{"id":7944,"date":"2020-12-26T06:04:34","date_gmt":"2020-12-25T22:04:34","guid":{"rendered":"http:\/\/hebrewbiblestudy.org\/?p=7944"},"modified":"2022-06-01T13:51:45","modified_gmt":"2022-06-01T05:51:45","slug":"%e3%80%90%e5%88%8a%e7%89%a9%e6%96%87%e7%ab%a0%e7%b3%bb%e5%88%97%e3%80%91%e5%9b%9b%e7%b6%93%ef%bc%9f%e4%ba%94%e7%b6%93%ef%bc%9f%e5%85%ad%e7%b6%93%ef%bc%9f%e5%b0%8d%e5%a6%a5%e6%8b%89%e6%89%b9%e5%88%a4","status":"publish","type":"post","link":"https:\/\/hebrewbiblestudy.org\/?p=7944","title":{"rendered":"\u3010\u520a\u7269\u6587\u7ae0\u7cfb\u5217\u3011\u56db\u7d93\uff1f\u4e94\u7d93\uff1f\u516d\u7d93\uff1f\u5c0d\u59a5\u62c9\u6279\u5224\u5b78\u7684\u8a55\u6790"},"content":{"rendered":"\n

\u672c\u6587\u4f86\u81ea\u300a\u5efa\u9053\u5b78\u520a\u300b2002\u5e74\uff0818\uff09\uff1a21-46\u3002\u5f8c\u4f86\u4fee\u8a02\u65bc\u300a\u901a\u60c5\u9054\u7406\uff1a\u5f9e\u8a9e\u8a00\u5b78\u770b\u820a\u7d04\u6558\u4e8b\u6587\u9ad4\u7684\u9023\u8cab\u6027\u300b\uff08\u9999\u6e2f\uff1a\u6f22\u5354\uff0c2006\uff09\uff1a9-54\u3002<\/p>\n\n\n\n

Abstract<\/strong><\/p>\n\n\n\n

Tetrateuch? Pentateuch? Haxateuch? Analysis of Torah Criticisms <\/p>\n\n\n\n

Since the last century, most scholars have believed that each book of the Bible was not \u201cwritten\u201d at only one definite moment in time, but by a long process.  The Pentatech is one of the most obvious examples.  Because of the passing of a long period of time, a text, either oral or written, needs to be transmitted from one generation to another.  Scholars, therefore, have shifted their interests from the exegesis of a text to the discovery of the way in which a text is transmitted.  This kind of study is very important because it involves dischronic analysis of a text, which may help us to understand a text more precisely.  This paper hopes to discover how the Pentateuch had been transmitted before the period of the fixation of the text.  Various ideas about the process of transmission that scholars hold nowadays are examined.  They includeWellhausen’s source criticism, Gunkel’s form criticism, The Uppsala school’s oral tradition, von Rad’s and Noth’s traditio-historial criticism, Childs’ canonical criticism.  At the end, response is made to their theories.<\/p>\n\n\n\n

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