Hebrew Studies 32 (1991) 169 Reviews with the total lack of any real sharing going on as regards data, equipment, and algorithms. The amount of duplicated effort continues to be a disgrace, while, with noteworthy exceptions, those few scholars who do develop anything really useful often become entrepreneurs or pitchmen instead. A few of the pieces may be of interest to readers of this journal: R.-Ferdinand Poswick and Jean Bajard discuss the COMPUCORD package, which looks to be a promising tool for users of PC type computers. (How to acquire this package is not, however, indicated.) F. H. Polak deals with "Epic Formulas in Biblical Narrative. Frequency and Distribution." Y. T. Radday and collaborators compare the end of Genesis with the beginning of Exodus using the tools familiar from their earlier work and, as before, refuse to accept the results of their investigation when those results conflict with their theological presuppositions. Perhaps both of these studies demonstrate, more than anything else, that massive doses of computing power and statistics require even stronger doses of sensitivity to the text to be useful. Of potentially greatest interest is surely Marc Vervenne's discussion of "Hebrew Verb Form and Function: A Syntactic Case Study with Reference to a Linguistic Data Base." Unfortunately, however, all we learn here is what information should or should not be coded into the database. No actual conclusions are presented. In sum, the reader is urged to have a look at this volume to see what others are doing and, in general, to avoid replicating it. I, for one, am still waiting to see when the computer revolution will lead to truly new and imaginative ways of dealing with Hebrew language and texts. Stephen A. Kaufman Hebrew Union College - Jewish Institute ofReligion Cincinnati, OH 45220 THE PROPHETICAL STORIES: THE NARRATIVES ABOUT THE PROPHETS IN THE HEBREW BIBLE, THEIR LITERARY TYPES AND HISTORY. By Alexander Rofc. Pp. 218. Jerusalem: Magnes, 1988. Cloth, $20.00. In 1970 A. RoflS published an article which marked an important milestone in the form-critical treatment of prophetic stories. The present work incorporates that article in revised form and presents extensive additional Hebrew Studies 32 (1991) 170 Reviews analyses. The first edition of this work was in Hebrew (1982); a revised Hebrew edition appeared in 1986. The current English version does not say that it is revised, but it does update references to the author's own recent writings. Works appearing during the 1980s outside of Israel are not engaged. This fact need not constitute a problem, if one allows the work its proper location in the history of the discussion. Fortunately, the English form now facilitates a wide impact for this study. Rofe's agenda is a full-fledged fonn-historical one which not merely analyzes literary types but also seeks to show their development. Rofe envisions this as a movement from the simple to the complex. Thus, in chaps. I to 3, he moves from the "short legenda" via "elaborations" of it to the full-fledged "vila." Most of the discussion is based on an internal examination of the Elisha and Elijah stories. It utilizes, however, external postexilic affinities of 2 Kgs 1:2-17a (Elijah responding to Ahaziah) to reach the conclusion that this story stems from the Second Temple. The highlights of Rofe's further analysis are as follows. One kind of elaboration occurred in "political legenda," concerned with such political activities as war. In another development, prophetic stories were drawn into historiographic accounts. A biography focusing on the prophetic person was created for Jeremiah. In general, there was a movement from magic to ethics. Simple legenda were "morally neutral" and magical in character. Some stories of this kind were transfonned into "ethicallegenda" through additions and reshapings (Elisha's healing of Naaman, Elijah at Zarephath, Moses at Meribah, Isaiah's healing of Hezekiah). Akin to the ethical legenda is the exemplum, a story about a historical character or event designed to "edify and inspire"; the story of Michaiah (1 Kgs 22:1-28) is of this sort. A non-historical account of a similar kind is the "parable," for which Jonah and the story of the man of God at...