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The Redactor's Hand in the Blasphemy Pericope of Leviticus Xxiv

The Redactor's Hand in the Blasphemy Pericope of Leviticus Xxiv SHORT NOTES THE REDACTOR'S HAND IN THE BLASPHEMY PERICOPE OF LEVITICUS XXIV The taboo against pronouncing the Divine Name is a development of post-exilic Judaism and was certainly not in effect during the historical period covered by the Torah. Yet the locus classicus for this taboo is a passage in Lev. xxiv 10-16, 23, which places its inauguration in the days of the exodus by means of a story about a half-breed who is arrested for blasphemy and, in accord with the special judgement of Yahweh delivered to Moses, put to death by stoning for the sin. Obviously the Priestly writer or redactor of the passage read back into the earlier period a custom from his own time that he felt re- quired Mosaic authority. If the blasphemy pericope is indeed anachronistic, there are more and better clues for determining what happened in the making of this text than we have for, say, Gen. iv 26, a notoriously anachronistic passage. The marks of redactional activity are plain: here we have (a) the only occurrence of narrative in the Holiness Code and (b) the only instance in the entire Old Testament of defining blasphemy as merely pronouncing the Divine http://www.deepdyve.com/assets/images/DeepDyve-Logo-lg.png Vetus Testamentum Brill

The Redactor's Hand in the Blasphemy Pericope of Leviticus Xxiv

Gabel, J.B.; Wheeler, C.B.
Vetus Testamentum , Volume 30 (2): 227 – Jan 1, 1980
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Publisher
Brill
Copyright
© 1980 Koninklijke Brill NV, Leiden, The Netherlands
ISSN
0042-4935
eISSN
1568-5330
DOI
10.1163/156853380X00092
Publisher site
See Article on Publisher Site

Abstract

SHORT NOTES THE REDACTOR'S HAND IN THE BLASPHEMY PERICOPE OF LEVITICUS XXIV The taboo against pronouncing the Divine Name is a development of post-exilic Judaism and was certainly not in effect during the historical period covered by the Torah. Yet the locus classicus for this taboo is a passage in Lev. xxiv 10-16, 23, which places its inauguration in the days of the exodus by means of a story about a half-breed who is arrested for blasphemy and, in accord with the special judgement of Yahweh delivered to Moses, put to death by stoning for the sin. Obviously the Priestly writer or redactor of the passage read back into the earlier period a custom from his own time that he felt re- quired Mosaic authority. If the blasphemy pericope is indeed anachronistic, there are more and better clues for determining what happened in the making of this text than we have for, say, Gen. iv 26, a notoriously anachronistic passage. The marks of redactional activity are plain: here we have (a) the only occurrence of narrative in the Holiness Code and (b) the only instance in the entire Old Testament of defining blasphemy as merely pronouncing the Divine

Journal

Vetus Testamentum – Brill

Published: Jan 1, 1980

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