By Leon Moises. Edicion y Traduccion de Esther Cohen y Ana Castano
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Extra info for Zohar: Libro del Esplendor
Sample 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.