The Moses Myth, Beyond Biblical History
Research on the myth of Moses may not resolve anxieties about whether Moses existed, but it does suggest that across centuries and continents, Moses has retained strong links to written tradition and polemics about group identity.
Interesting isn't it?
Research on the myth of Moses may not resolve anxieties about whether Moses existed, but it does suggest that across centuries and continents, Moses has retained strong links to written tradition and polemics about group identity.
Current discussion of the historical Moses reflects the division between maximalists, who accept much of the Bible as historically valid, and minimalists, who accept very little. The modern father of the minimalists is Martin Noth, who argued in the 1940s that the only reliable traditions about Moses were his marriage to a Midianite and his burial place. The minimalist position can now be found in Giovanni Garbini’s Myth and History in the Bible (JSOT Supp 362, Sheffield, 2003), which places the biblical Moses no earlier than 700 BCE and the idea of Moses as a lawgiver closer to 150 BCE. Modern maximalists tend to follow in the footsteps of William Albright, with some dating him as early as the Amarna period (14th century BCE) and the earliest stages of the Yahweh cult. Contrary to the impression given by television documentaries, maximalists have little evidence in their favor, though James K. Hoffmeier’s Israel in Egypt: The Evidence for the Authenticity of the Exodus Tradition (Oxford, 1999) makes as good a case as any. Barring dramatic new discoveries of evidence or interpretation, the division between minimalists and maximalists is not likely to be resolved. In fact, both camps increasingly place the Bible at the center of polemics over theology and ideology (evangelical Christianity and nationalism, e.g.).
Interesting isn't it?