By Raymond F Person, Konrad Schmid
The sooner consensus about the Pentateuch and the Deuteronomistic background has been considerably challenged in contemporary scholarship. as a result of its canonical placement, the ebook of Deuteronomy performs a major position in those discussions. the sooner consensus was once that the D resource within the Pentateuch was once essentially (if not just) present in Deuteronomy and that Deuteronomy was once the founding resource for the Deuteronomistic historical past. lately, despite the fact that, a few students are once more speaking in regards to the D resource in books earlier than and after Deuteronomy, whereas others are wondering the centrality of the D resource for the formation of the so-called Deuteronomistic background. This quantity brings jointly quite a few voices in those fresh debates in regards to the position of Deuteronomy within the better literary works incorporating fabric prior to and after the ebook of Deuteronomy. members comprise Reinhard Kratz, Jeffrey Stackert, Sandra Richter, Christophe Nihan, Cynthia Edenburg, Juha Pakkala, and Konrad Schmid.
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Additional info for Deuteronomy in the Pentateuch, Hexateuch, and the Deuteronomistic History
16, 20. C. GERTZ, “Beobachtungen zur Komposition und Redaktion in Ex 32–34,” in Gottes Volk am Sinai: Untersuchungen zu Ex 32–34 und Dtn 9–10 (ed. E. Blum and M. Köckert; VWGTh 18; Gütersloh: Gütersloher, 2001), 88–106, here 98. 65 See GERTZ, “Beobachtungen” (see n. 64), 99. 26 Konrad Schmid people. , the description of Judah is relevant: “Now Rehoboam the son of Solomon became king over Judah. Rehoboam was forty-one years old when he became king and he reigned seventeen years in Jerusalem […].
Deuteronomy is the Mosaic explanation of the Sinai legislation. The mutual identity of both the Sinai and the Transjordanian legislation is secured by both Decalogues. 73 2. It appears that the oldest royal assessments use the centralization edict as a gauge but are not familiar with a literary Deuteronomy. ” 70 Furthermore, notice that the lexeme hxm, “to wipe out,” from Deut 29:19 is featured in Josh–Kgs, with the notable exceptions of Judg 21:17 (Benjamin and Israel) and 2 Kgs 14:27 (the name of Israel), becoming prominent again only in the Manasseh passage, 2 Kgs 21:10– 15 (note v.
Post-Priestly” here means temporally after the integration of “P” into its narrative context, pointing to a stage later than the origin of “P” itself. 76 Deuteronomy within the “Deuteronomistic Histories” in Genesis–2 Kings 29 Genesis–2 Kings. The (“mono-Yahwistic”80) “Ur”-Deuteronomy in Deut *6– 28 may already presuppose the oldest “Deuteronomistic History” in Samuel– Kings and summarize its implicit criterion in Deut 12,81 though still without a literary connection to Samuel–Kings. ). 84 Finally, Deut 4 reflects on the expansive context of Genesis–2 Kings.