By Thomas B. Dozeman, Konrad Schmid

Because the guaranteed effects of scholarship are infrequently definite, it may come as no shock that the classical formula of the Documentary speculation has over again been known as into query. even if, many North American students are strange with the paintings of a brand new iteration of ecu students who're advancing another view of the compositional heritage of the Pentateuch. A transforming into consensus in Europe argues that the bigger blocks of pentateuchal culture, specially the tales of the patriarchs and Moses, weren't redactionally associated ahead of the Priestly Code, because the J speculation indicates, yet existed part by means of aspect as self sustaining, rival myths of Israel s origins. This quantity makes to be had either the latest eu scholarship at the Pentateuch and its severe dialogue, delivering a precious source and fostering additional discussion among North American and eu interpreters. The participants 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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40 a farewell to the yahwist? In addition, the name used for Moses’ father-in-law distinguishes Exod 3:1– 4:18 from its context: in 3:1 and 4:18 he is called Jethro, while in 2:18 his name is Reguël. That this addition either in whole or in part must be dated after P seems the most likely option to me. 43 If we move on to Exod 6, the priestly counterpart to the call of Moses in Exod 3–4, we realize that this text does not seem to know Exod 3–4,44 a fact that is surprising only if one clings to a pre-Priestly dating of Exod 3–4.

Wénin; BETL 155; Leuven: Leuven University Press; Peeters, 2001), 273–95, 274 n. 4; see also, idem, Reading the Fractures of Genesis: Historical and Literary Approaches (Louisville: Westminster John Knox, 1996), 185–87, 192–94. 24. , Thomas Römer, “Isaac et Ismaël, concurrents ou cohéritiers de la promesse? Une lecture de Genèse 16,” ETR 74 (1999): 161–72. 25. Christoph Levin, “Das israelitische Nationalepos: Der Jahwist,” in Große Texte alter Kulturen: Literarische Reise von Gizeh nach Rom (ed.

One gets the impression that two already-fixed and separate literary blocks were joined together, rather than a single narrative in which events moves organically from Genesis to Exodus. The unevenness of the literary relationship between Genesis and Exodus leads to the more precise conclusion that the statement in Exod 1:8, “Now there arose a new king over Egypt, who did not know Joseph,” is a narrative device that contextualizes the story of Joseph because otherwise the story of the exodus cannot be told.

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A Farewell to the Yahwist. The Composition of the Pentateuch in Recent European Interpretation by Thomas B. Dozeman, Konrad Schmid

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