By John van Seters
The first crisis of this hook is to appreciate the origins and nature of historical past writing in historic Israel. The research is undertaken opposed to the heritage of historical past writing within the close to japanese and classical worlds. Professor Van Seters starts with a large survey of the entire historiographic fabric proper for the examine of Israel’s personal writing of heritage. He then turns his awareness to the query of Israel’s historiography by way of focusing quite at the Deuteronomistic Historian, the 1st Israelite historian.
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76. Immerwahr, Form and Thought, p. 7. , p. 15. , p. 12. , pp. 54ff. See also W ood, Histories, pp. 15ff. 36 EARLY GREEK HISTORIOGRAPHY tion between semiautonomous parts of his narrative . . ”77 The particular order of the various logoi in the paratactic chain is gov erned by thematic considerations. 78 For the logoi on Lydian history and the Saite period of Egypt, similar chronicles must also have been utilized since major political events and the lengths of the reigns of the kings of these nations are fairly clearly presented.
K. , for an extensive collection of epic materials. For an earlier critique of the notion of a Hebrew epic see S. Talmon, “The ‘Comparative Method’ in Biblical Interpretation— Principles and Problems,” S V T 2 9 (1977):352ff. 3 3 . E. Sievers, Metrische Studien, vol. 2: Hebräische Genesis (1 9 0 4 -0 5 ). See Gunkel’s re buttal of Sievers in Genesis3 (1910), pp. xxviiff. Albright’s statement (in the introduction to a new edition of H. Gunkel, The Legends o f Genesis , p. viii) that “ Gunkel saw that the narratives of Genesis were a prose form of earlier poetic tradition” is quite incorrect.
32 Where is the evidence that points clearly to an epic tradition in Israel? No satisfactory evidence has ever been produced. 33 The existence of a Hebrew epic tradition is based entirely upon the frequent repetition of such a notion by “authorities” such as W. F. Albright and F. M. Cross. The latter, in his book Canaanite Myth and Hebrew Epic, makes frequent reference to the “Epic sources” of the Pentateuch but gives no explanation for his use of the term epic. His short definition of “Epic sources” is similar to Freedman’s.