The Song of Moses and Divine Begetting in Matt 1,20 Few would dispute the claim that scriptural traditions play a central role in the Gospel of Matthew, perhaps even more so than in the other Synoptic Gospels (1). Indeed, Matthew’s (2) concern with what commonly known as the OT cannot be limited to quotations, but is “woven into the warp and woof” of his gospel (3). Therefore, to grasp most fully the nuances of Matthean thought it behoves the interpreter to consider the more subtle ways Matthew engages his scriptural sources. In keeping with this approach, this article will deal with one Matthean tendency: his employment of texts that describe Jesus in terms originally reserved for national Israel, particularly in conjunction with Jesus’ status as Son of God (4). This is especially prominent in the first few chapters of Matthew, which closely associate Jesus with Israel as part of a concentrated christological focus (5). 1. Characteristics and Circulation of the Song of Moses It will be helpful to begin by considering a few characteristics of the Song of Moses (Deut 32,1-43). In the wider context of Deuteronomy in its present form, the Song serves as a climactic, concluding hymn that sums up in a memorable, emphatic way the message of the entire book (6). The Song (1) The index of OT quotations in UBSGNT4 (pp. 888-889) lists 56 citations to the OT in Matthew, whereas Mark and Luke have 54 between them. The same index lists an additional 262 OT allusions and verbal parallels in Matthew. Cf. R.T. FRANCE, The Gospel of Matthew (NICNT; Grand Rapids, MI 2007) 10. (2) “Matthew” is used here as a standard way of referring to the anonymous author of the gospel. (3) G.N. STANTON, “Matthew”, It is Written: Scripture Citing Scripture. Essays in Honor of Barnabas Lindars eds. D.A. CARSON – H.G.M. WILLIAMSON) (Cambridge 1988) 205. (4) A few works will be representative of this widespread view: D.C. ALLISON, Jr., “The Son of God as Israel: A Note on Matthean Christology”, IBSt 9 (1987) 74-81; W.D. DAVIES – D.C. ALLISON, Jr., A Critical and Exegetical Commentary on the Gospel according to St. Matthew (ICC; Edinburgh 1988-1997) I, 263-264; T. DE KRUIJF, Der Sohn des lebendigen Gottes. Ein Beitrag zur Christologie des Matthäusevangeliums (AnBib 16; Rome 1962) 57; J. NOLLAND, The Gospel of Matthew. A Commentary on the Greek Text (NIGTC; Grand Rapids, MI 2005) 123; J.A.E. VAN DODEWAARD, “La force évocatrice de la citation mise en lumière en prenant pour base l’Évangile de S. Matthieu”, Bib 36 (1955) 488; R.E. BROWN, The Birth of the Messiah. A Commentary on the Infancy Narratives in the Gospels of Matthew and Luke (ABRL; New York 21993) 215; FRANCE, Matthew, 77-78; J.A. GIBBS, “Israel Standing with Israel: The Baptism of Jesus in Matthew’s Gospel (Matt 3:13-17)”, CBQ 64 (2002) 518. (5) W.L. KYNES, A Christology of Solidarity. Jesus as the Representative of His People in Matthew (New York 1991) 11; U. LUZ, The Theology of the Gospel of Matthew (trans. J.B. ROBINSON) (Cambridge 1995) 30-37. Cf. K. STENDAHL, “Quis et Unde? An Analysis of Matthew 1–2”, Judentums, Urchristentums, Kirche. Festschrift für Joachim Jeremias (ed. W. ELTESTER) (BZNW 26; Berlin 1960) 94-105. (6) J.W. WATTS, Psalm and Story. Inset Hymns in Hebrew Narrative (JSOTSS 139; Sheffield 1992) 15, 73-80.