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Chapter 2 METHODOLOGY

The methodology described below is the framework whereby this research is done. The first section describes my own methodology for research, which comes under the general framework of the religio-historical method, with a holistic and cohesive perspective on the text. The rest of the chapter deals with general introductory issues in relation with the Pentateuch. The material is organized with my own perspectives on the introductory issues. Thus the entire chapter is intended to set the a general framework for our research.

RESEARCH METHODOLOGY

It is clear that one’s perspectives on God, history, theology, and many other issues play a major role in the utilization of research methodology. I prefer to take a developmental view of the text, but with a more cohesive perspective for the purpose of a more responsible exegesis. From the current form of the text that we now possess, we look back through the layers of revisions, emendations, additions, and the overall development of the concepts. I differ from the views of Van Seters who claims that much of the Pentateuch was a “creation” of later times (Van Seters 1998:503-513).2 The traditions in the Bible reach back very far to ancient days. Although all aspects of the traditions that were passed down to us may not be entirely historical, the critical core or the nucleus of their stories contain some actual historical elements. The initial stages comprised of a long stretch of oral tradition that would have altered and made additions to the stories as they were passed down. Once the traditions were put to writing, the revisions would take a different form than the previous development through oral tradition. The written text would have provided more concreteness and thus it would become more resistant to change. This is not to imply that there were no changes after the oral traditions were put into writing. Certainly there were changes, and those changes are apparent when we take a closer look at the text. Numerous factors were involved in the development of the traditions. The needs of the people changed with each generation. Of course, generational development and changes would have been less frequent than in modern times. Each generation followed the footsteps of the previous generation, creating more generational continuity than the modern mind may be able to comprehend. As the people settled in the new land, they experienced the drastic changes from a tribal society to a settled agrarian culture. The nature of their relations with their neighbors changed as they were not permanent in the area. Historically, as seminomads, they were able to move away as disagreements made it difficult for them to remain in the land (Gn 26:18-25). But now things have become different, and they relate differently in the new land. This caused them to mingle more closely and they began to intermarry, thus adopting their culture and religion more than ever before. Due to these reasons, I am inclined to believe that the greatest amount of adaptation in their traditions would have occurred during the period after the settlement, consisting of the time of the Judges and the early monarchical times. Certainly there were developments and changes to their traditions during the time the oral traditions were passed down, but the changes after the settlement would be of a greater magnitude. We can understand the current research and exegesis in light of a religio-historical perspective on the text. This perspective seeks to understand the religion of Israel in light of its historical development. It was important to understand the Old Testament religion with the perspective of its historical environment, including the religions of that time (Soulen 1981:167-68). It was Hermann Gunkel and his friends (Albert Eichhorn, William Wrede, Wilhelm Bousset, Johannes Weiss, Ernst Troeltsch, Wilhelm Heitmüller, and P. Wernle) who were responsible for the development of the religio-historical method. The developmental history was highly important for him in understanding the biblical religion. His concern was not a theological or ecclesiastical endeavor, but the way the various ancient traditions came together and connected with each other to produce the present tradition, and the history behind the religion as presented in the biblical text. In Gunkel’s perspective, the “present tradition” is the product of a long process of formation and “traditioning.” Thus there is a primary shift in interest from “sources” to “traditions” (Gunkel & Zimmern 2006:202). Taking a holistic view of the text, I acknowledge the great contributions of Historical Criticism. The results of critical study need to be appropriately synthesized and used to benefit the exegete. In my exegesis of the Jacob narratives, I have attempted to effectively use the results of critical study, specifically the historical development of the text to better understand the narratives in their context. The stages in the development of the text give us clues regarding the thought process of the people who used the traditions for their benefit throughout numerous generations.

READ A SOCIO-CULTURAL MODEL OF JUDEAN ETHNICITY

Preface
List of Abbreviations
1. INTRODUCTION
1.1. PROBLEM STATEMENT
1.2. SIGNIFICANCE OF THE PROBLEM
1.3. RETROSPECTION
1.3.1. Personal Journey
1.3.2. Theological Journey
1.3.3. Scholarly Influences
1.3.4. A New Perspective
2. Methodology
2.1. RESEARCH METHODOLOGY
2.2. STAGES IN THE STUDY OF THE OLD TESTAMENT
2.3. AUTHORSHIP, DATE, AND COMPOSITION
2.3.1. Yahwist
2.3.1.a. Dating
2.3.1.b. Themes and Theology
2.3.2. Elohist
2.3.2.a. Dating
3.2.b. Themes and Theology
2.3.3. Deuteronomist
2.3.3.a. Dating
2.3.3.b. Themes and Theology
2.3.4. Priestly
2.3.4.a. Dating
2.3.4.b. Themes and Theology
2.3.5. Redaction of JE and P
2.3.5.a. Dating
2.3.5.b. Purposes and Process
2.4. FURTHER INTRODUCTORY ISSUES
2.4.1. Problems with Source Hypothesis
2.4.2. The Importance of the “G” Source
2.4.3. The Place of Oral Tradition
2.4.4. Structure of Genesis
2.4.5. A Cohesive Perspective
2.4.6. The Question of Canon
2.4.7. The Nature of Hebrew Narrative
2.5. THE FAITH OF ISRAEL
2.5.1. Patriarchal Religion
2.5.2. Altars
2.5.3. Yahweh and the Gods of the Fathers
2.6. YAHWISM
2.6.1. Orthodox Yahwism
2.6.1.a. Exclusive Worship of Yahweh
2.6.1.b. Conveying the Deity’s Will
2.6.1.c. Sanctuaries
2.6.1.d. Pilgrimage Festivals
2.6.1.e. Moral and Ethical Matters
2.6.1.f. Religious Leadership
2.6.2. Heterodox Yahwism
2.6.2.a. Asherah
2.6.2.b. Masseba
2.6.2.c. Bamah
2.6.2.d. Inquiry of Divine Will
2.6.2.e. Baal
2.7. CANAANITE INFLUENCE
2.8. CANAANITE RELIGION
2.8.1.Pantheon of gods
2.8.1.a. El
2.8.1.b. Athirat/Asherah
2.8.1.c. Hadad/Baal
2.8.1.d. Anath
2.8.1.e. Ishtar/Astarte
2.8.1.f. Other gods
2.8.2. Cultic Practices
2.8.2.a. Priests
2.8.2.b. Sanctuaries
2.8.2.c. Festivals and Rituals
2.8.2.d. Prophets
2.8.2.e. Kingship
2.9. INFLUENCE OF THE DEUTERONOMIC HISTORIAN
2.10. SUMMARY
3. TEXTUAL ANALYSIS
3.1. INTERPRETIVE CONSIDERATIONS
3.2. THE BACKGROUND OF JACOB
3.3. POINTS OF INQUIRY
3.4. PANORAMIC SKETCH OF JACOB’S FIVE INSTANCES OF WORSHIP
3.5. EXEGESIS OF THE TEXTS
3.5.1. While Fleeing from Esau, at Bethel — Genesis 28:10-22
3.5.1.a. Motivation
3.5.1.b. Location
3.5.1.c. Construction
3.5.1.d. Structure
3.5.1.e. Ingredients
3.5.1.f. Proclamation by Jacob
3.5.1.g. Covenants and Promises by the Deity
3.5.1.h. Participants
3.5.1.i. Money and Wealth
3.5.1.j. Vows and Oaths
3.5.1.k. Purification Rites
3.5.1.l. Prayers
3.5.1.m. Sacrifices and Rituals
3.5.1.n. Name Changes
3.5.2. While Fleeing from Laban, at Gilead — Genesis 31:43-55
3.5.2.a. Motivation
3.5.2.b. Location
3.5.2.c. Construction
3.5.2.d. Structure
3.5.2.e. Ingredients
3.5.2.f. Proclamation by Jacob
3.5.2.g. Covenants and Promises by the Deity
3.5.2.h. Participants
3.5.2.i. Money and Wealth
3.5.2.j. Vows and Oaths
3.5.2.k. Purification Rites
3.5.2.l. Prayers
3.5.2.m. Sacrifices and Rituals
3.5.2.n. Name Changes
3.5.2.o. Other Considerations
3.5.3. On his Arrival at Shechem — Genesis 33:18-20
3.5.3.a. Motivation
3.5.3.b. Location
3.5.3.c. Construction
3.5.3.d. Structure
3.5.3.e. Ingredients
3.5.3.f. Proclamation by Jacob
3.5.3.g. Covenants and Promises by the Deity
3.5.3.h. Participants
3.5.3.i. Money and Wealth
3.5.3.j. Vows and Oaths
3.5.3.k. Purification Rites
3.5.3.l. Prayers
3.5.3.m. Sacrifices and Rituals
3.5.3.n. Name Changes
3.5.3.o. Other considerations
3.5.4. While Fleeing from Shechem, at Bethel — Genesis 35:1-15
3.5.4.a. Motivation
3.5.4.b. Location
3.5.4.c. Construction
3.5.4.d. Structure
3.5.4.e. Ingredients
3.5.4.f. Proclamation by Jacob
3.5.4.g. Covenants and Promises by the Deity
3.5.4.h. Participants
3.5.4.i. Money and Wealth
3.5.4.j. Vows and Oaths
3.5.4.k. Purification Rites
3.5.4.l. Prayers
3.5.4.m. Sacrifices and Rituals
3.5.4.n. Name Changes
3.5.5. At Beersheba, fleeing from famine — Genesis 46:1-4
3.5.5.a. Motivation
3.5.5.b. Location
3.5.5.c. Construction
3.5.5.d. Structure
3.5.5.e. Ingredients
3.5.5.f. Proclamation by Jacob
3.5.5.g. Covenants and Promises by the Deity
3.5.5.h. Participants
3.5.5.i. Money and Wealth
3.5.5.j. Vows and Oaths
3.5.5.k. Purification Rites
3.5.5.l. Prayers
3.5.5.m. Sacrifices and Rituals
3.5.5.n. Name Changes
3.6. JACOB’S PLACES OF WORSHIP
3.6.1. Luz/Bethel
3.6.2. Gilead/Mizpah
3.6.3. Shechem
3.6.4. Beersheba
3.7. RELATIONAL VERSUS LEGALISTIC RELIGION
3.8. SUMMARY
4. OTHER SOURCES CONSIDERED
4.1. SIMILARITIES WITH OTHER CULTURES AND THE IMPLICATIONS
4.1.1. Pantheon of the Gods
4.1.2. Common Cultural and Religious Roots
4.1.2.a. The Script
4.1.2.b. Language
4.1.2.c. Sagas
4.1.2.d. Religion
4.1.2.e. Cultic Poetry
4.1.2.f. Wisdom
4.1.2.g. Law
4.2. ARCHEOLOGY
4.2.1. Benefits for Interpretation
4.2.2. Pitfalls of Archeology
4.3. SUMMARY
5. RELIGION AND WORSHIP.
5.1. THE NATURE OF RELIGION
5.2. THE ROLE OF RITUAL
5.3. WORSHIP AS RELATIONSHIP
5.4. SUMMARY
6. CONCLUSION
BIBLIOGRAPHY