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A Summary of the Documentary Hypothesis
The last tablet, Tablet #11, of Genesis begins in Gen.37:2b,"Joseph, being seventeen years old, ..." Many peoplehave been confused at this Gen.37:2 verse. It begins by saying"These are the generations of Jacob," and immediatelystarts discussing Joseph. Jacob is a very minor character forthe next dozen chapters. But this is another case where the TabletTheory clears up what has long been a big puzzle. That verse,Gen.37:2, should have been divided in its middle, to clarify thatthe first part was written by Jacob, and the second part was writtenby Joseph.
The contents of Joseph's tablet are very important in the historyof the Bible's people. He was taken into slavery in Egypt and,in the course of a dozen years, rose to become the second mostpowerful man in Egypt. As events unfolded, his family was drawninto a move to Egypt also, and there they and their descendantswere to spend several hundred years. The last portion of thistablet describes the death of his father Jacob. But the book ofGenesis closes without telling of Joseph's death, and there'snot any sort of toledoth phrase -- why not?
This must be a conjecture, but I think that Exodus 1:6, "AndJoseph died, and all his brethren, and all that generation."could form this closure. It may have been added by Moses, afterhe inherited all the tablets, and began to combine them. Thoselast chapters of Genesis must have been primarily written by Joseph,but of course he couldn't have recorded his own death. These fewverses may have been written by one of his surviving brothers.
The Bible therefore contains both concepts that also serve as arguments in modern discussions: inclusiveness and exclusiveness. However, it is only by means of historical reconstruction that this important inner-biblical difference regarding how Genesis and the Moses story determine Israel's origins and its relation to its land and to other nations becomes fully apparent.
the Documentary Hypothesis is founded on four ..
I'm convinced that the grammatical notations associated withthe Toledoth 'tags' reflect the patriarchal redactional historyof the documents Moses edited. Largely due to these grammar nuances,I arrive at slightly different conclusions regarding some of thetablets than do you -- with your analysis represented in the followingtable from the True Origin website:
The redaction-historical separation of Genesis and Exodus before P has fundamental consequences for the understanding of the history of religion and theology of the Hebrew Bible. Firstly, it is obvious that this new perspective abandons the thesis so popular in the 20th century that the religion of ancient Israel is based on salvation history (). That such a view can no longer be maintained has been made clear by the numerous archaeological finds published in recent years. One should envisage the religion of Israel differently than the biblical picture suggests. The polemics of the Deuteronomists are probably closer to the preexilic reality in ancient Israel than the normative-orthodox statements in the Bible that promulgate a salvation-history based monotheism. Without the J hypothesis, the paradigm of a clear discontinuity between ancient Israel and its neighbors can no longer be maintained. This paradigm of discontinuity developed in the wake of Karl Barth's dialectical theology and can be explained as an application of its basic tenets to the history of ancient Israel's religion. It presupposed that Israel occupies a very special place in the ancient Near East from its very beginning. But if there has been no early (i.e., Solomonic) or at least monarchic (Josiah) conception of a salvation history that begins with the creation and ends with the conquest of the land, Israel must be seen in continuity rather than discontinuity with its neighbors. The paradigm of discontinuity is not a peculiarity of ancient Israel but rather a characteristic feature of the Judaism of the Persian period which projects its ideals back into the Hebrew Bible.
Bible - The Documentary Hypothesis
One factor often overlooked by advocates of the tablet theoryis that the word 'toledoth' actually occurs more times than theseten instances in the text. (NOTE: Personally, I am unsure whetheror not the Exodus citation is intended to be the same sort ofdocumentary notation as the others, especially since beginningin Genesis 37, Moses is writing 'de novo' as a prophet writinghis own unique composition.)
Therefore, it is not a far lying assumption to conclude that both the narrative substance of the book of Genesis as well as its reception outside the Pentateuch support the suspicion that this text was not originally written as a prelude to the book of Exodus. Explicit literary connections between Genesis and Exodus appear only in Priestly texts or in texts that presuppose P. P itself shows in Exod 6:2â3 that it creates something new by joining the patriarchal narrative with the exodus. Furthermore, the literature from outside the Pentateuch also points to the fundamental separation between the patriarchs and the exodus. The Psalms provide especially strong evidence for an original separation between Genesis and the Moses story: Apart from the late Psalm 105, the so-called historical Psalms all reckon with the beginning of Israel's history in the exodus. Apparently the Psalms attest to Genesis as a secondary introduction before the Moses story. The prophetic books reinforce this impression. Hosea 12 places Jacob and Moses ("a prophet") in opposition to each other. The contrast is especially striking, and the detailed interpretation of this chapter by Albert de Pury supports the theory of a fundamental separation of the Jacob and the Moses stories. Finally, one could mention texts like Amos 3:11; Mic 7:20; Ezek 20:5; 33:24, which seem to imply the same thing, but limited space does not allow a detailed discussion here.
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The Pentateuch and the documentary hypothesis - …
The Documentary Hypothesis is still the most common view in scholarship, and no other model has a comparable consensus, but in the end the question is not a matter of consensus anyway. It is a matter of evidence. And the evidence for the hypothesis is, in my judgment, now substantial and stronger than ever.
Four Sources of New Documentary Hypothesis
Some opponents of the Documentary Hypothesis claim nowadays that this hypothesis no longer is the dominant view in the field. Some assert that there is a new consensus. Some even claim that it was disproved long ago and that "no one believes that anymore." In the first place, this claim is just not true. Scholars at nearly all of the major universities and many seminaries in the United States still are persuaded that it is correct, they work in it, and they teach it to their students. The same may be said of most scholars in England, Israel, and other countries. Major commentaries (such as the Anchor Bible), encyclopedias, and introductions treat it. The most common challenges have come from a number of European scholars, but as of this time, they have not responded to the central evidence. Specifically: They have not come to terms with the linguistic evidence, the continuity of the sources, the match of the sources (especially J and E) with history, or the convergence of the lines of evidence.
Characteristics of Four Sources of New Documentary Hypothesis ..
If the non-Priestly substance of the patriarchal and exodus narrative was really written by the same author, it would be very difficult to explain why he did not correlate the promise to become a great people with its fulfillment as is done in P. Therefore, it is much more likely that Gen 12:2 and Exod 1:9 were written by different authors than to assume that it is a Yahwistic bridge between Genesis and Exodus as the traditional Documentary Hypothesis suggests.
documentary hypothesis wrote the first creation story in Genesis
(NOTE: The textual histories for these three sub-documentseach have their own unique and complex textual history which Iwon't derail myself at present by going into. However, each ofthese does deal with a crucial point of choice in the line ofdescent to the Promised One, and each of the three effectivelyaddresses then summarily sets aside the 'un-chosen' branch ofthe patriarchal families.)
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