By Lemaire, André edit.
This quantity offers all of the major lectures of the XIXth Congress of the overseas association for the research of the outdated testomony held in Ljubljana (july 2007). The thirty-one authors symbolize a good pattern of the most developments and growth of cur
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Additional info for Congress Volume Ljubljana 2007 (Supplements to Vetus Testamentum)
During the late nineteenth and throughout the twentieth centuries, the source critical hypothesis decisively influenced scholars’ views about the origins of this book. And it continues to do so today, since many standard introductions still offer students the time-honored language of JEDP. 1 In it, he printed out the book of Genesis, using different fonts to identify the four separate sources. 2 Though differing in size and in some details, these two books shared at least three perceptions. First, Genesis is made up of long, narrative sources that extend beyond Genesis into Exodus and the rest of the Pentateuch.
Whereas the earlier writer observed that Noah had found favor in the eyes of the deity, the priestly writer thought Noah deserved to survive the flood. ” ( Job 1:1). Here again, the priestly writer is challenging the theological loose ends in his predecessor’s account. Fourth, the priestly author vastly enhances the significance of the flood for future generations. For his predecessor, the post-flood scene rehearsed the sacrifice already attested in the ancient Near Eastern accounts. Moreover, the earlier author affirmed that the ground would never again be cursed and that the rhythms of nature would perdure.
This is an indictment befitting a flood that will destroy all flesh. The priestly writer makes the crime fit the punishment, and, in so doing, revises in a consequential way both the ancient Near Eastern and earlier Israelite versions. In both the Atrahasis myth and the first Israelite account, the punishment goes far beyond the crime. Here we find a priestly thinker providing a theodicy, an apology on behalf of the deity who sent the flood. Second, the priestly writer redefines the flood. It becomes a different event than had been the case in either the ancient Near Eastern the genesis of genesis 33 or the earlier Israelite versions.