By Gard Granerød
This ebook, emphasizing Genesis 14 and Psalm one hundred ten, contributes to the background of composition of the patriarchal narratives within the booklet of Genesis and to the background of theology of the second one Temple interval. Genesis 14 used to be further on a overdue level 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 prior biblical texts have served as templates/literary construction blocks. As for Genesis 14*, specifically 3 textual content teams have been very important: the desk of countries, the desert wandering narratives and annals from the Deuteronomistic historical past. As for the ME, it's an instance of haggadic exegesis presupposing and with none prehistory self sustaining of its narrative framework. ME is the results of an assimilation among texts, Genesis 14* and Psalm a hundred and ten, which assumedly at one aspect have been learn as a story and a poetic model respectively of Abraham??s warfare with the kings. Genesis 14 has no worth as a resource to the heritage of the patriarchal period and to the faith of pre-Israelite Jerusalem. against this, it exhibits how post-exilic scribes?? painstaking learn of biblical texts ended in the construction of recent biblical texts.
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Additional resources for Abraham and Melchizedek: Scribal Activity of Second Temple Times in Genesis 14 and Psalm 110
The first hypothesis I will formulate in chapter 9 is that at some point in the Second Temple period, Psalm 110 was read historiographically, that is, it was connected to an assumed historical event. Consequently, the psalm was read as a poetic version of the narrative found in Genesis 14* about Abram’s war with the four kings. Moreover, in chapter 13 I attempt to substantiate this hypothesis. On the basis of cases from the early rabbinic literature and the early Jewish hermeneutics of intertextuality, I will argue that the intertextual connection between Psalm 110 and Genesis 14 started before the Melchizedek episode was composed and interpolated into the latter narrative.
The model developed by Emerton and Schatz, and refined by Westermann, namely, that the earliest part of Genesis 14 is a hero story about Abram, is not convincing. The story in Gen. 14:12–17, 21–24 needs the information provided in the first part of the chapter to make sense. Moreover, von Rad’s model is also unlikely. Admittedly, it does not suﬀer the same problems as that of Emerton, Schatz, and Westermann. According to it, the assumed fragment of a Canaanite epos reflected in the account of the invasion of the four kings (Gen.
Judg. 3:8, 14; 1 Sam. 13:1; 2 Sam. 2:10–11; 5:4–5; 11:1; 15:7; 1 Kgs. 2:11, 39; 6:1; 9:10; 11:42; 14:20–21, 25; 15:1–2, 9–10, 25, 28, 33; 16:8, 10, 15, 23, 29; 22:1–2, 41–42, 52; 2 Kgs. 1:17; 3:1; 8:3, 16–17, 25–26; 9:29; 10:36; 11:3–4; 12:1–2, 7; 13:1, 10; 14:1–2, 17, 21, 23; 15:1–2, 8, 13, 17, 23, 27, 30, 32–33; 16:1–2; 17:1, 4–6; 18:1–2, 9–10, 13; 21:1, 19; 22:1, 3; 23:23, 31, 36; 24:1, 8, 12, 18; 25:1–2, 8, 27. The Textual Integrity of Genesis 14 31 implies a more complex model for the literary history of the growth of the chapter and the tradition-historical background for each of the assumed parts than the former.
Abraham and Melchizedek: Scribal Activity of Second Temple Times in Genesis 14 and Psalm 110 by Gard Granerød