By David A. Bernat
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Additional info for Sign of the Covenant: Circumcision in the Priestly Tradition (Ancient Israel and Its Literature)
31 Corporate Israel, on the other hand, is never fully or irretrievable alienated from the tyrb-promises of land and unique relationship with YHWH. Sign of the tyrb In Gen 17: 11–14, circumcision is labeled a tyrb or a sign of the tyrb. Which class of tyrb is referenced, the command or the promise? The use of rm#$, along with apodictic language, and the inclusion of a penalty clause establish that the section manifests the command type of tyrb. In 17:9–10, it is definitively the individual, specific command, equivalent to Sabbath observance and salting the grain offering.
See also Watts’s assertion that “God’s authority therefore derives in part from a prior agreement establishing YHWH’s role as law-giver” (1999, 95–96). . Kutsch’s formulation, Selbstverpflichtung (“self-obligation”), captures the sense most simply (1973, 1–27). . These categories are based upon a model set by Kutsch 1973. He proposed that tyrb did not denote any sort of covenantal bond (Bund). Rather, the term referred to obligations incumbent upon the parties in various types of relationships.
Note also the meal hosted by David to solemnify the tyrb between him and Abner (2 Sam 20:20). 15. The commonly accepted scenario, represented by Cross, is that the Priestly tradent simply relied upon the version found in the older “epic” tradition (1973, 318–20). See, more recently, Milgrom 1993, who affirms Cross’s thesis. This default explanation falls short of explaining all of P’s “missing” narrative elements. Priestly ideology must be taken into account when trying to understand doublets and omissions.
Sign of the Covenant: Circumcision in the Priestly Tradition (Ancient Israel and Its Literature) by David A. Bernat