Professor Carmichael here proposes a convincing solution to a perplexing problem in biblical studies--the order and arrangement of the Deuteronomic laws. He shows that Deuteronomy is not a haphazard collection of fragments, but rather a carefully constructed, coherent literary work with a definite purpose. Through his analysis, many of the peculiar features of the code are made intelligible, for example, the relationship between the laws and earlier stories, sagas, and historical narratives. Opening up a new approach to the interpretation of the laws, this book makes an important contribution to the understanding of biblical material.
Calum Carmichael asserts that biblical texts, both in the Old and New Testaments, which have been the subject of interpretation for centuries, are themselves often the products of the ancient authors' interpretation of still other literary compositions. Claiming that parts of the Bible constitute major and very early examples of exegesis, Carmichael demonstrates that the author of the story of creation in Genesis 1 produced his work in reaction to troubling issues that arose in the story of the exodus. The author of John's Gospel, in turn, recounted the life of Jesus in light of the story of creation. Pointing out that much of modern literary criticism has roots in biblical hermeneutics, Carmichael turns his attention to the richness and complexity of the ancient world's own modes of interpretation. By doing so, he is able to uncover the heretofore unrecognized influence of the exodus story on the creation story and of the creation story on John's Gospel. Carmichael first shows how the author of the seven-day scheme of creation in Genesis produced it in response to his reading of the exodus story, which was centuries old in his time. He then shows the extent to which the author of John's Gospel was influenced by first-century cosmological speculation, Philo's in particular. In the first five chapters of his gospel the author elaborated the details of the creation story to present, in allegorical fashion, incidents from the life of Jesus.
In this study of the nature and sources of biblical law, Calum Carmichael focuses on the intimate and little-appreciated relationship between two components of the Bible, namely that the legal material represents a form of commentary or extended exposition of the narratives. Approaching his topic from the basic premise that any society's laws do not necessarily relate to its practical problems, Carmichael challenges the long prevailing view that the body of biblical laws and ethical rules grew up in piecemeal fashion over many centuries, in reaction to specific social problems as they arose. Rather, the laws are a work of historical reconstruction, redacted during one relatively concentrated period by Deuteronomic and Priestly lawgivers.
Calum M. Carmichael here challenges commonly accepted views respecting the derivation of the biblical laws recorded in Deuteronomy and the Decalogue, presenting compelling evidence that literary traditions, rather than social imperatives, dictated the form taken by the laws. Carmichael confronts and discusses such problematic and important issues as the sequence in which apparently unrelated laws appear. Why, he then asks, are some laws general in scope, while others are extremely specific? Acknowledging the literary sophistication of the biblical compilers, Carmichael accounts for their attribution of the Deuteronomic laws to Moses, and of the Decalogue to Yahweh. He asserts that, in order to preserve the prophetic impact of their material, the compilers closely studied existing biblical narrative, and selected laws which maintained the appropriate historical context. Using this perspective, Carmichael is able to detect strong logical continuity in both the structure and the content of the Decalogue and the Deuteronomic laws. An original and distinguished contribution to the study of biblical law, Law and Narrative in the Bible will interest legal historians and Biblical scholars alike.
One of the great legal minds of our time, Daube's depth of scholarship in a range of subjects-ancient literature, English literature, ancient law, medical ethics, much more-was matched by a dazzling agility and originality of mind-for instance: though raised in an Orthodox Jewish home, he produced strikingly original work on the New Testament. David Daube's life spanned almost the entire 20th century and he was witness to its history. Born a Jew in Germany in 1909, he spent World War II and its aftermath in Britain on the faculties of Cambridge, Aberdeen, and Oxford. He came to the United States in the '60s-to the University of California at Berkeley where he reveled in what he called the "unmanicured, unclubbable, countercultural attitudes." Through it all he never lost his love for the land of his birth-though it didn't love him back for many years: he was on Hitler's list of those to be put to death once Germany had conquered England. Not your typical fusty professor, he was a brilliant and charming commentator on matters personal, political, social, and philosophical. The reader of these jottings (set down in the 1970s and '80s) will understand within a page or two why those who knew him treasured him as a friend, mentor, and intellectual provocateur. These private reflections, gathered by one of his most distinguished students, are charming, insightful, thought-provoking, sometimes profound, and sometimes just amusing. His commentaries on political and social issues of his time ranged from bravely original thought on Israel and the Palestinians to an amusing and enlightening review of the sensational porn film Deep Throat. Here are some sample jottings: "I love women. They provide the unhappiness that I need in life." "People are more struck by the asininity of the law when they are trapped by it than when they are let off." "We are all of us survivors all the time; everything that is, is a survivor relative to what has fallen by the wayside. Naturally, having escaped from Hitler's clutches myself, I am a bit more alive to the whole business than the average guy." The books's editor, Calum Carmichael, Professor of Comparative Literature and Adjunct Professor of Law at Cornell, has degrees in science, historical theology, and law from the Universities of Glasgow, Edinburgh, and Oxford. He teaches biblical and cognate (Near Eastern and Talmudic) literature as well as courses on law and literature in antiquity. He is the author of nine books that focus primarily on biblical law; the editor of a six volume series devoted to the work of David Daube who was his teacher at Oxford; and the author of a memoir, "Ideas and the Man: Remembering David Daube.
Calum M. Carmichael here challenges commonly accepted views respecting the derivation of the biblical laws recorded in Deuteronomy and the Decalogue, presenting compelling evidence that literary traditions, rather than social imperatives, dictated the form taken by the laws. Carmichael confronts and discusses such problematic and important issues as the sequence in which apparently unrelated laws appear. Why, he then asks, are some laws general in scope, while others are extremely specific? Acknowledging the literary sophistication of the biblical compilers, Carmichael accounts for their attribution of the Deuteronomic laws to Moses, and of the Decalogue to Yahweh. He asserts that, in order to preserve the prophetic impact of their material, the compilers closely studied existing biblical narrative, and selected laws which maintained the appropriate historical context. Using this perspective, Carmichael is able to detect strong logical continuity in both the structure and the content of the Decalogue and the Deuteronomic laws. An original and distinguished contribution to the study of biblical law, Law and Narrative in the Bible will interest legal historians and Biblical scholars alike.
In this study of the nature and sources of biblical law, Calum Carmichael focuses on the intimate and little-appreciated relationship between two components of the Bible, namely that the legal material represents a form of commentary or extended exposition of the narratives. Approaching his topic from the basic premise that any society's laws do not necessarily relate to its practical problems, Carmichael challenges the long prevailing view that the body of biblical laws and ethical rules grew up in piecemeal fashion over many centuries, in reaction to specific social problems as they arose. Rather, the laws are a work of historical reconstruction, redacted during one relatively concentrated period by Deuteronomic and Priestly lawgivers.
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