By Russell Gmirkin
This e-book proposes a brand new thought in regards to the date and conditions of the composition of the "Pentateuch". The valuable thesis of this publication is that the Hebrew "Pentateuch" was once composed in its entirety approximately 273-272 BCE via Jewish students at Alexandria that later traditions credited with the Septuagint translation of the "Pentateuch" into Greek. the first proof is literary dependence of Gen. 1-11 on Berossus' "Babyloniaca" (278 BCE) and of the Exodus tale on Manetho's "Aegyptiaca" (c. 285-280 BCE), and the geo-political info inside the desk of countries. a couple of symptoms aspect to a provenance of Alexandria, Egypt for no less than a few parts of the "Pentateuch". That the "Pentateuch", using literary assets came upon on the nice Library of Alexandria, was once composed at nearly an analogous date because the Septuagint translation, offers compelling facts for a few point of verbal exchange and collaboration among the authors of the "Pentateuch" and the Septuagint students at Alexandria's Museum. The past due date of the "Pentateuch", as established through literary dependence on Berossus and Manetho, has very important results: the definitive overthrow of the chronological framework of the "Documentary Hypothesis", and a overdue, third century BCE date for significant parts of the Hebrew Bible, which express literary dependence at the "Pentateuch".
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Extra info for Berossus and Genesis, Manetho and Exodus: Hellenistic Histories and the Date of the Pentateuch (The Library of Hebrew Bible Old Testament Studies)
Dating a text is an attempt to establish a fact, while history writing, or historiography, whether ancient or modern, is ultimately a form of storytelling, an entirely different enterprise. It is the essential task of the historian to synthesize and interpret, to take into account all available historical data83 and to transform them into "history," that is, a story that in some ways makes sense of the past. In a sense, the skills of the historian work against the interests of scientific investigation, for a sufficiently persuasive and engaging historian may be capable of telling a story so detailed and compelling that it takes on the semblance of fact.
See, generally, Cowley, Aramaic Papyri, xxiv-xxv, 60-65. 35. , 60, 127; Porten, Archives from Elephantine, 130, 279-80, on the identity of Hananiah. 2. The Documentary Hypothesis+ +31 from work, fermented beer or leavened bread). 37) were mentioned without any reference to the Exodus. The recipients of the letter were not told to read a Torah in their possession, nor were the instructions for the festival said to be in accordance with a written Jewish law code. Rather, this letter shows that religious practices were governed by direct decree from the Jerusalem temple hierarchy rather than by reference to authoritative religious documents.
Ezra-Nehemiah contained a list of high priests down to ca. 400 BCE, and it was believed that Ezra-Nehemiah was written very shortly after that date. The reforms of Josiah were thus thought to have occurred within the living memory of the author of 1 and 2 Kings; Ezra's reading of the law was thought to have been recorded by one present at that event. Both datings are extremely dubious. In each case, the earliest possible date was subjectively interpreted to be the actual date of composition. Yet no external evidence exists to establish an early date for either Kings or Ezra—Nehemiah.
Berossus and Genesis, Manetho and Exodus: Hellenistic Histories and the Date of the Pentateuch (The Library of Hebrew Bible Old Testament Studies) by Russell Gmirkin