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Hebrew Studies 35 (1994) 203 Reviews with the topics covered. Also, there is relatively equal coverage of all three books, rather than diminishing coverage at the end of the volume. Further, the introduction features an excellent bibliography, though it is a little light on foreign works, and a good basic introduction to literary-critical issues. Robertson provides his own translation of each verse, which is helpful for the commentary and often superior to the NIV or other English renderings. In addition, he places each section in its proper poetic structure, helping the reader to see his analysis. His in-depth coverage of the text is supplemented by more technical information provided in the footnotes (and, thank goodness ,/ootnotes rather than end notes!). And, perhaps best of all, there are no misprints or typos-at least none that this reviewer could find. Some suggestions could be made for the improvement of this already excellent series. For example, it is hard to understand why all the Hebrew and Greek are given in transliteration (though scientific and thorough) rather than in actual printed script. Surely a series of such high quality could take this one additional step and increase its usefulness even more. Other minor irritations do not significantly diminish the high level of quality achieved by Robertson and the NICOT in general. Even at $28.95, this volume is well worth the seemingly higher-than-necessary cost. In summary, Robertson has masterfully woven history, textual exegesis, and practical exposition and application into an excellent and eminently useful commentary. It can be highly recommended to anyone wanting to know more about these small Old Testament books, and it serves as a model for anyone wanting to understand better how to comment on the biblical text skillfully and faithfully. Tim Hadley Lubbock Christian University Lubbock, TX 79407 W. M. L. DE WETTE, FOUNDER OF MODERN BIBLICAL CRITICISM: AN INTELLECTUAL BIOGRAPHY. By John W. Rogerson. JSOTSup 126. Pp. 313. Sheffield: Sheffield Academic Press, 1992. Cloth, $55.00. The title makes two points beyond the name of the scholar whose biography this is: 1) that de Welte is the "founder" of modem biblical criticism, and 2) that this book is an "intellectual biography." This is indeed an intel- Hebrew Studies 35 (1994) 204 Reviews lectual biography. As is noted in the volume, there already is a book on de Welte, the biblical scholar (R. Smend, Wilhelm Martin Leberecht de Wettes Arbeit am Alten und am Neuen Testament [Basil: Helbing & Lichtenhahn, 1958]). Rogerson's work is more a biography. He uses de Welte's now largely forgotten semi-autobiographical novel Theodor to assist in constructing the development of de Welte's intellectual, theological and religious thought. Using this device produces many interesting insights regarding the people and ideas that most influenced de Wene. Rogerson is careful, if not sometimes tedious, in developing this. Few biblical scholars have the kind of varied corpus that would make such an approach possible. Rogerson should be commended for his obviously caring and creative, as well as honest, appraisal of de Wette. The biography really does not make the case for de Wette as the "founder" of modern biblical criticism. On the one hand this is fortunate because the reader would of necessity have become involved in the morass of defining "founder," "modem" and "criticism." On the other hand, in the final chapter Rogerson does identify de Wette's contributions. He even goes so far as to use the 1903 labeling of de Wette as "a man of the future." Rogerson's evaluations of de Wette's importance are worth stating, but fall short ofestablishing him as "founder of modern biblical criticism." Five contributions are highlighted. First, de Welte's self-conscious use of philosophy to help develop biblical and theological understandings. While recognizing that de Welte's selection of a philosopher (J. F. Fries) was his "most conspicuous weakness," Rogerson also states that those "who claim to have no philosophy are simply unaware of their philosophical presuppositions " (p. 267). Second, de Wette's remarkable ability to develop the relationship between scholarship and belief is understood as a "need" seldom addressed adequately by many biblical scholars. Certainly de Wette's spiritual and...

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