Category: Sailhamer-1992 - Wittenberg Door Campus Ministry

Wedding Bells

8/18/2015

8/18/15
Sailhamer, John H. The Pentateuch As Narrative. Grand Rapids: Zondervan, 1992.
Chapter 1, “Genesis” pp. 81-240.
Part 2 “Account of Abraham (11:27-25:10) pp. 137-184. Section I “Bride for Isaac (24:1-67)” pp. 180-183.

Genesis 24 picks up the thread of God providing descendants for Abraham as a wife is sought for Isaac, now grown. “Abraham’s desire that Isaac not take a wife from the Canaanites appears to be a further expression of the notion of the two lines of blessing and curse seen in 9:25-27 (Sailhamer 1992, 181). Isaac is also not to return to the east but will stay in Canaan, the land of promise. Abraham expresses his confidence that God will provide

In chapter 24 verses 12-14 the servant draws an elaborate picture of the sign he seeks to know who he is to bring back. Throughout the story, Abraham, the servant, Laban, Bethuel, and Rebekah all affirm that the Lord has made all the arrangements (Sailhamer 1992, 182).

Abraham's One Land Deal

8/11/2015

8/11/15
Sailhamer, John H. The Pentateuch As Narrative. Grand Rapids: Zondervan, 1992.
Chapter 1, “Genesis” pp. 81-240.
Part 2 “Account of Abraham (11:27-25:10) pp. 137-184. Section H “Machpelah and Sarah’s Death (23:1-20)” pp. 179-180.

Genesis 23 tells us of Abraham’s only known land purchase. Sailhamer mentions the land also includes “a large field with many trees” (Sailhamer 1992, 180). As before, Abraham does not accept a gift but pays for the land. God was the one who blessed Abraham.

Abraham's Future

8/4/2015

8/4/15
Sailhamer, John H. The Pentateuch As Narrative. Grand Rapids: Zondervan, 1992.
Chapter 1, “Genesis” pp. 81-240.
Part 2 “Account of Abraham (11:27-25:10) pp. 137-184. Section G “The Seed of Abraham (22:1-24)” pp. 177-179.

In Genesis 22 God tests Abraham by commanding him to offer his son, the son of promise, on an altar. It is clear from the start that God does not intend the death of Isaac, but, as Sailhamer points out (Sailhamer 1992, 177), this is not made clear to Abraham. The writer gives few details, not having Abraham or Isaac speak much, and gives no hints at Abraham’s thoughts (Sailhamer 1992, 178). After the offering of the ram in place of the son, God restates his promises to Abraham. The chapter concludes with a listing of various family members, indicating an increase in Abraham’s family.

The baby - still waiting for the promise

7/28/2015

Tuesdays are for the Old Testament - 7/28/15
Sailhamer, John H. The Pentateuch As Narrative. Grand Rapids: Zondervan, 1992.
Chapter 1, “Genesis” pp. 81-240.
Part 2 “Account of Abraham (11:27-25:10) pp. 137-184. Section F “Abraham, Isaac, Ishmael, and Abimelech (21:1-34)” pp. 176-177.

In Genesis 21 Isaac is born. Sailhamer points out that the lengthy discussion of chapter 18 is completed with a rather short account, simply reinforcing God’s faithfulness to keep his promises (Sailhamer 1992, 176). “The celebration of Isaac’s coming of age was the occasion for the account of the expulsion of Ishmael” (Sailhamer 1992, 176). The contrast between the child of promise and the child Ishmael continues to develop. Finally in the chapter we are reminded that Abraham still lives with the Philistines. He has not inherited the Promised Land and Isaac is not born in the place he is to inherit (Sailhamer 1992, 177).

Welcome for Aliens

7/21/2015

Tuesdays are for the Old Testament - 7/21/15
Sailhamer, John H. The Pentateuch As Narrative. Grand Rapids: Zondervan, 1992.
Chapter 1, “Genesis” pp. 81-240.
Part 2 “Account of Abraham (11:27-25:10) pp. 137-184. Section E “Abraham and Abimelech (20:1-18)” pp. 174-176.

In Genesis chapter 20 Sailhamer views Abraham as a prophet who prays for and restores foreign people who wish for God’s restoration. In the incident with Abimelech, “Abraham’s words (vv. 11-13) serve to show that he had mistakenly judged the Philistines to be a wicked people, something which the actions of the Philistines proved false” (Sailhamer 1992, 175).

Abraham and Family Problems

7/14/2015

Tuesdays are for the Old Testament - 7/14/15
Sailhamer, John H. The Pentateuch As Narrative. Grand Rapids: Zondervan, 1992.
Chapter 1, “Genesis” pp. 81-240.
Part 2 “Account of Abraham (11:27-25:10) pp. 137-184. Section D “Abraham and Lot (13:5-19:38)” pp. 143-174.

This fairly lengthy portion of the chapter contains rather a lot of subheadings, as we saw in the outline survey earlier. Again, Sailhamer focuses on the theme of separation and struggle. In Genesis 13 Abraham cedes the land of Lot’s choosing to him. Lot takes the portion which looks good to him. Abraham is given a promise of the land, while Lot becomes the father of the Ammonites and Moabites, two nations which were an obstacle in the time of Moses. The critical element in Sailhamer’s estimation is that God’s promise will be fulfilled in God’s timing.

Genesis 14, with discussion beginning on p. 145, seems a slightly related interruption. However, Sailhamer views this passage as a means of presenting Abraham, the faithful bearer of the covenant, as the one to whom God delivers earthly kings but who wishes to have none of their power or goods. Lot, on the other hand, dwelling in Sodom, becomes a prisoner of war, impelling Abraham to go to his rescue. After the rescue, we see that Abraham responds favorably to the king of Salem and not to the king of Sodom. “Abraham’s response to the king of Salem, then, is an appropriate recognition of the validity of Melchizedek’s offer as well as of his priesthood” (Sailhamer 1992, 147). Melchizedek had acknowledged deliverance coming from God while the king of Sodom had not.

In chapter 15 of Genesis, the author begins to portray Abraham as a prophet. Sailhamer sees a good deal of symbolism in the chapter (Sailhamer 1992, 149). Despite God’s promises the people will suffer hardship and delay. The promise is not made void. It is simply deferred. Abraham has been anticipating the child of promise. He is old and childless. In chapter 15 God repeats his promise (Sailhamer 1992, 150). Sailhamer reminds us again of the intergenerational nature of the Pentateuch. “The importance of the vision [Gen. 15] lies not so much in the assurances it may have given Abraham in his own day, but rather in the assurances it was to give the reader” (Sailhamer 1992, 151). Abraham’s descendants are to be many and to inherit the land.

In Genesis 15:6-17 we begin the restatement of the covenant. Sailhamer makes several highlights on p. 152. “The covenant did not make him [Abraham] righteous; rather it was by his faith that he was reckoned righteous” The covenant is based in the former act of God calling Abraham from Ur. It also foreshadows God’s rescue of Israel from Egypt.

Sailhamer observes about Genesis 16 that Hagar is an Egyptian and a maid. She may be referred to in this way as an example of bondage and an illustration of the prohibition against foreign wives. Sailhamer sees deliberate prophetic parallels between the fall narrative and Sarah’s giving of Hagar to Abraham, both human attempts to achieve God’s plan through human means (Sailhamer 1992, 153). He continues to draw parallels, including the angel’s seeking out of Hagar in the wilderness (Sailhamer 1992, 155).

The visit of God to Abraham in Genesis 17 is put in context with the statement of Abraham’s age. His being 99 years old clarifies the age of Ishmael. It also makes it plain that he is of a very advanced age and should not be expected to have children. God’s covenant, as Sailhamer points out on p.157, is a promise of descendants and faithfulness. Sailhamer goes on to note numerous details and extrapolations from the discourse in Genesis 17. God extends his covenant with Abraham to include Isaac, the child of promise, excluding Ishmael (Sailhamer 1992, 158).

“Chapter 18 is an extensively developed narrative showing clear signs of theological reflection at several key points” (Sailhamer 1992, 160). Both the birth of Isaac and “the fate of the righteous amid divine judgment” (Sailhamer 1992, 160) come up repeatedly. Sailhamer considers Genesis 18 as an attempt to deal with those issues in a theological way. In this chapter Abraham’s location is re-established. He receives three visitors who are somehow related to the appearance of God (Sailhamer 1992, 161). The relationship is left a little bit unclear. Sailhamer engages a number of the singular/plural difficulties in the passage.

After the discussion of the birth of Isaac, the child of promise, in which it is very clear that God will do the impossible, the “three men” prepare to leave. In Genesis 18:16 the author begins to foreshadow the events to come by having the men look down upon Sodom (Sailhamer 1992, 167). The Lord and Abraham discuss the rescue of the righteous from Sodom. Sailhamer again observes the oddly close relation among the “three men” on p. 168 when the Lord will see for himself what is happening in Sodom, then the “two men” go.

Sailhamer turns his attention to Genesis 19 on p. 170. The two messengers from chapter 18 are cast as “men” who come to visit Lot. Lot’s character is not the same as Abraham’s. “Unlike Abraham, who immediately recognized God’s presence in the visit of the men (18:2), Lot appears quite insensitive to God’s presence with the messengers - he addresses them only as ‘sirs’ (19:2). Though he was just as hospitable as Abraham and can certainly not be put in the same class as the men of Sodom, Lot’s suggestion that the men of the city take his own daughters and do with them as they please can hardly be taken, within the present narrative at least, to be a sign of his good character” (Sailhamer 1992, 171).

In the escape from Sodom “the narrative does not dwell on the destruction of the cities. It rather centers our attention on the response of two individuals, Lot’s wife and Abraham, both of whom ‘looked’ at the destruction of the cities but with very different consequences” (Sailhamer 1992, 173).

The Promise Interrupted

7/7/2015

Tuesdays are for the Old Testament - 7/7/15
Sailhamer, John H. The Pentateuch As Narrative. Grand Rapids: Zondervan, 1992.
Chapter 1, “Genesis” pp. 81-240.
Part 2 “Account of Abraham (11:27-25:10) pp. 137-184. Section C “Abraham in Egypt (12:10-13:4)” pp. 141-143.

Genesis 12:10-13:4 seems almost like an interruption in God’s work of blessing. the author notes a severe famine which drives Abraham to Egypt. He returns to his departure point in 13:4. Sailhamer considers this narrative to introduce a recurring theme. There is a promise which is then in jeopardy. God remains faithful to his word, enters the scene, and resolves the threat. Here, as in the narrative about Joseph, we see the pattern in operation. Sailhamer draws many parallels on p. 142. “The reason for repetitions and recursions of similar narratives throughout the Pentateuch is to show that the matter has been firmly decided by God and that God will act quickly to bring about his promise” (Sailhamer 1992, 143).

God's Call to Abraham

6/30/2015

Tuesdays are for the Old Testament. This post was prepared 5/29/15 for publication 6/30/15.

Sailhamer, John H. The Pentateuch As Narrative Grand Rapids: Zondervan, 1992.
Chapter 1, “Genesis” pp. 81-240.
Part 2 “Account of Abraham (11:27-25:10) pp. 137-184. Section B “Call of Abraham (12:1-9)” pp. 139-141.

Sailhamer relates the call of Abraham to the establishment of Noah after the Flood. “Abraham, like Noah, makes a new beginning as well as a return to God’s original plan of blessing ‘all humankind’ (1:28)” (Sailhamer 1992, 139). God delivers his promise and blessing not only to Abraham but also to his descendants. “The identity of the ‘seed’ of Abraham will be one of the chief themes of the following narratives” (Sailhamer 1992, 140). Sailhamer sees this identification as a key to understanding many events in Scripture. There are numerous future situations which parallel the journeys of Abraham.

Genealogical Studies toward a Purpose

6/23/2015

Tuesdays are for the Old Testament. This post was prepared 5/29/15 for publication 6/23/15.

Sailhamer, John H. The Pentateuch As Narrative Grand Rapids: Zondervan, 1992.
Chapter 1, “Genesis” pp. 81-240.
Part 2 “Account of Abraham (11:27-25:10) pp. 137-184. Section A “Line of Abraham (11:27-32)” pp. 137-139.

“The function of this genealogy is not so much to connect Abraham with the preceding events, as the previous genealogies have done, but to provide the reader with the necessary background for understanding the events in the life of Abraham which follow” (Sailhamer 1992, 137). This is a list of eight names, two short of the ten Sailhamer suggests we would expect. The two to be revealed are Ishmael and Isaac. Abraham’s departure from Ur, his homeland though not the place God called him, is a move from the east toward God’s promise (Sailhame 1992, 138).

A Roadmap for Abraham

6/16/2015

Tuesdays are for the Old Testament. This post was prepared 5/29/15 for publication 6/16/15.

Sailhamer, John H. The Pentateuch As Narrative Grand Rapids: Zondervan, 1992.
Chapter 1, “Genesis” pp. 81-240.
Part 2 “Account of Abraham (11:27-25:10) pp. 137-184.

I’m going to interrupt notes for this segment by first presenting Sailhamer’s outline of headings, which is a little complicated, for part 2. Then I will make notes on the different segments.
II Account of Abraham (11:27-25:10) pp. 137-184
A Line of Abraham (11:27-32) pp. 137-139
B Call of Abraham (12:1-9) pp. 139-141
C Abraham in Egypt (12:10-13:4) pp. 141-143
D Abraham and Lot (13:5-19:38) pp. 143-174
1 Struggle and Separation (13:5-18) pp. 143-144
2 Abraham and the Nations (14:1-24) pp. 145-148
a Four Kings Conquer Canaan (14:1-11) p. 146
b Lot Captured (14:12) p. 146
c Abraham Rescues Lot (14:13-16) p. 146
d Abraham Meets Two Kings (14:17-24) pp. 147-148
3 Abraham and the Covenant (15:1-21) pp. 149-152
a Introduction (15:1-4) pp. 149-151
b Seed Like Stars (15:5) p. 151
c Abraham Counted Righteous (15:6) pp. 151-152
d Account of the Covenant (15:7-17) p. 152
e Boundaries of the Land (15:18-21) p. 152
4 Hagar (16:1-16) pp. 153-155
a Sarah’s Plan (16:1-6) p. 154
b Hagar in the ss (16:7-12)
c Birth of Ishmael (16:13-16)
5 Abraham, Sarah, and Ishmael (17:1-27) pp. 155-160
a Abraham’s Age (17:1a) pp. 155-156
b God’s First Speech (17:1b-2) p. 156
c Abraham’s Response (17:3a) p. 157
d God’s Second Speech (17:3b-16) pp. 157-158
e Abraham’s Response (17:17-18) pp. 158-159
f God’s Third Speech (17:19-22) pp. 159-160
g Abraham’s Final Response (17:23) p. 160
h Conclusion (17:24-27) p. 160
6 Three Visitors (18:1-33) pp. 160-170
a The Lord Appears to Abraham (18:1a) pp. 160-161
b Three Men Arrive (18:1b-8) pp. 161-165
c Promise of a Son (18:9-15) pp. 165-167
1 Where Is Sarah? (18:9-10) p. 165
2 Sarah’s Age (18:11) pp. 165-166
3 Sarah Laughs (18:12-15) pp. 166-167
d Departure of the Three Men (18:16) p. 167
e The Lord Reflects on What Is About to Happen (18:17-19) pp. 167-168
f Outcry of Sodom and Gomorrah (18:20-21) p. 168
g The Men Leave; Abraham Remains Before the Lord (18:22) pp. 168-169
h Abraham Intercedes (18:23-33) pp. 169-170
7 Lot and Sodom (19:1-38) pp. 170-174
a Two Angels Meet Lot (19:1a) p. 170
b At Lot’s House (19:1b-11) p. 171
c Warning (19:12-14) p. 171
d Lot’s Deliverance (19:15-16) pp. 171-172
e Lot’s Flight to Zoar (19:17-22) p. 172
f Sodom and Gomorrah Destroyed (19:23-28) pp. 172-174
g Lot’s Incest (19:29-38) p. 174
E Abraham and Abimelech (20:1-18) pp. 174-176
1 Abraham Moves to Gerar (20:1) p. 174
2 Abimelech Takes Sarah (20:2) p. 175
3 God, Abimelech, and Abraham (20:3-16) pp. 175-176
4 Abraham Prays for Abimelech (20:17-18) p. 176
F Abraham, Isaac, Ishmael, and Abimelech (21:1-34) pp. 176-177
1 Birth of Isaac (21:1-7) p. 176
2 Hagar and Ishmael (21:8-21) p. 176
3 Abraham and Abimelech (21:22-34) pp. 176-177
G The Seed of Abraham (22:1-24) pp. 177-179
1 Binding of Isaac (22:1-14) pp. 177-178
2 Abraham and the Angel of the Lord (22:15-19) p. 179
3 Abraham’s Relatives (22:20-24) p. 179
H Machpelah and Sarah’s Death (23:1-20) pp. 179-180
I Bride for Isaac (24:1-67) pp. 180-183
1 Servant’s Oath (24:1-9) pp. 181
2 Servant Meets Rebekah (24:10-27) pp. 181-182
3 Servant and Laban (24:28-49) p. 182
4 Laban’s Response (24:50-61) pp. 182-183
5 Rebekah Meets Isaac (24:62-67) p. 183
J Abraham’s Final Days (25:1-10) pp. 183-184
1 Abraham’s Other Sons (25:1-6) pp. 183-184
2 Abraham’s Death (25:7-10) p. 184

Shem, wasn't he . . .

6/9/2015

Tuesdays are for the Old Testament. This post was prepared 5/29/15 for publication 6/9/15.

Sailhamer, John H. The Pentateuch As Narrative Grand Rapids: Zondervan, 1992.
Chapter 1, “Genesis” pp. 81-240.
Part 1F, “Genealogy of Shem (11:10-26)” pp. 136-137.

Sailhamer compares the list of ten descendants of Shem in Genesis 11:10-26 with the descendants of Adam in Genesis 5. This list pursues the godly line of Shem rather than the line of Cain. The theme of God’s preservation of a godly line to inherit his promise is clear.

Not much to say about Babylon...

6/2/2015

Tuesdays are for the Old Testament. This post was prepared 5/21/15 for publication 6/2/15.

Sailhamer, John H. The Pentateuch As Narrative Grand Rapids: Zondervan, 1992.
Chapter 1, “Genesis” pp. 81-240.
Part 1E, “Babylon (11:1-9)” pp. 134-136.

Sailhamer points out that two of the lines of descent from Shem are accounted for in the sons of Eber. One leads to Babylon and one to Abraham (Sailhamer 1992, 134). We recall the theme of east as a place of exile rather than of promise. This is illustrated in several places in the Pentateuch. Sailhamer sees this narrative as another sample of man’s attempt to work out the good rather than allowing God to provide it on his terms. This scatters the people and leaves them in disorder.

Survivors of the flood

5/26/2015

Tuesdays are for the Old Testament. This post was prepared 5/20/15 for publication 5/26/15.

Sailhamer, John H. The Pentateuch As Narrative Grand Rapids: Zondervan, 1992.
Chapter 1, “Genesis” pp. 81-240.
Part 1D, “Sons of Noah (10:1-32)” pp. 130-134.

Chapter 10 of Genesis describes population spread and growth after the flood. “These names give the reader a panoramic view of the nations as a backdrop for the remainder of the events in Genesis and the Torah” (Sailhamer 1992, 130). Sailhamer points out that there are exactly seventy names presented, a “kind of numerical symbolism in which the concept of a totality of nations is expressed in the number seventy” (Sailhamer 1992, 130). We will see the number again, as it counts the “seed of Abraham” at the end of Genesis (Sailhamer 1992, 131). The selectivity of names is apparent, as, for instance, some of the grandsons of Japheth being bypassed though they became nations. The arrangement begins with the outlying regions and moves to the center of God’s chosen people, with the children of Shem coming last. Sailhamer finally observes (Sailhamer 1992, 134) that chapter ten is a geographical and historical description of what will be discussed theologically in chapter eleven.

Noah and the Flood

5/19/2015

Tuesdays are for the Old Testament. This post was prepared 5/18/15 for publication 5/19/15.

Sailhamer, John H. The Pentateuch As Narrative Grand Rapids: Zondervan, 1992.
Chapter 1, “Genesis” pp. 81-240.
Part 1C, “The Story of Noah (5:1-9:29)” pp. 116-130.

Genesis 5 begins a new segment, marked by the genealogy. In chapters 5-9 we focus on men from Adam to Noah. “Scholars often take the genealogical lists to be mere interludes in the course of events being described in the narratives. A close reading of the text, however, suggests that the author has something more specific in mind” (Sailhamer 1992, 116). Sailhamer explores some of these possible purposes. First, we see that there is a clear relationship of father to son, with God being the father of all (Sailhamer 1992, 117). God’s blessing is passed through successive generations. There is a great promise, according to Sailhamer. “In Enoch the author is able to show that the pronouncement of death is not the last word that need be said about a person’s life. One can find life if one ‘walks with God.’ For the author, then, a door is left open for a return to the Tree of Life in the Garden” (Sailhamer 1992, 118). “To ‘walk with God’ is to fulfill one’s covenant obligations” (Sailhamer 1992, 119).

Sailhamer points out that the Flood narrative is almost a parenthetical interruption in the genealogy, though it is quite long. We see at the end of the flood narrative that although Noah walked with God he also died.

No commentary on Genesis is complete without a note on 6:1-4. Who are the “sons of God”? Sailhamer cites commentaries suggesting angels, royalty, and people from the line of Seth. All those understand these relationships as causing the flood. If the passage is read “as a summary of the preceding chapter, this little patch of narrative is a reminder that the sons and daughters of Adam had greatly increased in number, had married, and had continued to have children” (Sailhamer 1992, 121). It is then a picture of normalcy.

As regards the statement of man’s years being 120, Sailhamer considers this a show that God is the one who defines human limits. By the end of the Pentateuch we do see men living only about 120 years.

The Flood narrative has its own internal structure. At the outset the perspective is divine. During the time of the flood we almost lose sight of God. Afterward, God becomes visible again (Sailhamer 1992, 123). Sailhamer again sees the theme of God taking the land away from disobedient people. “It seems clear from the way the author begins the account that the main purpose of the story of the Flood is not to show why God sent a flood but rather to show why God saved Noah . . . he ‘walked with God’” (Sailhamer 1992, 124). In the building of the ark, as in creation and building the tabernacle, God makes a command, the work is done according to his pattern, and it is good (Sailhamer 1992, 125). The clean animals are available for offerings and foreshadow Levitical laws. Sailhamer does suggest (Sailhamer 1992, 126) that Noah ate “clean” meat on the ark. We see during the flood itself that the perspective looks only at those on the ark, never at those who died in the flood.

After the flood Sailhamer observes (Sailhamer 1992, 126-127) that there are often periods of waiting for God’s deliverance in the Pentateuch. The deliverance is accompanied with a covenant (Sailhamer 1992, 128). Noah’s reception of the covenant is shown in presentation of an offering on the altar. The covenant with Noah and the covenant at Sinai are similar. Gd ties his blessing to his original promises. Again, in the narrative of Noah’s drunkenness we see a relation to earlier patterns with fruit, nakedness, guilt, and punishment.

Basic Principles Taught in the Torah

4/28/2015

Tuesdays are for the Old Testament. This post was prepared 4/26/15 for publication 4/28/15.

Sailhamer, John H. The Pentateuch As Narrative Grand Rapids: Zondervan, 1992.
Introduction, “Interpreting the Pentateuch” pp. 1-79
Part J, “Basic Principles Taught in the Torah” pp. 78-79.

It is common to ask how many laws are in the Pentateuch. This is a difficult question because of repetition of laws and statements which are nearly the same in different settings. Sometimes one statement is two laws due to differences in application. Sailhamer notes some suggested counts which identify approximately 611-613 laws, the latter number being the total identified by Maimonides in the 12th century AD.

The Purpose of the Pentateuch

4/14/2015

Tuesdays are for Old Testament. This post was prepared 4/13/15 for publication 4/14/15 at 6:00 am.

Sailhamer, John H. The Pentateuch As Narrative Grand Rapids: Zondervan, 1992.
Introduction, “Interpreting the Pentateuch” pp. 1-79
Part H, “The Purpose of the Pentateuch” pp. 33-59

At this point Sailhamer gives a brief introduction to the purpose and message of the Pentateuch. He will discuss more details at later points. “We will argue that the Pentateuch’s purpose is reflected in its composition. What the author intend (sic) to say determines the shape of the book” (Sailhamer 1992, 33). Sailhamer then begins to discuss compositional analysis, “the attempt to describe the semantics of the arrangement of source material in the biblical texts” (Ibid., 34). In general, the Pentateuch contains poetry, narrative, and legal language.

Sailhamer first discusses poetic texts. Several of the narrative portions of the Pentateuch conclude with a poetic passage followed by an epilogue. The author also uses this structure in larger forms as well, for instance, by closing Genesis with poetry in chapter 49 and an epilogue in chapter 50 (Ibid., 35). Sailhamer sees a pattern of the author looking forward at the end of each section to the end of time. Based on that observation, he chooses to look for narrative typology in the text.

In typology, early events foreshadow later events. Sailhamer discusses several instances of this typology he finds in the Pentateuch. “If the similarities between these two narratives are not merely accidental, then some sort of narrative typology clearly lies behind their composition” (Ibid., 38).

In discussing collections of laws, Sailhamer sees these as “the largest portion of the center section of the Pentateuch” (Ibid., 44). Again Sailhamer focuses on the author’s purpose in arranging the law collections as they are rather than where the collections came from. He does not, at this point, make a case for the particular arrangement.

On p. 46 Sailhamer returns to the idea of the narrative passages as the overall framework of the Pentateuch. He then observes that the clusters of laws surround the narrative passages. Within this arrangement he sees if there is any strategy to the sequence of events. The pattern which emerges is that the laws of God become more complex as Israel disobeys (Ibid., 49).

Structure of the Pentateuch

4/7/2015

Tuesdays are for the Old Testament. This post was prepared 4/4/15 for posting 4/7/15 at 6:00 am.

Sailhamer, John H. The Pentateuch As Narrative Grand Rapids: Zondervan, 1992.
Introduction, “Interpreting the Pentateuch” pp. 1-79
Part G, “The Structure of the Pentateuch” p. 33

Sailhamer divides the Pentateuch essentially into three segments. First, in Genesis 1-11 he traces Primeval history. In Genesis 12-15 he cites the patriarchs. From Exodus, and particular chapter 20 and following, he sees the text as a collection of laws, which continue through the end of Deuteronomy. “Having made this observation, we should ask, “What is the purpose of the collections of laws? Why has the author abandoned his concern for narratives and stories and left us, the readers, alone with these laws?” (Sailhamer 1992, 33). Sailhamer refrains from giving his answer at this point.

Literary Form of Historical Narrative

3/31/2015

Tuesday is for Old Testament. This post was prepared and posted 3/31/15.
Sailhamer, John H. The Pentateuch As Narrative Grand Rapids: Zondervan, 1992.
Introduction, “Interpreting the Pentateuch” pp. 1-79
Part F, “Literary Form of Historical Narrative” pp. 25-33

Sailhamer begins by identifying historical narrative in terms of two tasks. First it describes the events and second it reveals an author’s viewpoints. The narrative account has a recognizable structure. It is arranged with both internal structural forms and relationship to a greater body of literature. “General structural elements to look for in every historical narrative are simple but nonetheless important. They include an introduction, a conclusion, sequence, disjuncture, repetition, deletion, description, and dialogue” (Sailhamer 1992, 25). Sailhamer illustrates this analysis using a variety of passages.

On p. 28 Sailhamer turns his attention to some more specific principles used in understanding a narrative like the Pentateuch. First he discusses selectivity. It is important to realize that any account is partial. The author has not given exhaustive information. The second principle Sailhamer brings up he calls “thema and rhema” On p. 30 he defines thema as what the reader would automatically understand, contrasted with rhema which are portions requiring explanation. Finally, Sailhamer discusses “contemporization,” the way an author writes about past events in such a way as to seem current in the author’s own time.

Authorship and Sources of the Pentateuch

3/24/2015

Tuesday is for Old Testament. This post was prepared and posted 3/24/15 about 9 am.
Sailhamer, John H. The Pentateuch As Narrative Grand Rapids: Zondervan, 1992.
Introduction, “Interpreting the Pentateuch” pp. 1-79
Part E, “Authorship and Sources” pp. 23-25

The Pentateuch is formally anonymous, though uniformly ascribed to Moses by later authors. Much scholarship has focused on sources of information used in composition. Sailhamer observes that “the Pentateuch depicts accurately the age and historical period of the patriarchs and the Exodus, which is a period about which our knowledge has considerably increased in modern times from archaeological discoveries” (Sailhamer 1992, 23). Sailhamer looks for documentary evidence. Yet he seems to think evidence is not lost. “In the case of the patriarchs, Moses or someone later than him would not have known such details” (Ibid., 24). This may be a weak argument as it discounts the credibility of oral tradition.

“The Pentateuch is characterized by both an easily discernable unity and a noticeable lack of uniformity” (Ibid., 24). The text shows signs of drawing on a variety of sources which are tied together by devices such as genealogies. We would not expect a lot of uniformity as the author would likely keep the sources recognizable. Yet the message has considerable unity.

Tuesday Is for the Old Testament

2/24/2015

Tuesday is for the Old Testament. My intent in these Tuesday posts is to share some observations found from books about different parts of the Old Testament, the writings recognized by Israel, which Jesus said all spoke of him. As I read books, my habit is to write a chapter-by-chapter summary. Often in biblical commentaries, since Bible chapters themselves are relatively short but are grouped into larger chunks, the commentary chapters are rather long and irregularly sized. I won’t necessarily divide these posts by Bible chapter or by commentary chapters, but will divide them somewhere, somehow. Please observe that some of the opinions expressed by the commentator will be opposed to mine. Sometimes I will note that, but most often I will let the author speak.

Sailhamer, John H. The Pentateuch As Narrative Grand Rapids: Zondervan, 1992.
Introduction, “Interpreting the Pentateuch” pp. 1-79
Part A, “The Pentateuch Is a Book” pp. 1-3

Sailhamer’s intent in this segment is to point out that the Pentateuch is, by its nature, a single book presented in five parts. “The name ‘Pentateuch,’ which meant simply ‘five-part book,’ came into use in the second century A.D., apparently as a translation of the Hebrew expression ‘the five-fifths of the Law’” (Sailhamer 1992, 1-2). A footnote on p. 2 indicates that it is not clear when the notations of the five parts of the Pentateuch were first made. They may not have been present at the start but seem to be known to Philo.

Sailhamer views the Pentateuch as having one author. He emphasizes the idea, based on 2 Timothy 3:16, that the Bible has a divine author. He discusses the idea that the human authors were moved by God to write as they did. He does not, at this point, discuss more than this. However, he does bring out the literary element. “The biblical books are not hastily written documents or mere historical records. These books are carefully constructed works of literature” (Ibid., 3). He will attempt to be sensitive to the literary nature of the writings.