Dr. Gili Kugler is a lecturer of Biblical Studies and Classical Hebrew at the Department of Hebrew, Biblical and Jewish Studies in the University of Sydney. She holds a Ph.D. from the Hebrew University of Jerusalem. Among her articles are, “Who Conquered Hebron? – Apologetic and Polemical Tendencies in the Story of Caleb in Josh 14” (VT) and “The Cruel Theology of Ezekiel 20” (ZAW). Her book, When God Wanted to Destroy the Chosen People: Biblical Traditions and Theology on the Move, was published in 2019 by De Gruyter.
Last Updated
October 4, 2019
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In the context of the Pentateuch, Deuteronomy is read as a continuation of Numbers, in which God decrees that the exodus generation must wander in the wilderness until they have all died, and that only their children may enter the land. Yet Deuteronomy's core narrative presents Moses addressing the same Israelites who left Egypt and wandered forty years in the wilderness on the eve of their entry into the Promised Land.
In the context of the Pentateuch, Deuteronomy is read as a continuation of Numbers, in which God decrees that the exodus generation must wander in the wilderness until they have all died, and that only their children may enter the land. Yet Deuteronomy's core narrative presents Moses addressing the same Israelites who left Egypt and wandered forty years in the wilderness on the eve of their entry into the Promised Land.
The end of Deuteronomy recounts that at an age of one hundred and twenty Moses says he is no longer able/allowed to lead the people’s journey and will therefore not be carrying them on to cross the Jordan (Deut 31:2). According to other places in the Torah, however, Moses dies because of a sin – his or of the people.
The end of Deuteronomy recounts that at an age of one hundred and twenty Moses says he is no longer able/allowed to lead the people’s journey and will therefore not be carrying them on to cross the Jordan (Deut 31:2). According to other places in the Torah, however, Moses dies because of a sin – his or of the people.
