John Van Seters (born May 2, 1935 in Hamilton, Ontario) is a Canadian scholar of the Hebrew Bible (Old Testament) and the Ancient Near East. Currently University Distinguished Professor Emeritus at the University of North Carolina, he was formerly James A. Gray Professor of Biblical Literature at UNC. He took his Ph.D. at Yale University in Near Eastern Studies (1965) and a Th.D. h.c. from the University of Lausanne (1999). His honours and awards include a Guggenheim Fellowship, an NEH fellowship, an ACLS Fellowship, and research fellowships at Oxford, Cambridge, Katholieke Universiteit Leuven, and National Research Foundation of South Africa. His many publications include The Hyksos: A New Investigation (1966); Abraham in History and Tradition (1975); In Search of History (1983, for which he won the James H. Breasted Prize and the American Academy of Religion book award); The Edited Bible (2006); and The Biblical Saga of King David (2009).[1]
Van Seters did his undergraduate degree in Near Eastern Studies at the University of Toronto (honors B.A., 1958) and his graduate studies in Near Eastern Studies at Yale University (M.A., 1959; Ph.D,1965). He also received a theology degree from Princeton Theological Seminary (B.D., 1962).
Van Seters’s first academic appointment was at Waterloo Lutheran University (now Wilfrid Laurier University), Waterloo, ON, Canada, as assistant professor in the Department of Near Eastern Studies (1965–67). He then accepted a position at Andover Newton Theological School (Newton, MA) as associate professor of Old Testament, 1967-70. From there he returned to his alma mater in the Department of Near Eastern Studies at the University of Toronto, 1970-77. In 1977 he accepted the position as James A. Gray Professor of Biblical Literature in the Department of Religious Studies at the University of North Carolina, Chapel Hill (1977–2000). He retired in 2000 as Distinguished University Professor of Humanities (emeritus) and returned to Canada where he resides in Waterloo, Ontario.
Van Seters’s doctoral dissertation was on the problem of the Hyksos (Yale, 1965), and published as The Hyksos: A New Investigation (1966). It challenged the consensus view about these foreign rulers of Egypt in the mid-second millennium BCE on a number of points. On the matter of their origins, they were not Hurrians from northern Syria and Anatolia, they did not invade Egypt with chariots and horses and their capital city of Avaris was not to be located in the vicinity of Tanis. Instead, these foreigners came from southern Palestine, migrating into the eastern Delta during a period of political decentralization in the Second Intermediate period and eventually established the capital of their kingdom, Avaris, at Tell ed-Dab‘a. All of this was later confirmed by archaeological excavations at Tell ed-Dab‘a and at Tell el-Maskhuta in the Wadi Tumilat, one of the overland routes of entry into Egypt from Asia.
Van Seters's Abraham in History and Tradition (1975) argues that no convincing evidence exists to support the historical existence of Abraham and the other Biblical Patriarchs or the historical reliability of their origins in Mesopotamia and their exploits and travels as depicted in the book of Genesis. This book attempts to undermine both the Biblical archaeology school of William F. Albright, who had argued over the previous fifty years that the archaeological record confirmed the essential truth of the history contained in Genesis, and the "tradition history" school of Albrecht Alt and Martin Noth, which argued that Genesis contained a core of valid social pre-history of the Israelites passed down through oral tradition prior to the composition of the written book itself. In the second part of the book, Van Seters went on to put forward his own theory on the origins of the Pentateuch (the first five books of the bible: Genesis, Exodus, Leviticus, Numbers, Deuteronomy), arguing, with Martin Noth, that Deuteronomy was the original beginning of a history that extended from Deuteronomy to the end of 2 Kings. However, against Noth and others, he held that the so-called Yahwist, the oldest literary source in Genesis, Exodus and Numbers, was written in the 6th century BCE as a prologue to the older Deuteronomistic History, and that the so-called Priestly Writer of the Pentateuch was a later supplement to this history. This approach represented a revival of the "supplementary hypothesis" of a previous era of Pentateuchal studies. This literary hypothesis was expanded and defended in several of Van Seters’ later works. Along with similar revisionist works by Hans Heinrich Schmid of Zurich and Rolf Rendtorff of Heidelberg, published in 1976 and 1977, this led to a major reevaluation in Pentateuchal criticism. Abraham in History and Tradition, alongside The Historicity of the Patriarchal NarrativesofThomas L. Thompson, created a paradigm shift in biblical scholarship and archaeology, which gradually led scholars to no longer consider the patriarchal narratives as historical.[2][3]
Van Seters next undertook a major comparative study of ancient historiography, In Search of History: Historiography in the Ancient World and the Origins of Biblical History (1983), which was recognized by the awards of James H. Breasted Prize of the American Historical Association, (1985), and the American Academy of Religion Book Award in Historical Studies (1986). The book made a comparative study of early Greek historiography down to the time of Herodotus, and various genres of Mesopotamian, Hittite, Egyptian and Levantine historiography as background for understanding the rise of historiography in ancient Israel. Special attention was given to a critical literary analysis of the so-called Deuteronomistic history from Joshua to 2 Kings.
Van Seters combined his strong interest in historiography with his revisionist work in Pentateuchal criticism in a detailed study of the Yahwist as an "antiquarian" historian writing about Israel’s origins under the influence of Babylonian civilization while in exile in Babylonia during the 6th century BCE. This study is reflected in Prologue to History: The Yahwist as Historian in Genesis (1992) and The Life of Moses: The Yahwist as Historian in Exodus-Numbers (1994).
Most student handbooks on Pentateuchal studies are committed to a particular methodological approach or school of thought and largely ignore alternative theories of the Bible’s compositional history. Van Seters’ introduction, The Pentateuch: A Social-Science Commentary (1999) attempts to summarize the complex state of Pentateuchal research at the end of the 20th century and to locate his own method of Pentateuchal criticism, which is socio-historical and literary, within this scholarly context.
A dating of the Yahwistic source in the Pentateuch as later than Deuteronomy also has serious implications for the history of law in the Pentateuch, because it means dating the so-called Covenant Code of Exodus 21-23 later than Deuteronomy instead of earlier and suggests a major revision in the development of Hebrew law. Van Seters attempts just such a reevaluation of legal history among the biblical codes in A Law Book for the Diaspora: Revision in the Study of the Covenant Code(2003).
One of the foundational concepts in the literary criticism of the Hebrew Bible in general and the Pentateuch in particular is the notion that the various literary components, whether small or large, were put together by redactors or editors rather than authors in the modern sense. Furthermore, this editorial process is thought to have continued until the whole biblical corpus reached a definitive "canonical" form in the early Roman period. Van Seters, in The Edited Bible: The Curious History of the "Editor" in Biblical Criticism (2006), in his most radical work to date, seeks to completely demolish any such notion of ancient editors, which was introduced into classical and biblical studies in the late 18th century. The study traces the long history of the use of "redactors" in higher and lower criticism in both classical and biblical scholarship, and he concludes that scholarly editors responsible for the reproduction of classical and biblical texts only arose in the 16th century. Such editors are completely anachronistic when applied to ancient literature.
Some regard part of the David story as the pinnacle of ancient Israelite historiography and a product of the Solomonic "enlightenment." As such it is considered indispensable for understanding the history of the Davidic-Solomonic period. Van Seters, in The Biblical Saga of King David (2009), argues that the David story does not reflect the conditions of a rather small settlement in Jerusalem in the 10th century.
Biographic profile in Marquis, Who's Who in America and Who’s Who in the World.
There are a few sporadic attempts by conservative scholars to "save" the patriarchal narratives as history, such as Kenneth Kitchen [...] By and large, however, the minimalist view of Thompson's pioneering work, The Historicity of the Patriarchal Narratives, prevails.
The fact is that we are all minimalists -- at least, when it comes to the patriarchal period and the settlement. When I began my PhD studies more than three decades ago in the USA, the 'substantial historicity' of the patriarchs was widely accepted as was the unified conquest of the land. These days it is quite difficult to find anyone who takes this view.
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