By Thomas B. Dozeman, Konrad Schmid
Because the guaranteed effects of scholarship are hardly ever yes, it may come as no shock that the classical formula of the Documentary speculation has another time been known as into query. in spite of the fact that, many North American students are unexpected with the paintings of a brand new new release of ecu students who're advancing an alternative view of the compositional background of the Pentateuch. A starting to be consensus in Europe argues that the bigger blocks of pentateuchal culture, particularly the tales of the patriarchs and Moses, weren't redactionally associated prior to the Priestly Code, because the J speculation indicates, yet existed aspect via aspect as self sufficient, rival myths of Israel s origins. This quantity makes on hand either the latest eu scholarship at the Pentateuch and its serious dialogue, supplying a useful source and fostering additional discussion among North American and eu 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 resources for A Farewell to the Yahwist. The Composition of the Pentateuch in Recent European Interpretation
As its inner argumentation shows quite clearly, P could not take over the connection of the patriarchal narrative to the story of the exodus from an older tradition but obviously placed two originally independent corpora of tradition for the first time in a logical sequence. (1) First and foremost, we must look at the crucial passage in the Priestly report of the call of Moses in Exod 6:2–8:46 A I am Yhwh B And I appeared unto Abraham, unto Isaac, and unto Jacob, as El Shadday A' But my name is Yhwh B' I have not revealed myself to them According to this statement, P advocates a progressive theory of revelation that distinguishes between two stages.
Klopfenstein; OBO 139; Fribourg: Universitätsverlag; Göttingen: Vandenhoeck & Ruprecht, 1994), 413–39; and the summary in Schmid, Erzväter und Exodus, 82–84. 21. See Schmid, Erzväter und Exodus, 84–89. 22. , 56–78. 36 a farewell to the yahwist? David Carr has, furthermore, detected linguistic and factual allusions to Exodus— similar “patterns” in Genesis and Exodus, so to speak—in texts such as Gen 12:10–20; 16; and 18. 23 Of course, it is quite obvious that Gen 12:10–20 and 16:1–1624 reflect the story of the exodus (the case of Gen 18 is more difficult to decide).
A. Wénin; BETL 155; Leuven: Leuven University Press; Peeters, 2001), 273–95. 79. , Abschied vom Jahwisten, 119–56. 80. Winnett, “Re-examining the Foundations”; Schmid, Erzväter und Exodus; Jan Christian Gertz, Tradition und Redaktion in der Exoduserzählung: Untersuchungen zur Endredaktion des Pentateuch (FRLANT 186; Göttingen: Vandenhoeck & Ruprecht, 1999); Eckart Otto, Das Deuteronomium im Pentateuch und Hexateuch: Studien zur Literaturgeschichte von Pentateuch und Hexateuch im Lichte des Deuteronomiumsrahmen (FAT 30; Tübingen: Mohr Siebeck, 2000), 261–64; Markus Witte, Die biblische Urgeschichte: Redaktions- und theologiegeschichtliche Beobachtungen zu Genesis 1,1–11,26 (BZAW 265; Berlin: de Gruyter, 1998).