PENTATEUCH
1st semester, SY 2004-2005
1. Briefly describe the geographical setting for the birth of (Western) civilization.
Ø The geographical setting for the birth of (Western) civilization are the land masses of Western Asia and Northeastern Africa which border the Eastern end of the
Ø The climate is dry and the land is barren, except for an arc of fertile land which extends from the Persian Gulf along the Tigris and
2. What are the two senses for the phrase “the dawn of history”? How and when did this take place?
Ø 3,000 BCE marks the “dawn of history” in two senses:
(a) The invention of writing (Mesopotamian cuneiform and Egyptian hieroglyphics) the first written records of human activity.
(b) The organization of human life into an authoritarian and socially-stratified pattern called called the “city-state.”
3. Decribe briefly the statist organizational paradigm that developed in the two great river valleys in the Ancient Near East.
Ø This city state or statist organizational pattern was HIERARCHICAL, SOCIALLY -STRATIFIED AND MALE DOMINATED. A ruling elite (5%) held full power over the land and population.
Ø Ancient Canaan, for example, was divided into about 100 city-states which dominated the villages in the surrounding countryside and Canaan’s valleys and plains (
Ø This ruling elite was supported by a professional army, a group of “scribes” (bureaucrats), and the priests of the official state religion and temple.
4. What do we mean by “surplus production”? Who controlled this “surplus production” in the city-states? How did they make use of it?
Ø The king controlled this “surplus production” by taxes and forced labor.
(a) SURPLUS PRODUCTION = the crops and produce in excess of the minimum necessary to keep workers alive and productive.
(b) This surplus production seized by the rulers supported a lavish lifestyle for the king and the ruling elite, paid for his professional army to maintain control by force, and finance an elaborate and expensive temple ceremony.
5. Describe the role and function of the official religion within this organizational paradigm.
Ø The official religion and its myths, epics, prayers and rituals celebrated and legitimated this hierarchically organized and socially stratified social structure.
6. What are the three political-cultural areas into which historians generally divide the
Ø The
(a) Mesopotamia (east end: Tigris and
(b)
(c) Syria-Palestine (middle).
7. Which of these areas saw the formation of the people of
Ø The formation of the people of
8. What do the “Amarna Letters” reveal to us about the situation in
Ø From the AMARNA LETTERS discovered by archeologists in Egypt, we learn in this period 1400-1300 BCE Egypt was weakened by internal struggles (religious and dynastic disputes) and unable to keep peace and order in Canaan
Ø The city-states in
(a) heavier taxes for military;
(b) young men conscripted into the armies;
(c) crops destroyed or seized during the fighting.
9. What do archeologists tell us about the settlement of the Central Hill Country of
Ø Many of the villagers escaped to the Central Hill Country to escape the oppression. Archeologists have uncovered over 200 small unwalled villages in the Hill Country with dwellings for 2-4 extended families (=200 inhabitants) dating 1250-1150 BCE.
Ø Thus, the great majority (80%) of those who eventually formed early
Ø They gradually joined together to cooperate and defend their newly-won freedom. Other smaller groups who joined included:
(a) “Hebrews” – the mercenary soldiers who settled into a more peaceful life in the Hill Country. With their skill as warriors, they helped to defend the freedom of these newly-formed people.
(b) Kenites – wandering metal workers
(c) Canaanite priests fleeing from the city-state temples (= the tribe of Levi)
10. What pressures caused them to join together for mutual help and defense?
Ø These various groups began to join together for mutual help and defense.
(a) The Hill Country was largely wilderness and great effort was needed to clear and farm this frontier land.
(b) They had to join together to defend themselves from the attempts by the city-state rulers to dominate them. The chariots and cavalry and trained troops of these city-state rulers could not operate successfully against the “guerilla” tactics of these pioneer people
11. An important factor in their joining together was the creation of a common “family history.” What is the relationship of this “family history” to the stories in Gen 12-50?
Ø The family history was written not so much to record the past but to play a social and political role in the present, at the time of the unifying of different groups into one.
Ø Genealogy is a good example:
(a) Jacob was the main ancestor figure for groups in the north (note the geographic locations of the Jacob stories).
(b) Abraham and Isaac were important ancestor figures for groups in the south (note the geography)
Ø As northern and southern groups unified, they expressed this unity by creating a unified genealogy. They made Abraham and Isaac the grandfather and father of Jacob.
12. Were Abraham and Isaac really the “grandfather” and “father” respectively of Jacob? Explain.
Ø The “truth” is not necessarily factual historical truth but a social and political truth. The merging of the genealogies symbolizes and strengthens the merging of these different families and class into a new reality.
13. What were the two decisive elements contributed by the group of refugee slaves (“the Moses group”) to the formation of the tribes of
Ø A religious ideology which held great appeal for groups from the underclasses: a god who favored and protected the poor and oppressed. This god had the name YAHWEH.
Ø The socioeconomic, political and religious mechanism for achieving and maintaining their unity: a “covenant” (treaty) with the liberating God Yahweh.
14. What is meant by “mutual aid” and how was it important for the survival of
Ø This is once crucial economic factor practiced by the new community which is the obligation of low or non-interest loans or donation to those in difficulty; the care of the widow and orphan.
Ø This is part of the institutions and customs developed by the new community consciously the opposite of the hierarchical and socially-stratified city-state system. They followed an intentional “opening toward equality” in their economic and political institutions.
Ø This economic system was designed to discourage the accumulation of resources, land and economic power in the hands of a few individuals or groups.
15. How was the guarantee of “a house” (See Exodus 20:7 and Deut 5:21) an important part of early
Ø A “house” could mean a dwelling place plus agricultural land which is guaranteed to each extended family --- a basic resource for survival.
Ø The Jubilee Year of Deut 15:1-5; Lev 25:10, 23-25, 28 demanded that all “houses” (land and property) be returned to the original owners.
Ø The prophets attacked the accumulation of land and property by wealthy landowners.
16. Describe the exercise of political power and leadership roles in
Ø Political power was decentralized. Yahweh alone was their king (they had no human king). Decision-making was exercised democratically by “council of elders” at various levels (family, clan, tribe). Crisis situations allowed temporary individual leadership to emerge (=”judge”).
17. Describe the “Yahwism” which evolved out of the struggle for liberation by these Hill Country settlers. What are three characteristics of this community and its “opening toward equality”?
Ø YAHWISM evolved out of a context and struggle for liberation, the struggle to create a just, peaceful and life-giving human community. Characteristics of that community include:
(a) No possibility for exploitation in economic arrangements
(b) No possibility for domination or manipulation in political arrangements
(c) With the ten commandments as the common denominator each individual was a partner in the covenant with God. (“vision” or ideal against the reality)
Ø The family stories woven together in Gen 12-50 were told with the intention of strengthening the union of the groups and addressing the problems and concerns which they faced in settling and establishing the new community in the Central Hill Country.
18. Why is Abraham’s display of hospitality so emphasized in Gen 18:1-15?
Ø Abraham’s welcome of the three strangers in Gen 18 reflects the kind of mutual aid and generosity which groups living in the frontier conditions of the Hill Country realized were vital to their survival. Hospitality was not just a “virtue,” it was a necessity. Their survival as a people depended on such attitudes [Gen 16:1-4].
19. Why is there such concern about female sterility in the cases of Sarah (Gen 16:1), Rebekah (Gen 25:1) and Rachel (Gen 30:1)?
Ø The context of the settlement of the frontier wilderness explains the strong concern about female sterility:
(a) The poor diet in such harsh condition led to difficult births and high infant mortality.
(b) There was need for the “extra hands” to labor at clearing the land and making it productive.
20. Why is the promise of a “land” so central in the passages on “covenant” in Genesis 13 and 28?
Ø It reflects the hopes and struggles for adequate and productive land in the undeveloped Hill Country.
Ø It counters the ideology/theology of the city-state system in which the king “owns” all of the land.
21. Name two factors which help to explain the unusual prominence of women in these stories in Genesis 12-50?
Ø The prominence of women in the family stories of Gen 12-50 (Sarah, Hagar, Rachel, Rebecca, Tamar, etc.) despite the patriarchal character of ancient society can be explained in part by:
(a) The necessity of women’s participation outside the household (clearing the land, sowing, harvesting) and their contribution as child-bearers enhanced their standing in the society.
(b) The intentional “opening toward equality” in all aspects of
22. Draw the “tic-tac-toe” (#) map of the Holy Land and locate the Sea of Galilee, the Dead Sea, the Jordan River, the Mediterranean Sea, Mount carmel,
23. Identify an important event in Israel’s history with each of the following dates (B.C.E.):10,000; 1250-1050; 1000-960; 960-922; 722; 722-587; 587; 587-539; 539-333; 333; 333-63.
Ø 10,000 BCE – Technological revolution. Shift from food gathering to food
producing
Ø 3,000 – Dawn of History
Ø 1280 – Exodus
Ø 1250-1050 – Origins of
Ø 1050 - Philistines’ threat
Ø 1,000-960 – David is named king late in his rule
Ø 960 –922 – Solomon rules as king
Ø 922 - Death of Solomon
- Division of his kingdom into:
a) North (
b) South (
> 922 – 722 – Divided Monarchy
722 – destruction of
Ø 722 – 587 – King of Judah continues alone
587 -
Ø 587 – 539 – Babylonian Exile
Ø 539 – 333 – Persian rule
333 – Alexander the great conquers
> 333 – 63 – Hellenistic period
63 – Beginning of roman rule
24. What is “the Pentateuch”? What does the Greek word “Pentateuch” mean?
Ø The first five books in the Old Testament are called the PENTATEUCH. It is called the “Torah” by the Jews or “the Law,” “the Law of Moses” as we see in the New Testament.
Ø PENTATEUCH is Greek for “the fivefold book”
Ø This single name reflects its unity as the fundamental law for guiding the life, beliefs, and worship of the Jewish people after the Babylonian exile (587-539 BCE).
25. Give and explain the names of the five parts or “books” in the Pentateuch.
Ø Traditionally, the Torah was written on five scrolls. We use the name given to each scroll in the 3rd century BCE Greek translations of the Pentateuch = Septuagint.
(a) GENESIS : (“origins”) the origins of the world, the human race, the people of
(b) EXODUS : (“going out”) the “exodus” or “going out” from
(c) LEVITICUS : contains the rituals and sacrificial customs of Jerusalem Temple Priesthood (=the tribe of Levi).
(d) NUMBERS : begins with the census or numbering of the people of
(e) DEUTERONOMY : the “second” recital of the Law by Moses in
26. Who was Richard Simon and what was his contribution to the study of the Pentateuch?
Ø Richard Simon (d. 1712) was a French Catholic priest, was one of the first to question the sole authorship of the Pentateuch by Moses.
Ø He argued that it was a compilation, a weaving together of a number of documents or “sources” [or traditions, some written, some oral].
27. What were some of the first clues that the Pentateuch was not written by one person (=Moses) but comes from the weaving together of four “sources” or “traditions”?
Ø Contradictions and inconsistencies in the creation stories (Gen 1-3) and the Flood story (Gen 6-8) were the first clues to the composite nature of the Pentateuch, that it was a “weaving together” of four different sources or traditions
Ø Examples of inconsistencies:
(a) Creation of first humans: according to Gen 1:1 - 2:4a, humans were created last, but according to Gen 2:4b - 25, humans were created first.
(b) Flood story: did the Flood last for 40 days (Gen 8:6) or 150 days (Gen 8:3)? Did Noah take two of each animal into the ark (6:19) or seven pairs of each (7:2)?
28. Who was Julius Wellhausen and what was his contribution to the study of the Pentateuch?
Ø Julius Wellhausen (d. 1918), a German biblicist, established in a clear and forceful way the definitive formulation of the Documentary Hypothesis (or Four Source Theory).
Ø Wellhausen’s work continues to be a reference point for modern study of the Pentateuch
29. What were some of the clues for identifying the different Pentateuchal “Sources”?
Ø Some of the clues to the different sources:
(a) Different names for God : Yahweh (Lord), Elohim (God)
(b) Two different names for the holy mountain: Sinai and Horeb
(c) Two different names for Moses’ father-in-law: Reuel (J) and Jethro (E)
Ø There are also differences in literary style and theological outlook. In one source, God is distant and only communicates indirectly by dreams or intermediaries (“angels”). In another source, God is more direct, even “human” in appearance and speaks in person (Gen 18).
Ø Eventually, the scholars isolated four sources or traditions (or “documents”):
J = Yahwist P = Priestly
E = Elohist D = Deuteronomic
Ø Each is a different version of Israel’s one basic story and fundamental law created during the period of Israel’s origins.
30. Explain briefly the two “dualities” of which the four sources are combinations.
Ø The four sources reflect two dualities:
(a) a duality of type or kind of material in the contents (narrative and legislative)
(b) a duality of geography or place of origin
Ø The duality of kind of material or contents:
(a) Narrative material answers questions about who we are, our “story.” Where did we come from? The Yahwist represents the version of Israel’s story as it was told in the South, Judah (J). The Elohist contains the version of the same story as it was told in the North, Ephraim (E).
(b) The legislation or collection of laws and customs answers the question: If this is who we say we are, then how should we live, how should we act so as to reflect who we say we are? Priestly (P – south); Deuteronomist (D – north).
Ø The duality of geography : North and South
31. Give some of the characteristics of the Yahwist Source.
Ø Prefers the name Yahweh
Ø God is described in very human terms and close to humans (=anthropomorphism).
e.g. Gen 2:7 - potter
Gen 2:8 - farmer/agriculturist
Gen 3:8
Gen 3:21 - tailor
Ø He is a gifted storyteller (Second creation story [Garden of Eden, Fall], Cain and Abel, the three strangers who visited Abraham [Ch 18]).
Ø Holy mountain is Sinai
Ø Moses’ father-in-law is called Reuel
Ø It is the oldest written source and was composed in the South.
32. Give some of the characteristics of the Elohist Source.
Ø He uses only Elohim for God until Exod 3:14, when God reveals his name Yahweh to Moses
Ø God seems distant, communicating only indirectly through dreams or intermediaries (“angels”)
Ø Holy mountain is called Horeb
Ø Moses’ father-in-law is Jethro
Ø It is influenced by prophetic tradition
Ø Its origin is among Northern groups who formed Israel.
33. Give some of the characteristics of the Priestly Source.
Ø It is the latest source to be written down and contains Israel’s laws and customs as they were preserved in the priestly circles in the South (Jerusalem temple)
Ø It is very interested in rituals, worship, sacrifice, the liturgical calendar, the historical origin of feasts, genealogies
Ø It emphasizes order (note the orderliness of the creation by God in Gen 1:1 – 2:4a)
Ø The priests were responsible for creating the Pentateuch. Thus, the majority of its content comes from the priestly source.
34. Discuss briefly the date, the context, and the purpose behind the origin of the Yahwist Source.
Ø The Yahwist (J) is the older of the narrative sources and the first of the four sources written down. It was written by a member of King Solomon’s court (scribes?) around 960 – 930 BCE. J revised and put into written form the Southern version of Israel’s story. J was a gifted storyteller who possessed profound theological insight (Gen 45:5-8)
Ø In revising and retelling Israel’s story, J tried to show that the monarchy was in continuity with the tribal confederation and not a betrayal of it (Gen 15:18, Gen 17:6)
35. Discuss briefly the date, the context, and the purpose behind the origin of the Elohist Source.
Ø With Solomon’s death in 922, Israel divided into two separate kingdoms, the Kingdom of Israel (North) and the Kingdom of Judah (South).
Ø Around 850 BCE, the Elohist put into writing the Northern version of Israel’s story.
Ø E downplays the monarchy and emphasizes instead the older focus on Israel as a people, a covenant community rather than a nation-state. E has strong links with Israel’s prophetic traditions. He was a contemporary of Elijah and Elisha. E’s God is more distant than J’s God, more like a “father” than a “friend.” E emphasizes obedience to the covenant law and respect or “fear of God” (=religious awe before the majesty and mystery of the divine."
36. When were the Yahwist and Elohist Sources joined together?
Ø The Northern Kingdom (Kingdom of Israel) was destroyed by the Assyrians in 722 BCE. The Elohist Epic was brought south to Judah and combined with the Yahwist (J) between 690 and 650 BCE. J provided the framework and was supplemented by collections from E. Thus, not all of E has survived.
Ø The joining together of E and J softens the nationalistic spirit of J and the joining together of the two stories symbolizes the hope of an eventual reunion between north and south.
Ø The destruction of the southern Kingdom of Judah and its capital Jerusalem by the Babylonians in July 587 BCE, and the Babylonian exile in 587 – 539 BCE brought an end to the monarchy and the monarchical states.
37. Discuss briefly the role of the authors of the Priestly source in completing the
Pentateuch.
38. How do we know the probable date for the compilation of the Pentateuch?
Ø During and after the Babylonian exile, the Priestly author combined JE with their own priestly traditions (JE and P) and added the book of Deuteronomy (JEP + D) to form the Pentateuch.
Ø The priestly writers reformulated and rewrote Israel’s laws and traditions (JE + P + D = JEPD) to shift the focus of community and life from the king-nation-state to (a) temple and (b) the family.
Ø The date for the compilation of the Pentateuch : 400 BCE (see Neh 8:1-8). Ezra, the scribe and priest, brought the completes book of the law of Moses (=Pentateuch) from Babylon and proclaimed it as the law for the restored and returned Jewish community
39. Discuss some of the examples of the Yahwist skill as storyteller in Genesis 18:1-15, for example, his use of suspense and irony, his depiction of Abraham, and his picture of God.
Ø Opening verse: a few, key precise details paint a whole picture.
Ø Use of suspense: Abraham only gradually realizes that one of the strangers is Yahweh. (v. 10 “next year Sarah will give birth . . .). We know from the beginning that one of the strangers is Yahweh.
Ø Use of irony: Sarah’s laughter in disbelief (v.12 tizaq) foreshadows the name of the child (yizaq = Isaac).
Ø Abraham is portrayed as hospitable (by his actions): he runs to greet the strangers (v. 2). He offers “a morsel of bread” but provides a banquet (v. 5)
Ø The Yahwist God is anthropomorphic (human like). He is close to his people, talks and eats with them
40. Discuss briefly three elements of the story in Genesis 18:1-15 which indirectly gives us insight into the context of the tribal confederation, when this story was taking shape.
Ø The need for children, extra hands to keep with the difficult work of clearing the Hill Country and making it productive.
Ø The intimate family setting among groups on the margin, outside the centers of power: Israel’s humble origins
Ø The prominence of women in early Israel (Sarah in this story), in contrast to the otherwise male-dominated cultures of the ancient world.
41. In what sense can the “exodus event” as described in the Book of Exodus be called historical?
Ø The story of the Exodus in Exod 1 – 15 is not historical (in the modern sense of scientific history). It is first of all an engaging and exciting story written to capture the imagination, to inspire and to encourage.
Ø It contains bits and pieces of historical experience of a number of groups. It is a combining or weaving together of a number of stories, or at least, different versions of one story.
Ø These bits and pieces have been woven together to form one paradigmatic “model” story for the various groups now joined together and unified into one people, the people of Israel in the Hill Country of Canaan
42. Can we identify the “Moses Group” who escaped from Egypt as “Israel”? When and where did “Israel” as such (=the Tribal Confederation or tribal league) come into existence?
Ø The Moses group, a mixed crowd of slaves (70?) freed or fled from Egypt was only one of these variety of groups. Merneptah’s victory inscription “the people of Israel” 1220 BCE indicates the origins of Israel.
43. What is one plausible date for the escape of the “Moses Group” from Egypt?
Ø Some biblical historians locate the escape of the Moses group from Egypt at 1280 BCE. (Note: 1250-1050 BCE = origins of Israel)
44. Describe the Yahwist version of the Exodus.
Ø The Yahwist’s “exodus” occurs on Passover night, not “the rescue at the sea”
Ø And J’s “rescue at the sea” is a mere naturalistic occurrence: a “strong east wind that blows all night and exposes dry land.”
Ø The Egyptians are “hurled into the sea,” but there is no mention of an actual “crossing” by the people with Moses.
45. Describe the Priestly version of the Exodus.
Ø The “rescue at the sea” = the “Exodus” for the Priestly writer
Ø The account is more supernaturalistic or “miraculous.” Moses raises his staff and “walls of water” form, exposing dry land.
Ø The Moses group crosses and the Egyptians drown
46. Describe the Exodus according to the “Song of the Sea” in Exodus 15:1-21.
Ø This is the poetic account where the Egyptian soldiers “sink like stones.” (15:5)
Ø Their bodies “wash up on the shoreline” (14:30). Egyptian soldiers try to cross water in boats, a sudden storm capsizes them.
47. Describe the version of the “escape from Egypt” in the traditions about a “plundering of the Egyptians.”
Ø The “plundering of Egypt” Exod 3:21-22; 11:2-3; 12:35-36; Ps 105:37. This version is not Elohist but has been preserved by the Elohist. A group or groups of slaves escape by night and steal valuables and food from their masters.
48. Discuss the “historicity” of the Exodus and its symbolic and theological importance.
Ø We can affirm historically that there was an “Exodus” (or “Exoduses”). But what “actually happened” is beyond our reach
Ø The answer is to bypass the historical questions. These historical questions are modern concerns, not the concerns of the biblical authors
Ø It is important rather to emphasize the role or function of the story for the different groups struggling to unite and work together to build a new life and community in the Hill Country of Canaan
Ø The theological truth: the story functions as a paradigm or “model” for the way in which Yahweh acts : he comes to the rescue of the poor and oppressed.
49. What were the two key elements which the Moses group supplied in the formation of Israel in the Central Hill Country of Canaan?
Ø The two key elements contributed by the Moses group which provided the “glue” for unifying the different groups already in the Hill Country of Canaan to create “Israel”:
(a) A “model” or paradigm story of a liberation from slavery and oppression by Yahweh.
(b) The idea of a “covenant” with this liberating God “Yahweh.”
50. How did the social setting which the “Moses group” had just left behind in Egypt act as a kind of “foil” or negative model in their attempt to build a life together and survive as a community?
Ø Society in Egypt and the Canaanite city-states was hierarchical and socially-stratified. Using Egypt and Canaan as a foil (negative model) the Moses group from Egypt and the group in Hill Country began to create a community just the opposite of Egypt and the Canaanite city-states.
51. How was an “opening toward equality” a key foundational element for the early Israelite community?
Ø They believed that Yahweh their Suzerain had granted them an alternative economic system with its “opening toward equality”: laws and customs meant to prevent the accumulation of resources and economic power in the hands of individuals or small groups (Jubilee Year). He had also granted them a socio-political system with this same “opening toward equality”: institution, laws and customs meant to prevent accumulation of decision-making power in the hands of individuals or small groups. They made use of the “covenant” form to structure and organize their economic, social, religious and political life together.
52. What are the six formal elements usually found in a suzerainty treaty?
(a) The Preamble identifies the Suzerain and gives his title or titles
(Identification of King; Suzerain)
(b) The Historical Prologue
(History of their relationship)
(c) The Stipulations imposed on the vassal
(Commandments or stipulations)
(d) The Provisions for deposit of the Treaty in the temple of the vassal for periodic public reading of it
(Recording of the Law)
(e) The List of the gods who witness to the Treaty
(Witness)
(f) Curses and blessings for violation or fulfillment of the Treaty
53. What profound change takes place in the nature of the narrative when we reach the beginning of the Book of Exodus?
Ø A profound change in the nature of the narrative takes place as we move from Genesis to Exodus. Genesis contains the stories of individuals; Exodus, Numbers, Leviticus and Deuteronomy contain the story of a people.
54. Discuss briefly the “canonical shape” of the material in the second half (Chapters 19-40) of the Book of Exodus.
Ø The “canonical shaping” of Exodus: the Priestly writers have purposely arranged the materials in the book for theological reasons.
Ø The covenant texts (Chapters 19-24, 32-34) alternate with the instructions for building the tent to house the Ark of the Covenant = Tabernacle (Chapters 25-31) and the carrying of the building instructions (Chapter 35-41)
Tabernacle/Worship (Ritual) = Priestly Source
Instructions for building Carrying out the instruction
the tabernacle (25-31) (35-41)
(19-24) (32-34)
“Ethical decalogue” (E) and “covenant code” Golden calf and “cultic decalogue” (J)
Grace Covenant texts sin and forgiveness
55. What important theological point is made by the author by means of this “canonical shaping” of the material?
Ø The theological purpose of the ordering of the material (not historical) is to show that the covenant relationship stood under shadow of human disobedience from the beginning. Moses had not even descended from the mountain with the blueprint for worship before Israel turned to false worship. The question of “historicity” becomes secondary. The primary purpose, the intention of the author is to make a theological point.
56. What is the specific content of the “revelation” by God to Moses on Mt. Sinai according to the Yahwist? According to the Elohist? According to the Priestly writer?
Ø By means of this literary shaping or literary “slight of hand,” the Priestly writers are able to include the three different understanding of the contents of the “revelation” at Sinai (E, J, P).
(a) For the Priestly writers (P), the revelation to Moses in Mt. Sinai consisted of the instructions for the building of the Tabernacles (Ch. 25-31). The instructions are carried out in 35-40.
(b) For the Elohist (E), the “Ethical Decalogue” (the first set of tablets with the Ten Commandments and laws of Ch 20-23) constitute God’s revelation to Moses on Mt. Sinai.
(c) For the Yahwist (J), the “Cultic Decalogue” (the second set of tablets with the “Cultic Decalogue” of 34:13-26) constitutes the contents of God’s revelation to Moses.
57. Why does the author of Exodus use the list of the names of the tribes of Israel found in Genesis 35 rather than the list of names according to Numbers 1 and 26?
Ø The list of names found in Num 1 and 26 better reflects the later historical reality of the tribes of Israel. Levi is omitted and Joseph is replaced by his “sons” Ephraim and Manasseh. But because of the importance of the tribe of Levi for the story (Moses and Aaron are members of this tribe), the older list from Gen 35 is used because it includes Levi.
58. What is the correct translation of bene yisra el in Exod 1:1? What is the correct translation of bene yisra el in Exod 1:7? Why should there be this difference in translation?
Ø bene yisra el (“sons of Israel”) in Exod 1:1 means “the sons (individuals) of Israel (Jacob).” But with the death of Joseph and his generation in v. 6, the family history (Genesis) is over and the story of a people begins. Thus, the bene yisra el of Exod 1:7 means “the people of Israel.”
59. How is Exod 1:1-7 an example of “Janus Parallelism”?
Ø Exod 1:1-7 represents an example of Janus Parallelism --- it looks backward and forward. Verse 7 with its vocabulary of “being fruitful, increasing, etc.” looks back to the creation narratives and Gen 1:28, 9:1 (promises to Adam and Noah) and Abraham (Gen 12). The promises are now fulfilled and a new chapter of the history of salvation begins.
60. What were two reasons why the Egyptian Pharaoh began to take harsh measures against the Hebrew slave?
Ø The Egyptian Pharaoh takes harsh measures against the Hebrew slaves because:
(a) He fears that they will flee and he will lose the slave labor
(b) He fears that they could join against him with invading enemy forces.
61. Describe briefly each of the three harsh measures against the Hebrew slaves in Exod 1.
Ø These harsh measures against the Hebrews involve three stages:
(a) He increases their labor (1:8-14)
(b) He instructs the Hebrew midwives to kill the newborn male infants
(c) He commands the whole Egyptian populace to destroy all the Hebrew male children (1:15-22)
62. What excuse do the Hebrew midwives give to Pharaoh for not obeying his command to kill all the male children born to Hebrew slaves? What is the significance of the Hebrew midwives’ answer?
Ø The Hebrew midwives resist Pharaoh’s command command by implicitly refusing to obey. They offer an excuse. “The babies are born before we arrive.” (1:19)
Ø Significance: The Hebrews are linked with life (life-filled, child-bearing) while Pharaoh is allied with death in his plotting.
63. Comment on the fact that God seems to approve of the Hebrew midwives’ deliberate deception of “lie” to Pharaoh.
Ø In the history of moral theology and biblical interpretation, Exod 1:19 has become a classic text for the definition of “lying” and the deceitful use of language. A fundamental moral principle is “The ends do not justify the means.”
(a) St. Augustine – Lying is never justified. The midwives were rewarded because of their benevolence towards Israel, and not because of their deceit.
(b) St. Gregory the Great – The midwives’ lying was not right and diverted their true reward of everlasting life into mere earthly recompense.
(c) Calvin – The lying of the midwives was wrong and displeasing to God. Nonetheless, since no human action is free of sin, God rewarded their good works even if they were tainted by sin.
(d) Luther – justified the midwives’ lying because it was directed toward a good purpose and not a harmful one.
(e) John Lightfoot (Protestant theologian of the 19th century) argued that the midwives did not lie, but they “gloriously professed their faith by their action.”
64. Is the story of the miraculous rescue of the infant Moses the only example of such a story from ancient times?
Ø Scholars have identified as many as 32 myths and legends about the rescue from danger at birth of great heroes and leaders similar to the story of “Moses in the Bullrushes” in Exod 2:1-10.
65. Despite the legendary character of the “story” of Moses’ birth and rescue, what three elements appear to be firm historical tradition in Exod 1 and 2?
Ø Despite the legendary character of the “story,” three elements in Exod 1 and 2 seem to be firm historical remembrances:
(a) the “miraculous” increase of the people to form a large nation (vv 7 and 12)
(b) the bitter slavery in Egypt (vv 11ff, 13ff)
(c) the genocide tradition
66. Point out four features of Israel’s “Wisdom Tradition” in the stories of Exodus 1 and 2.
Ø Exodus 1 and 2 contains evidence of Israel’s Wisdom traditions:
(a) the “wicked fool” (Pharaoh) is outwitted by the clever midwives
(b) the midwives’ “fear of God” and their piety enables them to outwit the Pharaoh.
(c) There is an openness toward other peoples and cultures as seen in the favorable attitude toward the Egyptian princess.
(d) God’s providence works indirectly through the actions of the human beings involved and not by God’s direct intervention and “miracles.” (see the Joseph story in Genesis, especially Gen 45:5-8)
67. Describe three examples of the prominence of women in Exodus 1 and 2.
Ø Examples of the prominence of women in Exod 1 and 2:
(a) The two midwives are the first heroes in Israel’s struggle against the oppression by the Pharaoh. Tradition has even preserved their names, Shiphrah and Puah.
(b) Moses’ mother defies Pharaoh by disobeying his orders and devising a plan for her son’s rescue. She is helped, not by her husband, but by another woman, her daughter (Miriam).
(c) Pharaoh’s daughter. She too defies her father’s cruel orders and preserves the infant’s life. “Weapons of the weak.”
68. What is the traditional etymology (derivation) of the name “Moses” according to Exod 2:10? What is its actual historical derivation?
Ø The biblical writers offer a Hebrew etymology for Moses’ name and relate it to the verb MASHA “to draw out” (in the passive, one drawn out [from the water]), although the form Mosheh is actually active “one who draws out.” In fact, the name Moses is actually Egyptian, not Hebrew, and it means “son of . . .” as in
Ra meses = son of Ra
Thut mose = son of Thut
Ah mose = son of Ah
69. Discuss some of the parallels between the story of the birth of Moses in Exod 1 and 2 and the infancy narratives in Matthew’s gospel.
Ø Some parallels between the story of Moses’ birth and the Infancy Narratives of Matthew’s gospel:
(a) Both demonstrate the precariousness (from a human point of view) of the beginning of God’s work: everything hangs on the faith of a defenseless child (Jesus and Moses) who is the object of persecution and in danger for his life.
(b) Both stories present a situation of conflict:
Pharaoh against the midwives
Moses’ mother
Moses
Herod against Jesus’ own people, the infants (at Bethlehem)
(King of the Jews) Jesus
(c) Massacre of the male infants in Exodus and Matthew and the miraculous escape of both Moses and Jesus.
(d) 
A “descent into Egypt family of Jacob
Jesus, Mary, Joseph
(e) Other “Moses” typology in Matthew
The Law - The New Law
Sinai - Sermon on the Mount
(the giving of the law) (giving of the new law Mt 5-7)
70. What characteristics of Moses are higlighted in Exod 2:11-22 (Killing of the Egyptian taskmaster, intervention of Moses in the quarrel between two Hebrew slaves, Moses’ defense of the daughters of Reuel/Jethro)?
Ø The three incidents related about Moses in Exod 2:11-22 show Moses’ passion for justice and for the defense of the weak and vulnerable.
71. What is the difference in meaning between the Hebrew verb nakah and harag? The author of Exodus uses the verb nakah to describe Moses’ killing of the Egyptian taskmaster. What does this suggest about the morality of Moses’ action and why?
Ø Nakah means “to strike” (perhaps lethally) but not necessarily intending to kill. Harag means “to murder”, that is, to attack purposely and with pre-meditation to kill another. The author says only that Moses “attacked” (nakah) but Moses is accused of harag (“murder”) by his fellow Hebrew and by the Pharaoh.
Ø Was Moses right in attacking the Egyptian who was beating the Hebrew slave? Was he justified in using violence to counter injustice and oppression? Some reflections:
(a) Brevard Childs : “The text does not provide one clear answer to the complex question of using violence for the sake of justice. But by uncovering the ambiguities in the act of violence, the reader is forced to confront those basic factors which constitute a moral decision.”
(b) St. Augustine : Moses was wrong. He had no right to kill the Egyptian. Moses’ “turning this way and that to see if anyone was watching” (v. 12) shows his bad conscience.
(c) But St. Thomas Aquinas defends Moses’ action : “It is not a crime to defend the innocent” (also, St. Gregory Nanzianzen, Tertullian, Ambrose).
(d) Modern-day liberation theologians : We have here a state of war between two peoples, one people intent on enslaving, oppressing, even annihilating the other. Moses has identified himself definitively with the oppressed and legitimately defends their life and existence (= legitimate self-defense against “state-sponsored terrorism”).
72. What ironic contrast does the author of Exodus make between the land of Egypt and “the wilderness,” that is, the place of Moses’ sojourn (Midian) and the place where the Hebrews “wandered” for forty years?
Ø The wilderness offers a geographical alternative to the land of Egypt. Ironically, the wilderness, traditionally a place of hardship, danger and death, becomes a space for freedom and life both for the refugee Moses in Exod 2:16-22 and later for the Hebrew slaves fleeing Pharaoh. Egypt by contrast, traditionally the land of fertility and abundance, is a place of death.
73. How is Exodus 2:23-25 an example of “Janus Parallelism”?
Ø Exod 2:23-25 from the P tradition offers an example of Janus parallelism, it looks backward and forward in time. It takes us back to the Hebrews in Egypt, records the passing of time, and notes that Moses’ people are still suffering. But it also points forward to what is to come: the suffering of the people has not gone unnoticed.
74. What new character enters the story in Exod 2:23-24? Which side does this new character take in the conflict between the Hebrew slaves and the Egyptian Pharaoh?
Ø A new character enters the story in Exod 2:23-25 : God hears the cry of the suffering people. Exod 2:25 – Hebrew wayyeda elohim (“and God knew/ understood”) – Greek LXX kai egnwsqh autois (“and he made himself known to them). Up until this moment, God’s character and personality has not yet been defined. Now God is identified as “the one who hears the cries of the oppressed slaves. “God behaves as Moses had behaved in the presence of the Egyptian who was attacking the Hebrew slave. God enters the story as an interested party, one who takes the side of the poor and oppressed slaves.
75. What major Old Testament tradition does Moses’ “Call Narrative” in Exodus 3:1 to 4:17 associate him with?
Ø The account of the call of Moses in 3:1 – 4:17 has many similarities to the accounts of calls of several later Old Testament prophets and may have provided the model for them.
76. Describe briefly the traditional elements in the literary form of the “call narrative” of Moses in Exod 3:1 to 4:17.
Ø The “literary form” of Moses’ “call narrative” in 3:1 - 4:17
(a) Divine confrontation (vv 1-3, 4a)
(b) The introductory word (vv 4b-9)
(c) The commission (v 10)
(d) The objection (v 11)
(e) The reassurance (v 12a)
(f) The sign (v 12b)
77. How is Moses’ “call narrative” different from traditional patterns of this literary form?
Ø In the call narrative of Moses, the outline has been greatly expanded and elaborated, especially (d) and (e). Moses raises five objections, each of which God carefully but firmly answers and rejects:
(a) His lack of ability in the face of such an enormous task (3:11, compare Jer 1:6; 1Sam 9:21; Judg 6:15)
(b) Moses’ ignorance of God’s “name” or identity (3:13-15)
(c) What if they don’t believe me or challenge my authority? (4:1)
(d) I am not eloquent or convincing in speech (4:10)
(e) Send anyone else, but not me (4:13)
78. The Priestly writers composed the first creation story in Genesis 1:1-2:4a. When and where did they write it?
Ø The Priestly creation story in Gen 1:1 – 2:4a was written during the Babylonian exile (587-539 BCE). The leading Jews (royal family, nobles, merchants, priests) were living as captives in Babylon in a foreign land and culture. Jerusalem lay in ruins, the temple and royal palace burned to the ground.
79. What were some of the concerns of the Priestly writers?
Ø The Jerusalem temple priests, authors of the first creation story, were very concerned about laws and regulations for temple worship and religious practices. For example, they emphasized the Sabbath and Sabbath observances: even God observes the Sabbath rest. The Priestly writers put much emphasis on order.
80. What is the purpose of the eleven genealogies in the Pentateuch (“These are the generations of . . .”)?
Ø They divide history into eleven phases. Each phase begins with a genealogy, “These are the generations of . . .”
Ø The heavens and the earth (Gen 2:4a)
Adam (Gen 5:6) Ishmael (Gen 25:12)
Noah (Gen 6:9) Isaac (Gen 25:19)
Noah’s sons Shem, Ham and Japheth (Gen 10:1) Esau (Gen 36:1, 9)
Shem (Gen 10:22) Jacob (Gen 37:2)
Terah (11:27) Moses and Aaron (Num 3:1)
81. Why did the Priestly writers put much emphasis on “order”?
Ø > The creation itself is described in an orderly way. The Priestly writers did not intend to teach anything about science or history. Instead, they wrote a beautiful hymn which celebrates the order, harmony and goodness of the universe which God created. This emphasis on “order” can be explained by the historical circumstances.
Ø The Priestly creation story in Gen 1:1 – 2:4a was written during the Babylonian exile (587-539 BCE). The leading Jews (royal family, nobles, merchants, priests) were living as captives in Babylon in a foreign land and culture. Jerusalem lay in ruins, the temple and royal palace burned to the ground.
Ø It was a time of profound “dis-order,” confusion and hopelessness for the Jews. So the Priestly writers were asserting God’s power and control over creation and history. God knows what he is doing despite what appears to be disorder and defeat. This creation story thus represents a powerful expression of faith, and especially hope.
82. Identify “TIAMAT” and “MARDUK.”
Ø Tiamat is the goddess-monster of the abyss of waters, wife of the God Apsu, conquered by Marduk, who out of her body made heaven and earth, according to the Babylonian creation poem, Enuma Elish. This poem, the so-called poem of creation is in reality the mythical account of the enthroning of Marduk as head of all the gods of the universe following his victory over Tiamat and Apsu, who were the gods of the abysses.
Ø The Babylonian creation story (Enuma Elish = “When in heaven . . .”)
(a) In the beginning exist only Apsu and Tiamat, the chaotic waters personified as male and female gods.
(b) They mate and produce the lesser gods.
(c) Tiamat kills Apsu and gives birth to fearful monsters.
(d) The other gods elect Marduk (chief god of the Babylonians) as their leader.
(e) Marduk and the other gods attack Tiamat and her monsters and kill them.
(f) Marduk cuts Tiamat in half. With one half, he fashions the sky; with the other half he fashions the earth.
(g) From her blood, he fashions human beings to be servants and slaves of the gods.
(h) The lesser gods became the sun, the moon and the stars.
83. Why did the gods create human beings, according to the Babylonian creation story (the Enuma Elish)?
Ø Human beings were fashion fashioned from Tiamat’s blood to be servants and slaves of the gods.
84. What are some of the similarities between the Babylonian story of creation (Enuma Elish) and the Priestly writers’ creation story in Genesis 1:1 – 2:4a?
Ø Similarities between the Enuma Elish and P:
(a) Both begin with the watery chaos.
(b) “The deep” (Hebrew tehom) which recalls the Babylonian goddess Tiamat.
(c) Creation in both accounts begins with the separation and establishing order
(d) Both explain the origin of human beings.
85. What is the main difference between the Babylonian story and the Priestly story about creation?
Ø The main difference between the Enuma Elish and P : In the Babylonian story, it is difficult to separate the divine beings from creation itself (the watery chaos, the sun, the moon, the stars, the material from which heaven and earth were made : they are all divinities) In the P account, God is outside of his creation, transcendent: he separates and establishes order by his powerful word.
86. The Priestly writers did not intend to teach history or science in their creation story. What did they intend to teach?
Ø We should not look for instruction in science or history. This is a poem (hymn) expressing the deep faith of the Priestly writers. They intend to teach that Israel’s God, Yahweh, created a good and orderly world and established the Sabbath as a day of rest for humans to honor God and celebrate and enjoy his creation.
87. How does the priestly writer give special emphasis to the creation of humankind?
Ø The creation of humankind is given special emphasis. It comes as the final work and is preceded by careful planning. (“Let us make humans in our image and likeness” v. 26). Human beings are given charge over creation. They show God’s power through their mastery of the earth by science and technology. They are given responsibility for organizing the universe and making it habitable (vv. 26-30).
88. According to the Priestly writers, why did God create a couple, a man and a woman, as the first human beings, and not an isolated individual?
Ø A human being can be described as a sum of relationships. The image of God who is love cannot be found in a simple individual: it is found in a couple, a man and woman who love each other and whose love creates life.
89. When and where did the Yahwist write his creation story (Genesis 2:4a – 3:24)?
Ø The second creation story was written 400 years earlier than the first creation story by the Yahwist (J) writer during the time of King Solomon (960-922 BCE). The Yahwist was possibly a scribe or bureaucrat (civil servant) living and working as a secretary or government official in Solomon’s palace in Jerusalem.
90. The Yahwist did not intend to teach about history or science in the creation story. What did he intend to do?
Ø It is not an eye-witness account, nor an instruction in science. It is not history or geography. It represents the reflections of wise men who were pondering important questions: Where do we come from? Why were we created? What is the reason for life, for suffering, for death? ETIOLOGICAL STORY!
91. What do the names “Adam” and “Eve” mean?
Ø The story presents “Adam and Eve” as the first human beings or first couple. The names are obviously symbolic:
Ø “Mr. Man (Hebrew adam “earth creature, from the word adamah “clay, earth or dust”)
Ø “Mrs. Life” (Hebrew hawwah, “life”, “Mother of all the living”)
Ø Thus, they are symbolic names representing both the first human beings and every human being.
92. What is the significance of Adam’s “naming” of the animals in Gen 2:19-20?
Ø God places the “earth creature” in a garden of delights. He has access to the many trees “pleasant to the sight and good for food,” including the “tree of life.” The earth creature in spite of his frail nature is destined not for death but for continued life. One thing is missing: companionship. God forms the animals from the earth (as the man had been formed) and leaves to the earth creature to name. This shows human dominion over the animals.
93. What is the significance of the woman (“Eve”) being formed from the “rib” of Adam?
Ø The woman was formed out of the rib “from his side” and was to be “side by side” (partner) with him. The equality of man and woman is stressed. Woman was to be the man’s “partner” (2:20). The “earth creature” is now two-fold --- male and female.
94. What is the source or root of sin, according to this story of the Yahwist?
Ø One theme in Gen 3 concerns the root of sin. It is that prideful self-assertion which refuses to accept our place as creatures and aspire to total independence and complete autonomy, things that belong only to God.
95. From which tree do Adam and Eve eat in disobedience to God’s command? What is the significance of the name of the tree?
Ø There were many trees in the Garden “pleasant to the sight and good for food” (3:9) which the human creatures were allowed to eat from, including the “tree of life.” So, it is nothing but rebellious self-assertion which leads the couple to decide that it is precisely this tree (the tree of knowledge of good and bad) which they must eat of. (No one is going to tell me what I can or cannot do!)
96. What are the two meanings of the Hebrew word arum? How does the Yahwist play on these meanings?
Ø 
The serpent is arum naked = Hebrew, serpent
wise, crafty (a play of words)
Ø By following the advice of the serpent the humans think that they can steal wisdom ( arum). What they discover is not wisdom but the realization of their own condition as creatures. They are not “wise, crafty” ( arum) but naked ( arum) and ashamed, like the serpent, naked, without bodily covering and every year shed what skin it has.
97. The “paradise” descriptions such as Genesis 2-3 and Isaiah 11:1-9 (“utopias”) in the Bible are meant to focus our attention more on the future than on the past. Explain.
Ø Both Gen 2 and Isa 11:1-9 give descriptions of an ideal “paradise.” The function of these descriptions is not so much to tell about some ancient past or distant future. The implicit focus is more on the present --- an image of the way human life can and should be like: peaceful, free of violence and conflict, where everyone has enough to eat, adequate clothing and shelter, all that we need to live a satisfying and productive life. Such visions (“utopia”) play important roles in the liberation struggle; they keep before our eyes the kind of world we should be working to create for ourselves, our fellow human beings, and future generations.
98. Is the traditional teaching on “original sin” found in Genesis 3? Explain.
Ø The term “original sin” is used to describe the state or condition of sin into which all persons are born. The term is also used to describe the action of the first couple which was the cause of that state or condition. The guilt of that original sin was passed on from generation to generation.
Ø The teaching on “original sin” goes beyond the meaning intended by the Yahwist in his story in Gen 3. The idea of an “original sin” is a later development and is not found in Gen 3. The idea of an “original sin” was developed later by Jewish teachers. St. Paul uses it to make statements about the salvation which comes from God in Christ (Rom 5).
Ø Bible scholars have thus shown that this idea of an “original sin” and its inherited guilt is not found in Gen 3. New ways are now opened for answering questions about sin and the human condition, and the role of Christ. The truth of Gen 3 is that It presents in the dramatic form of a symbolic narrative (“figurative language”) an experience which we all have as human beings (including the first human beings), that pre-personal disposition toward sin.” Gen 3 gives expression to it and describes it in story form, but Gen 3 does not try to explain it.
99. What is the “Deuteronomistic History”? Where is it found in the Bible?
Ø The Deuteronomistic history provides most of what we know about the story of the monarchy. (The history itself encompassed the 430 or so years from Saul’s days as leader [1020-1000] BCE to the fall of Jerusalem in 587 BCE and the Babylonian Exile. The Book of Deuteronomy serves as an introduction, and the Deuteronomistic history itself includes: besides Deuteronomy, the books of Joshua, Judges, 1 and 2 Samuel, and 1 and 2 Kings. In the Hebrew Bible it is called “Former Prophets.”
100. Describe the origins of the Deuteronomistic History. When was it written and by whom?
Ø Two different versions of Israel’s laws and customs in the Pentateuch: the “Priestly Source” (P) of the South (Judah) and the Jerusalem Temple Priesthood, and the Deuteronomistic Source (D) from among the priests and Levites of the Northern tribes.
Ø After the destruction of the Northern Kingdom (Israel) by the Assyrians in 722 BCE, groups of Jews fled south to Judah and Jerusalem. They carried with them the book (scrolls) containing their traditions, including the Deuteronomic law code (Deut 12-26). After 622, these groups (the Deuteronomic circles or “school”) led a reform program (social, economic, religious) sponsored by King Josiah of Judah and following the Deuteronomic law code of Deut 12-26. After King Josiah died in 609, the reform movement ended, the Deuteronomic school turned to history writing. (leading to the Babylonian Exile 587 BCE)
Ø Written between 609-587 BCE in Jerusalem.
Ø Origins of Israel 1250-1050 BCE
United monarchy (David and Solomon) 1000-922 BCE
Divide monarchy N - K. of Israel 922-722 BCE
S - K. of Judah
Fall of the N. Kingdom to the Assyrians 722 BCE
K. of Judah alone 722-587 BCE
Fall of K. of Judah to the Babylonians 587 BCE
Babylonian Exile 587-539 BCE
101. How can one recognize the influence and writing style of the “Deuteronomic school”?
Ø It is easy to recognize their writing style:
(a) “Homiletic style” of writing: it sounds more like preaching than writing, Deut 6:1-3.
(b) Deuteronomists are suspicious of the monarchy.
(c) There is a strong influence of the preaching of the prophets.
(d) The figure of Moses is very important to them.
102. What was the purpose of the “Deuternomistic History” in its “first (pre-Exilic) edition,” that is, what is the question it was meant to answer and what was that answer?
Ø The Deuteronomists wrote a seven-volume “history” of their people (Deut-Josh-Judg-1 and 2 Sam-1 and 2 Kgs) trying to answer the question: “Why was the Northern Kingdom (Kingdom of Israel) destroyed? (Why did God allow it?)
Ø The purpose of this Deuteronomistic History in its first (pre-Exilic) edition (written between 609 and 587 BCE) was to give the answer: “The Northern Kingdom of Israel had been destroyed because of the disobedience to the covenant especially as shown by their “idolatry.” This lack of fidelity to the covenant encompassed all aspects of their life as a people --- social, economic, political, religious. This “history lesson” served as a warning now to the people of the south (Judah and Jerusalem).
103. What are the three principal devices used by the writer(s) of the Deuteronomistic History to structure and rework their materials?
Ø The Deuteronomistic Historians stitched together their materials in three ways:
(a) By linking “prophecy” and “fulfillment.”
Examples:
(1) Nathan prophesies to David that his son Solomon will build the temple in Jerusalem (2Sam 7:4-6, 12-13). The prophecy is fulfilled in 1Kgs 5-8.
(2) Elijah-Elisha stories. The gruesome death of Queen Jezebel is prophesied by Elijah in 1Kgs 21:20-24. The prophecy is fulfilled in 2Kgs 9:30-37.
(b) By imposing the recurring cycle of “sin-suffering-supplication-salvation” on the events of their history (see Judg 2:7-14; 3:7-11).
(c) By putting speeches and prayers that reflect Deuteronomistic theology and themes into the mouths of famous characters (David in 2Sam 7:18ff; Solomon in 1Kgs 8:22-26).
104. What were some of the sources that the Deuteronomistic Historian(s) stitched together in writing the Deuteronomistic History?
Ø Some of the pre-existing sources and materials that the Deuteronomistic Historians stitched together to write their “history”:
(a) The Deuteronomic Law Code (Deut 12-26) that King Josiah had found in the temple (2Kgs 22:8, 10-13)
(b) Stories of different clans and tribes about the taking of the land (Joshua) and the keeping of the land (Judges)
(c) Royal epics written during the time of David and Solomon by court scribes:
(1) “The Rise of David” (How David became king instead of one of Saul’s descendants) 1Sam 16:1 – 2Sam 5:10
(2) “Throne Succession Narrative” (How Solomon became king after David instead of one of his elder brothers) 2Sam 9-20 and 1Kgs 1-2
(d) Official records from the archives of the Kings of Judah and Kings of Israel (1Kgs 11:41; 1Kgs 15:7-10)
(e) Stories and legends about various prophets, especially Elijah and Elisha (1Kgs 17; 2Kgs 2-9)
105. Describe the two poles between which the narrative moves back and forth in the Deuteronomistic History.
Ø Built into the narratives were the two poles between which events moved:
(a) On the one hand, God’s faithfulness (hesed) or “covenant love,” “kindness,” “fidelity” which served as the basis for hope.
(b) On the other hand, Israel’s lack of faithfulness and need for repentance and conversion (shubh) “to turn back, to return”
God’s covenant Israel’s failures
love (hesed) and sins
106. Describe some of the laws by which the Deuteronomistic Law Code tried to ensure just economic and political arrangements.
Ø The Deuteronomic Law Code (Deut 12-26) contained many laws designed to ensure just economic and political arrangements, for example:
(a) The relaxation of debt in Deut 15 (see Deut 15:1-3)
(b) Care for the poor, the weak, the vulnerable:
(1) The obligation to be generous in helping the poor in Deut 15:7-11
(2) The poor, the widow, the orphan, the stranger were allowed to collect the remainder of the wheat, barley, olives and grapes (“gleaning”) in Deut 24:17-22 (see Ruth 2)
(c) Limits were imposed on the king’s power (Deut 17:14-20)
107. Why does the theme of “the heart” play such an important role in the Deuteronomic theology?
Ø The profound theological insight that the Deuteronomists introduced into biblical theology was the importance of motivation for one’s actions – “the heart.” Religious obligation involved not only external observances but above all the interior, the human heart, or will (see Deut 6:5-6; 2Kgs 23:24-2; Josh 22:5; 1Kgs 11:4,9)
108. What was the context and purpose of the “second edition” of the Deuteronomistic History? How is it possible to assign a date to this “second edition”?
> The Deuteronomistic History was revised during the Babylonian Exile. The first edition written before the Exile, between 609-587 BCE, addressed the question about the destruction of the Northern Kingdom, Israel, by the Assyrians in 722. This second revised edition now addressed the question: Why were both kingdoms destroyed, Israel by the Assyrians in 722, Judah by the Babylonians in 587? This revision took place after the release of King Jehoriachin from prison in Babylon in 561 BCE. His release was seen as a sign of hope that the whole people would be freed and the Exile would end (See 2Kgs 25:27-30).
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