By John E. Harvey
The Deuteronomistic Historian patterned greater than 4 dozen of his narratives after these in Genesis-Numbers. The tales that make up Genesis-Numbers have been indelibly inspired at the Deuteronomistic Historian's brain, to such an volume that during Deuteronomy-Kings he tells the tales of the country in the course of the lens of Genesis-Numbers. John Harvey discusses the 8 standards that may be used as facts that the given tales in Deuteronomy-Kings have been in accordance with these in Genesis-Numbers. Unified debts within the Deuteronomistic background, for example, frequently proportion remarkable parallels with or extra redactional layers in their corresponding debts in Genesis-Numbers, exhibiting that the given money owed within the Deuteronomistic background have been written after the corresponding debts in Genesis-Numbers have been written. additionally, the Deuteronomistic Historian calls the reader's realization to bills in Genesis-Numbers through explicitly mentioning and touching on them, through the use of own names, and by way of drawing thematic and verbal parallels. Retelling the Torah, the 1st ebook to target those parallel narratives, includes far-reaching implications for Hebrew Bible scholarship. this can be quantity 403 within the
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Extra info for Retelling the Torah: The Deuternonmistic Historian's Use of Tetrateuchal Narratives (JSOT Supplement Series)
Sample text
In his analysis of ('to remember') Childs (1962) drew similar conclusions regarding the Deuteronomists' reliving of traditions. 'To remember', Childs (1962:74) stated, 'was to actualize the past, to bridge the gap of time and to form a solidarity with the fathers'. 'Actualization', in turn, was 'the process by which a past event is contemporized for a generation removed in time and space from the original event' (1962: 85). Cf. Hyatt 1970: 169. 13 A similar paradigm concerns Jeroboam's contravention of the Deuteronomic law of centralized worship and its consequences.
There is no contradiction between Deut. 27, where the LORD instructed Moses to go up Pisgah where he would view the land, and Deut. 1, which includes a reference to Mount Nebo. 1 consists of Moses' itinerary: he traveled west from the steppes of Moab to Mount Nebo, and northwest from Mount Nebo to the summit of Pisgah (see Grohman 1962: 529). 1. 43 But there is little to support this conclusion. This phrase appears elsewhere in the DtrH,44 as does 'command of the LORD' L45 These facts undermine any dogmatic attribution to P.
This is apparent, for instance, from his free use of the Exodus story in Deuteronomy 1-3: Dtr alluded to the Exodus story in Moses' reproof to the wilderness generation for failing to enter the promised land (Deut. 30, 32-33); using language from the Song of the Sea, Dtr had the LORD assure Moses that the peoples would fear encroaching on Israel (Deut. 25), and he had Moses praise the LORD for his deeds (Deut. 24-25); finally, Dtr patterned the stubbornness of Sihon after that of Pharaoh (Deut.