The Cambridge Companion to The Hebrew Bible/Old Testament: A Review, Part 2

This is the second part of a three-part review of the Cambridge Companion to The Hebrew Bible/Old Testament, the first part can be found here.

This post covers the nine chapters which cover the key subcollections and genres of the Hebrew Bible/Old Testament (HB/OT).

Part IV: Subcollections and genres

Chapter 9: The Pentateuch and Israelite law (Thomas B. Dozeman, United Theological Seminary)

Dozeman begins by demarcating Genesis’ distinctiveness from the other four books of the Pentateuch and also noting the differences between Genesis 1‒11 and 12‒50. Deuteronomy is also distinguished from Exodus, Leviticus and Numbers—the latter three concerning the first generation of Israelites and Deuteronomy the second generation. This provides a helpful orientation ahead of a survey of approaches to the Pentateuch which occupies most of this chapter. The need for critical interpretation to explain the repetition of narrative episodes and laws is flagged as a key goal.

The emergence of Wellhausen’s documentary hypothesis is sensitively traced through Calvin, Spinoza, Astruc and de Wette. Challenges to the documentary hypothesis are examined and include a variety of issues such as the likely role of oral tradition and the antiquity of ancient Near Eastern legal traditions. Alternatives to the documentary hypothesis which can account for repetitions of narratives and laws in terms of literary devices are outlined. These include the idea that competing laws are actually placed in dialogue with each other. The chapter concludes with the emerging consensus that redactors, rather than identifiable sources, are the basis for an appropriate understanding the origin of the Pentateuch, or perhaps better still the Enneateuch—i.e. Genesis through to Kings).

Chapter 10: The Former Prophets and historiography (Richard D. Nelson, Southern Methodist University)

The point of departure for this chapter is a brief summary of the intertextuality between the books of Joshua, Judges, Samuel and Kings with the book of Deuteronomy. Nelson explains that the interconnections reveal an overall unification between these books whilst at the same time each book still is very much a self-contained literary unit. This leads into a clear concise explanation of how scholars have explained the intertextuality of the Former Prophets and Deuteronomy in terms of a Deuteronomistic History. How this idea has evolved over some 80 years, or so, is sketched. This is done well, with a wealth of detailed information presented with a clarity that avoids overwhelming the reader. This chapter picks up on key aspects of earlier contributions regarding literary approaches and the nature of history. Nelson sketches four aspects of historiography which he argues mean that modern historians should use the former prophets with care. The chapter rounds off with a brief sketch of each of the four former prophets and Nelson’s judgement about each one’s veracity as a historical source. This chapter avoids discussion concerning the religious value of these texts.

Chapter 11: The Latter Prophets and prophecy (Marvin A. Sweeney, Claremont School of Theology)

The Latter Prophets—Isaiah, Jeremiah, Ezekiel and The Twelve—are set in the context of the ancient Near East where prophets function by attempting ‘to persuade people to follow the divine will’ [p.233]. The ubiquity of prophets in this cultural milieu is outlined along with the various means by which they claimed to discern the divine will. Little is said of the relationship between the named prophets and the literary pieces that bear their names. Sweeney points out that recent scholarship has emphasised treating these texts synchronically, after earlier work which focused on their diachronic development. An example of the significance of this seed change is the different reading which arises from seeing Isaiah as a coherent piece rather than as three separate texts. A synchronic focus does not deny a complex textual series of events but seeks to give priority to the final form. In a similar way Sweeney argues for a synchronic reading of Ezekiel showing that attempts to separate chapters 40‒48 are ill conceived. Notwithstanding the challenge of the different order of The Twelve in the Masoretic Text and the Septuagint, Sweeney argues for the value of seeing The Twelve as a single text. In this way intertextual features take on greater depth, an example being Isaiah’s oracle from Isaiah 2:2‒4 which is echoed at the start (Joel 3:9‒11), the middle (Micah 4:1‒5) and end (Zechariah 8:20‒23) of The Twelve. This chapter concludes by recognising the importance of the Latter Prophets in sustaining both Jews and Christians in a world which serves up plenty of exile-like experiences.

Chapter 12: The Psalms and Hebrew poetry (William P. Brown, Columbia Theological Seminary)

After a brief nod to the magnitude of the challenge of exploring the Psalter in a short chapter, let alone all Hebrew poetry, Brown captures the key features of Hebrew verse. He helpfully rehearses the immense challenge of (i) The Psalms’ preference for terseness, and (ii) the difficulty that scholars have had in defining the nature of the parallelism of Hebrew poetry. Brown uses Lowth’s three-fold terminology of synonymous, antithetical and synthetic parallelism, but concludes with today’s consensus that there is more artistry and beauty to parallelism that this system can capture. Brown is judicious in his treatment of the various scholarly shifts that have taken place in how best to handle the psalms. He points to the value and limits of form-critical work and neatly captures the important performative nature of the psalms by sketching Mowinckel’s and Brueggemann’s very different but monumental contributions to scholarship on the function of the psalms. This is followed by a similarly concise but highly instructive presentation of the collections of psalms found within the Psalter. This is a prelude to asking about the shape and shaping of the final Book of Psalms. The final sections look at the anthropological and theological dimensions of the Psalter.

Chapter 13: Wisdom (Samuel E. Balentine, Union Presbyterian Seminary, Richmond, VA)

Wisdom is defined as the effort of Israel’s sages to pursue a ‘pragmatic quest for knowledge through rational inquiry and human reason’ [p.274]. Proverbs is chosen as an appropriate starting point. Its development over time is outlined. Whilst the details of this process are the subject of conjecture there can be little doubt about the length and complexity of the process—unlike much of the NB/OT this book is open about its composite nature. Lowth’s three-fold terminology of parallelism, introduced in the previous chapter, is shown to be at work in different parts of the Proverbs—for example, antithetical parallelism dominates Proverbs 10‒15. The twin settings of family and royal court are examined as backgrounds for the origin of various sayings and collections. These two settings cohere with the conservative nature of the book of Proverbs.

The book of Job is shown to reflect the conventional notion that “the fear of the Lord is the beginning of wisdom” whilst also questioning the status quo. Ecclesiastes is shown to go further in its questioning, both more vigorously and with a greater variety of approaches. This highly distinctive dynamic is demonstrated by considering Qoheleth’s terminology of “vanity” and “fate” as well as the language used to refer to the deity that portrays God as veiled and secret. This chapter succeeds in that a reader of any of these three books would be oriented rapidly for a fruitful engagement with these texts.

Chapter 14: Late historical books and rewritten history (Ehud Ben Zvi, University of Alberta)

National histories were apparently a unique feature of ancient Israel. In the two books with which this chapter is concerned—Chronicles and Ezra-Nehemiah—as well as those considered in earlier chapters, it is Israel and YHWH who are the two central characters. For Ben Zvi this first character is a theologically conceived Israel, with the implied author/s and readers being insiders. Both Chronicles and Ezra-Nehemiah are explored as national histories which create boundaries between those whose outlook coheres with the implied author/s and those hostile to their worldview. Despite this similarity and others, the two books differ markedly on the issue of boundaries with those outside the ‘lineage of Israel’. Specifically, Ezra-Nehemiah repeatedly invokes an argument centred on a holiness ideal which is hostile to ‘mixed marriage’. Ben Zvi considers why a tiny literate elite would want a second history. Various answers are given although none are especially compelling. What is clear is that scholars of a previous generation had unhelpfully marginalised Chronicles because of misplaced negativity about its inferiority as a historical source, a theological document and as literature. Although much less space is given to Ezra-Nehemiah an intriguing picture is painted of how this singular yet bifurcated text still puzzles scholars.

Chapter 15: The biblical short story (Lawrence M. Wills, Episcopal Divinity School, Cambridge, MA)

This chapter examines Genesis 37‒50 (the story of Joseph), Ruth, Jonah, the prose frame of Job, Esther, Daniel 1‒6, Susanna, Bel and the Dragon, Judith, Tobit and what Wills terms ‘the international Story of Ahikar’ (an Egyptian ‘novella’). To the reader unfamiliar with recent scholarship on biblical short stories this might seem a strangely eclectic mix. Wills quickly illustrates the rationale and value in considering these stories together. He provides a compelling sketch of the themes and the form that unites them. If Wills is correct in his analysis then many readings of these texts, both contemporary and historical, have failed to capture their most fundamental dynamics. The simple observation that they all operate on a theme of ‘innocents abroad’ [p.315] immediately indicates that there is a literary movement here. A key aspect of these novellas for Wills is that they are meant to be taken as fictional. He shows the evidence of this for each story. For Ruth he highlights features such as the artificial time (i.e. when the judges ruled), most names having a meaning critical to the story, coincidence plays a key role and the unusual role for dialogue. The case for the fictional dynamic of most of the other stories is even more compelling. He helpfully argues against the notion that character development is an innovation of the modern novel by showing its clear presence in Esther. For Wills the fictional dynamic is central, as is the downplaying of the direct role of God, to the entire purpose of these texts: ‘divine providence is not apparent in real life but is true nevertheless’ [p.326]. Whatever the reader makes of this chapter they will find it engaging and stimulating.

Chapter 16: Apocalyptic writings (Stephen L. Cook, Virginia Theological Seminary)

Cook opens with a working definition of apocalypticism and quickly moves on to establish the limited extent of such texts in the HB/OT. The texts which can be labelled as such are essentially early apocalyptic or protoapocalyptic. A helpful distinction is made between apocalyptic thinking and more mythological thought. The latter tends to be concerned with explaining the status quo whereas the former is expecting radical change and an ‘invasion by otherness’ [p.332]. Because of the limited corpus with which this contribution is concerned, Cook has more space and freedom than some other contributors in which to explore his specific scholarly insights. In particular he argues that a simplistic two-way connection between millennial groups and apocalyptic is not entirely helpful as apocalyptic thinking can be promoted in many diverse literary ways. He makes a compelling case that some scholars have been too hasty in equating apocalypticism as simply importing Persian thought. He shows that whilst there is an influence, it is a much more nuanced and the biblical authors and editors have made it their own. Building on this, he explores the idea of bodily resurrection at some length. He argues that this idea was present from at least 580 BCE, noting Ezekiel 37’s albeit metaphorical use of the idea. This is presented as a challenge to those who propose that resurrection is a late and foreign idea for the apocalyptic (and prophetic) biblical corpus.

Chapter 17: Deuterocanonical/apocryphal books (Sharon Pace, Marquette University)

This chapter opens with a reminder of the complexity surrounding these books. They have very different designations within Judaism, the Orthodox churches, the Catholic Church and the Protestant churches. The different terms by which these books are known arises from the different roles and level of authority ascribed to them in these four broad religious traditions. The notion of canon is briefly revisited so as to explain the date and relationship of these various texts with the Hebrew Bible main corpus. In detail this is done by revisiting the earliest testimonies to the number of books in the Hebrew Bible. The rest of the chapter paints a brief portrait of each of these various writings. In my view, this chapter will function best as a quick reference guide rather than reading in a single setting.


Together these nine chapters provide an excellent overview of the Subcollections and literary types found in the HB/OT. For me there are three chapters which stand out for the simple reason that they made me want to go and read the respective parts of the HB/OT. These are Brown on The Psalms and Hebrew poetry, Balentine on Wisdom and Wills on The biblical short story.



Author: PsalterMark

Psalm addict, disciple, son, husband, father, academic, theologian, cacti grower, steam enthusiast and ale drinker

2 thoughts

  1. In your list of similar passages related to Isaiah 2:2-4, You might want to point out that the parallel in Joel in the Hebrew Bible is 4:9-11, not 3:9-11. (Chapter 2 in English Bibles is 2 chapters in the Hebrew Text.) These variations in chapter numbering always throw me for a loop.

    The theory of unified composition makes me wonder about the extensive creative effort in the redaction and collection process. It is lifetimes of concentrated work from many people over many years. The love of the text and the corresponding creative carefulness is very impressive.

  2. Thank you for taking the time to comment so helpfully on this post and the Psalm 149 post. I am continually astounded by the evidence of the editing of the Hebrew Bible which is so purposeful in, as you say, its ‘creative carefulness’. Such editing seems problematic for many conservative Christians who see a threat to the Bible’s inspiration. I personally don’t see this as a threat but rather that we need better models of inspiration— to see inspiration as a richer act of community love in which providence rather than ‘dictation’ is at work. The former seems to me eminently richer and more beautiful, as well as resonating more richly with the incarnation.

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