By Bartosz Adamczewski
Utilizing the strategy 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 this reason, the publication disproves the theories of the life of the so-called resources or traditions of the Pentateuch. the popularity of the truth that the Pentateuch is an Israelite and never a Judaean paintings could have nice effects for the discussion among the monotheistic civilizations in our international and for peace tasks within the Holy Land.
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Additional info for Retelling the Law: Genesis, Exodus-Numbers, and Samuel-Kings as Sequential Hypertextual Reworkings of Deuteronomy
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J. Titus, The Second Story of Creation (Gen 2:4-3:24): A Prologue to the Concept of Enneateuch? ] 2011), 168173. Pace H. ). That is why the tree of the knowledge of good and evil symbolizes neither general human capacity of moral discrimination (which is obviously necessary for any morally relevant human decision) nor sexual awareness etc. The symbolic plant illustrates the knowledge of both sides of the border between God’s life-giving space and its destructive surroundings. In this way, by means of the mythological images of a paradisiacal garden, a plant which gives immortality, and something that gives extraordinary knowledge, the author of Genesis communicated to all humans Israel’s particular experiences of God-given land, Yahweh’s chosen sanctuary, and fundamental religious decisions.
The author of Deuteronomy described the ‘original sin’ of Israel as consisting mainly in cowardice, 30 31 32 33 34 35 46 Cf. R. D. Nelson, Deuteronomy, 28. Cf. V. P. Hamilton, Genesis: Chapters 1-17, 188-189; Z. Pawłowski, Opowiadanie, 389-392; B. T. ] 2009), 65. Cf. W. Chrostowski, ‘Anatomia pokusy (Rdz 3,1-6)’, PrzPow 101 (1984) vol. 243, 198207 (esp. 204); P. J. Titus, Second Story, 324-326, 330-331. Moreover, the woman presents herself as rather reluctantly permitted by God to eat of the fruit of the trees of the garden (Gen 3:2; diff.
47:13) and five tribes (Ezek 48:23-27), and concerning its location in the heart of the land, in the middle of the territories of the twelve tribes (Ezek 48:31-35; cf. 45:1-8). Cf. D. L. Christensen, Deuteronomy 1:1-21:9, 232; S. L. Richter, ‘The Place of the Name in Deuteronomy’, VT 57 (2007) 342-366 (esp. 345-366). It should be noted that the Persian-period sacred precinct on Mount Gerizim was in fact constructed on the model of Ezekiel’s vision of the ideal temple of Yahweh in the land of Israel (Ezek 4046): cf.