The Pentateuch exhibits a perplexing mixture of narrative and law. The book of Genesis contains n... more The Pentateuch exhibits a perplexing mixture of narrative and law. The book of Genesis contains narrative, and so does the early part of Exodus. From Exodus 20, where the Decalogue is introduced, we find the emergence of large sections of law. This culminates in the book of Deuteronomy, where legal statues are framed by exhortations to keep the law. In this article, this question of the relationship between law and narrative in the context of the Sinai pericope (Ex 19–24) is discussed.1 The proponents of source criticism have noted that the Sinai pericope fits loosely into the present context, and consequently they argue that it was interpolated into the surrounding narrative. This observation is based on literary-critical grounds.2 Other scholars propose that the mixture of law and narrative form a cohesive unit. They base their work on synchronic studies to prove that the Sinai pericope reads smoothly without textual issues or constraints. In this article, both these cases are sta...
The differences between the MT and LXX texts of Joshua 24 are numerous and complex. In this essay... more The differences between the MT and LXX texts of Joshua 24 are numerous and complex. In this essay, I will discuss these differences from a theological viewpoint. I will start with the assumption that the MT of Joshua 24 displays a distinctive pro-Samaritan attitude. The aim of this essay is to determine the theological viewpoint of the LXX of Joshua 24 regarding the attitude toward the Samaritan question. I will argue that the LXX of Joshua 24 displays an antiSamaritan attitude and that it embeds the covenant of Joshua 24 in the broader narrative of apostasy and fall, in sharp contrast to the MT of Joshua 24.
Joshua 24 is generally assumed to be the concluding chapter of a Hexateuch. Several texts in Gene... more Joshua 24 is generally assumed to be the concluding chapter of a Hexateuch. Several texts in Genesis and Exodus are indeed taken up in Joshua 24. In recent times, these texts have generally been assigned to a post-Priestly layer of redaction. In this essay, I argue that the direction of influence runs from Joshua 24 to the books of Genesis and Exodus, instead of linearly from Genesis-Exodus to Joshua. I propose that Genesis 34 and 35:1–4 reacts to the assumed pro-Samaritan viewpoint of Joshua 24. Furthermore, I postulate that Genesis 33:18–20, 50:24–26, and Exodus 13:19 aim to explain the unique traditions in Joshua 24. This emphasises the theological importance of Joshua 24 in the debate surrounding the Samaritan identity in post-exilic times, while reassessing the literary question surrounding a Hexateuch redaction.
The literary composition of Joshua 3:1 17 Joshua 3 and 4 confront the attentive reader with sever... more The literary composition of Joshua 3:1 17 Joshua 3 and 4 confront the attentive reader with several literary problems, especially with regard to chronology. This article attempts to provide a solution to the problems in Joshua 3. The author reconstructed narratives, namely a Deuteronomistic and a post-priestly narrative. The Deuteronomistic narrative forms part of the original narrative of the Jordan crossing. It also forms part of an exilic Deuteronomistic History. The aim of this exilic Deuteronomistic History is to explain the loss of the land during the Babylonian exile.The post-priestly narrative of Joshua 3 and 4 most probably came into being when the priestly material (Gen�Num) was linked with the Deuteronomistic History. Thus, the post-priestly narrative of Joshua 3 and 4 elaborates on and expands the original Deuteronomistic narrative of the Jordan crossing. The merging of these two narratives is the cause of the chronological and other literary problems in Joshua 3.
Achenbach, R 2005. Pentateuch, Hexateuch und Enneateuch. Eine Verhältnisbestimmung, ZAR 11:122–15... more Achenbach, R 2005. Pentateuch, Hexateuch und Enneateuch. Eine Verhältnisbestimmung, ZAR 11:122–154. Albertz, R 2007. Die kanonische Anpassung des Johuabuches. Ein Neubewertung seiner sog.”Priesterschriftelike Texte”, in Römer and Schmid 2007:199–217. Aurelius, E 2003. Zukunft jenseits des Gerichts: Eine redaktionsgeschichltliche Studie zumEnneateuch. BZAW 319. Berlin: de Gruyter. Barrick, W B & Spencer, J R (eds) 1984. In the shelter of Elyon: essays on ancient Palestinian life in honour of GW Ahlström. JSOTSup 31. Sheffield: JSOT Press. Becker U, 2006. Endredaktionelle Kontextvernetzungen des Josua-Buches, in Witte, Schmid, Prechel and Gertz 2006:139–161. Bieberstein, K 1995. Josua-Jordan-Jericho. Archäologie, Geschichte und Theologie der Landnahmeerzählungen Josua 1–6. OBO. Friborg: Universitätsverlag, Göttingen: Vandenhoeck & Ruprecht. Blum, E 1990. Studien zur Komposition des Pentateuch. BZAW 189. Berlin/New York: de Gruyter. _______ 1997. Die Kompositionelle Knoten am Übe...
The Pentateuch exhibits a perplexing mixture of narrative and law. The book of Genesis contains n... more The Pentateuch exhibits a perplexing mixture of narrative and law. The book of Genesis contains narrative, and so does the early part of Exodus. From Exodus 20, where the Decalogue is introduced, we find the emergence of large sections of law. This culminates in the book of Deuteronomy, where legal statues are framed by exhortations to keep the law. In this article, this question of the relationship between law and narrative in the context of the Sinai pericope (Ex 19–24) is discussed.1 The proponents of source criticism have noted that the Sinai pericope fits loosely into the present context, and consequently they argue that it was interpolated into the surrounding narrative. This observation is based on literary-critical grounds.2 Other scholars propose that the mixture of law and narrative form a cohesive unit. They base their work on synchronic studies to prove that the Sinai pericope reads smoothly without textual issues or constraints. In this article, both these cases are sta...
The differences between the MT and LXX texts of Joshua 24 are numerous and complex. In this essay... more The differences between the MT and LXX texts of Joshua 24 are numerous and complex. In this essay, I will discuss these differences from a theological viewpoint. I will start with the assumption that the MT of Joshua 24 displays a distinctive pro-Samaritan attitude. The aim of this essay is to determine the theological viewpoint of the LXX of Joshua 24 regarding the attitude toward the Samaritan question. I will argue that the LXX of Joshua 24 displays an antiSamaritan attitude and that it embeds the covenant of Joshua 24 in the broader narrative of apostasy and fall, in sharp contrast to the MT of Joshua 24.
Joshua 24 is generally assumed to be the concluding chapter of a Hexateuch. Several texts in Gene... more Joshua 24 is generally assumed to be the concluding chapter of a Hexateuch. Several texts in Genesis and Exodus are indeed taken up in Joshua 24. In recent times, these texts have generally been assigned to a post-Priestly layer of redaction. In this essay, I argue that the direction of influence runs from Joshua 24 to the books of Genesis and Exodus, instead of linearly from Genesis-Exodus to Joshua. I propose that Genesis 34 and 35:1–4 reacts to the assumed pro-Samaritan viewpoint of Joshua 24. Furthermore, I postulate that Genesis 33:18–20, 50:24–26, and Exodus 13:19 aim to explain the unique traditions in Joshua 24. This emphasises the theological importance of Joshua 24 in the debate surrounding the Samaritan identity in post-exilic times, while reassessing the literary question surrounding a Hexateuch redaction.
The literary composition of Joshua 3:1 17 Joshua 3 and 4 confront the attentive reader with sever... more The literary composition of Joshua 3:1 17 Joshua 3 and 4 confront the attentive reader with several literary problems, especially with regard to chronology. This article attempts to provide a solution to the problems in Joshua 3. The author reconstructed narratives, namely a Deuteronomistic and a post-priestly narrative. The Deuteronomistic narrative forms part of the original narrative of the Jordan crossing. It also forms part of an exilic Deuteronomistic History. The aim of this exilic Deuteronomistic History is to explain the loss of the land during the Babylonian exile.The post-priestly narrative of Joshua 3 and 4 most probably came into being when the priestly material (Gen�Num) was linked with the Deuteronomistic History. Thus, the post-priestly narrative of Joshua 3 and 4 elaborates on and expands the original Deuteronomistic narrative of the Jordan crossing. The merging of these two narratives is the cause of the chronological and other literary problems in Joshua 3.
Achenbach, R 2005. Pentateuch, Hexateuch und Enneateuch. Eine Verhältnisbestimmung, ZAR 11:122–15... more Achenbach, R 2005. Pentateuch, Hexateuch und Enneateuch. Eine Verhältnisbestimmung, ZAR 11:122–154. Albertz, R 2007. Die kanonische Anpassung des Johuabuches. Ein Neubewertung seiner sog.”Priesterschriftelike Texte”, in Römer and Schmid 2007:199–217. Aurelius, E 2003. Zukunft jenseits des Gerichts: Eine redaktionsgeschichltliche Studie zumEnneateuch. BZAW 319. Berlin: de Gruyter. Barrick, W B & Spencer, J R (eds) 1984. In the shelter of Elyon: essays on ancient Palestinian life in honour of GW Ahlström. JSOTSup 31. Sheffield: JSOT Press. Becker U, 2006. Endredaktionelle Kontextvernetzungen des Josua-Buches, in Witte, Schmid, Prechel and Gertz 2006:139–161. Bieberstein, K 1995. Josua-Jordan-Jericho. Archäologie, Geschichte und Theologie der Landnahmeerzählungen Josua 1–6. OBO. Friborg: Universitätsverlag, Göttingen: Vandenhoeck & Ruprecht. Blum, E 1990. Studien zur Komposition des Pentateuch. BZAW 189. Berlin/New York: de Gruyter. _______ 1997. Die Kompositionelle Knoten am Übe...
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