By John Van Seters
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Additional resources for The Pentateuch: A Social-Science Commentary
A Critique of the Albright School While there were a few dissenting voices raised against the mania for finding second millennium parallels to the patriarchal stories and the early dating of these traditions, the full-scale attack came from Thomas L. Thompson (The Historicity of the Patriarchal Narratives, 1974) and John Van Seters (Abraham in History and Tradition, 1975), that called into question the whole range of such parallels for the patriarchal stories of Genesis. In the case of similarities in social customs, sometimes the cuneiform texts were misconstrued to make them seem parallel with the biblical texts.
Mose und seine Zeit (FRLANT, 1; Gottingen: Vandenhoeck & Ruprecht, 1913). 1; Gottingen: Vandenhoeck & Ruprecht, 3rd edn, 1910); ET Genesis (trans. E. Bittle; Macon, GA: Mercer University Press, 1997). , The Religion of Israel: From its Beginnings to the Babylonian Exile (trans, and abr. M. Greenberg; Chicago: University of Chicago Press, I960). , The Old Testament and Folklore Study (JSOTSup, 62; Sheffield: Sheffield Academic Press, 1988). , Erwdgungen zur Pentateuch Ojiellenfrage (Oslo: Universitetsforlaget, 1964).
For the early documentarians of the eighteenth century the most important clue for distinguishing between sources or documents was the distinction between the use of Yahweh and Elohim as the designation for the deity. A refinement of this was the effort to distinguish between two Elohistic sources. This distinction between two Elohistic sources alongside a Yahwistic source was first observed in Genesis by Karl David Ilgen (The Documents of the Jerusalem Temple Archives in their Original Form as a 1.
The Pentateuch: A Social-Science Commentary by John Van Seters