Table Of ContentMark J. Boda
Praying the Tradition
m
1749 I
I 1999
Beihefte zur Zeitschrift für die
alttestamentliche Wissenschaft
Herausgegeben von
Otto Kaiser
Band 277
W
DE
G
Walter de Gruyter · Berlin · New York
1999
Mark J. Boda
Praying the Tradition
The Origin and Use of Tradition in Nehemiah 9
w
DE
G
Walter de Gruyter · Berlin · New York
1999
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Beihefte zur Zeitschrift für die alttestamentliche Wissenschaft. -
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Früher Schriftenreihe
Reihe Beihefte zu: Zeitschrift für die alttestamentliche Wissenschaft
Bd. 277. Boda, Mark J.: Praying the tradition. - 1999
Boda, Mark J.:
Praying the tradition : the origin and use of tradition in Nehemiah 9 /
Mark J. Boda. - Berlin ; New York : de Gruyter, 1999
(Beihefte zur Zeitschrift für die alttestamentliche Wissenschaft ; Bd.
277)
ISBN 3-11-016433-7
ISSN 0934-2575
© Copyright 1999 by Walter de Gruyter GmbH & Co. KG, D-10785 Berlin.
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Printed in Germany
Printing: Werner Hildebrand, Berlin
Binding: Lüderitz & Bauer-GmbH, Berlin
To Beth
ad majorem Dei gloriam
Preface
This book is a revised edition of my doctoral dissertation submitted for the Ph.D.
degree at the University of Cambridge, England. It was defended in 1996 under
the careful eyes of Dr. W. Horbury (Cambridge) and Dr. R. A. Mason (Oxford)
who were the first to encourage me to submit it for publication. I was honoured
to receive an invitation from Prof. O. Kaiser to contribute to the BZAW series and
thankful for several suggestions which have improved this work.
Many have had a major part in my development over the past years. I must
begin with thanks to several institutions which contributed to the financing of my
doctoral studies: the Overseas Research Scheme, Cambridge Overseas Trust,
Tyndale House, Trinity Hall, Divinity School at the University of Cambridge,
Westminster Theological Seminary, and the Rotary Club of Philadelphia. Besides
these institutions there were two friends who gave of their financial resources to
assist me: Ben and Karen Heppner and Ruth Cairns. My family, especially my
father and mother (Rex and Jean Boda) and my father-in-law and mother-in-law
(David and Ruth Rambo) provided for our needs at crucial times throughout these
years. These good friends and family offered me more than just finances by
believing in me and encouraging me to attain my dreams.
I am thankful for several fellow students who shared the journey of Ph.D.
studies with me: Rob and Marilyn Clifton (Cambridge) who helped a family of
four settle into life in Cambridge; Dan Falk (Cambridge) who offered a listening
ear, peeks at Qumran prayer materials, and the services of Queens' College squash
courts; and Tyler Williams (Toronto) who obtained several obscure publications
for me at crucial moments along the way. Finally, I am thankful to my colleague,
Paul Spilsbury, who encouraged me along the way to publication and helped me
with the translation of an important recent article.
I am grateful for conscientious supervisors who patiently pored over many
drafts of this work. My first supervisor, Professor H. G. M. Williamson,
introduced me to the world of Cambridge and its high standard. He offered not
only a trained eye for Persian period issues but also expressed interest in my
personal welfare. I am indebted to Dr. G. I. Davies who was my supervisor for
the majority of my work. He encouraged me immensely while offering helpful
criticism, stretching me to excel. It has been a great honour to have sat under the
tutelage of these two men.
Finally, I want to honour my family whose sacrificial spirit was evident
throughout the journey towards completion of this work. My children David,
Stephen and Matthew made the years in Cambridge both a challenge and a joy.
My wife, Beth, was the main constant in my life. From the beginning she
believed in the dream of this work and gave so much of herself to see its
accomplishment. She contributed the most in terms of financial, emotional, and
physical resources and I honour her above all and dedicate this, my first book, to
her.
Regina, Saskatchewan 15 June 1999
Style Guide
Commentators on Ezr-Neh will be referred to on a consistent basis, and so
if the name of the commentator is placed in CAPS (e.g. RUDOLPH), the
reader is directed to the place in that commentary where the scholar speaks
about the verse under discussion. These commentaries are marked in the
Works Cited section by an asterisk (*).
For Pentateuchal source criticism the reader is directed usually to two
scholars' evaluation of the Pentateuchal book under discussion, signified by
the name of the scholar in small caps (e.g. NOTH) with the assumption that
reference is to the place in that scholar's book where the passage under
consideration is discussed. Noth's conclusions are used for the entire
Tetrateuch and reference is made to the useful compilation by Campbell-
O'Brien (1993). Noth is supplemented in Genesis by Westermann (1974;
1981a; 1982 [1984a; 1985; 1986]); in Exodus by Childs (1974) and in
Numbers by Budd (1984). When both scholars are in agreement no
footnote is provided and the source which they note is placed in superscript
after the passage. When several passages cited in a row are all attributed
to the same source each one is not footnoted, only the final member. In
certain instances the analysis moves beyond these foundational works, but
on those occasions detailed bibliographical information will be cited.
For reference purposes in many cases when non-English works are cited,
reference is also made for English readers to the location in the English
translation of this work. The English translation will appear immediately
following in the square brackets [ ]: e.g., von Rad (1934:248 [1966:267]).
Biblical references follow Biblia Hebraica Stuttgartensia. In sections dealing
with the Septuagint, if there is a difference in numbering the Septuagint
number is given following the BHS number in square brackets [ ]. Finally,
the formulae /xxxw means: the yy stem of the tri-consonantal root (/) xxx.
For example: /rn,Hl,>=the Hitpa'el stem of the root ΠΤ. If no stem is
indicated it is the Qal.
Abbreviations
Abbreviations for journals, series or any other publications will follow the
standard established by the Society of Biblical Literature (JBL 107
[1988]:579-96). Exceptions or additions to this standard are listed below.
CBH Classical Biblical Hebrew
Chr Chronistic (adjective) or the Chronicler (noun)
ChrH the Chronistic History (1 and 2 Chronicles)
D the Deuteronomistic Pentateuchal layer
Deut/DtrH Deuteronomy/the Deuteronomistic History
Deut Deuteronomy
Dtr Deuteronomistic
DtrH the Deuteronomistic History
E the Elohist (Pentateuchal layer)
Ezr-Neh Ezra-Nehemiah (as a combined book)
FS Festschrift
H the Holiness Code
H if Hif'il stem
Htp Hitpa 'el stem
J the Yahwist (Pentateuchal layer)
LBH Late Biblical Hebrew
mss manuscripts
Ni Nif al stem
Ρ the Priestly writer/redaction (Pentateuchal layer)
Pi Pi'el stem
Pip Pilpel stem
Q Qal stem
Summary
The goal of this work was to identify those who were responsible for the
prayer in Neh 9 and how they used the traditions for their own purposes.
An investigation of the Gattung to which Neh 9 belonged laid the
groundwork for a traditio-historical evaluation of the composition. Neh 9
was identified with a series of compositions which represent a
transformation of the classical Hebrew Gattung of lament: Penitential
Prayer (Ezra 9, Neh 1, Dan 9, Ps 106). A traditio-historical evaluation of
this Gattung revealed that Priestly/Ezekielian circles supplemented and
superseded a Deuteronomistic foundation. The various representatives of
the Gattung also revealed a consistent approach to the Pentateuch: a desire
to synthesize either legal or historical traditions.
A subsequent evaluation of Neh 9 resulted in similar conclusions,
confirming its membership in this Gattung. One element unique to Neh 9
provided an initial clue to the precise historical provenance of Neh 9: clear
connections to Zech 1 and 7-8. This isolated the early Persian period as the
most likely candidate. Within this era the period immediately preceding the
ministry of Haggai and Zechariah was favoured, but the period after the
disappearance of Zerubbabel but before Ezra could not be discounted.
The investigation also isolated how tradition was being used in Neh 9.
Although tradition is used for the purposes of praise and confession,
ultimately it is shaped by the agenda of request. The tradition is related in
such a way as to strengthen the request of the suppliant.
