The question concerning this appearance lies in textual criticism. If manuscripts A, B, and C, represent the earlier reading, then a later author may have written covenant into the text. If Gp and Ethiopian Enoch represent the earlier text, then later authors may have written covenant out of the text. More likely, however, these distinctions identify differing interpretations, as no reason exists to assume a normative text and its variations.
Jubilees and Testament of Moses
Jubilees, as an expansion of Genesis and Exodus, contains over forty references to covenants. Moreover, the references are specific: “My [God’s] covenant” (1:10, referring to the Sinai covenant), “the covenant with Noah” (6:3), and “the covenant with Abram” (14:16). These covenant texts, however, do not simply reproduce Jewish canon, but as mentioned in the opening sentence, expand the text—a discussion better served in the subsection on Hebraic sources.
Likewise, the Testament of Moses holds nine covenant topoi, which may surprise anyone familiar with the material. The text itself concerns the transfer of power between Moses and Joshua. The author references the Sinaitic covenant in several ways: a reminder of the land declared for Israel “through the leadership of Joshua” (1:10), reminders that Israelites will break the …show more content…
Hindy Najman and Portier-Young argue the term, Torah of Moses, in the early Second Temple period may not have “designate[d] a literary corpus, but rather serve[d] as a category and a claim to authority.” This brief review of scholarship underscores covenant authority within the Second Temple community. It is serves as a reminder: references shared by authors may not appear similar, but they warrant equal authority due to the various strains of Judaism present in the Second Temple period. What, then are the referents for these authoritative covenant topoi? The answer may lie in the possible ANE
Jubilees and Testament of Moses
Jubilees, as an expansion of Genesis and Exodus, contains over forty references to covenants. Moreover, the references are specific: “My [God’s] covenant” (1:10, referring to the Sinai covenant), “the covenant with Noah” (6:3), and “the covenant with Abram” (14:16). These covenant texts, however, do not simply reproduce Jewish canon, but as mentioned in the opening sentence, expand the text—a discussion better served in the subsection on Hebraic sources.
Likewise, the Testament of Moses holds nine covenant topoi, which may surprise anyone familiar with the material. The text itself concerns the transfer of power between Moses and Joshua. The author references the Sinaitic covenant in several ways: a reminder of the land declared for Israel “through the leadership of Joshua” (1:10), reminders that Israelites will break the …show more content…
Hindy Najman and Portier-Young argue the term, Torah of Moses, in the early Second Temple period may not have “designate[d] a literary corpus, but rather serve[d] as a category and a claim to authority.” This brief review of scholarship underscores covenant authority within the Second Temple community. It is serves as a reminder: references shared by authors may not appear similar, but they warrant equal authority due to the various strains of Judaism present in the Second Temple period. What, then are the referents for these authoritative covenant topoi? The answer may lie in the possible ANE