By Bob E. J. H. Becking, Hans Barstad
Within the Deuteronomist’s background, Hans Ausloos presents for the 1st time an in depth prestige quaestionis in regards to the dating among the books Genesis–Numbers and the so-called Deuteronom(ist)ic literature. After a presentation of the origins of the 18th and nineteenth century speculation of a Deuteronom(ist)ic redaction, particular cognizance is paid to the argumentation used over the past century. specific curiosity is also paid to the idea that of the proto-Deuteronomist and the commonly tentative ways of the Deuteronom(ist)ic ‘redaction’ of the Pentateuch over the last many years. The booklet concludes with a severe overview and preview of the Deuteronom(ist)ic challenge. each one section within the Deuteronomist’s background is illustrated at the foundation of the epilogue of the ebook of the Covenant (Exod. 23:20-33).
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Additional resources for Prophecy and Prophets in Stories: Papers Read at the Fifth Meeting of the Edinburgh Prophecy Network, Utrecht, October 2013
Although never referred to as such, Samuel does fulfill the function of a watchman of Israel, who warns the people against the consequences of their actions. Other mediums and diviners are banished from the land (1 Sam 28:3), but Samuel enjoys an authority that surpasses the king’s. Neither does he lack elocutionary force – addressing large crowds or confronting kings appear to be part of his daily routine. Last but not least, although he shows some reluctance before communicating YHWH’s first commission (the judgment concerning 40 Frolov, ‘Agent Provocateur’, 78.
This dynamic involves (much) more than ‘linguistic logic’. 13 Put more simply: words alone are not just a poor area of investigation, but actually ineffectual if spoken by the wrong person, or within the wrong institutional context. It is the interplay between person, message, style, and context that determines whether a ‘license to speak’ will be granted. 14 Van Renswoude points to the Greek custom of the ‘passing of the skeptron’15 as eloquent (pardon the pun) symbol for the rules involved in any instance of ‘free speech’.
Whether the reader should grant a prophet a ‘license to speak’ then depends on the question in how far the same prophet is denied a ‘license to speak’ within the dynamics of the narrative. Needless to say, the present paper can only scratch on the surface of this issue. Nevertheless, the few examples that will be explored here can at least point out the direction which further research on the correlations between prophecy in the Hebrew Bible and antique, medieval and modern concepts of free and critical speech may take.