By Douglas A. Knight

Within the most up-to-date version of this vintage paintings, Knight provides a radical historical past and research of the exegetical process recognized in Hebrew Bible stories as culture background or traditio-historical feedback, the capstone of the historical-critical tools. starting within the 17th - 19th centuries with early notions that a few type of oral culture can have preceded the writing of biblical literature, students from the beginning of the 20th century ahead grew to become more and more intrigued with the concept the inventive interval for far of the cloth lay within the lengthy and complex means of culture progress instead of within the genuine writing level. The unfolding of scholarship during this box took specified types in a number of contexts, in particular in Scandinavian study, that is right here assessed in mild of many untranslated stories. This 3rd version, mostly reproducing the unique book from 1973, is augmented by means of an epilogue arguing that a number of equipment and concerns built within the interval because the Nineteen Seventies have now problematized previous traditio-historical paintings in unavoidable but additionally stimulating methods.

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Simon posited a plurality of sources and a long period of transmission for much of the Old Testament. 19 We have seen in the above section that this idea was not original to Simon but had been proposed by a 15. E. Reuss, “Richard Simon,” RE, vol. 14, 1st ed. , vol. 18, 1906, 363. 16. Specifically: book 1, chs. 2–5 and 7; also chs. 4, 6, 8, 10, and 11 of his Réponse au Livre intitulé Sentimens de quelques Theologiens de Hollande sur l’Histoire Critique du Vieux Testament, Rotterdam 1686. 17. Cf.

As carried out by, for example, E. Rohland, Die Bedeutung der Erwählungstraditionen Israels für die Eschatologie der alttestamentlichen Propheten, Diss. Heidelberg 1956; or G. F. Hasel, The Remnant: The History and Theology of the Remnant Idea from Genesis to Isaiah, Andrews University Monographs 5, Berrien Springs, Michigan, 1972. 16 REDISCOVERING THE TRADITIONS OF ISRAEL takes place only after the tradition has attained written form in its final (present) context. 45 Secondly, the text, as a total piece of traditum, may have an effect (thus “Wirkungsgeschichte”) on other traditions, both within and without the Old Testament and either as a stimulant or as an object to be interpreted and exegeted (thus “Nachinterpretation,” “Auslegungsgeschichte”).

Interestingly enough, this same idea (that diaries and records from Moses’ time onward were deposited in the “Ark library”) has been revived in our century: E. C. Richardson, “Oral Tradition, Libraries and the Hexateuch,” PTR 3 (1905), 211ff. 9. In the preface to his Josuae imperatoris historia, Masius asserted that the book of Joshua, though bearing Joshua’s name, was not necessarily authored by him but more likely by Ezra: “In my opinion it is certain that Ezra, a man who was divinely inspired with a unique piety and depth of learning, either alone or with the help of others of equal ability, edited and put in proper order not only the book of Joshua, but also the books of Judges and Kings.

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