The Elohist (or simply E) is identified through as one of four sources of the, together with the, the and the. Its name comes from, the term used in the Hebrew and Canaanite languages for the Gods. It is characterized by, among other things, an abstract view of God, using instead of for the mountain where received the laws of Israel and the use of the phrase 'fear of God'.It habitually locates ancestral stories in the, especially, and the holds that it must have been composed in that region, possibly in the second half of the 9th century BCE. Some recent reconstructions leave out the Elohist altogether, proposing a - sequence for the written from the reign of into post- times.

Contents.BackgroundModern scholars agree that separate sources and multiple authors underlie the Pentateuch, but there is much disagreement on how these sources were used to write the first five books of the bible. This dominated much of the 20th century, but the 20th-century consensus surrounding this hypothesis has now broken down. Those who uphold it now tend to do so in a strongly modified form, giving a much larger role to the redactors (editors), who are now seen as adding much material of their own rather than as simply passive combiners of documents. Among those who reject the documentary approach altogether, the most significant revisions have been to combine E with J as a single source, and to see the Priestly source as a series of editorial revisions to that text.The alternatives to the documentary approach can be broadly divided between 'fragmentary' and 'supplementary' theories. McDermott, John J., 'Reading the Pentateuch: a historical introduction' (Pauline Press, 2002) p. October 2002. Retrieved 2010-10-03.

↑ Kugler & Hartin, p. 48.

Gnuse, Robert K. (2000), 'Redefining the Elohist' ( Journal of Biblical Literature, Vol. 2 (Summer, 2000)), pp. 201–220. Van Seters, pp. 13–14. Van Seters, p.

Entry for 'Elohist' - The 1901 Jewish Encyclopedia - One of 8 Bible encyclopedias freely available, this encyclopedia is a descriptive record of the history, religion and customs of the Jewish people.

13. ↑ Kugler & Hartin, p. 49. Kugler & Hartin. Friedman, Richard (2003).

P. 65.References. Baden, Joel S (2009). Mohr Siebeck. Blenkinsopp, Joseph (2004).

Eerdmans. Campbell, Antony F; O'Brien, Mark A (1993). Fortress Press. Coogan, Michael D (2009). A Brief Introduction to the Old Testament.

Oxford University Press. Dozeman, Thomas B; Schmid, Konrad (2006). SBL.

Friedman, Richard Elliott (1987). Who Wrote the Bible? Harper San Francisco.

Gilbert, Christopher (2009). Paulist Press. Gooder, Paula (2000). T&T Clark. Kugler, Robert; Hartin, Patrick (2009). Eerdmans.

Murphy, Todd J (2003). Intervarsity Press. Romer, Thomas (2006).

Style me girl game cheats download. 'The Elusive Yahwist: A Short History of Research'. Dozeman, Konrad Schmid (ed.). SBL.

Van Seters, John (1998). 'The Pentateuch'. McKenzie, Matt Patrick Graham (ed.). Westminster John Knox Press.External linksWikiversity has learning materials about. https%3A%2F%2Fen.wikisource.org%2Fwiki%2FTheNewInternationalEncyclop%C3%A6dia%2FElohistandYahwist 'Elohist and Yahwist'  Check ws link in chapter= value.

. J: (10th−9th century BCE). E: (9th century BCE). Dtr1: early (7th century BCE) historian.

Dtr2: later (6th century BCE) historian. P.: (6th−5th century BCE). D†:. R: redactor.

DH: (books of, )According to the, the Elohist (or simply E) is one of four source documents underlying the, together with the (or Yahwist), the and the. The Elohist is so named because of its pervasive use of the word to refer to the Israelite god.The Elohist source is characterized by, among other things, an abstract view of God, using instead of for the mountain where received the laws of Israel and the use of the phrase 'fear of God'. It habitually locates ancestral stories in the, especially, and the documentary hypothesis holds that it must have been composed in that region, possibly in the second half of the 9th century BCE.Because of its highly fragmentary nature, most scholars now reject the existence of the Elohist source as a coherent independent document. Instead, the E material is viewed as consisting of various fragments of earlier narratives that are incorporated into the Jahwist document. Contents.Background Modern scholars agree that separate sources and multiple authors underlie the Pentateuch, but there is much disagreement on how these sources were used to write the first five books of the Bible. This dominated much of the 20th century, but the 20th-century consensus surrounding this hypothesis has now broken down.

Those who uphold it now tend to do so in a highly modified form, giving a much larger role to the redactors (editors), who are now seen as adding much material of their own rather than as simply passive combiners of documents. Among those who reject the documentary approach altogether, the most significant revisions have been to combine E with J as a single source, and to see the Priestly source as a series of editorial revisions to that text.The alternatives to the documentary approach can be broadly divided between 'fragmentary' and 'supplementary' theories. Fragmentary hypotheses, seen notably in the work of Rolf Rendtorff and Erhard Blum, see the Pentateuch as growing through the gradual accretion of material into larger and larger blocks before being joined together, first by a Deuteronomic writer, and then by a Priestly writer (6th/5th century), who also added his own material.The 'supplementary' approach is exemplified in the work of, who places the composition of J (which he, unlike the 'fragmentists', sees as a complete document) in the 6th century as an introduction to the (the history of Israel that takes up the series of books from to ). The Priestly writers later added their supplements to this, and these expansions continued down to the end of the 4th century BCE.

Characteristics, date and scope. This section does not any. Unsourced material may be challenged and.Find sources: – ( May 2019) In the E source is always presented as ' or ' until the to, after which God is referred to as יהוה, often represented in English as '.E is theorized to have been composed by collecting together the various stories and traditions concerning and its associated tribes (, ), and the, and weaving them into a single text. How to login to dragon nest sea.

It has been argued that it reflects the views of northern refugees who came to Judah after the fall of in 722 BCE. E has a particular fascination for traditions concerning the Kingdom of Israel and its heroes such as. E favors Israel over the (e.g., claiming that was purchased rather than ) and speaks negatively of (e.g., the story of the ). In particular it records the importance of Ephraim, the tribe from which, the King of Israel, happened to derive.Some independent source texts thought to have been embedded within the text include the, a legal text used in the Chapters 21–23 of the.As contrasted with the Jahwist. This section needs additional citations for. Unsourced material may be challenged and removed.Find sources: – ( July 2019) Abram and Isaac The Elohist's story begins after Abram has begun migration, with the that is also present in the tale.After that, the first major story about Abram is that of the. In the Elohist work, Isaac never appears again after the conclusion, and the story strongly implies that Isaac was truly sacrificed.

The Jahwist, on the other hand, does not mention this tale of Isaac's sacrifice at all, although he does mention Isaac extensively. When the presumed came to edit together their writings, Isaac's continued presence would thus need to be explained. The text attributed to the redactor presents an escape clause, the Lord's allowing Abram to sacrifice a ram in place of his son, allowing Isaac to live. But nevertheless, an early tradition recorded in a still preserves a version of the tale in which Isaac was killed. Understandably, given the Elohist's narrative so far, the next tale the Elohist offers brings the chance for Abram to have other children.Role of angels While the Jahwist presented an anthropomorphic God who could walk through the Garden of Eden looking for Adam and Eve, the Elohist frequently involves angels. For example, it is the Elohist version of the tale of in which there is a ladder of angels with God at the top, leading to Jacob later dedicating the place as Beth-El (House of God), whereas in the Jahwist tale, it is a simple dream in which God is simply above the location, without the ladder or angels. Likewise, the Elohist describes Jacob actually wrestling with God; later, it features the tale of and his divinely talking donkey, although this is often considered a tale that was accidentally added to the manuscript, as it appears quite unconnected to the rest of the work.

Attitude toward the northern tribes Further into the text, the Elohist exhibits a noticeably positive attitude to the main northern tribes—those of Joseph. Unlike the Jahwist, the Elohist contains stories of the political position of the Joseph tribes: the birth of Benjamin, and the pre-eminence of Ephraim. Also, whereas the Jahwist portrays Joseph as the victim of an attempted in the tale of, which would have been mildly humiliating to the Joseph tribes, the Elohist instead portrays Joseph as an interpreter of dreams—as one who can understand God. This pre-occupation with northern concerns extends to the Elohist explaining the northern cultic object known as the. Exodus from Egypt With regard to from Egypt, the Elohist presents a more elaborate tale than the Jahwist. Firstly, the Elohist version expands on the supposed cruelty of the Egyptians by presenting them as asking for difficult work such as bricks without straw.Secondly, whereas the Jahwist version of the involves acting only as an intercessor to ask God to stop each plague that God has wrought, the Elohist instead presents Moses as threatening the, and then bringing the plague down on the Egyptians himself.

To the Elohist, the threat of the Angel of Death (recalled in the holiday of ) is enough to cause the Egyptians to chase the Israelites out, whereas the Jahwist presents the as reluctantly giving in, and then changing their mind, and chasing after them to bring them back.Ten Commandments and Covenant Code Where the Jahwist simply presents its version of the as the law given by God at Sinai, the Elohist instead presents the more extensive. The Elohist then goes on to deal with how such an extensive code can be used in practice, by using a relative of Moses, as a mouthpiece to explain the reason for the appointment of.

To enforce the code further, the Elohist describes the process of the law code being read out to the people.Notes. ^, p. 40. ^, p. 4., p. 41. McDermott, John J., Reading the Pentateuch: A Historical Introduction (Pauline Press, 2002) p. Via Books.google.com.au.

October 2002. Retrieved 2010-10-03. ^, p. 48., p. 436., pp. 201−202., pp. 13–14., p. 13. ^, p. 49. Friedman, Richard (2003). P. 65.Sources.

Baden, Joel S. Mohr Siebeck. Blenkinsopp, Joseph (2004). Eerdmans.

Campbell, Antony F.; O'Brien, Mark A. Fortress Press. Carr, David M. 'Changes in Pentateuchal Criticism'. In Saeboe, Magne; Ska, Jean Louis; Machinist, Peter (eds.). Vandenhoeck & Ruprecht.

CS1 maint: ref=harv. Coogan, Michael D. A Brief Introduction to the Old Testament. Oxford University Press. Dozeman, Thomas B; Schmid, Konrad (2006). SBL.

Friedman, Richard Elliott (1987). Who Wrote the Bible? Harper San Francisco. Gilbert, Christopher (2009). Paulist Press.

Gmirkin, Russell (2006). CS1 maint: ref=harv. Gnuse, Robert K. 'Redefining the Elohist'. Journal of Biblical Literature. 119 (2): 201–220. Gooder, Paula (2000).

T&T Clark. Kugler, Robert; Hartin, Patrick (2009). Eerdmans. Murphy, Todd J.

Intervarsity Press. Romer, Thomas (2006). 'The Elusive Yahwist: A Short History of Research'.

In Dozeman, Thomas B.; Schmid, Konrad (eds.). SBL.

Van Seters, John (1998). 'The Pentateuch'. McKenzie, Matt Patrick Graham (ed.). Westminster John Knox Press. Viviano, Pauline A.

'Source Criticism'. In Haynes, Stephen R.; McKenzie, Steven L. Westminster John Knox. CS1 maint: ref=harv External links Wikiversity has learning resources about.