1. Hermann Gunkel, Genesis übersetzt und erklärt (Göttingen: Vandenhoeck & Ruprecht, 1901; 3rd ed. 1910); idem, Genesis Translated and Interpreted, trans. Mark E. Biddle (Macon, Ga.: Mercer University Press, 1997); idem, The Legends of Genesis: The Biblical Saga and History, trans. W. H. Carruth (New York: Schocken Books,1964).
2. Henrik Samuel Nyberg, Studien zum Hoseabuche, zugleich ein Beitrag zur Klärung des Problems der Alttestamentlichen Textkritik (Uppsala: A.B. Lundequistska, 1935); idem, Muntlig tradition, skriftlik fixering och forfätterskap, ed. Bo Utas (Uppsala: Acta Societatis Litterarum Humaniorum Regiae Upsaliensis,2004).
3. Susan Niditch, Oral World and Written Word: Ancient Israelite Literature (Louisville: John Knox Press, 1996). See now also Susan Niditch, “The Challenge of Israelite Epic,” in A Companion to Ancient Epic, ed. John Miles Foley (Oxford: Blackwell, 2005), 277-87; idem, “HebrewBible and Oral Literature: Misconceptions and New Directions,” in The Interface of Orality and Writing: Speaking, Seeing, Writing in the Shaping of New Genres, ed. Annette Weissenrieder and Robert B. Coote (Tübingen: Mohr Siebeck, 2010), 3-18.
4. The interaction of orality and textuality in ancient and medieval religion has been analyzed by William A. Graham, Beyond the Written Word: Oral Aspects of Scripture in the History of Religion (Cambridge: Cambridge University Press, 1987), a study invoked by bothCarr and Schniedewind.