By Philip Y. Yoo

Ezra and the second one Wilderness addresses the connection among Ezra, the Ezra Memoir, and the Pentateuch. Tracing the expansion of the Ezra Memoir and its incorporation into Ezra-Nehemiah, Philip Y. Yoo discusses the literary suggestions used by a few of the composers and redactors working within the post-exilic interval. After the strata in Ezra 7-10 and Nehemiah 8-10 are pointed out, what emerges because the base Ezra Memoir is a coherent account of Ezra's management of the exiles from Babylon over the process a unmarried yr, one who is intricately modelled at the a number of shows of Moses and the Israelite wasteland preserved within the Pentateuch. via dialogue of the detected affects, allusions, and omissions among the Pentateuch and the Ezra Memoir, Yoo exhibits that the Ezra Memoir demonstrates an in depth knowing of its resource fabrics and obtained traditions because it constructs the Babylonian returnees because the inheritors of torah and, in flip, the genuine and unheard of successors of the Israelite cult.

This research offers the Ezra Memoir as a worldly instance of 'biblical' interpretation within the moment Temple interval. It additionally means that the Ezra Memoir has entry to the Pentateuch in just its constituent components. Acknowledging not just the antiquity but additionally efficacy of its prototypes, the Ezra Memoir employs various hermeneutical techniques in an effort to harmonize the competing claims of its authoritative assets. In last the temporal hole among those resources and its personal modern time, the Ezra Memoir promises authority to the utopic prior but additionally tasks its personal imaginative and prescient for the right kind worship of Israel's deity.

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121 Exod. 34:1–10 can be divided into a theophany in J (vv. 2–3, 4a* [‫וישכם משה בבקר ויעל אל־הר‬ ‫]סיני‬, 5aβ–10) and the giving of the second tablets of stone in E (vv. 1, 4a* [‫ויפסל שני־לחת אבנים‬ ‫]כראשנים ויעל אל־הר כאשר צוה יהוה אתו‬, 4b, 5aα, and its continuation in v. 28); see Baden, Redaction, 166–72. 122 Accordingly, what YHVH eventually gives to the Israelites is a covenant (‫)ברית‬, which is tersely spelled out in Exod. 34:10. 123 J’s claim is not unique. In E, Moses speaks of YHVH’s ‫ חקים‬and ‫ תורות‬before Horeb (Exod.

18–26a 116 For Deut. 33:1–29 to J, see Haran, Temples, 67 (also Baden, Composition, 28, 81) and 32:1–43 to E, see Haran, Biblical Collection, 2:76–80. S. R. Driver argues that 31:14–22 is JE; see A Critical and Exegetical Commentary on Deuteronomy, ICC, 3rd edn (Edinburgh: T&T Clark, 1902), 336–7, but Haran more precisely assigns 31:14–22 to E and v. 23 to D (Biblical Collection, 2:71–3; see also Weinfeld, Deuteronomic School, 10 n. 2, 83 n. 2; Weinfeld, Deuteronomy 1–11, 10). I include v. 23 with the prelude in vv.

1989), 194–7; Bernard M. Levinson, Deuteronomy and the Hermeneutics of Legal Innovation (New York: Oxford University Press, 1988), 8–9, 69–71; Erhard Blum, ‘Das sog. ’, in Studies in the Book of Exodus, ed. Marc Vervenne, BETL 126 (Leuven: Peeters, 1996), 347–66; David M. Carr, ‘Method in Determination of Direction of Dependence: An Empirical Test of 26 Ezra and the Second Wilderness (in addition to vv. 26b–27) from J along with the recognition that vv. 1–10 consist of separate J and E materials,121 it becomes apparent that J’s Sinai event lacks the giving of any actual law.

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