By Gary N. Knoppers, J. Gordon McConville
The Deuteronomic or, extra correctly, Deuteronomistic historical past is a latest theoretical build which holds that the books of Deuteronomy, Joshua, Judges, Samuel, and Kings represent a unmarried paintings, unified by means of a uncomplicated homogeneity in language, kind, and content material. This build owes a lot to the impact of Martin Noth's vintage research of the Deuteronomistic heritage, contained in his higher Uberlieferungsgeschichtliche Studien. based on Noth, the Deuteronomist included the deuteronomic legislations into the start of his paintings, framing it with speeches through Moses. The Deuteronomist then additional different resources, reminiscent of stories of conquest and payment, prophetic narratives and speeches, respectable annals and records.
While this greater thesis has stood the attempt of time, there's a lot confrontation between modern students a couple of big choice of matters. the current assortment makes an attempt to supply readers with an knowing of the $64000 advancements, methodologies, and issues of view within the ongoing debate. either present essays and a few older, vintage essays that experience formed the bigger debate are integrated. Ten are newly translated into English. every one essay is prefaced through a close foreword through one of many editors that summarizes and locations the essay in its applicable context, making the amount perfect to be used in seminars or classes, in addition to for people wishing to familiarize yourself with the kingdom of dialogue at the Deuteronomistic historical past.
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Extra resources for Reconsidering Israel and Judah: Recent Studies on the Deuteronomistic History
Example text
The essay by Thomas Römer, “Deuteronomy and the Question of Origins” (pp. 112– 38), addresses an issue to which Noth gave insufficient attention—the relationship between Deuteronomy and the rest of the Deuteronomistic History and, more specifically, the deuteronomistic editing of the old deuteronomic law code. 24 In Noth’s view, the work of the Deuteronomist was largely confined to framing this code with (deuteronomistically authored) speeches of Moses. 25 But many scholars have come to believe that the deuteronomistic editing of Deuteronomy was more pervasive than Noth allowed and that this editing extended to the code itself.
Naturally this also applies to Manoah’s sacrifice in Judg 13:19f. but, like the rest of the story of Samson, this story was probably not added to Dtr’s account until later. The Central Theological Ideas 27 in Gibeon. ). 6 Dtr probably based this view upon 1 Sam 10:8 and 13:7b–14—the secondary part of the old Saul tradition which, however, had formed a part of Dtr’s source. Here it was a sin for Saul to perform a sacrifice without [[96]] waiting for Samuel. ), and the report that Samuel built an altar in Ramah (1 Sam 7:17).
In The Future of the Deuteronomistic History (ed. Thomas Römer; BETL147; Leuven: Peeters, forthcoming). 46. Lemaire’s essay was originally published as “Vers l’histoire de la rédaction des Livres des Rois,” in ZAW 98 (1986) 221–36. 47. For a more detailed discussion of this general approach, see Gary N. 42–45, and the references cited there. 14 Gary N. Knoppers The compositional model proposed by Alexander Rofé in his essay “Ephraimite versus Deuteronomistic History” (pp. 462–74) departs from both the theory proposed by Noth and the revisions of that theory proposed by various other scholars.