By Gard Granerød
This e-book, emphasizing Genesis 14 and Psalm a hundred and ten, contributes to the heritage of composition of the patriarchal narratives within the ebook of Genesis and to the background 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 previous biblical texts have served as templates/literary development blocks. As for Genesis 14*, specifically 3 textual content teams have been vital: the desk of countries, the desert wandering narratives and annals from the Deuteronomistic historical past. As for the ME, it truly is an instance of haggadic exegesis presupposing and with none prehistory autonomous 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 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. against this, it exhibits how post-exilic scribes?? painstaking research of biblical texts led to the construction of latest biblical texts.
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Additional info for Abraham and Melchizedek: Scribal Activity of Second Temple Times in Genesis 14 and Psalm 110
M; (Ps. 110:4b) probably originally was a nominal clause. ) renders more closely the late LXX translation kata. n ta,xin Melcisedek (LXX Ps. DI-l[;. The LXX version evident in LXX Ps 109:4b probably presupposes knowledge of the ME and the biographical data about the priest-king Melchizedek oﬀered there. In chapter 15 I build on the conclusions of the previous chapters and address the question of the origin of the figure Melchizedek whom we meet in the ME. m; in Ps. 110:4. m; in Psalm 110:4b). m; was a personal name in the monarchic Psalm 110 from the outset, I consider another possibility as well.
The narratives in Genesis 12–50 as a whole are both framed by itineraries (see Gen. 11:27–32; 50:7–14)—and so connected with the preceding primeval history and the subsequent exodus narrative—and, in addition, to a certain extent internally bound together by itineraries. , Gen. ). However, none of these itineraries in Genesis 12–50 are elaborated as extensively as those in Genesis 14, especially vv. 4–7. On the other hand, the itineraries in Genesis 14 are comparable to texts found in the so-called historical books in the Hebrew Bible.
N"a] ~yxia; ~yvin"a]-yKi). The references to Lot in vv. 12, 14, and 16, then, might very well be part of the original narrative. B, (v. 12) and the clause byvihe Avkur>W wyxia' jAl-ta, ~g:w> can be explained as glosses, yet stemming from two diﬀerent hands, one with the information from Gen. 12:5 in mind, the other with information from Gen. 13:8. Now, the fundamental unity of Genesis 14—sometimes with the ME, sometimes without—has also been previously defended by scholars such as Hermann Gunkel,40 and, more recently, by John Van Seters,41 Gordon J.