By David Frankel

This ebook offers with the tales of Israelite grievance or murmuring within the desolate tract present in the books of Exodus and Numbers that have been composed and edited by means of the priesthood of old Israel. It discusses the importance of the subject matter of uprising and grievance for the traditional clergymen and analyses the half they performed within the improvement of the subject within the Pentateuch.
After a basic creation at the subject of murmuring and at the Priestly college, the booklet is going directly to study 4 significant priestly texts: the manna tale (Exodus 16); the tale of the Scouts (Numbers 13-14); the tale of the rebellions surrounding the determine of Korah (Numbers 16-17) and the tale of the Waters of Merivah (Numbers 20).
The value of the publication is two-fold. First, it develops a technique that enables one to discriminate among early priestly narrative fabrics and later priestly editorial supplementation. moment, the paintings demonstrates the antiquity of the priestly narrative lore within the Pentateuch and the numerous position which the clergymen performed in growing and constructing significant narrative traditions in historic Israel.

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Additional resources for The Murmuring Stories of the Priestly School: A Retrieval of Ancient Sacerdotal Lore

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Coats believes that the early stories of aid in the wilderness were reformulated by the priests of the Jerusalem Temple to include the murmuring motif in order to emphasize Israel's continual rejection of the exodus. 42 The occasion for rehearsing these murmuring stories was the feast of Tabernacles, which is taken to have been the occasion for celebrating the election of ZionY Coats arrives at this theory on the basis of his understanding of verses 67-72 of Ps. 78. He finds in this section, which portrays the murmurings in the desert, a polemic against northern election theology going back to the days of the division of the Davidic kingdom.

14:25b. The reference to the circling of Edom is derived from the narrative in Num. 20: 14fT. Haran (Exodus Routes, p. 126, n. 18), however, considers only the words ,i1i1 ii1Q 11)0'1 to be editorial. 30 CHAPTER ONE early tradition already portrayed Israel's leaders and representatives speaking evil of the land. This, to some extent, reflects negatively on the people as a whole. Thus, the early tradition may be said to have depicted Israel in somewhat negative terms even before it was supplemented with the all-Israel murmuring-speech.

Objecting: "Nowhere after this [verse] were greater wonders performed for them than those performed already in Egypt and at the sea. " The perplexity falls away once we assume that the author of this verse 56 For the interpretation of this verse as a sign that retroactively confirms a previous matter see Fishbane, Signs, pp. 216-217 and n. 12; 226. For a discussion of the various interpretations on the verse see Greenberg, Exodus, pp. 74-78. 40 CHAPTER ONE was also unaware of the tradition of miracles in Egypt.

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