Difference between revisions of "Chronological and Thematic Order/1"
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<div><b><center><span class="highlighted-notice">This topic has not yet undergone editorial review</span></center></b></div> | <div><b><center><span class="highlighted-notice">This topic has not yet undergone editorial review</span></center></b></div> | ||
<h2>"אין מוקדם ומאוחר בתורה"</h2> | <h2>"אין מוקדם ומאוחר בתורה"</h2> | ||
| − | The principle of "אין מוקדם ומאוחר בתורה", that the Torah does not always preserve chronological order, is well known.  In several places in Torah this achronology is explicit in the text.  Time markers such as people's ages, lengths of rule, or more rarely, definitive dates, clue the reader into the phenomenon.  More often, though, the true timing of scenes is ambiguous.  For textual or conceptual reasons a case might be made for achronology, but no definitive proof can be found in the text. Regardless of what prompts the claim, though, whenever achronology is posited one must question: what is its goal? Why does Torah sometimes opt to tell events out of order? What is gained through the reordering? | + | The principle of "אין מוקדם ומאוחר בתורה", that the Torah does not always preserve chronological order, is well known.  In several places in Torah this achronology is explicit in the text.  Time markers such as people's ages, passage of time, lengths of rule, or more rarely, definitive dates, clue the reader into the phenomenon.  More often, though, the true timing of scenes is ambiguous.  For textual or conceptual reasons a case might be made for achronology, but no definitive proof can be found in the text. Regardless of what prompts the claim, though, whenever achronology is posited one must question: what is its goal? Why does Torah sometimes opt to tell events out of order? What is gained through the reordering? |
<h2>Scope of the Reordering</h2> | <h2>Scope of the Reordering</h2> | ||
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<h2>Direction of the Displacement</h2> | <h2>Direction of the Displacement</h2> | ||
| − | Units that are recorded out of order might be moved either ahead or behind. In other words, an event that is only to occur later might be told earlier or an earlier event might only be recounted later.  In some cases, the event is recorded twice, both in its chronological place and | + | <p>Units that are recorded out of order might be moved either ahead or behind. In other words, an event that is only to occur later might be told earlier or an earlier event might only be recounted later.  In some cases, the event is recorded twice, both in its chronological place and again in a different setting. Does the direction that the displacement takes, or the fact that the event is sometimes repeated and sometimes not, significantly alter how one views the various cases of achronology? What might be gained from sharing an event twice; how is one to know which account represents the true order?</p> |
<h2>Connected Topics</h2> | <h2>Connected Topics</h2> | ||
| + | <ul> | ||
| + | <li><b>Indicators of achronology</b> – When a story is achronological, are there any clues in the text which might hint to the reader that the event is out of order?  Often a story might open with a heading such as "ויהי אחר הדברים האלה" or "ויהי בעת ההיא".  Does the first of these formulations suggest that the story being told directly follows what precedes it, while the latter indicates some overlap with the previous story?  Or, might each simply be a means of telling the reader to connect the two events being recounted?  See <a href="Indicators of Achronology" data-aht="page">Indicators of Achronology</a> for discussion.</li> | ||
| + | <li><b>Commentators</b> <b>and chronology</b> – Which commentators are more likely to posit achronology than others?  What reasons do they tend to give to explain the displacement: literary, thematic or homiletical?  How might an exegete's approach to question's of chronology relate to their general exegetical methodology? See <a href="Commentators and Questions of Chronology" data-aht="page">Commentators and Questions of Chronology</a>.</li> | ||
| + | </ul> | ||
<h2></h2> | <h2></h2> | ||
Version as of 04:42, 29 November 2019
Chronological and Thematic Order
Introduction
"אין מוקדם ומאוחר בתורה"
The principle of "אין מוקדם ומאוחר בתורה", that the Torah does not always preserve chronological order, is well known. In several places in Torah this achronology is explicit in the text. Time markers such as people's ages, passage of time, lengths of rule, or more rarely, definitive dates, clue the reader into the phenomenon. More often, though, the true timing of scenes is ambiguous. For textual or conceptual reasons a case might be made for achronology, but no definitive proof can be found in the text. Regardless of what prompts the claim, though, whenever achronology is posited one must question: what is its goal? Why does Torah sometimes opt to tell events out of order? What is gained through the reordering?
Scope of the Reordering
Cases of achronology differ both in the scope of the material which is displaced and the size of the displacement. At times, it is just one or two verses which is recounted out or order, while at other times entire chapters might be moved. The displaced components might be minor details of a story, clearly secondary to the chronological core of a unit, or they might be of equal import with the chronological element. They might be moved just a few verses away from their proper chronological pace or many chapters away, and in a few cases, they are even placed in an entirely different book of Torah altogether! How might one account for these different types of displacement? Are these factors indicative of differing goals?
Direction of the Displacement
Units that are recorded out of order might be moved either ahead or behind. In other words, an event that is only to occur later might be told earlier or an earlier event might only be recounted later. In some cases, the event is recorded twice, both in its chronological place and again in a different setting. Does the direction that the displacement takes, or the fact that the event is sometimes repeated and sometimes not, significantly alter how one views the various cases of achronology? What might be gained from sharing an event twice; how is one to know which account represents the true order?
Connected Topics
- Indicators of achronology – When a story is achronological, are there any clues in the text which might hint to the reader that the event is out of order? Often a story might open with a heading such as "ויהי אחר הדברים האלה" or "ויהי בעת ההיא". Does the first of these formulations suggest that the story being told directly follows what precedes it, while the latter indicates some overlap with the previous story? Or, might each simply be a means of telling the reader to connect the two events being recounted? See Indicators of Achronology for discussion.
- Commentators and chronology – Which commentators are more likely to posit achronology than others? What reasons do they tend to give to explain the displacement: literary, thematic or homiletical? How might an exegete's approach to question's of chronology relate to their general exegetical methodology? See Commentators and Questions of Chronology.
