Koog P. Hong, «Abraham, Genesis 20–22, and the Northern Elohist», Vol. 94 (2013) 321-339
This article addresses the provenance of the Elohistic Abraham section (Genesis 20–22) in order to clarify the divergence between the source and tradition-historical models in pentateuchal criticism. Examining arguments for E’s northern provenance demonstrates that none of them applies directly to E’s Abraham section. The lack of Abraham tradition in early biblical literature further undermines the source model’s assumption of Israel and Judah’s common memory of the past. The southern provenance of Genesis 20–22 is more likely, and the current combination of Abraham and Jacob traditions is probably a result of the Judeans’ revision of Israelite tradition.
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ABRAHAM, GENESIS 20–22, AND THE NORTHERN ELOHIST
society. This idea is now highly contested. Baden recently said:
“Wellhausen’s Enlightenment mindset prevented him from accept-
ing the possibility, now accepted with little hesitation, that more than
one concept of Israelite religion and history could have existed si-
multaneously†46. Wellhausen’s evolutionary scheme is rejected by
most scholars47. Even today’s strongest proponents of the Documen-
tary Hypothesis do not give this scheme much credit 48. So the re-
jection of the evolutionary scheme seriously undermines the relative
dating of J and E. In Baden’s words, “If we reject Wellhausen’s gross
evolutionary framework as flawed — and the majority, if not the
entirety, of scholarship has — then we should also reject his relative
dating of J and E on these grounds†49.
Moreover, even if one successfully defends J’s earlier date, today
an early date does not automatically translate into the Davidic period,
an era that is increasingly slipping from the grasp of biblical historians.
As opposed to earlier biblical historians who followed the biblical pres-
entation of Israel’s history 50, which depicts Israel as the people of a
common faith, a common ancestry, and a common historical experi-
ence, today that presentation’s validity is seriously questioned 51. The
historicity of founding narratives of the Bible has been challenged 52.
Archaeology and social-science approaches consistently reveal the real
picture behind the grand depiction of David and Solomon’s empire as
a mere chiefdom that was “little more than Israel’s rural hinterland†53.
J.S. BADEN, Rethinking the Supposed JE Document (Ph.D. diss., Har-
46
vard University 2007) 241. Similarly, ID., J, E, and the Redaction, 308.
Even earlier, not all accepted this. Notably, NOTH, Pentateuchal Tradi-
47
tions, 38, n. 143.
E.g. BADEN, J, E, and the Redaction, 313; YOREH, The First Book of
48
God, 7.
BADEN, J, E, and the Redaction, 33.
49
E.g. M. NOTH, The History of Israel (New York 21960) [German origi-
50
nal: Göttingen 1950]; J. BRIGHT, A History of Israel (Louisville, KY 42000).
For a helpful synthesis of this recent development, see M.B. MOORE –
51
B.E. KELLE, Biblical History and Israel’s Past. The Changing Study of the
Bible and History (Grand Rapids, MI 2011).
E.g. T.L. THOMPSON, The Historicity of the Patriarchal Narratives. The
52
Quest for the Historical Abraham (BZAW 133; Berlin 1974); VAN SETERS,
Abraham.
I. FINKELSTEIN – N.A. SILBERMAN, The Bible Unearthed. Archaeology’s
53
New Vision of Ancient Israel and the Origin of its Sacred Texts (New York
2001) 159.
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