It can’t be doubted, surely, that form of Hebrew, or Hebrew-Greek, Bible that we regard as canonical was substantially edited in the period when Greek power and culture was dominant in the Near East and that we should therefore expect the editing to be influenced by the dominant culture, in some places resisting it. The story of Jacob and his wives, for instance, seems to me to be a sustained argument for polygamy against the monogamous habit of the Greeks. The theological complex we call the Greek myths was also being reconstructed at the same time
It can’t be doubted, surely, that form of Hebrew, or Hebrew-Greek, Bible that we regard as canonical was substantially edited in the period when Greek power and culture was dominant in the Near East and that we should therefore expect the editing to be influenced by the dominant culture, in some places resisting it. The story of Jacob and his wives, for instance, seems to me to be a sustained argument for polygamy against the monogamous habit of the Greeks. The theological complex we call the Greek myths was also being reconstructed at the same time