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Quote by Joseph Blenkinsopp

“[Egyptian texts about the Shasu and the Land of Yahu] An inscription in a temple of Amon in Soleb, Nubia, from the reign of Amenhotep III (first half of the fourteenth century), lists several beduin (Shasu) territories including 'the Shasu land of Yahu'. The name also occurs in a copy of the same list in the Amara West temple in Nubia from the reign of Rameses II (second half of thirteenth century), and both could go back to an even earlier prototype. There is broad agreement that the name corresponds to one of the forms of the name of Yahweh, that it refers to a region in which the Shasu in question lived and moved around, and that either the deity could have taken the name of the region or the region could have taken its name from the deity worshipped by the beduin who lived there. (pp. 139-140) (from 'The Midianite-Kenite Hypothesis Revisited and the Origins of Judah', JSOT 33.2 (2008): 131-153)”

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“as one utilizes the findings of modern scholarship, one renews an essential characteristic of Jewish learning. Biblical exegesis in rabbinic and medieval Judaism has always focused on debate and variety….[T]he post-modern Jew revels in the diverse voices and counter-voices [discovered by critical Bible scholarship] so reminiscent of Talmudic and contemporary dialectic. (from "The Scroll of Isaiah as Jewish Scripture, Or Why Jews Don't Read Books," in Society of Biblical Literature 1996 Seminar Papers)”

Old TestamentHermeneuticsHebrew Scriptures
Author:Benjamin Sommer
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“In the past, scholars have focused overly much on subtle distinctions between purported J and E documents interwoven with each other throughout the Pentateuch, distinctions so subtle, in fact, that many, if not most, pentateuchal specialists no longer see them. Meanwhile, [...] it is becoming increasingly clear that there is another more obvious and important set of divisions between sources of the Pentateuch, that is, the divisions separating the major non-Priestly sections from each other: primeval history, Jacob, Joseph and Moses-exodus stories. (David M. Carr essay, p. 159)”

Old TestamentHebrew ScripturesDocumentary Hypothesis
Author:Thomas B. Dozeman
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“I, like many, if not most, specialists working on pentateuchal formation now, do not recognize an 'Elohist' counterpart to the older 'Yahwist.' Whatever pre-Priestly proto-Pentateuch I would consider would be one that contains texts once assigned to J and E. Furthermore, I am inclined to date any non-P proto-Pentateuch no earlier than the late preexilic or (more likely) exilic period. My pre-Priestly 'proto-Pentateuch' is close to the older J neither in contents or context. The only way I am a proponent of a 'Yahwist' is if one reduces the definition of such a document as Jan Christian Gertz does to those who posit a 'running strand of pre-Priestly material in the Tetratech.' That definition, however, makes the term 'Yahwist' so different from the older use of the term as to make it functionally nonusable. In fact, no one on this panel, so far as I know, advocates a Yahwist recognizably like the J of studies up through the 1970s. (David Carr essay, p. 160)”

Old TestamentHebrew ScripturesDocumentary Hypothesis
Book:Farewell to the Yahwist?: The Composition of the Pentateuch in Recent European Interpretation
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“Note, please, that I condemn only junk science (as does Mr Delingpole): this is in fact a measure of my, and his, regard for good science. Junk bonds do not, by their existence, condemn the existence of markets; crony capitalism – which is indissolubly tied to the ‘Green’ movement and its loudest advocates, who are bought and paid for by cronyism – does not condemn capitalism; junk science does not invalidate science as a discipline. Indeed, the greatest and most implacable enemies of junk bonds are and by rights ought to be traders; of crony capitalism, capitalists; and of junk science, those who hold true science in its just regard.”

Green MovementAgwJames DelingpoleJunk Science
Author:G.M.W. Wemyss
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