By Thomas B. Dozeman, Konrad Schmid
Because the guaranteed effects of scholarship are infrequently convinced, it may come as no shock that the classical formula of the Documentary speculation has once more been known as into query. even though, many North American students are unexpected with the paintings of a brand new new release of eu students who're advancing another view of the compositional background of the Pentateuch. A transforming into consensus in Europe argues that the bigger blocks of pentateuchal culture, in particular the tales of the patriarchs and Moses, weren't redactionally associated sooner than the Priestly Code, because the J speculation indicates, yet existed aspect via facet as self reliant, rival myths of Israel s origins. This quantity makes on hand either the newest eu scholarship at the Pentateuch and its severe dialogue, delivering a invaluable source and fostering extra discussion among North American and ecu interpreters. The individuals are Erhard Blum, David M. Carr, Thomas B. Dozeman, Jan Christian Gertz, Christoph Levin, Albert de Pury, Thomas Christian Roemer, Konrad Schmid, and John Van Seters.
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Additional info for Farewell to the Yahwist?: The Composition of the Pentateuch in Recent European Interpretation (Society of Biblical Literature Symposium Series, 34)
Noth concluded that at the time when J wrote his documents the different themes of the Pentateuch (excepted the primeval history) had already been combined, and J merely took over this earlier synthesis of traditions. This idea of a Yahwistic school (or of different Yahwists) stands in complete opposition to the conception of J as a personality (B. Luther), a notion that blossomed in the work of von Rad. 61 For Van Seters, J is also an author, but he lives five centuries later and is more a historian than a theologian.
In addition to that, we have to ask whether the complexity of Gen 15—rightly stressed by Gertz—and here especially the “addition” of vv. 13–16 cannot be explained without using literarycritical operations; rather, the verses seem to show the attempt to harmonize quite disparate blocks of tradition with equally disparate theologies within the frame of a new concept. Tensions within the text not only indicate literary growth but can also be determined by the matter of things; especially in Gen 15, a text that now clearly links Genesis and Exodus, we can expect a complex train of thoughts within a single text.
A bit more differentiated but not necessarily opposing is the findings regarding the verb rwg. It occurs in Genesis in Priestly and non-Priestly texts (Gen 12:10; 19:9; 20:1; 21:23; 26:3; 32:5; 35:27; 47:4). Here 35:5 belongs to P, 19:9 refers to Lot in Sodom, 20:1 refers to Abraham in Gerar, 35:2 refers to Jacob at Laban’s place; 47:4 refers to Joseph’s brother in Egypt, and in 21:23 Abimelech is talking to Abraham. , BHH 1:547–48 [Karl Elliger]). 51. On the discussion whether Gen 23 belongs to P, see Blum, Die Komposition der Vätergeschichte, 441–46 (differently, Thomas Pola, Die ursprüngliche Priesterschrift: Beobachtungen zu Literarkritik und Traditionsgeschichte von P g [WMANT 70; Neukirchen-Vluyn: Neukirchener, 1995], 308–09).