God, King

Israel’s deity becomes a universal God and the political power behind human affairs. This is just one of seven historical shifts in how the Bible conceives of “theocracy,” divine political power.

Deuteronomy refers to the central cult site as the place where YHWH chooses לְשַׁכֵּן שְׁמוֹ שָׁם,  an unusual phrase often translated “to cause His name to dwell there,” and interpreted to mean that an abstracted aspect or hypostasis of YHWH takes up residence in the Temple. A parallel phrase found in many Akkadian inscriptions refutes this understanding, offering us a critically important correction to our reading of Deuteronomy.

YHWH comes from the south to be enthroned by the tribes of Israel in Ashdot-hapisgah (Deuteronomy 33:2), a later name for the city of Nebo. The Mesha Stele documents the presence of a YHWH worship site, whose hieros logos is tied to the tomb of Moses, the “plot of the lawgiver” (v. 21) located in the territory of Gad.

The New Year was celebrated on the festival of ingathering of grapes, accompanied by a sacrificial meal and wine. YHWH was declared to be Israel’s king and judge, and his presence, as it was manifest in the ark, was paraded before the Israelites by the king.

In the 14^th century, R. Nissim of Marseilles suggested that God told Moses only the general command for the Tabernacle and the laws in the Torah, and Moses himself wrote the details and attributed them to God as a way of glorifying God. A close look at many passages in Deuteronomy suggests that this was an early conception of Moses’ role in commanding the mitzvot.

The Song of the Sea begins with defeat of the Egyptians and ends with YHWH’s enthronement in His temple. Comparison with the Epic of Baal and Enuma Elish clarify the genre and purpose of such hymns, and a striking parallel with Solomon’s prayer in 1 Kings 8 offers a clue to the original context of this ancient song.

Battle, creation, enthronement, and justice

What kind of king?

Several biblical passages imply that God was ritually enthroned as king during the new year celebrations. In the Torah itself, however, this is suppressed. God as king appears only in three ancient poetic passages, never in the Torah’s prose or laws, including in its description of Rosh Hashanah.