By Gard Granerød
This e-book, emphasizing Genesis 14 and Psalm a hundred and ten, contributes to the background of composition of the patriarchal narratives within the publication of Genesis and to the background of theology of the second one Temple interval. Genesis 14 was once extra on a overdue 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 job during which a number of 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 wasteland wandering narratives and annals from the Deuteronomistic heritage. As for the ME, it's an instance of haggadic exegesis presupposing and with none prehistory self sufficient 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 struggle 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. against this, it exhibits how post-exilic scribes´ painstaking learn of biblical texts led to the construction of recent biblical texts.
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Additional info for Abraham and Melchizedek: Scribal Activity of Second Temple Times in Genesis 14 and Psalm 110 (Beihefte Zur Zeitschrift Fur die Alttestamentliche Wissenschaft)
Moreover, according to Kitchen, this was also the only period when Elam was involved in international politics west of Babylonia and Assyria proper. In other words, the ‘real background’ of Gen. 9 Kitchen’s argumentative strategy, however, which is part of a wider defence of the historicity and accuracy of the patriarchal narratives all together, focuses not so much on the biblical texts as it does on the his- 7 8 9 descriptions’ and ‘territorial administrative lists’. However, he holds Genesis 14 to be a very ancient example of the main type of itineraries of expeditions and conquests—a conviction not shared by the author of this thesis.
Eichler and Jeﬀrey H. Tigay; Winona Lake, IN: Eisenbrauns, 1997), 173–83 (181). , 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.
God’s intervention happens by means of auditions (Gen. 12:1; 17:3, 9, 15, 19; 18:13, 20, 26; 20:6; 21:12; 24:12; 25:23; 31:3, 11; 35:1, 10–11) and revelations (Gen. 12:7; 17:1; 18:1; 26:2, 24; 35:9; 46:29). In addition, God/Yahweh is explained as the one who gives success (Gen. 27:20) and the ultimate ground behind certain realities (45:8). In Genesis 14*, however, there is no divine power explicitly present. In light of the fact that warfare is an important ingredient in this text, and in addition, in light of the fact that the patriarch Abram pursues and overcomes the four invading kings only with the help of 318 men (again, no divine auxiliary is reported), this absence is particularly intriguing.