By Bartosz Adamczewski
Utilizing the tactic of severe intertextual examine, this publication demonstrates that Deuteronomy (written c. 500 BC) is an Israelite sequential hypertextual transforming of Ezekiel, that Genesis and Exodus-Numbers (written c. four hundred BC) are Israelite sequential hypertextual reworkings of Deuteronomy, and that Samuel-Kings (written c. three hundred BC) is a Judaean sequential hypertextual transforming of Deuteronomy. for that reason, the booklet disproves the theories of the life of the so-called assets or traditions of the Pentateuch. the popularity of the truth that the Pentateuch is an Israelite and never a Judaean paintings can have nice outcomes for the discussion among the monotheistic civilizations in our international and for peace tasks within the Holy Land.
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Additional resources for Retelling the Law: Genesis, Exodus-Numbers, and Samuel-Kings as Sequential Hypertextual Reworkings of Deuteronomy
For centuries, the Pentateuch as a whole was regarded as having been written by Moses, and for this reason no one seriously analysed the literary relationships which could exist among its parts. In the nineteenth and twentieth century, the documentary hypothesis with its oral-traditions and redactional-stages variants dominated the 2 research on the Pentateuch, which caused the lack of interest in critical intertextual analyses of the five works of the Pentateuch in their entireties. Moreover, the stories about the patriarchs in Genesis (Gen 12-50) were for long regarded as pre-Deuteronomic, based on ancient local traditions, a fact which inhibited critical comparative analyses of their contents with the contents of Deuteronomy.
T. Arnold, Genesis, 67. Cf. B. U. Schipper, ‘Schlangenbeschwörung in Ägypten und in Israel’, in M. Pietsch and F. ), Israel zwischen den Mächten, Festschrift S. Timm (AOAT 364; Ugarit: Münster 2009), 419-436. Cf. R. D. Nelson, Deuteronomy, 30. Cf. ibid. 30-31. Cf. Z. Pawłowski, Opowiadanie, 419-425; B. T. Arnold, Genesis, 69-71; P. N. Tarazi, Genesis, 66. The well-known motif of returning to dust (Gen 3:19) originates from Deut 1:45. The prophetic-Deuteronomic thought that Israel’s expulsion from its land had been caused by its own sin, a thought which was expressed in Deut 1:45 in the form of the narrative that recounted Israel’s forced, lamentable return from 47 the Promised Land to the deadly wilderness (cf.
25), the related motif of the tree of life which was planted in the middle of the garden (Gen 2:9) illustrates Ezekiel and Deuteronomy’s thought that Yahweh’s chosen place of worship should be located in the centre of Canaan (cf. 32). 17) symbolizes the borders between the Promised Land and its surroundings (both 17 the southern border at Kadesh-barnea and the eastern border at the Jordan), 15 16 17 Cf. A. Grund, Entstehung, 101-106. It should be noted that in the logic of Ezek 45:1846:7 the Sabbath is still regarded as having its counterpart in the day of the new moon in the lunar cycle (Ezek 46:1-7; cf.