How the Bible Became a Book: The Textualization of Ancient Israel

by William M. Schniedewind

Book Overview

For the past two hundred years biblical scholars have increasingly assumed that the Hebrew Bible was largely written and edited in the Persian and Hellenistic periods. As a result, the written Bible has dwelled in an historical vacuum. Recent archaeological evidence and insights from linguistic anthropology, however, point to the earlier era of the late-Iron Age as the formative period for the writing of biblical literature. How the Bible Became a...

• Format: Paperback
• Language: English
• ISBN: 0521536227
• ISBN13: 9780521536226
• Release Date: August 2005
• Publisher: Cambridge University Press
• Length: 272 Pages
• Weight: 0.84 lbs.
• Dimensions: 0.7" x 6.0" x 8.9"

Customer Reviews

How the Bible Became A Book

Tarah Henderson October 31, 2005 Religion 101.08 Cargill A Review of William M. Schniedewind's: How the Bible Became a Book Chapter 1: How the Bible Became a Book Schniedewind began the question of how today's Bible became a book by examining the theory with three main issues. These were: who wrote the bible, how is it that the Bible is written at all, and finally, what were the historical situations that allowed the Bible to become a text and finally written scripture. The part that I found the most interesting was when he was discussing the first question regarding the author. He showed how changing social standards alter the ways that people view language. To illustrate this he created a parallel between the Constitution and the Bible. When the Constitution was created there were many differences with social standards than we see today, especially regarding the treatment of African Americans, and basically all those non-white property owning males. The founders of the Constitution had these similar values; they were unable to know that ideas would drastically change in the following centuries. Schniedewind pointed out that when Plessy v. Fergusson and Brown v. The Board of Education occurred they changed our social standards they altered the way Americans viewed the Constitution. It was not the text that changed; rather it was our interpretation of it. Seeing these differences in opinion with relation to the Bible not only gives evidence of the authors as people but also a historical view of their values, theories, and ways of life. Focusing on the historical evidence also takes the focus away from the author as a single individual and allows you to see it for what it really was, a collection of works from many individuals over a period of time. Chapter 2: The Numinous Power of Writing This section describes the transition of the views of writing. I found this especially interesting because of the differences on perspective that Schniedewind explained. The fact that the Bible was written down at all was very significant and even slightly strange. In early Jewish and then Christian times writing was seen as a gift from the gods. The ability to write was reserved only for those in high religions and political positions. This kept the majority non-literate; Schniedewind explained that only about one percent of the ancient Mesopotamia and Greece societies were literate. Egyptians also had strong views when it came to written texts. They created, "Execration Texts;" these were used to perform voodoo-like black magic over other people. The person wishing to harm on the other would simply either write the name or other words on a figurine. Writing the person's name was significant because it was believed to hold a part of the person, destroying the name could do physical harm as well. They believed that once the object was broken the curse would occur. Chapter 3: Writing and the State Chapter three examines the use of writ

Schniedewind Book Review

IT IS EASY for us to underestimate the aura that surrounded a written text in the ancient world. As you read this review, you are performing something that once seemed like magic: converting signs on a printed page into human speech. Most ancient people did not have that capacity, even those living in societies like Mesopotamia, Egypt or Greece, societies that created famous texts. Most people could live well without recourse to written documents. And when "nonliterates" did encounter a scribe or priest who could read a scroll, they were awestruck. Writing was seen as a god-given way of having the age-old words of the gods and of long-dead people speak in the present. How, then, did ancient Israel (and later Judaism mad Christianity as well) end up with a religion focused on the reading and study of holy texts? When and how did the Israelites start to write down their central traditions? Why did they make the move from a mostly oral world to one that featured such a widespread focus on the written text? Remarkably few scholars have asked these sorts of questions. William Schniedewind aims to fill this gap. He is well equipped for the task. A rising and respected scholar, Schniedewind is professor of biblical studies and chair of the department of Near Eastern languages and cultures at the University of California, Los Angeles. In this and previous publications he demonstrates a thorough grasp of the archaeology of ancient Israel, the history of the Hebrew language, and the development of biblical historical literature. Here he synthesizes the research of many others to develop a comprehensive story of the writing of the Old Testament. The result is a grand narrative of the development of scripture in Israel. Schniedewind argues that past scholarship was mistaken in assigning massive parts of the biblical histories to the time of David and Solomon. Writing did not become prominent in Judah until 200 years later, in the eighth-century setting of Isaiah and Hezekiah, a time when cities like Jerusalem were expanding rapidly and writing had become more widespread throughout the Near East. At this point ancient Israel first wrote down its central traditions, starting with priestly and wisdom texts an early version of biblical history (extending to Hezekiah), and parts of what later became the books of Isaiah, Micah, Hosea and Amos. The next century, the time of Josiah and Jeremiah, was even more critical. Building on archaeological evidence, Schniedewind argues that "writing spread throughout society," and this enabled "one of the most profound cultured revolutions in human history," a new "orthodoxy of the text" that would significantly shape Western civilization. Starting with the book of Deuteronomy, ancient Israel emphasized the authority of texts as opposed to the authority of the priests or the --soon to be destroyed--monarchy. Priests and court officials continued to influence the writing and shaping of texts even when Jerusalem was destroye

Review of Schniedewind's work

Philosophers, archeologist, theologians and the mass population have been deliberating literally hundreds of years on numerous topics surrounding the Old and New Testament of the Bible. A few of these discussions deal with questions like how the Bible became a book, when was the Bible written, and why was it written. These questions are important in understanding the writings of the Bible and who had influence over what was actually written. William M. Schniedewind has discussed his views and findings in his newly released book, How the Bible Became a Book. My goal over the next five pages, single spaced, is to paraphrase Schniedewind's findings and views and conclude with a personal opinion. From almost a completely pastoral, oral society emerged a text that has been the backbone and authority of many cultures for centuries. How did this oral, and many times illiterate, society develop this sacred text known as the Bible? Much of the population in ancient Israel, before the seventh century B.C.E., could not read or write. So why is it that Schniedewind argues that the Old Testament began forming during the eight century B.C.E.? While the masses in ancient Israel could not read or write, many of those who lived in the palaces and temples could. This is why Schniedewind argues that, "...one of the most central moments in the history of the written work occurred in ancient Israel when the written work spread from the narrow confines of palace or temple scribes to the broader society." This transition Schniedewind discusses is also referred to as the textualization of ancient Israel. Schniedewind's book raises the issue that maybe the focus of understanding the text should not be placed on the observation of the writers, but on what the text meant to its readers during the appropriate time period. The focus of who wrote the Bible is troublesome to begin with, because during the Iron Age and later, there was no such thing as authorship. The Hebrew language did not even have a word that translates into "author". Without a definitive answer on who exactly wrote the Bible, assumptions and generalizations are made with sometimes little proof. Schniedewind raises a good question that is, "Even if we could figure out who the authors were, would we be any closer to the meaning of the Bible?" He believes not. With much of the ancient Israelite people illiterate, and religion being practiced through the tradition of oral practice, why was the Bible written at all? Even the Bible hints that some early text that never even mention being written down, including the first citing of the Ten Commandments. Schniedewind defends that while orality and literacy exist on the same continuum, orality and textuality are in direct conflict when it comes to authority. Contrary to some common beliefs, the Bible was largely written down in the eighth century to the sixth century B.C.E. The power of writing expands far beyond just literacy. Writing was once conside

Scribes and Scripture

Dr. William Schniedewind has mastered the age old question of who actually wrote the Bible. Not only does he delve the reader into this essential question for readers of the Hebrew Bible everywhere, but he effectively explains the entire Ancient Israelite culture. From the hatred and fear of the power of writing to the questioned authority of the author and Israel's beloved orality, Schniedewind builds case after case of more than sufficient evidence to prove every point. He uses effective persuasion in his writing and also splashes many pages with helpful illustrations and charts that give the reader the most vivid idea of what literacy and life was like in the Ancient Near East. Schniedewind clarifies such questions like whether or not Moses wrote the Torah, and if he didn't, why there is such a mass misconception. This book is a must read for any reader who wants to enhance his or her knowledge of the Old Testament and what really happened during this integral and mysterious time.

A welcome addition to Biblical studies shelves

How The Bible Became A Book: Textualization In Ancient Israel by William M. Schniedewind (Chair of the Department of Near Eastern Languages and Cultures at UCLA) combines recent archaeological discoveries in the Middle East, linguistic anthropology, and insights drawn from the history of writing to present as close an understanding as reasonably possible in this day and age of how the Hebrew Bible was written and edited. For two hundred years, scholars have presumed the Bible was written during the Persian and Hellenistic priods (the fifth through second centuries B.C.E.); new evidence has come forth that the late Iron Age (eighth through sixth centuries B.C.E.) may have been a crucially formative period for Biblical literature. Exploring the evolution of literature in society and its secular as well as religious ramifications, How The Bible Became A Book is a welcome addition to Biblical studies shelves, as readable and articulate as it is scholarly.