The volume brings together forty years of agenda-setting scholarship in Israelite and Judean history. The historical essays gathered here were among the first to raise serious questions about the "patriarchal age", the exodus from Egypt and the conquest of Canaan, and the temple of Solomon. The literary essays on the Pentateuch challenged both the classical Documentary Hypothesis and the more recent modifications that support the notion of an extensive Deuteronomistic redaction of the Pentateuch. The final set of essays examines biblical notions of patriarchal religion, myths of human origin, and the legendary origins of Passover within a broad comparative context.

"It is a humbling experience to read this book and see the range of materials this scholar has interacted with, the big questions he has pursued doggedly during his outstanding career, and how he has followed his instincts and not shied away from controversy. The breadth and range of his knowledge and his understanding is truly inspiring." - Review of Biblical Literature This volume contains a collection of articles written over a 40 year period, from 1964 onwards. They are revisionist in character and address major issues in the understanding of Israelite and Judean history, the literary-critical analysis of the Pentateuch and historical books, and the nature of biblical religion. The historical studies were among the first to raise serious questions with the prevailing understanding of the patriarchal age, the accounts of the exodus from Egypt and the conquest of Canaan, and the temple of Solomon. The literary studies of the Pentateuch challenged both the classical Documentary Hypothesis, especially the early dating of J, and the more recent modifications that support the notion of an extensive Deuteronomistic redaction of the Pentateuch. Articles on biblical historiography focus on a late dating of the Court History of David, the nature of the Deuteronomistic history, and the role of creative imitation in the composition of biblical narrative. The final section on Israelite religion and culture views biblical notions about patriarchal religion, myths of human origin, and the legendary origins of Passover, within a broad comparative context. These articles have had a significant impact in the field of biblical studies.

"An important work which cannot be ignored."

-"Journal of Biblical Literature"

"The author has undertaken an objective evaluation of the more serious scholarly attempts at reconstructing the early Patriarchal Period during the past half century of archaeologically oriented research. . . . He presents a wealth of extra biblical material, in conjunction with the biblical, to determine how much of the data dealing with Abraham (and in part with Isaac) are historical and how the data in general are to be handled. . . . The study provides a badly needed whiff of fresh air in a period whose scholarly atmosphere has become stale. Three useful indexes . . . bring this volume to a close."

-Harry Orlinsky, "JWB Circle "

"Old Testament Scholars have learned to expect critical precision and provocative insight from the pen of John Van Seters. His book on the Abraham traditions meets those expectations in detail not previously available in print and this must be welcomed by all involved in Pentateuchal research."

-George W. Coats, "Interpretation "

"Abraham in History and Tradition" evaluates previous scholarly insight on the early patriarchal period while challenging many dominant views in Biblical Studies and providing criticism on tradition history and documentary hypothesis. Upon its initial publication in 1975, this landmark work provided fresh insight in the fields of Near Eastern Studies and Biblical Archaeology. Well-researched and cogent, Van Seter's groundbreaking analysis remains relevant and continues to inspire new research in the present.

John Van Seters is Professor Emeritus in the Department of Religious Studies at the University of North Carolina, Chapel Hill.

This book will provide a better understanding of the unity and integrity of Exodus--Numbers in the context of other writings and the general history of the exilic period.

In this fascinating study, John Van Seters makes a compelling case for a new reading of Genesis. According to Van Seters, the book of Genesis represents the prologue to a major literary work, conceived and constructed by a single writer--an intellectual and historian. Van Seters argues that the author was a true historian who wrote history in the tradition of the ancient antiquarian.

The biblical story of King David has been interpreted in many different ways, arising from the variety of methods used in and the intended objectives of the studies: Does the narrative contain insight into and information about the early history of the Judean monarchy, or is it merely a legendary tale about a distant past? Can we identify the story's literary genre, it sociohistorical setting, and the intention of its author(s)? Is an appreciation for the wonderful literary qualities of the story compatible with a literary-critical investigation of the narrative's compositional and text-critical history? Van Seters reviews past scholarship on the David story and in the course of doing so unravels the history of these questions and then presents an extended appraisal of the debate about the social and historical context of the biblical story. From this critical foundation, Van Seters proceeds to offering a detailed literary analysis of the story of David from his rise to power under Saul to his ultimate succession by Solomon.

In this magisterial overview of the Pentateuch John Van Seters reviews the various historical-critical attempts to read it that arise from notions about the social evolution of Israel's religion and culture. Is the Pentateuch an accumulation of folk traditions, a work of ancient historiography, a document legitimizing religious reform? In dialogue with competing views, Van Seters advocates a compositional model that recognizes the social and historical diversity of the literary strata. Van Seters argues that a proto-Pentateuchal author created a comprehensive history from Genesis to Numbers that was written as a prologue to the Deuteronomistic History (Deuteronomy to 2 Kings) in the exilic period and later expanded by a Priestly writer to make it the foundational document of the Jerusalem temple community. This social-science commentary on the Pentateuch is renowned as one of the most influential volumes on this group of texts. For the new edition Van Seters has revised several sections of the text, updating and integrating new bibliographical items, and refining the text where necessary. A reflective preface summarizes these changes and developments for the reader's convenience.

This book on the Yahwist comes at the end of a long career of research on the Pentateuch in general and the Yahwist in particular. Van Seters's interest in the Yahwist was stimulated by the 1964 presidential address of the Society of Biblical Literature, given by Professor Fredrick Winnett, "Rethinking the Foundations," which focused on the Yahwist in Genesis. This interest followed a path of work on issues surrounding the Yahwist that culminated in three volumes, Prologue to History: The Yahwist as Historian in Genesis (1992), The Life of Moses: The Yahwist as Historian in Exodus-Numbers (1994), and A Law Book for the Diaspora: Revision in the Study of the Covenant Code (2003). Over the last few years, it has become clear to Van Seters that readers of the three volumes on the Yahwist, which total more than 1,000 pages, easily lose sight of the Yahwist's work as a whole and the way in which it provides a historical prologue and framework for D and the DtrH. In this book, Van Seters seeks to provide a summary sketch of the J history and to make clear how the Priestly corpus has been composed as a supplement to the Yahwist with a radically different form and point of view that has obscured the Yahwist's historical narrative and theological perspective. Part one lays out in simple terms the basic form, structure, and theological perspective of the Yahwist's history, where it has been interrupted by the inclusions of P, and how it is integrated into DtrH. The essays in part two are intended to bring the scholarly discussion of Van Seters's earlier books on the Yahwist more up to date, and their order corresponds roughly to the order of the narrative in the first part of the book. Some of these articles have been published previously, but others are new and quite recent, including "The Yahwist as Historian.

There is a generally accepted notion in biblical scholarship that the Bible as we know it today is the product of editing from its earliest stages of composition through to its final, definitive and "canonical" textual form. So persistent has been this idea since the rise of critical study in the seventeenth century and so pervasive has it become in all aspects of biblical study that there is virtually no reflection on the validity of this idea" (from the Introduction). Van Seters proceeds to survey the history of the idea of editing, from its origins in the pre-Hellenistic Greek world, through Classical and Medieval times, into the modern era. He discusses and evaluates the implications of the common acceptance of "editing" and "editors/redactors" and concludes that this strand of scholarship has led to serious misdirection of research in modern times.

The foundation for all scholarly study in biblical law is the shared assumption that the Covenant Code, as contained in Exodus 20:23-22:33 is the oldest code of laws in the Hebrew Bible, and that all other laws are later revisions of that code. In A Law Book for the Diaspora, John Van Seters strikes at that foundation. He argues that those laws in the Covenant Code that are similar to Deuteronomy and the Holiness Code are in fact later than both of these, dependent on them as sources, and therefore cannot be taken as the foundation of Hebrew Law. A persuasive presentation of a controversial thesis, A Law Book for the Diaspora will have a dramatic and far-reaching impact on the study of Hebrew Law. No student of the Hebrew Bible can afford to ignore it.