By G.W., et al, eds. Anderson
Papers learn on the 3rd Congress of the foreign association for the learn of the previous testomony, held in Oxford from thirty first August to fifth September 1959
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Xxxiii, which is no doubt the most sophisticated and delicate discussion of the seeing of God by man in the OT. Practically all the presentations, if we may so call them, of the deity are here used in one passage -mal'ak, panim, kabod, tub, and shem. g. it may well be a traditional theme that Moses spoke to God panim 'el panim (v. 11) which the writer has incorporated without making plain how it agreed with the statement below (v. 22) that Yahweh's face cannot be seen; within his present total composition he must mean by panim 'el panim the directness of speech which a man has with his fellow, although Yahweh is veiled from sight by being in the An identification of the traditio-historical method with the theory of an one hundred percent oral transmission procedure is a caricature-or, at the best a gross misunderstanding. 2) 1) The Book of Isaiah II, 1943, p. Ixviii. OWINCKEL as a mere truism (in his pamphlet Prophery and Tradition, 1946, p. 103) and yet MOWINCKEL breaks with it in the most flagrant way, on every side of his whole production. (Cf. my criticism in Svensk Exegetisk Arsbok XII, 1947, p. 136). 2) WIDENGREN is among those who seem to do their best to maintain this misconception of my real attitude. Isk Tidsskrift of 1950, later in his book Oral Tradition 1953, pp. 64 ff. 3) This is exactly what WIDENGREN seems unwilling to do and even unable to understand. He also neglects the differentiation of the material, not least from the form-literary and compositional point of view. But the ultimate reason for his attitude - except the fact that he seems to be an incarnation of Ibn al-Kalbi, whom he himself characterizes as "the man who knows everything" (op. , p. p. 225)-is what is already an axiom to him and some of his pupils, namely the theory that oral tradition is characteristic of the so-called "Indo-European" peoples, whereas transmission in writing is as typical of the so-called "Semitic" peoples.