This sheet on Deuteronomy 13 was written by Shalom Holtz for 929 and can also be found here
This cuneiform tablet, discovered at Tell Tayinat, Syria, is one examplar of the treaty imposed by the Assyrian king Esarhaddon upon his subjects in 672 BCE. Overall, this treaty informs the interpretation of the Book of Deuteronomy as a document of the covenant between God and Israel, with God in the role of king, and Israel in the role of vassal nation.
In Deuteronomy 13, the parallels to the Assyrian treaty are particularly striking. Both texts consider prophecy against the monarch to be an act of treason. Addressing the vassals directly, the Assyrian treaty makes them mandated reporters, "if you hear an improper, ugly word . . . from the mouth of a prophet." Similarly, just as 13:9 prohibits "shielding" the instigator, the Assyrian vassals swear, "Should we hear of instigation to armed rebellion, agitation or malicious whispers, evil, unseemly things, or treacherous, disloyal talk . . . we shall not conceal it."
In addition to their parallel contents, Deuteronomy and the Assyrian treaty sound similar, too. The Akkadian term for "treacherous talk," dabab surrati closely resembles the Hebrew term dibber sarâ, which is what the false prophet is said to do in 13:6. Both texts also directly quote the hypothetical seditious speech: " 'Come let us worship other gods' " in 13:7 and 13:14, and, in the treaty, " 'Malign Assurbanipal, the great crown prince designate . . . Speak evil and improper things about him.' "
The theme of this chapter's three laws, then, is prohibiting treason against the Ultimate King.
In Deuteronomy 13, the parallels to the Assyrian treaty are particularly striking. Both texts consider prophecy against the monarch to be an act of treason. Addressing the vassals directly, the Assyrian treaty makes them mandated reporters, "if you hear an improper, ugly word . . . from the mouth of a prophet." Similarly, just as 13:9 prohibits "shielding" the instigator, the Assyrian vassals swear, "Should we hear of instigation to armed rebellion, agitation or malicious whispers, evil, unseemly things, or treacherous, disloyal talk . . . we shall not conceal it."
In addition to their parallel contents, Deuteronomy and the Assyrian treaty sound similar, too. The Akkadian term for "treacherous talk," dabab surrati closely resembles the Hebrew term dibber sarâ, which is what the false prophet is said to do in 13:6. Both texts also directly quote the hypothetical seditious speech: " 'Come let us worship other gods' " in 13:7 and 13:14, and, in the treaty, " 'Malign Assurbanipal, the great crown prince designate . . . Speak evil and improper things about him.' "
The theme of this chapter's three laws, then, is prohibiting treason against the Ultimate King.
Shalom E. Holtz is Professor of Bible at Yeshiva University.
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