This has Dru Johnson vibes along the lines of his argument in Epistemology and Biblical Theology (which he repeats to some extent in Biblical Philosophy), specifically, how he handles the phrase "listen to the voice of X." There's an interesting correspondence between narrative structures that build on, modify, or extend the first iteration in Gen 1-3. What makes this method so interesting is noting not only the similarities but also the differences as the story structure is retold in different circumstances. I have nothing specific to add in that regard; just noting that I think this is great place to start.
Absolutely. The tighter the correspondences are, the more important paying attention to the divergences and inversions become for discovering meaning.
I'm working my way slowly through Diane B. Feldman's "The Story of Sacrifice" (2020). She's more interested in harmonizing H and P than she is in addressing resonances between (received) texts, but she does a great job of pointing out tensions between Lev 1-7 and 8-10 and arguing we read Lev 1-16 with the tools of narrative criticism.
This has Dru Johnson vibes along the lines of his argument in Epistemology and Biblical Theology (which he repeats to some extent in Biblical Philosophy), specifically, how he handles the phrase "listen to the voice of X." There's an interesting correspondence between narrative structures that build on, modify, or extend the first iteration in Gen 1-3. What makes this method so interesting is noting not only the similarities but also the differences as the story structure is retold in different circumstances. I have nothing specific to add in that regard; just noting that I think this is great place to start.
Absolutely. The tighter the correspondences are, the more important paying attention to the divergences and inversions become for discovering meaning.
I'm working my way slowly through Diane B. Feldman's "The Story of Sacrifice" (2020). She's more interested in harmonizing H and P than she is in addressing resonances between (received) texts, but she does a great job of pointing out tensions between Lev 1-7 and 8-10 and arguing we read Lev 1-16 with the tools of narrative criticism.