By Russell Gmirkin
This booklet proposes a brand new idea concerning the date and situations of the composition of the "Pentateuch". The primary thesis of this e-book 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 facts 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 few symptoms aspect to a provenance of Alexandria, Egypt for no less than a few parts of the "Pentateuch". That the "Pentateuch", using literary resources chanced on on the nice Library of Alexandria, was once composed at nearly a similar date because the Septuagint translation, offers compelling proof for a few point of communique and collaboration among the authors of the "Pentateuch" and the Septuagint students at Alexandria's Museum. The past due date of the "Pentateuch", as confirmed through literary dependence on Berossus and Manetho, has vital effects: 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 convey literary dependence at the "Pentateuch".
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Additional resources for Berossus and Genesis, Manetho and Exodus: Hellenistic Histories and the Date of the Pentateuch (The Library of Hebrew Bible Old Testament Studies)
Given the Ezra tradition's possible late date and limited acceptance, its reliability as a witness to the history of the Pentateuch in recent years has come increasingly under question. The historical framework of the Documentary Hypothesis was based on the untested premise that literary accounts of 2 Kgs 22-23 and Neh 8-10 represented actual and accurate historical data. At the time the Documentary Hypothesis was formulated, scholars neither saw the need to test the historicity of biblical historiography nor had the means to do so.
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. Such religious ordinances as existed in ca. 420 BCE were promulgated under the personal authority of th Jerusalem priests rather than a hypothetical Pentateuch.
Cowley commented succinctly on the complete lack of evidence for use or knowledge of the Pentateuch at Elephantine: What precisely constituted a kahen [priest] at Elephantine does not appear. One of their prerogatives, we might suppose, would be to possess the Law of Moses and to administer it. Yet there is no hint of its existence. 25 they would say "offer sacrifice according to our law," and that in other places they would make some allusion to it. But there is none. So far as we leam from these texts Moses might never have existed, there might have been no bondage in Egypt, no exodus, no monarchy, no prophets.
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