By Gard Granerød
This booklet, emphasizing Genesis 14 and Psalm a hundred and ten, contributes to the historical past of composition of the patriarchal narratives within the booklet of Genesis and to the heritage of theology of the second one Temple interval. Genesis 14 was once extra 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 within 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 desert 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 sustaining of its narrative framework. ME is the results of an assimilation among texts, Genesis 14* and Psalm one hundred ten, which assumedly at one aspect have been learn as a story and a poetic model respectively of Abraham??s conflict 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. by contrast, it exhibits how post-exilic scribes?? painstaking examine of biblical texts led to the construction of recent biblical texts.
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Extra info for Abraham and Melchizedek: Scribal Activity of Second Temple Times in Genesis 14 and Psalm 110
Nonetheless, in the time of David, the ME was added to the hero story that at that time had already been related to the patriarch. Eventually, in the late postexilic period, this composition was further expanded by the addition of vv. 1–11. In summary, von Rad, Emerton, Schatz, and Westermann all agree on a tripartite division of Genesis 14: an annalistic-style account (approx. vv. 1–11), a hero story about Abram’s rescue (approx. vv. 12–17, 21–24), and the ME (vv. 18–20). However, they disagree about their chronological order.
This composition, which Schatz termed the basis (Grundlage) for Genesis 14, was then incorporated into the Yahwistic traditions. Subsequently, around 550 bce, this Grundlage was subject to a thorough Deuteronomistic reworking. , Gen. 14:1–11). Schatz suggested that the tradition about the eastern kings was associated with a widespread tradition about a sacrilege that failed. Following Michael C. Astour, Schatz supposed that this tradition—independently 28 29 30 31 32 33 John A. Emerton, ‘Some Problems in Genesis XIV’, in Studies in the Pentateuch (ed.
13:17–18 in his Vorlage. I propose that Genesis 14* is composed for its present position in the Abraham narratives in response to that which its author considered to be a Leerstelle after Genesis 13. Following immediately after Gen. 13:14–18, Genesis 14* plays on Abram’s failure to comply with Yahweh’s command to walk through the length and breadth of the land by making the invading kings the first ones to actually fulfil the act of taking possession of it. However, Abram eventually defeats the invaders and completes the walk through the land.
Abraham and Melchizedek: Scribal Activity of Second Temple Times in Genesis 14 and Psalm 110 by Gard Granerød