A Theologically Revised Text: Deuteronomy 32:8-9

Most scholars agree that the masoretic text of Deuteronomy 32:8 reflects a theological revision of a more original text reflected in 4QDeut^j and the Septuagint. I argue below that the revision encompassed the first word of 32:9. This post concludes the series in which I review BHQ 5 and compare it with the OHB sample that covers Deut 32:1-9.

The apparatus to Deut 32:8-9 in the OHB sampler reads:

32:8 אֵל [sic: should read אל] j4QDt^j (אלוהים) G (θεοῦ) ] יִשְׂרָאֵל [sic: should read ישראל] M SP (theol) § ││  9 כי M SP ] וכי* G (καὶ ἐγενήθη) (+ conj) ║ fin ] + ישראל SP G (’Ισραήλ) (explic) 

 The apparatus to Deut 32:8-9 in BHQ 5 reads:

32:8 בְּנֵ֥י יִשְׂרָאֵֽל׃ Smr α' θ' σ' V S (T^J) T^ONF (em scr) │ בני אלוהים  j4QDeut^j G │ ἀγγέλων θεοῦ G^Mss (exeg) ║ pref בְּנֵי אֱלֹהִים   j4QDeut^j G V • 9 כִּ֛י Smr V S T │ καὶ ἐγενήθη G V • נַחֲלָתֽוֹ׃  q4QDeut^q V S T │ נחלתו ישראל Smr G V

 BHQ correctly cites 4QDeut^q V S T in support of MT at the end of 32:8.

 OHB and BHQ come to slightly different conclusions with respect to 32:8. Crawford’s reconstruction traces the evolution of the passage step-by-step and is more convincing:

 First, the G reading, υἱῶν θεοῦ, may be retroverted as either בני אל or בני אל(ו)הים j4QDeut^j. If the former is chosen, then it is easy to suppose that the Vorlage of M SP, wishing to change a polytheistic text to monotheistic orthodoxy, inserted the consonants ישר before אל, thus creating the reading בני ישראל. Finally, 4QDeut^j’s אלוהים is simply a scribal change, employing the more common term for “God.”

But it may be asked whether בני אלהים is an example of assimilation to the usual. The phrase only occurs once elsewhere (Job 38:7). More common: בני האלהים (Gen 6:2, 4; Job 1:6; 2:1) and בני אלים (Ps 29:1; 89:7).

Here is another possibility: 

בני אל ויהי*] G^{848 106c} (υἱῶν θεοῦ καὶ ἐγενήθη)  G^{most mss} (ἀγγέλων θεοῦ καὶ ἐγενήθη) 4QDt^j ([lacuna] בני אלוהים ) (crrp of  והים  <- ויהיj) בני ישראל כי  M SP α' θ' σ' V S (T^J) T^ONF (theol)

 This reconstruction is preferable because: (a) the reading of G is better explained, with (b) the 4QDeut^j reading now seen to be the result of mechanical error; (c) the כי attested in M SP V S T is seen to be the second element in a revision whose other element in ישראל, likewise attested in M SP V S T. A translation of כי with “behold” or some such is a weak expedient. It is doubtful that כי ever had such a meaning; to invoke it here is particularly uncalled for.

 Here is the skinny. The revised text reads thus:
 

בְּהַנְחֵל עֶלְיוֹן גּוֹיִם          בְּהַפְרִידֹו בְּנֵי אָדָם

יַצֵּב גְּבֻלֹת עַמִּים            לְמִסְפַּר בְּנֵי יִשְׂרָאֵל

כִּי חֵלֶק יהוה עַמֹּו          יַעֲקֹב חֶבֶל נַחֲלָתֹו

When the Most High gave the nations their inheritance,

        when he divided humankind;

he set the bounds of the peoples

        according to the number of the children of Israel,

for the Lord’s portion is his people.

      Jacob, the lot of his inheritance.

 

The unrevised text read thus:

בְּהַנְחֵל עֶלְיוֹן גּוֹיִם            בְּהַפְרִידֹו בְּנֵי אָדָם

יַצֵּב גְּבֻלֹת עַמִּים              לְמִסְפַּר בְּנֵי אֵל

וַיְהִי חֵלֶק יהוה עַמֹּו          יַעֲקֹב חֶבֶל נַחֲלָתֹו

When the Most High gave the nations their inheritance,

        when he divided humankind;

he set the bounds of the peoples

         according to the number of the children of El,

and the Lord’s portion was his people.

        Jacob, the lot of his inheritance.

Comments

[Justin Richter]

John,

I was wondering if sometime you could look at Deuteronomy 32.5. I am working on a personal translation of the Song of Moses and I can't come up with anything satisfying. Thanks

Justin

[JohnFH]

I can try, Justin. Never hesitate to ask.

[Mariana]

Hi there, just wanted to say, I enjoyed this article.
It was funny. Keep on posting!