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J was the earliest document, a product of the 10th century BCE and the court of Solomon; E was from the 9th century BCE in the northern Kingdom of Israel, and had been combined by a redactor (editor) with J to form a document JE; D, the third source, was a product of the 7th century BCE, by 620 BCE, during the reign of King Josiah; P (what ...
Wellhausen's placing of P after D, so that the sequence of sources was JEDP, was crucial to the view of the development of Israelite religion from original polytheism to Judaic monotheism; Friedman's reordering of the sources is thus his major challenge to Wellhausen's model, as it undermines Wellhausen's thesis that the Priestly Code ...
The supplementary hypothesis proposes that the Deuteronomist (D) was the original, and earliest, Pentateuch writer, having been written at the end of the seventh century, and ascribes the Jahwist (J) to the exilic (c. 540 BCE) and the Priestly (P) to the post-exilic (c. 400 BCE) periods.
Another line of development in which p.d. kernels played a large role was the theory of harmonics on homogeneous spaces as begun by E. Cartan in 1929, and continued by H. Weyl and S. Ito. The most comprehensive theory of p.d. kernels in homogeneous spaces is that of M. Krein [ 8 ] which includes as special cases the work on p.d. functions and ...
The latest additions of the P text frame the J narratives. P text "glue" can be perceived in Genesis 1 (framing the book), Genesis 5 recounts Genesis 1 and provides a characteristic priestly lineage detail for Adam and, amongst other locations, Genesis 35, bridging the J text patriarchal narratives to the "E" Joseph narrative with more lineage ...
Friedman's theory, as i understand it, has two redactors (individuals or committees, we don't know) - the redactor who combined J + E after the fall of Israel in 722, with P being written later as a response to it, because they wanted a work that advanced the theology and interests of the Aaronid priestly class, which J, E and JE didn't.
E has a particular fascination for traditions concerning the Kingdom of Israel and its heroes such as Joshua and Joseph. E favors Israel over the Kingdom of Judah (e.g., claiming that Shechem was purchased rather than massacred ) and speaks negatively of Aaron (e.g., the story of the golden calf ).
The third perspective Gee identifies is the “discursive perspective (or D-identities)” (p. 103). [16] D-identity refers to an individual trait, such as caring. D-identities are a matter of social interaction that only become identities because “other people treat, talk about, and interact” with the person in ways that bring forth and ...