The Pentateuch: Genesis
- The Pentateuch:Genesis
A.'s essay provides a "big-picture" outline of the genesis and pragmatic dimensions of the hexateuchal composition of Genesis–Joshua, with particular attention to the question of the law of centralization, the original version of which is, according to A., to be found in Deut 6:4-5; 12:14*, 15-18, 21, 26 against the historical background of the fifth cent. b.c.e. when a sanctuary on Mt. Gerizim coexisted with the one in Jerusalem. In his essay, A. offers a detailed reconstruction of the idea of cultic centralization and the integration of Mt. Gerizim into the framework of Deuteronomy and the Deuteronomistic narrative, via case studies of, e.g., Deut 11:26-32; 12:2-7; 27:1-13, 14-25; Exod 20:24-25; Josh 8:30-35 and their respective textual variants. In light of his observations concerning these texts, A. proposes a detailed picture of how the status of the Gerizim sanctuary was repeatedly renegotiated at different periods. [Adapted from published abstract—C.T.B.]
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In the beginning, Yhwh spoke; the people listened. At Sinai, Yhwh used all four basic language skills: speaking, writing, reading, and listening, to deliver his Torah. Yhwh spoke to Moses, who recounted the former's words to Israel; Moses then wrote down the words and read them to the people, who swore to listen to Yhwh (Exodus 20–24). Deuteronomy presents Torah-reading as a detailed teaching process initiated with the command, "Read this Torah" (Deut 31:11). Yhwh's command, "Gather the people," introduces a sequence of instructional activities: gather, read, hear, learn, fear, worship, obey, and teach. This pattern appears partially and implicitly in Exodus, the Torah Psalms, Josiah's reform, and wisdom. Ezra models the above pattern in his personal study, practice, and teaching (Ezra 7:10), and illustrates it when he reads the Torah publicly (Neh 8:1-8). Jesus draws upon the pattern when he asks, "Have you not heard?" when he says, "It is written," and when he sends out the apostles on their mission, "teaching them to observe all that I commanded you" (Matt 28:18-20). [Adapted from published abstract—F.W.G.]
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In this essay, H. focuses on the Pentateuch's conceptualization of cultic matters and the temple itself. In his view, Neh 10:33-34 presupposes the restoration of rites of reconciliation [End Page 462] such as that described in Leviticus 16 at the Second Temple. However, the Bible also indicates that the cultic devices that served to convey the gift of reconciliation in the First Temple were not restored in the Second. In making his case, H. argues against those views which assert that the beginnings of the process of transformation of cultic concepts can already be found in the Pentateuch's account of the sanctuary and its cult before the reconstruction of the Second Temple. For H., the Pentateuch was not intended to replace the existing cult, nor did its creation give rise to...
