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Shop by category. Format see all. There are many detailed examples throughout, and aids to study include tables and boxes in the text, questions to enable students to come to grips with the issues either in private study or in class, and detailed guides to further reading. The Pentateuch by John Barton; John Muddiman "The Oxford Bible Commentary is a Bible study and reference work for 21st century students and readers that can be read with any modern translation of the Bible. It offers verse-by-verse explanation of every book of the Bible by the world's leading biblical scholars.
From its inception, OBC has been designed as a completely non-denominational commentary, carefully written and edited to provide the best scholarship in a readable style for readers from all different faith backgrounds. It uses the traditional historical-critical method to search for the original meaning of the texts, but also brings in new perspectives and insights - literary, sociological, and cultural - to bring out the expanding meanings of these ancient writings and stimulate new discussion and further enquiry.
Newly issued in a series of part volumes, the OBC is now available in an affordable and portable format for the study of specific sections of the Bible.
The Commentaries are preceded by introductions to the Old Testament and to the Pentateuch as a whole. The Pentateuch by Marvin A.
It will combine a purely literary approach to reading the final form of the Pentateuch with a historical reading of the text. The historical reading of the text will challenge the older model of source analysis to argue instead for a model that traces the composition of the Pentateuch from its origins in northern Israel during the 9th-8th centuries B. J and D , and finally through the final redaction in the Persian period, P. Pentateuch, Hexateuch, or Enneateuch by Thomas B. The theories of a Tetrateuch, a Hexateuch, or a Deuteronomistic History have played a central role in recovering the literary history of the Pentateuch and the Former Prophets.
The breakdown of these methodologies in recent research has forced scholars to reevaluate the criteria for identifying literary works in the formation of the Hebrew Bible. The present volume explores anew, without presupposition or exclusion, the criteria by which interpreters identify literary works in these books as a resource for recovering the composition history of the literature.
It also brings North American and European approaches to the topic into a common discussion. Is the Pentateuch an accumulation of folk traditions, a work of ancient historiography, a document legitimizing religious reform? In dialogue with competing views, Van Seters advocates a compositional model that recognizes the social and historical diversity of the literary strata.
Van Seters argues that a proto-Pentateuchal author created a comprehensive history from Genesis to Numbers that was written as a prologue to the Deuteronomistic History Deuteronomy to 2 Kings in the exilic period and later expanded by a Priestly writer to make it the foundational document of the Jerusalem temple community. It is also the focus of tremendous scholarly debate regarding the complex history of its composition, the historical background for its primeval history, ancestry narratives, and laws, the theological purposes of its final redaction, and its diverse interpretation in communities today.
This textbook introduces students to the contents of the Torah and orients them to the key interpretive questions and methods shaping contemporary scholarship, inviting readers into the work of interpretation today. This has remained so until recently, but during the past twenty-five years the study of the Pentateuch has been once more in turmoil, and new theories have proliferated.
This book arises from the conviction that much in current Pentateuchal research needs to be subjected to rigorous scrutiny and that much, indeed, is radically mistaken. The author argues that the work of Wellhausen, for all that it needs revision and development in detail, remains the securest basis for understanding the Pentateuch.
But the Documentary Hypothesis should remain our primary point of reference, and it alone provides the most dependable perspective from which to approach this most difficult of areas in the study of the Old Testament. Noth and E. Blum by Damian J.
To begin with the textual evidence: The Septuagint places the text be- tween —2: Now when all the kings west of the Jordan heard about these things—those in the hill country, in the western foothills, and along the entire coast of the Great Sea as far as Lebanon [the kings of the Hittites, Amorites, Canaanites, Perizzites, Hivites, and Jebusites]—they came together to make war against Joshua and Israel and However, when the people of Gibeon heard what Joshua had done to Jericho and Ai. Volume I. The Octateuch. Part III. It is said that there are two mountains near Jericho facing one another close together, one of which is Garizein, the other Gaibal.
The Samaritans point out others laying near Neapolis, but in error; because they are too far from one another, so that it is not possible to hear speech from one to the other. Ulrich et al. Donner and H. There are three other texts Deut —30; —13; Josh where Gerizim and Ebal appear as a pair. In these texts there is one reference to the localization of these Mounts Deut : As you know, these mountains are across the Jordan, west of the road, towards the setting sun, near the great trees of Moreh, in the territory of those Canaanites living in the Arabah in the vicinity of Gilgal. This phrase is like a rhetoric statement explaining where these mounts are situated, but its content is difficult to interpret.
Scholars have often re- garded the verse or its part as a later interpolation, the aim of which was to relocate the mounts of Gerizim and Ebal to a Judean geographical loca- tion. We shall return to this redaction-critical problem later in this paper.
Nevertheless, the geographical information in the verse is not quite clear. However, the name of Gilgal can also refer to different places.
The fact that Elijah and Elisha went down to Bethel indicates that Gilgal was situated in the hill country. One possibility is that Deut refers to this Gilgal of Elijah. Similar holy 6 M.