By Thomas B. Dozeman, Konrad Schmid, Thomas R. Mer
ISBN-10: 1589835425
ISBN-13: 9781589835429
The identity of literary works within the Pentateuch and the previous Prophets is a trademark of the trendy historical-critical interpretation of the Hebrew Bible. The theories of a Tetrateuch, a Hexateuch, or a Deuteronomistic heritage have performed a crucial position in improving the literary heritage of the Pentateuch and the previous Prophets. The breakdown of those methodologies in fresh study has compelled students to reevaluate the standards for picking out literary works within the formation of the Hebrew Bible. the current quantity explores anew, with no presupposition or exclusion, the factors wherein interpreters determine literary works in those books as a source for convalescing the composition background of the literature. It additionally brings North American and eu techniques to the subject right into a universal dialogue. The individuals are "Christoph Berner, Erhard Blum, Suzanne Boorer, David M. Carr, Thomas B. Dozeman, Cynthia Edenburg, Michael Konkel, Christoph Levin, Thomas R mer, Konrad Schmid, and Felipe Blanco Wi mann."
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Extra info for Pentateuch, Hexateuch, or Enneateuch? Identifying Literary Works in Genesis through Kings
Example text
It is immediately clear that each book of the Torah has its own profile. 57 If one thinks more about scrolls as being kept together in vessels made of clay, the question of the larger literary units becomes a bit less exclusive. If there was, for instance, a Deuteronomistic Library with different scrolls including some prophetic ones, one can easily understand that these scrolls were not necessarily revised altogether at the same time or by the same person. It is also understandable that it would have been easy to transfer Deuteronomy and Joshua into another vessel in which priests and Deuteronomists collected the scrolls of the future Torah.
The case of Josh 24 and 2 Kgs 25 is still more difficult, since we have no canonical evidence for an independent Hexateuch or Deuteronomistic History. But even if Josh 24 does not conclude a Hexateuch, as I have argued, it is at least conceived as a conclusion to the book of Joshua: it clearly interrupts the Deuteronomistic transition, in which Josh 23 was followed directly by Judg 2:6. The function of 2 Kgs 25:27–30 depends on whether these verses are considered to be the conclusion of the “exilic” version of the Deuteronomistic History, or whether they were a later addition.
Of Religionsgeschichte Israels in alttestamentlicher Zeit 2 (ATD Ergänzungsreihe Band 8/2; Göttingen: Vandenhoeck & Ruprecht, 1992); Joseph Blenkinsopp, “Deuteronomic Contribution to the Narrative in Genesis–Numbers: A Test Case” in Those Elusive Deuteronomists: The Phenomenon of Pan-Deuteronomism (ed. L. S. Schearing and S. L. W. Nicholson (ed. A. D. H. Mayes and R. B. Salters; Oxford: Oxford University Press, 2003), 209–34. 11. Recently, as a result of the debate about the link between the patriarchs and the Exodus, Blum has modified his model; he now concludes that the D-composition did not include the Genesis traditions.
Pentateuch, Hexateuch, or Enneateuch? Identifying Literary Works in Genesis through Kings by Thomas B. Dozeman, Konrad Schmid, Thomas R. Mer
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