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By Bernard M. Levinson

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4-16). All such comparisons, however, rely on translations that disregard certain difficulties in the text. See my forthcoming study of the term naptaru in JCS. 54. Among biblical scholars, only L. Schwienhorst-Schb'nberger has noticed this possibility. He employs it in a single, isolated instance, without considering the wider implications (Bundesbuch, p. 121). 55. 15, 16 = XIV, XV. 56. H. Hoffner, The Old Hittite Version of Laws 164-166', JCS 33 (1981), pp. 206-209. WESTBROOK What is the Covenant Code?

Westbrook, Studies, p. 120. Elsewhere, however, Daube's 'coda' model does provide a valuable explanatory model. Such issues must be decided on a case by case basis. LEVINSON The Case for Revision and Interpolation 43 be nuanced in two ways. The first is that Alt's point of departure in analyzing the Covenant Code—that 'it consists of passages of different origin set side by side with virtually no formal connection'—does not refer to Exod. 16, but rather to be larger complex of heterogeneous material in Exod.

9 In the present article, he aims his specific criticisms at the work of Albrecht Alt, Eckart Otto, David Daube, Bernard S. Jackson and Ludger Schwienhorst-Schonberger (pp. 16-19). None of these, however, is a classical literary critic. Alt is a form critic, as Westbrook here recognizes. Similarly, with regard to Otto and Schwienhorst-Schonberger, at issue is not conventional literary criticism, but more recent developments in German form criticism and in redaction historical analyses of biblical law.

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