Abraham and Melchizedek: Scribal Activity of Second Temple by Gard Granerød

By Gard Granerød

This e-book, emphasizing Genesis 14 and Psalm one hundred ten, contributes to the historical past of composition of the patriarchal narratives within the ebook of Genesis and to the background of theology of the second one Temple interval. Genesis 14 used to be extra on a past due degree and in steps: first, Genesis 14* and later, the so-called Melchizedek episode (ME, vv. 18-20). Genesis 14 is the results of inner-biblical exegesis: either Genesis 14* and the later ME originated from scribal task during which numerous previous biblical texts have served as templates/literary construction blocks. As for Genesis 14*, specifically 3 textual content teams have been vital: the desk of countries, the desolate tract wandering narratives and annals from the Deuteronomistic background. As for the ME, it really is an instance of haggadic exegesis presupposing and with none prehistory self reliant of its narrative framework. ME is the results of an assimilation among texts, Genesis 14* and Psalm one hundred ten, which assumedly at one element have been learn as a story and a poetic model respectively of Abraham??s warfare with the kings. Genesis 14 has no price as a resource to the historical past of the patriarchal period and to the faith of pre-Israelite Jerusalem. by contrast, it exhibits how post-exilic scribes?? painstaking learn of biblical texts ended in the construction of recent biblical texts.

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Abraham and Melchizedek: Scribal Activity of Second Temple Times in Genesis 14 and Psalm 110

This ebook, emphasizing Genesis 14 and Psalm a hundred and ten, contributes to the historical past of composition of the patriarchal narratives within the booklet of Genesis and to the heritage of theology of the second one Temple interval. Genesis 14 was once further on a overdue degree and in steps: first, Genesis 14* and later, the so-called Melchizedek episode (ME, vv.

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On the one hand there have been those who plea for a single authorship for the entire chapter (sometimes including the Melchizedek episode in vv. 18–20, sometimes not). On the other hand, there have been those who argue that Genesis 14 is a composition of two or three narratives and/or traditions that originally were independent of each other. It follows that the latter position 14 Moreover, see Adele Berlin, ‘On the Use of Traditional Jewish Exegesis in the Modern Literary Study of the Bible’, in Tehilla le-Moshe: Biblical and Judaic Studies in Honor of Moshe Greenberg (ed.

The author of [the Apocryphon] has either omitted the tetragrammaton or more likely translated merely what was in his text of Genesis. At first sight the omission might seem to be owing to reverence for the sacred name, especially since it is known that Qumran scribes used many substitutes for the name hwhy. . However, because the omission in this text agrees with the LXX . . and the Peshitta against the Targums, it is more likely that hwhy in the MT of Gen. 22 Fitzmyer is probably correct in seeing the reference to Yahweh in MT Gen.

YIw: And Abram heard that his brother had been taken captive. Verse 16 reads: ~['h'-ta,w> ~yviN"h;-ta, ~g:w> byvihe Avkur>W wyxia' jAl-ta, ~g:w> vkur>h'-lK' tae bv,Y"w: And he brought back all the goods, and even Lot, his brother, and his goods he brought back, and even the women and the people. The Textual Integrity of Genesis 14 39 One problem arises: the exact relation between Abram and Lot. Is the latter the former person’s nephew (v. 12) or his brother/kin (vv. 14a, 16)? There is a semantic flux in the meaning of the noun yxia'.

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