; Driver, C.A., C.A. Briggs,F. Briggs,Brown, The TheS.R. Brown BrownDriver,-Driver-Driver C.A.-Briggs -Briggs,Briggs Hebrew TheHebrew Brown-Driver-Briggsand and English Englishe Lexicon Lexicon , Hebrewp., p.449; 449; andJ.L. J.L. .j šurûn, p. 1070–1075; S.P. Jeansonne, Jeshurun, p , י ׁש רוּן ,y ᵉ,34shūrûn p., 2179p. 2179),– p.2180.2243.– 418;2180.2243. M.J. Mulder–) 34 י – 12ׁש ר וּ12ן of the word Koosed,as "beloved" Jeshurun (ἠγαπημ, p. 261;ένος E.) would Otto, Deuteronomiumsupport such a theory. 12 Koosed,– 34Koosed, So, p. e.g. 2179Jeshurun G.E.Jeshurun–2180.2243. Mendenhall,, p., 261;p. 261; E.see E.Otto,Jeshurun Otto,e.g. Deuteronomium D.J. Deuteronomium, p. Wiseman, 868; more 19 e English Lexicon, p. 449; J.L. Koosed, Jeshurun, p. 261; E. Otto, Deuteronomium 12 – 34, .j Cf.19šurûn Cf. E. ,E.Otto, p. Otto, 1070 Deuteronomium Deuteronomium–1075; S.P.771 Jeansonne, 12– 772; 12– 34 – ,34F. p. Jeshurun, Brown2256p. 2256–,2257. –,S.R. 2257.p. Driver , C.A. Briggs, The Brown-Driver-Briggs Hebrew and English Lexicon, p. 449; J.L 19, י ׁש רוּן .yᵉshūrûn), p. 12418; – 34M.J., p. Mulder, 2256–2257) י Deuteronomiumׁש רוּן ,see e.g. D.J. Wiseman, Cf. E. Otto .p., qedem J.L.261; E., p. Otto, 587 Deuteronomium– 12 – 34, p. 2179–2180.2243םֶ ,דֶ ק;Hebrew qædæm ,and p. 1167 Englishp. 2179–2180.2243.–1168;Koosed, Lexicon E. JeshurunJenni,, p. 449, קֶ דֶ ם F.20 BrownSee e.g., S.R. K. Koch,Driver Qädädem, C.A. Briggs,, p. 260 The–265; Brown Kronholm,-Driver20 -T.,Briggs20 ;772–771 – –qedem, p., p.587 587 ,םֶ qedemדֶ ,קםֶ דֶק ,ædæm qædæm, p., p.1167 1167–1168;–1168; E. E.Jenni, Jenni,קֶ qדֶ ,קֶ ם דֶ ם ,.See See e.g. e.g. K. K.Koch, Koch, Qädädem Qädädem1919 , p., p.260 2–60265;–265; Kronholm, Kronholm, T., T .qedemDeuteronomium), p. 869; H. 12 Pfeiffer, – 34, p. Mosesegen2179–2180.2243., p. 5; E. Otto, Deuteronomium Cf. E. Otto, 12 – Deuteronomium 34, p. 2257–2258. 12 12 – – 34 34, ,p. p. 2256–2257. 2256–2257 ) םדק,Koosed, Jeshurun589; C.L., p. 261;Rogers, E. Otto .qedem (qedem20), p.), 869;p. 869; H. H.Pfeiffer, Pfeiffer, Mosesegen Mosesegen, p., 5;p. 5;E. E.Otto, Otto, Deuteronomium Deuteronomium 12 12– 34 – ,34 p., 2257p. 2257–2258.–2258) םדק םדק ,C.L. C.L. Rogers, Rogers ;589;589 –qedem, p. 587 ,םֶ דֶ ק ,qædæm, , p.p. 1167–1168; 1167–1168; E. Jenni ,קֶ דֶ ם ,.Cf. E. Otto, Deuteronomium 12 – 34, p. 2256–2257. 20 SeeSee e.g.e.g. K.K. Koch, Koch, Qädädem Qädädem,, p. 260–265;p. 260–265; Kronholm,Kronholm, T 19 20 .qedem Mosesegen), p. 869;, p. H.5; E. Pfeiffer, Otto, Deuteronomium Mosesegen, 12 – 34, p. 2257–2258) קדם ,qedem– )C.L., p. 869; Rogers, H. Pfeiffer) 587 םדק ;qedem Rogers,,, p.p. 587–589 ,םֶ דֶ .C.L ק ;qædæm, p. 1167–1168; E. Jenni,589 ,קֶ דֶ ם ,.See e.g. K. Koch, Qädädem, p. 260–265; Kronholm, T .qedem), p. 869; H. Pfeiffer, Mosesegen, p. 5; E. Otto, Deuteronomiump. 5; 12 E. –Otto, 34, p. Deuteronomium 2257–2258. 12 – 34, p. 2257–2258) םדק ,C.L. Rogers ;589

8 God YHWH, presented in the hymn as coming from Sinai to help Israel, is consequently 8 8 the foundation of Israel's incomparability with other nations and its uniqueness: "Happy are you, God YHWH, presentedGod YHWH, in the hymnpresented as coming in the hymnfrom Sinaias coming to help from Israel, Sinai is consequentlyto help Israel, is consequently Israel: Who is like you, a people saved by Yahweh, …" (w. 29a). the foundation ofthe Israel's foundation incomparability of Israel's with incomparability other nations with and other its uniqueness: nations and "Happy its uniqueness: are you, "Happy are you, Israel: Who is likeIsrael: you, aWho people is like saved you by, a Yahweh,people saved …" (w.by Yahweh,29a). …" (w. 29a)It .can be concluded that the statement "YHWH came from Sinai" in Deut 33:2 indicates the foundations of Israel's existence and the foundations of its otherness and incomparability with It can be concluded It can that be the concluded statement that "YHWH the statement came from "YHWH Sinai" came in Deut from 33:2 Sinai" indicates in Deut 33:2 indicates other nations, and thus the foundation of its identity. the foundations ofthe Israel's foundations existence of Israel'sand the existencefoundations and of the its foundations otherness and of itsincomparability otherness and with incomparability with “YHWH Came from Sinai” (Deut 33:2) 521 other nations, andother thus nations,the foundation and thus of theits identity.foundation of its identity.

3. Sinai as the foundation of the identity of YHWH’s people 3. Sinai as the foundation of the identity of YHWH’s people 3. Sinai as the foundation of the identity of YHWH’s people 3. Sinai as the foundation of the identity of YHWH’s people The name "Sinai" occurs in the Hebrew Bible only in reference to Israel's exodus from Egypt and ,הר סיני ,מדבר סיני) The name “Sinai”Yahweh's occurs theophany. in the Hebrew"Sinai" Bibleis the only name in reference of the wilderness to Israel’s and exo the- mountain The name "Sinai"The occurs name in "Sinai"the Hebrew occurs Bible in the only Hebrew in reference Bible onlyto Israel's in reference exodus to from Israel's Egypt exodus and from Egypt and dus from Egypt and Yahweh’s theophany. “Sinai” is the name of the wilderness that was also the ,(הר האלהים) "the, "mountain of God הר withסיני ,מדבר identifiedסיני ) Yahweh's theophany. "Sinai" is the name of the wildernessEx 19:1 and–2.11.18.20.23), the mountain Ex 19:1–2.11.18.20.23), identified with ,הר סיני ,מדבר סיני) Yahweh's theophany. "Sinai" is the name of the wildernessand and the the mountainmountain place of the call of Moses (Ex 3:1; 4:27). Sinai is therefore presented as the place of the t),he thatthat waswas also also the the place of the call of Moses הר also האלהיםGod”God" that (was,( הרofof האלהים) Ex 19:1–2.11.18.20.23),Ex 19:1 –identified2.11.18.20.23), with the identified "mountain with of the theGod" "mountain “mountain place of the call of Moses (Ex 3:1; 4:27).(Ex 3:1;Sinai 4:27). is theophany,therefore Sinai is therefore presentedwhich ledpresented as to thethe placeasdeliverance the ofplace the of of thethe theophany, Israelites fromwhich Egypt, and as the place of the place of the call of Moses (Ex 3:1; 4:27). Sinai is thereforeled to thepresented deliverance as the of placethe Israelites of the from Egypt, and as the place of the cov- covenant and the receiving of the Law. At Sinai, Israel became a kingdom of priests and a holy theophany, whichtheophany, led to the whichdeliverance led to ofthe the deliverance Israelites enantfromof the Egypt,and Israelites the and receiving fromas the Egypt, of place the Law. andof the Atas Sinai,the place Israel of became the a kingdom of priests ExEx 19:6).19:6). AtAt Sinai,Sinai, thethe covenant covenant with with God was also broken, by the sin ,מלכת כהנים וגוי קדוש) and a holy nationnation covenant and the covenantreceiving and of thethe Law.receiving At Sinai, of the Israel Law. became At Sinai, a kiIsraelngdom became of priests a ki ngdomand a holy of priests and a holy God was also broken, by the sin with the golden calf, and then renewed. Sinai, Ex 19:6). At Sinai, the covenantwith thewith golden God was calf, also and broken, then renewed. by the sin Sinai, with related events, is therefore the foundation of ,מלכת כהנים וגוי קדוש) nation -Ex 19:6). At Sinai, the covenantwith with related God was events, also isbroken, therefore by the the sin foundation of the religious, legal and politi ,מלכת כהנים וגוי קדוש) nation 21 the religious, legal and political status of Israel and21 its incomparability with other nations. with the golden calf,with and the thengolden renewed. calf, and Sinai, then with renewed. related Sinai, calevents, status with is of relatedtherefore Israel events, and the its foundation isincomparability therefore of the foundation with other ofnations. For the post-exilic Judean priestly scribes,21 whose working hands are seen the religious, legal and political status of Israel and its incomparability with21 other nations. the religious, legal and political status of Israel and its incomparabilityin the narrative with other aboutFor nations. theIsrael’s post exodus-exilic Judeanfrom Egypt priestly and scribes, the theophany whose working at Si- hands are seen in the narrative For the post-exilic Judean priestly scribes,nai, this whose mountainabout working Israel'sof God – hands exodus with are seenthefrom desert inEgypt the sanctuary, narrative and the theophanycorresponds at toSinai, Mount this mountain of God – with the For the post-exilic Judean priestly scribes, whose workingZion – handswith theare Jerusalemseen in the temple. narrative In their concept, Israel gathered at Sinai is desert sanctuary, corresponds to Mount Zion – with the Jerusalem temple. In their concept, Israel about Israel's exodusabout from Israel's Egypt exodus and thefrom theophany Egypt and at theSinai, antheophany archetype this mountain at for Sinai, the of post-exilic thisGod mountain – with community the of God at– Mountwith the Zion. The reason for such literary activitiesgathered of the at post-exilicSinai is an priestlyarchetype scribes for the could post have-exilic been community the desire at Mount Zion. The reason for desert sanctuary, desertcorresponds sanctuary, to Mount corresponds Zion – towith Mount the Jerusalem Zion – with temple. the Jerusalem In their concept, temple. IsraelIn their concept, Israel to indicate the continuation of the religious and cultic pre-exilic community of gathered at Sinai is an archetype for the post-exilic communitysuch literary at activitiesMount Zion. of the The post reason-exilic for priestly scribes could have been the desire to indicate the gathered at Sinai is an archetype for the post-exilic communityIsrael in theat Mount post-exilic Zion. The community. reason for22 By creating an archetype in the common continuation of the religious and cultic pre-exilic community of Israel in the post-exilic such literary activitiessuch literaryof the post activities-exilic ofpriestly the post scribes-exilic co priestlyuldoriginal have scribes been past thecoconnecteduld desire have to beenwith indicate theSinai desirethe the incomparabilityto indicate the of Israel, as a nation related to thecommunity. incomparable22 By God, creating has been an alsoarchetype pointed in outthe andcommon underlined. original past connected with Sinai the continuation of continuationthe religious ofand the cultic religious pre- exilicand culticcommunity pre-exilic of Israelcommunity in the ofpost Israel-exilic in the post-exilic 22 22 community. By creating an archetype in the commonincomparability original past ofconnected Israel, as with a na tionSinai related the to the incomparable God, has been also pointed out community. By creating an archetype in the common original4. Deut past 33:2 connected as a reflection with Sinai of the the nature and underlined. incomparability ofincomparability Israel, as a na tionof Israel, related as to a thenation incomparable related ofto the theGod, incomparable final has beenPentateuch also God, pointed has redaction been out also pointed out and underlined. and underlined. After the short interpretation of the biblical theme of Sinai, we may again ask

why the mention4. Deut of “YHWH33:2 as a from reflection Sinai” of was the inserted nature in Deutof the final 33:2? Pentateuch A hint as redaction to the answer of this question can be found in other utterances of the Hebrew 4. Deut 33:2 as a reflection of the nature of the final Pentateuch redaction 4. Deut 33:2 as a reflection of the nature of the final PentateuchBible. redaction

21 Cf. and see more e.g. W. Oswald, Lawgiving at the Mountain of God, p. 169–170; D. Markl, Sinai, p. 23–26; J. 21 Cf. and see more e.g. W. Oswald, Lawgiving at the Mountain of God, p. 169–170; Baden, What Was the Sin of the Golden Calf?; M.B. Hundley, What Is the Golden Calf?, p. 559–579. 21 D. Markl, Sinai22, p. 23–26; J. Baden, What Was the Sin of the Golden Calf?; M.B. Hund- 21 Cf. and see more e.g. W. Oswald, Lawgiving at the Mountain ofCf. God and, seep. 169more–170; e.g. D.J.K. Markl, Hoffmeier, Sinai ,Ancient p. 23– 26;Israel J. in Sinai, p. 193–222; W. Oswald, Lawgiving at the Mountain, p. Cf. and see more e.g. W. Oswald, Lawgiving at the Mountain of God, p. 169–170; D. Markl, Sinai, p. 23–26; J. Baden, What Was the Sin of the Golden Calf?; M.B.ley, Hundley,What Is What the178 Golden Is– the181.186 Golden Calf?–188;, p. Calf?559–579. H., Utzschneider,p. 559–579. Tabernacle, p. 294–299; D. Markl, Sinai, p. 26; D. Markl, The Wilderness, p. 227– Baden, What Was the22 Sin of the Golden Calf?; M.B. Hundley, What Is the Golden22 Calf?, p. 559–579. 22 Cf. and see more e.g. J.K. Hoffmeier, Ancient Israel in SinaiCf. and, p.251 see193 (esp.more–222; 231 e.g.W.– Oswald,234.241J.K. Hoffmeier,– Lawgiving245); A. Ancient Laato, at the IsraelThe Mountain Origin in Sinai, ofp. ,Israelite p. 193–222; Zion W.Theology Oswald,, p. 35–37.276–282. Cf. and see more e.g. J.K. Hoffmeier, Ancient Israel in Sinai, p. 193–222; W. Oswald, Lawgiving at the Mountain, p. 178–181.186–188; H. Utzschneider, Tabernacle, p.Lawgiving 294–299; D.at theMarkl, Mountain Sinai, p., p. 178–181.186–188; 26; D. Markl, The Wilderness H. Utzschneider,, p. 227– Tabernacle, p. 294–299; 178–181.186–188; H. Utzschneider, Tabernacle, p. 294–299; D. Markl, Sinai, p. 26; D. Markl, The Wilderness, p. 227– 251 (esp. 231–234.241–245); A. Laato, The Origin of Israelite Zion Theology, p. 35–37.276–282. 251 (esp. 231–234.241–245); A. Laato, The Origin of Israelite Zion TheologyD. Markl,, p. 35 Sinai–37.276, p. –282. 26; D. Markl, The Wilderness, p. 227–251 (esp. 231–234.241–245); A. Laato, The Origin of Israelite Zion Theology, p. 35–37.276–282. 9 After the short interpretation of the biblical theme of Sinai, we may again ask why the mention of "YHWH from Sinai" was inserted in Deut 33:2? A hint as to the answer of this question can be found in other utterances of the Hebrew Bible. 9 9 After the short interpretation of the biblical themeAfter ofthe Sinai, short we interpretation mayThere again areaskof thetexts, why biblical thethat mention mention theme of the Sinai, mountain we may in againconnection ask why with the the mention Israelites of and their God "YHWH from YHWH,Sinai" was except inserted those in that Deut di rectly33:2? referA hint to asIsrael's to the exodus answer from of this Egypt question or YHWHs can be theophany. For "YHWH from Sinai" was inserted in Deut 33:2?522 A hintGrzegorz as to Szamocki the answer of this question can be found in other utterances of the Hebrew Bible.found in other utterancesexample, 1of Kingsthe Hebrew 20 describes Bible. the military conflict between Ahab, king of Israel, and Ben- Hadad, king of Aram. After a battle won by Ahab, the servants of Ben-Hadad told their king There are texts, that mention the mountain inThere connection are texts, with that the mention Israelites the and mountain their God in connection with the Israelites and their God therefore they were ;(אלהי- Isra הרים with theאלהיהם) Thereabout are th etexts, Israelites: that "Theirmention gods the aremountain gods of in connectionthe mountains YHWH, except those that directly refer to Israel'sYHWH, exoduselites except from and those Egypttheir that Godor di YHWHsrectly YHWH, refer theophany. exceptto Israel's those For exodus that directlyfrom Egypt refer or toYHWHs Israel’s theophany.exo- For stronger than we…" (1 Kings 20:23). Before the next battle, a prophet said to Ahab: "Because the example, 1 Kings 20 describes the militaryexample, conflictdus 1between Kingsfrom Egypt 20Ahab, describes or kingYHWHs ofthe Israel, theophany.military and conflictBen For- example, between 1 KingsAhab, 20king describes of Israel, the and Ben- and not a god of the ( אלהי .Aram הריםof יהוהmilitaryArameans conflict havebetween said, Ahab, YHWH king is of a Israel, god of and the Ben-Hadad, mountains (king Hadad, king of Aram. After a battle won by Ahab, the servants of Ben-Hadad told their king Hadad, king of Aram. After a battle won by Ahab,After the servants a battle ofwon Ben by -HadadAhab, the told servants their king of Ben-Hadad told their king about the valleys; therefore will I deliver all this great multitude into your hand, and you shall know that I therefore they were ;(אלהי הרים אלהיהם) gods); areare therefore gods of they thethe weremountainsmountainsאלהיgods הרים Their "Their“ אלהיהם) :about the Israelites: "Their gods are gods of theabout mountains theIsraelites: Israelites they weream strongerYHWH" than (1 we…”Kings (120:28). Kings 20:23).According Before to thethis next announcement, battle, a prophet the Israelites defeated the stronger than we…" (1 Kings 20:23). Before strongerthe next thanbattle, we…" a prophet (1 K ingssaid 20:23).to Ahab: Before "Because the next the battle, a prophet said to Ahab: "Because the said toArameans Ahab: “Because again (the1 K Arameansings 20:29 have–30). said,The termYHWH "go isd ofa god the ofmountains", the moun -referred to YHWH in this will) Iand deliver not aall god of the אלהי הרים therefore יהוה) ;andisand a notnotgod aaof god the of mountains thethe valleys (אלהי YHWH הרים ,said יהוה) Arameans have said, YHWH is a god of theArameans mountainstains have description, draws attention. Why is it put in the mouth of the Arameans? valleys; therefore will I deliver all this great valleys;multitude thistherefore into great your willmultitude hand, I deliver and into you all your thisshall greathand, know multitude and that youI intoshall your know hand, that and I am you YHWH” shall know that I (1 Kings 20:28). According to this announcement, the Israelites defeated the am YHWH" ( 1 KingsThe 20:28). text of According 1 Kings 20,to thatthis describesannouncement, Ahab's the conflict Israelites with defeatedBen-Hadad the (historically it am YHWH" (1 Kings 20:28). According to this Arameansannouncement, again (1the Kings Israelites 20:29–30). defeated The the term “god of the mountains”, referred Arameans again (1 Kings 20:29–30). The termArameans "god ofto theagainYHWH mountains",would (1 Kin this ingsbe the 20:29 referreddescription, middle–30). to 9th TheYHWH drawscentury term inattention. "go BC), thisd of shows the Why mountains", trace is it puts of editorial in the referred mouth work. to YHWH ofVerses in 20 this–25 and 28, with description,the Arameans?drawsthe termattention. "god Whyof the is mountains," it put in the aremouth most of probably the Arameans? a post- exilic redactional interpolation.23 description, draws attention. Why is it put in the mouth ofThe the Arameans?text of 1 Kings 20, that describes Ahab’s conflict with Ben-Hadad (historically it would be the middle 9th century BC), shows traces of editorial work. The text of 1 Kings 20, that describes Ahab'sThe conflicttext of 1with InKings theBen narrated20,-Hadad that time,(historicallydescribes if the Ahab's Arameansit conflict call withGod Benof the-Hadad Israelites (historically the "god it of mountains", Verses 20–25 and 28, with the term “god of the mountains,” are most probably would be the middle 9th century BC), showswould traces beofa thepost-exiliceditorial middlethen work.we redactional9th can centuryVerses suppose interpolation.20BC),– 25that shows and (1) 28, theytrace23 with referreds of editorial the idea work. of Versesthe connection 20–25 and of 28,an importantwith and great 23 the term "god of the mountains," are most probablythe term a post"godIn- exilicof godthe the narratedwithredactional mountains," a mountain, time, interpolation. are if mostthewhich Arameans probably was23 known acall post Godin-exilic ancient of theredactional tradition, Israelites interpolation. tothe the „god God of the Israelites, or (2) of mountains”, then we can suppose that (1) they referred the idea of the con- they knew the tradition of YHWH as God associated with Synaj /Horeb or Seir, or already with In the narrated time, if the Arameans call GodInnection the of narratedthe of Israelites an importanttime, the if the"god and Arameans of great mountains", god call with God a of mountain, the Israelites which the was "god known of mountains", in ancientZion tradition, /Jerusalem, to orthe (3 God) they of said the so Israelites, because orthey (2) were they defeated knew the in thetradi mountains- of Samaria. War then we can suppose that (1) they referred thethen idea we ofcan the suppose connection that (of1) anthey important referred andthe greatidea of the connection of an important and great tion ofexperience YHWH as in God the fieldassociated of tactics with would Synaj then /Horeb suggest or Seir, fighting or already on the plain.with god with a mountain, which was known in ancientgod with tradition,Zion a mountain, /Jerusalem, to the which God or (3)ofwas thethey known Israelites said inso ancient,because or (2) tradition, they were to defeated the God in theof the moun Israelites- , or (2) tains of Samaria. War experience in the field of tactics would then suggest fight- they knew the tradition of YHWH as God associatedthey knew with the Synaj tradition /HorebIn of the YHWH orperspective Seir, as or God already of associatedthe postwith- exilic with redactor,Synaj /Horeb whereas, or Seir, the orterm already "god wiof thmountains" – at ing on the plain. Zion /Jerusalem, or (3) they said so because theyZion were /Jerusalem, defeatedIn leastthe or in perspective (in3 the) thisthey mountains text said of– so isthe because ofnot post-exilicSamaria. related they Warto wereredactor, any defeated specific whereas, inmountain the themountains termor region „god of Samaria. (Sinai,of Samaria), War but it is a 24 experience in the field of tactics would then suggestexperience fightingmountains” – in thegeneral on field the atplain.ofdefinition. least tactics in this would The text – then author is suggest not of related the fighting statement to any on specific thereferred plain. to mountain a known or traditionre- /concept about the gion (Sinai, Samaria), but it is a general definition.24 The author of the statement relationship of God YHWH with the mountain. The addressees of these words, the post-exilic In the perspective of the post-exilic redactor, Inreferred whereas, the perspective to the a known term of "god thetradition postof mountains"-exilic /concept redactor, about– at whereas, the relationship the term of "god God of YHWH mountains" – at with thesociety mountain. of the Thesons ofaddressees Jacob, had of problemsthese words, with the its identitypost-exilic as societyGod's people. of It was certainly the least in this text – is not related to any specificleast mountain in this text or –region is not (Sinai, related Samaria), to any specific but it ismountain a or region (Sinai, Samaria), but it is a the sonsrelation of24 Jacob, with had the problemsSamaritans, with the its status identity of Ebal as God’s and Gerizim, people. It wasas well cer as- the status of the northern general definition.24 The author of the statementgeneral referred definition.tainly to the a known relation The traditionauthor with theof /concept the Samaritans, statement about the referredthe status to of a Ebal known and tradition Gerizim, /concept as well about the regions of Israel, where the battles of Ahab with Ben-Hadad took place.25 It is plausible, relationship of God YHWH with the mountairelationshipn. Theas addressees the of statusGod YHWHof thethese northern withwords, the regionsthemountai post of-exilicn. Israel, The addressees where the ofbattles these of words, Ahab withthe post -exilic society of the sons of Jacob, had problems withsociety its identityof the sons as God's of Jacob, people. had It problems was certainly with itsthe identity as God's people. It was certainly the governor) and mention of Ahab's removal of kings and) פֶחָה The Persian period is indicated, for example, by the term 23 23 relation with theThe Samaritans, Persian period the is status indicated, of Ebal for example, and Gerizim, by the term as well (governor) as the status and ofmen the- northern relation with the Samaritans, the status of Ebal and Gerizim,tion of appointmentAhab’s as well removal as of the governors. of statuskings andSoof e.g.the appointment W.northern Thiel, Könige of governors., p. 402– So404. e.g. On W. the Thiel, history Könige of the, formation of 1–2 Kings see e.g. E.A. Knauf, 1 Könige 125–14, p. 89–98. 25 regions p. 402–404.of Israel,24 Onwhere the history the battles of the formation of Ahab of 1–2with Kings Ben see-Hadad e.g. E.A. took Knauf, place. 1 Könige It1–14 is , plausible, regions of Israel, where the battles of Ahab with Ben-Hadad Cf. W. tookThiel, Königeplace., p. It398. is plausible, p. 89–98.25 24 See e.g. W. Thiel, Könige, p. 410–411. Cf. W. Thiel, Könige , p. 398. 23 and (governor) and mention of Ahab's removal of kings and פֶחָה Persian (governor) period isand indicated, mention forof Ahab'sexample, removal by the of term kingsפֶחָה The Persian period is indicated, for example, by the term The 23 appointment of governors. So e.g. W. Thiel, Könige, p.appointment 402–404. Onof governors.the history Soof thee.g. formationW. Thiel, ofKönige 1–2 Kings, p. 402 see–404. e.g. On the history of the formation of 1–2 Kings see e.g. E.A. Knauf, 1 Könige 1–14, p. 89–98. E.A. Knauf, 1 Könige 1–14, p. 89–98. 24 24 Cf. W. Thiel, Könige, p. 398. Cf. W. Thiel, Könige, p. 398. 25 25 See e.g. W. Thiel, Könige, p. 410–411. See e.g. W. Thiel, Könige, p. 410–411.

“YHWH Came from Sinai” (Deut 33:2) 523

Ben-Hadad took place.25 It is plausible, therefore, that the redactional addition to 1 Kings 20, in which the statement of YHWH as „God of the mountains” (1 Kings 20:23.28) is put in the mouth of the Arameans, could be then a call to the Judeans not to limit God’s presence and activity to their mountain /their mountains and to abandon the tendency of separateness from those who rec- ognized YHWH as „god of the mountains” but according to their concept. For whom YHWH could be „the god of the mountain of the world”, according to the Mesopotamian and Canaanite images.26 So, the post-exilic redactional addition to 1 Kings 20 with the words about YHWH as „God of the mountains” appears as a result of a revision of the existing text in a perspective, which universalizes both the scope of God’s action and the recipients of his benefits – his blessings. In turn, the older version of the text of 1 Kings 20 seems to be accompa- nied by the concept of the distinctness of the Israelites and their certain exclusivism, which we know from some deuteronomistic and priestly fragments (cf. e.g. Lev 20:22–26; Deut 7). That is, why Ahab after his victory was punished for saving the life of Ben-Hadad and for making a covenant with him (1 Kings 20:31–43).27 Let us now return to our main text from the Deuteronomy. According to the last words of the first hymnic stanza, YHWH „was king in Jeshurun, when the heads of the people were gathered, the tribes of Israel together” (Deut 33:5). In this statement, one sees a reference to the first sentence of Josh 24, which says that „Joshua gathered all the tribes of Israel to Shechem” (Josh 24:1). A wide range of researchers sees Josh 24 as a conclusion of a comprehensive Hexateuchal redaction.28 So in Deut 33:5, at the end of the Pentateuch – with

25 See e.g. W. Thiel, Könige, p. 410–411. 26 The evidence of the adaptation of the Mesopotamian-Canaanite concept of the relationship between god and mountain by the followers of YHWH we find in the Demotic- Aramaic Papyrus Amherst 63. In column 12, in verses 11–19, there is a request to God for help from Zaphon (v. 13). The term „Zaphon” does not mean the mountain near Ugarit (Gebel al-Aqra’‚), the seat of the god Baal, but a mountain of gods par excellence, a mountain associated with God and sanctified by his presence. Cf. and see more about the nature of this papyrus and the meaning of its content e.g. R.C. Steiner, The Aramaic Text in Demotic Script, 309–327; M. Rösel, Israels Psalmen in Ägypten?, p. 81–99; K. van der Toorn, Psalm 20, p. 244–259. 27 On the reason for the punishment for Ahab as a failure to comply with the war ḥērem, that was prescribed by law (Deut 7:2; 13:16; 20:17), and the interpretation of that mentioned event see e.g. J.J. Bimson, 1 and 2 Kings, s. 360; S.J. de Vries, 1 Kings, p. 251; A.H. Konkel, 1 & 2 Kings, p. 327; R.D. Patterson, H.J. Austel, 1 and 2 Kings, p. 792; W.H. Barnes, 1–2 Kings, p. 174. 28 See e.g. T. Römer, Israels Väter, p. 320–329; R.D. Nelson, Joshua, p. 268–269; E. Otto, Das Deuteronomium im Pentateuch; T. Römer, M. Z. Brettler, Deuteronomy 34, 401–419; 524 Grzegorz Szamocki

the last speech of Moses, we have a content element taken from the end of the Hexateuch – with the last speech of Joshua. The Joshua speech in Josh 24 opens with an outline of the YHWH-led history of the Israelites, ranging from Abra- ham to the occupation of the land Canaan (24:2–13). In this outline of Israel’s history, however, there is no mention of the theophany at Sinai, of the covenant and the gift of the Law. So, what, according to the hymnical text of Deut 33, is fundamental to Israel’s history and determines its incomparability, is absent in Josh 24. The absence of the Sinai theme can be interpreted as a sign of tendencies of universalizing both the expanse of YHWH’s presence and activity and the recipients of his benefits. In the post-exilic period, these tendencies had to com- pete with the trends of distinctiveness and exclusivism, which were familiar with the image of Zion, as the mountain of God and the continuation of Sinai. Not to mention Sinai in Josh 24 would be an element of the language of integration (of all Israel) that characterizes Josh 24 and the postulated redaction of the Hexateuch.29 A reflection of the universalizing tendencies can also be seen in some statements in Deut 33:6–25. The authors /editors of this text corrected Jacob’s blessing from Gen 49, for example, diminishing the supremacy and significance of Judah in favour of the other tribes from central and northern Israel and Tran- sjordan. So, the lion motif was transferred from Judah (Gen 49:9) to Gad and Dan (Deut 33:20.22).30 There are no blessing words related to Judah in the text, but a request to YHWH to bring Judah in to his people (Deut 33:7), in which we may see the intention of greater integration of Judah with the other tribes of Israel.31 Moreover, Joseph received a special position and distinction in the blessing of Moses (Deut 33:13–17). This is indicated, inter alia, by the fact that the blessing of Joseph’s land, which also included the region of Samaria, is con- Deut 33:16), which should be understood as ,סנה) nected to a burning bush

T. Römer, Das doppelte Ende des Josuabuches, p. 523–548; D.M. Carr, The Formation of the Hebrew Bible, p. 273–275. More see e.g. T. Römer, The Problem of the Hexateuch, p. 813–827; T. Römer, The Date, Composition and Function, p. 203–216; J.J. Krause, Hexateuchal Redac- tion in Joshua, p. 181–202; R. Albertz, The Recent Discussion, p. 65–92. 29 The integration goal can be seen in highlighting the common history led by the one God YHWH and in calling to trust him. See e.g. G. Szamocki, Język integracji narodowej, p. 15–26; T. Römer, T., The Date, Composition and Function, p. 209–210. 30 See the comment of E. Otto, Deuteronomium 12 – 34, p. 2233–2235. -może się odnosić do całego ludu Izraela. Cf. J.H. Tigay, Deu אל־עמו תביאנו Wyrażenie 31 teronomy, p. 323. “YHWH Came from Sinai” (Deut 33:2) 525

a reference to the motif of the mountain of God and Horeb /Sinai.32 This reference is used to underline that the Land of Joseph is also part of the Promised Land. So, in Deut 33:16 we may see part of the corrective complement of Gen 49, as well as a reflection of universalizing tendencies, which were then corrected by the statements in hymnical text of Deut 33:2–5.26–29. Deut 33:2–5.26–29, as a later text compared to Gen 49 and Josh 24, rep- resents a trend that emphasizes the national and religious uniqueness and distinctness of the sons of Israel, a kind of exclusivism that is noticed in the materials associated with the pentateuchal redaction. In this conception, the summoning of Sinai, as a mountain of theophany, of the covenant and the receiving of the Law, had great formative meaning and function in terms of religious and national identity. It underlined, indirectly, the role of Zion and the contact with the Jerusalem temple as an expression of the persistence in their ancestors’ tradition and of the cultivation of belonging to YHWH’s people.

Conclusion

The phrase “YHWH came from Sinai” (Deut 33:2), as a late-post-exilic (5th/4th century BC) redactional addition to Deuteronomy, is a testimony to the tendencies expressed by the redactors regarding the concept of the identity of the Israelites as YHWH’s people. The locution emphasizes making the addressees aware of belonging to a community that religiously and nationally is a continuation of the Israelite society of the First Temple. The rooting in the original theophany of YHWH, in the covenant and the gift of the Law, and in the presence and reign of YHWH at Zion, connect these two communities. The highlighting in Deut 33:2 on YHWH’s relationship with Sinai as God’s mountain reflects the nature of disputes and debates regarding the identity of the post-exilic community of YHWH’s people. On the one hand, it was about persevering in the faith and tradition of their ancestors and maintaining and strengthening the religious-national awareness of uniqueness and distinctiveness, on the other, about being open to the challenges of time and situation by geographical universalization of the presence and activities of YHWH and ethnic-religious universalization in the scope of cult participants and recipients of God’s blessing.

have סנה It is meaningful in this context that some Samaritan manuscripts instead of 32 ,See more e.g. F.M. Cross, D.N. Freedman, The Blessing of Moses, p. 206; R. Tournay .סני Le nom du ‘Buisson ardent’, p. 410–413. 526 Grzegorz Szamocki

The sentence “YHWH came from Sinai” in Deut 33:2 can be attributed to the authors of the Pentateuch revision from the late-Persian or even Hellenistic period, for whom the universalizing tendencies did not serve the sanctity of the sons of Israel and did not help to preserve national and religious incomparability and distinctiveness.

References

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