318:
the Law: transgressions take place now and then, but as exceptions from the rule. In the Books of Judges, Samuel, and Kings, the fact of the radical difference of the old practice from the Law is not disputed is simply condemned. In the
Chronicles the pattern according to which the history of ancient Israel is represented is the Pentateuch, i.e. the Priestly Code.... n the older historical books, the revision does not proceed upon the basis of the Priestly Code, which indeed is completely unknown to them, but on the basis of Deuteronomy. Thus in the question of the order of sequence of the two great bodies of laws, the history of the tradition leads us to the same conclusion as the history of the cultus."
304:, c.620 BC), when a single place of worship was demanded by both priesthood and king; and the Priestly law-code does not demand, but presupposes, centralised worship. In the same way, the other elements of ancient Israelite religion (sacrifice, sacred feasts, the position of the priests and Levites, and the "endowment of the clergy", tithes due to the priests and Levites) have a radically different form in the Yahwist/Elohist to that in the Priestly source, with Deuteronomy occupying an intermediate position. The Priestly source consistently attempts to disguise what are in fact innovations with a veneer of antiquity by inventing, for example, a fictional
207:
middle layer, the
Deuteronomist, shows a clear impulse to the centralisation of worship under the control of a dominant priesthood with royal support. Only in the final, post-Exilic, layer, the Priestly source, when the royal authority has vanished and the priesthood has assumed sole authority over the community, is there evidence of the religion that the world knows as Judaism.
231:, or "law", as they are known to the Jewish tradition and immediately precede the history of Israel making up the series from Joshua to Kings, the "prophets", called because they were thought to have been written by the prophet Samuel and others, but they were in fact written after those books). He then sets out some commonly agreed ground:
317:
The history of the traditions of Israel, like the history of worship, shows a steady progression from the epic and prophetic age of the
Yahwist and the Elohist, to the law-bound world of the Priestly source, with Deuteronomy acting as the bridge. "In Chronicles the past is remodelled on the basis of
299:
Each of the sources (Yahwist/Elohist, Deuteronomist and
Priestly) reflects a different stage in evolution of religious practice in ancient Israel. Thus, to take one of the five elements of this practice, the Yahwist/Elohist "sanctions a multiplicity of altars", allowing sacrifice at any place; the
206:
The book consists of an author's
Introduction and three major sections. Its argument is that the ancient Israelites did not practice a religion recognisable as Judaism: the earliest religion of the Israelites, as depicted in the Yahwist and Elohist sources, was polytheistic and family-based. The
290:
Wellhausen proposes to fix the dates of each of the sources, especially of the
Priestly source, "by reference to an independent standard, namely, the inner development of the history of Israel so far as that is known to us by trustworthy testimonies, from independent sources."
308:
not mentioned anywhere in the oldest sources, to justify its insistence on centralised worship in
Jerusalem. "What is brought forward in Deuteronomy as an innovation is assumed in the Priestly Code to be an ancient custom dating as far back as to Noah."
88:, then came in 1885. Between the original publication and the translation, Wellhausen composed an 1881 article - originally called "Jewish History" but published as "Israel" - for Smith's ninth edition of
84:. The official English translation by J. Sutherland Black and Allan Menzies, with a preface by Wellhausen's friend and colleague the no less prominent British biblical scholar and orientalist
326:
In his concluding section
Wellhausen restates his argument that the Priestly source is the last to appear, postdating the Deuteronomist. He summarises also his further conclusions:
436:
354:
It was that creation of a written Torah which marked the break between the ancient history of Israel and the later history of
Judaism.
101:
as the first part of a two-volume work on the history of Israel and ancient
Judaism, the second volume did not appear until 1894, as
170:, which is largely by the Priestly author, as well as the substantial amounts of material from the Priestly source to be found in
479:
35:
263:
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There was no written law in ancient Israel, the Torah being held as an oral tradition by priests and prophets.
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262:, which consists largely of narratives and dates from the period prior to the destruction of the
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63:. Influential and long debated, the volume is often compared for its impact in its field with
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and his successors were responsible for the codification and systematisation of worship and
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80:("History of Israel") in 1878, the work had a second edition in 1883 under the title
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Kaiser, Christ, and Canaan: The Religion of Israel in Protestant Germany, 1871–1918.
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227:: that the books of Genesis, Exodus, Leviticus, Numbers and Deuteronomy (the
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The Pentateuch in the Twentieth Century: The Legacy of Julius Wellhausen
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Forschungen zum Alten Testament I/122. Tübingen: Mohr Siebeck, 2018.
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Wellhausen announces his intention to demonstrate the hypothesis of
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Deuteronomy was the first law and gained currency only during the
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and others, and puts forward the author's view, which is that the
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130:. It reviews all the major advances of the preceding century by
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but with connections to all the other books except Deuteronomy.
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c.550 BC. The implication to be drawn from this was that the
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Deuteronomist records the moment in history (the reform of
373:"The Way of War: Wellhausen, Israel, and Bellicose Reiche"
94:, a piece published repeatedly in English and in German.
254:
2. This hexateuch draws on three sources, the combined
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was the last of the four sources, written during the
377:Zeitschrift für die alttestamentliche Wissenschaft
51:(1844–1918) that formulated but did not found the
243:, tracing the history of the Israelites from the
30:[pʁoleˈɡoːmenatsuːɐ̯ɡəˈʃɪçtəˈʔɪsʁaɛls]
55:, a theory on the composition history of the
8:
97:Although Wellhausen originally intended the
239:make up a literary unit of six books, or
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337:, when the prophetic tradition ceased.
282:, made up largely of the law-code of
118:e-text of Wellhausen's "Prolegomena")
103:Israelitische und jüdische Geschichte
28:
7:
443:This book is partially available on
409:Prolegomena zur Geschichte Israels
351:(the laws contained in Leviticus).
82:Prolegomena zur Geschichte Israels
21:Prolegomena zur Geschichte Israels
14:
270:, responsible for the book of
182:, did not exist in the age of
1:
274:and dating from the reign of
371:Kurtz, Paul Michael (2015).
347:for the introduction of the
235:1. The Pentateuch plus the
114:(All references are to the
496:
423:Nicholson, Ernst (2002).
132:Johann Gottfried Eichhorn
16:Book by Julius Wellhausen
70:On the Origin of Species
38:to the History of Israel
429:Oxford University Press
91:Encyclopædia Britannica
86:William Robertson Smith
480:Documentary hypothesis
411:, at Project Gutenberg
126:is the origins of the
53:documentary hypothesis
40:) is a book by German
389:10.1515/zaw-2015-0002
278:(c. 620 BC); and the
452:Paul Michael Kurtz,
313:History of tradition
247:to the conquest of
122:The subject of the
76:First published as
322:Israel and Judaism
295:History of worship
223:is later than the
217:Karl Heinrich Graf
140:Karl Heinrich Graf
78:Geschichte Israels
438:978-0-19-925783-6
264:kingdom of Israel
116:Project Gutenberg
49:Julius Wellhausen
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401:
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368:
335:Babylonian exile
266:(c.722 BC); the
160:Babylonian exile
136:Wilhelm de Wette
42:biblical scholar
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417:Further reading
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280:Priestly source
245:Patriarchal age
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180:Book of Numbers
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211:Introduction
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383:(1): 1–19.
272:Deuteronomy
124:Prolegomena
99:Prolegomena
46:orientalist
470:1878 books
464:Categories
359:References
306:Tabernacle
164:Mosaic Law
128:Pentateuch
109:Background
61:Pentateuch
397:170867945
284:Leviticus
241:Hexateuch
219:that the
168:Leviticus
225:Prophets
178:and the
36:Prologue
341:Ezekiel
260:Elohist
256:Yahwist
202:Summary
196:Solomon
172:Genesis
152:Colenso
148:Noldeke
26:German:
435:
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302:Josiah
276:Josiah
249:Canaan
188:Samuel
184:Joshua
176:Exodus
144:Kuenen
393:S2CID
251:; and
229:torah
192:David
57:Torah
433:ISBN
345:Ezra
194:and
44:and
385:doi
381:127
221:Law
59:or
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24:(
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