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I am not an expert on dating of Old Testament books, but I believe I can add some insights into some of the evidence relied on by critical scholars in dating Deuteronomy to the reign of King Josiah. My approach will be to narrow the date down to a general period, then identify why it was likely written at this time.
This suggests that the scroll found in the time of Josiah, just a few years earlier, had also been a ‘plant’. In fact, Jeremiah has given us a vivid description of how it might have been done.
In conclusion, there is overwhelming evidence that the Book of Deuteronomy was written during the late monarchy, very probably during the reign of King Josiah.
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Rather than refer to a Christian source, an entry-level explanation of when Deuteronomy was written can be found at the Jewish Encyclopedia online site. (The unedited full-text of the 1906 Jewish Encyclopedia). The authors for this article are: Morris Jastrow, Jr., S. R. Driver, Emil G. Hirsch, Benno Jacob.
The author of the article you read was not making a definitive claim about authorship (his article was about books and book snobs, not about Judaism nor Christianity). He chose from one of the two options (see below) that scholarship has presented. Why he chose that is his own affair, but from the style of writing in that article, I'll offer that he made the choice for an artistic reason: it fits into the pattern of behavior he was building about 19th century and modern book snobs.
Note that "JE" in the text below refers to Jewish Encyclopedia.
Age and Authorship of Deuteronomy.
(From the Jewish Encyclopedia, see link above)
It is the unanimous opinion of modern critics that Deuteronomy is not the work of Moses, but that it was, in its main parts, written in the seventh century B.C., either during the reign of Manasseh, or during that of Josiah ... {emphasis mine}The reasons {evidence} for this conclusion, stated here in the briefest outline:
- Even upon the assumption that JE in Exodus and Numbers is Mosaic, the historical discrepancies in Deut. i-iv. and ix.-x., and the terms in which incidents belonging to the fortieth year of the Exodus are referred to, preclude the possibility of Deuteronomy being Mosaic likewise; while the use of the expression "beyond Jordan" in i. 1, 5; iii. 8; iv. 41, 46, 47, 49, for eastern Palestine, implies that the author was a resident in western Palestine.
- The same conclusion follows, a fortiori, for those who allow that JE is a post-Mosaic document, from the fact, noticed above, that JE itself, both in the narrative parts and in the laws, is repeatedly quoted in Deuteronomy.
- In Deuteronomy it is strictly laid down that sacrifice is to be offered at a single central sanctuary (xii. 5, 11, 14, etc.); whereas in Joshua to I Kings vi. sacrifices are frequently described as offered in various parts of the land (in accordance with the law of Ex. xx. 24), without any indication on the part of either the actor or the narrator that a law such as that of Deuteronomy is being infringed.
- The other differences between the legislation of Deuteronomy and that of Ex. xxi.-xxiii. point with some cogency to the conclusion that the laws of Deuteronomy originated in a later and more highly developed stage of society than the laws of Exodus.
- The law of the kingdom (xvii. 14-20) is colored by reminiscences of the monarchy of Solomon.
- The forms of idolatry referred to—especially the worship of the "host of heaven" (iv. 19, xvii. 7)—point to a date not earlier than the reign of Ahaz, and more probably to one in the seventh century B.C.
The USCCB's (Conference of Catholic Bishops) on line version of the New American Bible offer this in the introduction to the book of Deuteronomy:
The book was probably composed over the course of three centuries, from the eighth century to the exile and beyond. It bears some relation to “the Book of the Law” discovered in the Jerusalem Temple around 622 B.C. during the reign of King Josiah (2 Kgs 22:8–13). It gives evidence of later editing: cf. the references to exile in 4:1–40; 28:63–68; 29:21–28; 30:1–10.