John Van Seters, Author or Redactor?

Seters, John Van

doi:10.5508/jhs.v7.a9

Cited by 4 publications

(4 citation statements)

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“…5. [1][2]. Using similar language, Elijah told Ahab to send all the Israelites ‫ישראל(‬ ‫כל‬ ‫את‬ ... ‫)שלח‬ to Mount Carmel (1 Kgs 18.19).…”

Section: Moses and Elijahmentioning

confidence: 99%

To what extent is the Moses story modelled on other biblical stories?

Schellekens

2022

Journal for the Study of the Old Testament

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This essay reviews the evidence for the Moses story having been modelled on four other biblical stories. It is well known that the Moses story shares elements with the stories of Jeroboam, Elijah and Jacob. Few, however, have noted that the Moses story also appears to share elements with the story of King Joash of Judah. This essay presents an overview of the many elements which the Moses story shares with these four stories. It shows that most episodes in the life of Moses appear to have a parallel in the stories of these other biblical figures. After listing the many similarities, it presents a review of the evidence for direct dependence of the Moses story on the stories of the four other biblical figures.

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“…5. [1][2]. Using similar language, Elijah told Ahab to send all the Israelites ‫ישראל(‬ ‫כל‬ ‫את‬ ... ‫)שלח‬ to Mount Carmel (1 Kgs 18.19).…”

Section: Moses and Elijahmentioning

confidence: 99%

To what extent is the Moses story modelled on other biblical stories?

Schellekens

2022

Journal for the Study of the Old Testament

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“…14. Significantly, there is no compelling reason to identify any biblical reference to Abraham outside the exilic period, if we accept the late dating of J, as proposed by Van Seters (1975), and it looks as though he is a literary invention of the exilic period. There appear to be older laws incorporated into the tradition, such as the Book of the Covenant appended to the account of the Sinaitic covenant (Exod.…”

mentioning

confidence: 98%

“…13. See in particular Thompson 1974;Van Seters 1975;Clines 1978. This is not to preclude the presence of some archaic materials in the tradition.…”

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confidence: 99%

Circumcision and Circumstance: Male Genital Mutilation in Ancient Israel and Ugarit

Wyatt¹

2009

Journal for the Study of the Old Testament

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Circumcision appears in Genesis 17 as an infant rite, and mark of the covenant; Genesis 34 and Exod. 4.24-26 are written against a background of an adult rite, associated with marriage and fertility. By means of an attempted literary history of the motif, this study attempts a historical reconstruction of the evolution of the ritual tradition, from common West Semitic marital rite de passage into specifically Jewish infant rite of social integration.

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“…Interpreters, however, seem to agree on at least six cases (Neirynck 1988: 133;van Oyen Shepherd 1992: 949;1993: 106-07;1995: 522 As we can see in the list, all these texts arc made up of two stories. Except a slight variation in the last text, these texts start with one story that is interrupted by another story.…”

Section: Markan Intercalationsmentioning

confidence: 99%

From Mount Sinai to the Tabernacle : a reading of Exodus 24:12-40:38 as a case of intercalated double plot.

Park¹

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The aim of this dissertation is to read Exodus 24:12-40:38 as a case of "intercalated double plot". It attempts to shed new light on the understanding of the intriguing combination of the golden calf story and the tabernacle story in the Book of Exodus by means of the combination of narrative criticism and Richard Levin's study of the "double plot" convention in the English Renaissance drama. Narrative criticism helps us to see the distinctiveness of and the interrelations between the golden calf and tabernacle stories through the grids of structure, narrator, plot, characters, temporal and spatial settings, and the relations between discourse time and story time. On the one hand, the golden calf story and the tabernacle story are distinctive. The golden calf does not appear in the tabernacle story and the tabernacle story does not appear in the golden calf story. The vocabulary is distinct, too. For example, the stone tablets are called by different names in both stories. Finally, the two stories are distinct in style. In spite of these distinctive features of each story, Levin's paradigm helps us to see systematically how the narrator connected the golden calf story and the tabernacle story in four different modes of connection, called respectively material cause, efficient cause, formal cause, and final cause. On the level of material cause, we see that both stories share the same main characters and spatial setting. Also, the structure of Exod. 24: 12-40:38 shows that these two stories are closely related each other. On the level of the efficient cause, the consecutive arrangement of these two stories seems to provide an implicit causality. On the level of the formal cause, we see that the narrator provides multiple parallel features to emphasize the contrasts between the tabernacle and the golden calf. If the tabernacle symbolizes God's presence, the golden calf stands for God's absence. On the level of the final cause, the golden calf story serves as a negative' foil of the tabernacle story. The implied author achieves an effect of dialectics. The golden calf in fact highlights the other side of the theme of God's presence in the tabernacle story, that is, the theme of God's holiness. By juxtaposing these antithetical stories, the implied author delivers a powerful theological message which can never be achieved by telling these stories separated.

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John Van Seters, Author or Redactor?

Abstract: The journal is archived by Library and Archives Canada and is accessible for consultation and research at the Electronic Collection site maintained by Library and Archives Canada (for a direct link, click here).

Cited by 4 publications

References 1 publication

To what extent is the Moses story modelled on other biblical stories?

To what extent is the Moses story modelled on other biblical stories?

Circumcision and Circumstance: Male Genital Mutilation in Ancient Israel and Ugarit

From Mount Sinai to the Tabernacle : a reading of Exodus 24:12-40:38 as a case of intercalated double plot.

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