Biblical Authorship: books

Showing posts with label books. Show all posts

21 September

The Origin of the Pentateuch. Part 2. Jerusalem

Hypotheses and the Silence about Jerusalem

The hypotheses I mentioned in Part One regarding the origin of the first five books of the Bible all share one common feature: they assume that the main parts of the Pentateuch were written in Jerusalem. Scholars differ only in the period and circumstances of composition. However, within the Pentateuch itself there is not a single (!) mention of Jerusalem. And this is quite strange.

The narratives unfold in other cities and regions of Palestine. The authors tell of the origins of various cultic sites, the histories of certain towns, and the etymology of some geographical names. Yet they never once mention Jerusalem. If the stories of the Pentateuch had been written in Jerusalem, one would expect their authors to show interest in Jerusalem’s history—perhaps in the stories of the patriarchs or in the conquest of Canaan. But nothing of the kind is observed. The authors stubbornly ignore Jerusalem.

This fact troubled many biblical commentators, who have offered various explanations. I will highlight a few of them.

Textual Criticism of Ancient Texts: The Origin of the Pentateuch. Part 1. Hypotheses

Canonical Version

For many centuries it has been believed that the first five books of the Old Testament were written by the prophet Moses. However, only one of them (the fifth book, Deuteronomy) is written in the first person. Most likely, the canonical claim of Mosaic authorship of all five books developed gradually. Initially, it referred only to Deuteronomy, and then it was extended to all five books, despite the fact that the first four are written in the third person and contain no direct claim that they were written by Moses.

Today, the hypothesis of Mosaic authorship of the entire Pentateuch is supported by believers, theologians, and those for whom the Bible is not merely a book but the direct word of God.

Scholarly Hypotheses

Since the Middle Ages, biblical commentators have criticized the idea of Mosaic authorship. They noticed numerous problematic passages in the books, which indicated that:

The Pentateuch could not have been written by one person, because it contains too many contradictions, duplicate stories, and variations in phraseology.
It could not have been written in the desert, but rather in Palestine, where the Israelites had already lived for some time.
It could not have been written during the time of Moses, since it contains hints that a long period had passed between Moses’ era and the time of writing.

The Origin of the Samaritans

By Magnar Kartveit

Many Bible readers will think that chapter 17 of the second book of Kings refers to the origin of the Samaritans. According to the Authorized Version we read about “the Samaritans” in verse 29, and a number of translations reveal the same understanding. On closer inspection, however, it turns out that 2Kgs 17:29 does not refer to the Samaritans, but to the “people of Samaria,” whose relation to the Samaritans is not immediately clear.

The understanding of 2Kgs 17 as dealing with the Samaritans has its earliest attestation in the works of Josephus. He offers a story where he describes them as “Chouthaioi,” a group which was brought by the Assyrian king Salmanasser from “Chouthas” in Persia into Samaria after the occupation and subsequent depopulation of that area, Ant. 9.278f., 288–291.This version takes us back to the eighth century B.C.E., and it has led scholars and lay people to believe that the Samaritans were deportees from the East, brought into Samaria in this early period; in Samaria they remained through the ages, and perhaps they mixed with the local population—a situation which most likely resulted in syncretism. The story resembles 2Kgs 17 and this has led to reading the chapter as referring to the origin of the Samaritans.

Did God Have a Wife? Archaeology and Folk Religion in Ancient Israel (pdf)

This is a book about ordinary people in ancient

Israel

and their everyday religious lives, not about the extraordinary few who wrote and edited the Hebrew Bible. It is also a book for ordinary people today who know instinctively that "religion" is about experience, not about the doctrines of scholars, theologians, and clerics who study religion dispassionately and claim authority. My concern in this book is popular religion, or, better, "folk religion" in all its variety and vitality.

This is a book that, although it hopes to be true to the facts we know, does not attempt objectivity; for that is impossible and perhaps even undesirable. One can understand religion only from within, or at least from a sympathetic viewpoint. As an archaeologist, I shall try to describe the religions of ancient Israel — not theoretically, from the top down, as it were, but practically, "from the bottom up," from the evidence on the ground.

This is a book mostly about the practice of religion, not about belief, much less theology. It is concerned with what religion actually does, not with what religionists past or present think that it should do. Beliefs matter, for they are the wellspring of action; and theological formulations may be helpful or even necessary for some. But archaeologists are more at home with the things that past peoples made, used, and discarded or reused, and what these artifacts reveal about their behavior, than they are with speculations about what these people thought that they were doing. As Lewis Binford reminds us, "archaeologists are poorly equipped to be paleo-psychologists."

Prologue. In the Days of King Josiah

The world in which the Bible was created was not a mythic realm of great cities and saintly heroes, but a tiny, down-to-earth kingdom where people struggled for their future against the all-too-human fears of war, poverty, injustice, disease, famine, and drought. The historical saga contained in the Bible—from Abraham's encounter with God and his journey to Canaan, to Moses' deliverance of the children of Israel from bondage, to the rise and fall of the kingdoms of Israel and Judah—-was not a miraculous revelation, but a brilliant product of the human imagination. It was first conceived—as recent archaeological findings suggest—during the span of two or three generations, about twenty-six hundred years ago. Its birthplace was the kingdom of Judah, a sparsely settled region of shepherds and farmers, ruled from an out-of-the-way royal city precariously perched in the heart of the hill country on a narrow ridge between steep, rocky ravines.

During a few extraordinary decades of spiritual ferment and political agitation toward the end of the seventh century ВСЕ, an unlikely coalition of Judahite court officials, scribes, priests, peasants, and prophets came together to create a new movement. At its core was a sacred scripture of unparalleled literary and spiritual genius. It was an epic saga woven together from an astonishingly rich collection of historical writings, memories, legends, folk tales, anecdotes, royal propaganda, prophecy, and ancient poetry. Partly an original composition, partly adapted from earlier versions and sources, that literary masterpiece would undergo further editing and elaboration to become a spiritual anchor not only for the descendants of the people of

Judah

but for communities all over the world.

Lester L. Grabbe, Ezra-Nehemiah (pdf)

The books of Ezra and Nehemiah have not been the most popular of the books in the Hebrew Bible. Yet they have had great influence on how the Jewish religion is assumed to have developed. They describe the reconstruction of the Jewish temple and state after their destruction by the Babylonians in 587/586 BCE and set the theme for the concerns and even the basis of Early Judaism which is usually seen as the Torah. The figure of Ezra has been profoundly associated with the origin or promulgation or interpretation of that Torah. The consequence is that the books of Ezra and Nehemiah are in many ways the foundation of much scholarship, not only about the development of the Jewish religion but even of how the Old Testament (OT) literature emerged.

The aim of this book is to make a contribution to a better understanding of these two books which, in my opinion, are crucial writings in the Hebrew Bible. My study has implications for the history of Israel and Judah, the religion of Israelites and Judeans, the literary development of the OT, and OT theology. This is inevitable because of the importance of Ezra and Nehemiah for all these areas. All the various implications are not drawn here because of my focus purely on Ezra and Nehemiah. Some of the consequences were drawn in chapter 2 of my Judaism from Cyrus to Hadrian (1992a) and will be dealt with in more detail in my forthcoming Yehud: The Persian Province of Judah (in preparation).