General · EdgepediaOctober 10, 20266 min read

Ernst Franz Max Sellin

Ernst Franz Max Sellin (26 May 1867, Altschwerin, Mecklenburg – 1 January 1946) was a German Protestant Old Testament scholar and biblical archaeologist who taught at the universities of Vienna, Rostock, Kiel, and Berlin, led the first excavations at Taanach in Palestine and conducted excavations at Jericho, and wrote a standard introduction to the Old Testament that ran through twelve editions by 1979.¹^•² He is also remembered for a hypothesis that provoked debate far beyond biblical studies: that the prophet Moses died violently at the hands of his own people, a claim Sigmund Freud took up in Moses and Monotheism.

Key fact	Detail
Life	Born 26 May 1867 in Altschwerin/Mecklenburg, son of the local Lutheran pastor Wilhelm Sellin; died 1 January 1946³
Chairs	Vienna 1897–1908, Rostock 1908–1913, Kiel 1913–1921, Berlin 1921–1935⁴
Excavations	Taanach 1902–1904 (three campaigns); Jericho 1907–1909 with Carl Watzinger; Shechem 1913–14¹^•⁵
Signature find	14 cuneiform tablets at Taanach, letters in Babylonian of the 15th century BC, still the only cuneiform archive found in Palestine¹^•²
Standard work	Einleitung in das Alte Testament (1910), reached a 12th edition by 1979¹
Moses thesis	Hosea preserves traces of a tradition that Moses met a violent end in a rebellion of his own people; basis, Sellin argued, of all later messianic expectation⁶
Nazi era	Joined the Bekennende Church in 1934 and took part in its critical statements against the National Socialist regime¹

Life and academic career

Sellin was born in Altschwerin in Mecklenburg, where his father Wilhelm served as Lutheran pastor.³ After teaching at a gymnasium in Parchim from 1891 to 1894, he was a Privatdozent at Erlangen from 1894 to 1897.⁴^•⁷

His professorial career moved through four universities. He became associate professor at Vienna in 1897 and full professor there from 1899, holding the chair of Old Testament exegesis and biblical archaeology in the Protestant theological faculty; he moved to Rostock in 1908, Kiel in 1913, and Berlin in 1921, where he taught at the Friedrich-Wilhelms-Universität until 1935.⁷^•²^•⁸ He died on 1 January 1946.³

Major works and scholarly contributions

The Einleitung in das Alte Testament of 1910 was Sellin's most durable work. It appeared in twelve editions by 1979.¹ A 1920 Leipzig edition by Quelle is freely available in digitized form.⁹ From 1913 Sellin also edited the commentary series Kommentar zum Alten Testament, which placed particular emphasis on the religious evaluation of Old Testament literature; the Encyclopaedia Judaica counts 13 volumes in the series, and later introductions by Eißfeldt (1934) and Weiser (1935) stand under the influence of this reorientation.⁵^•¹⁰

The Moses hypothesis

In 1922 Sellin argued that the Book of Hosea, from the second half of the eighth century BCE, preserves traces of a tradition that Moses, the founder of Israel's religion, met a violent end in a rebellion of his own people.⁶ The passages in which he found this tradition, as listed in his Geschichte des israelitisch-jüdischen Volkes (pp. 77–78), include Hosea 9:7–13; 12:14–13:4; 5:2; 4:4–5; and 11:3.⁶ According to Sellin, this suppressed tradition of the founder's violent death was the basis of all the later expectations of the Messiah.⁶

Freud cited Sellin's 1922 work as a discovery of decisive importance and built his own argument in Moses and Monotheism on the murder hypothesis.⁶ The two reconstructions differ widely: a psychoanalytic study notes that Sellin's version depicts the deed as a graphic scene of oedipal violence, features that might have appealed to Freud, and that Freud's choice not to use Sellin's version allowed him instead to draw an analogy between Israelite history and the course of an obsessive-compulsive neurosis. Despite its importance to Freud's thought, Sellin's theory remains relatively unknown or misunderstood in psychoanalytic circles.

Archaeology: Taanach, Jericho, and Shechem

Taanach. From 1902 to 1904 Sellin led three excavation campaigns at Tell Ta'annek, the biblical Taanach, among the first excavations in Palestine (beginning the same year as Macalister at Gezer) and the first in the north of the country.¹^•¹¹ He was assisted by Gottlieb Schumacher, who later worked at Megiddo, and by the Assyriologist Friedrich Hrozný, who edited the cuneiform texts.¹¹

The most important finds were 14 cuneiform tablets with letters and person lists, part of a larger archive and still the most extensive clay-tablet find in Palestine; the letters, written in Babylonian, date to the 15th century BC, and the archive remains the first and only cuneiform archive found in Palestine.¹^•² Other significant finds were fragments of two cult-stands (incense altars) with figurative appliqués and a bronze figurine of a goddess of Hurrian type.¹¹ The results were published in a section of volume 50 of the Denkschriften of the Vienna Academy of Sciences, a 124-page brochure with photographic illustrations and plates.¹²

Jericho and Shechem. From 1907 to 1909 Sellin led, with Carl Watzinger, excavations at Tell es-Sultan, biblical Jericho, which reached down to Neolithic layers.¹ He also excavated at Shechem (1913–14).⁵

Contemporary criticism. Sellin's archaeological work drew criticism during his lifetime; Hermann Thiersch polemicized against him, alleging that he had not evaluated pottery sherds.¹ The Encyclopaedia Judaica judges that although his methods are outdated, his discoveries at Taanach, Jericho, and Shechem are of great value.⁵ Paul W. Lapp's later excavations at Taanach in 1963–1968 showed that the town was walled in all major periods.¹¹

By the numbers

3 Taanach campaigns, 1902–1904¹¹
14 cuneiform tablets, the most extensive clay-tablet find in Palestine¹
124 pages: the 1904 Taanach report in the Vienna Academy's Denkschriften, vol. 50¹²
12 Einleitung editions by 1979¹
13 volumes in the Kommentar zum Alten Testament series per the Encyclopaedia Judaica⁵
Chair tenures: 11 years at Vienna (1897–1908), 5 at Rostock (1908–1913), 8 at Kiel (1913–1921), 14 at Berlin (1921–1935)⁴

How it compares with his contemporaries

A 1926 French review placed Sellin's Geschichte des Israelitisch-jüdischen Volkes within the movement of reaction against the Wellhausen school, alongside the conservative Kittel, and praised his originality and independence both from traditional positive solutions and from the established results of criticism.¹³ The early Sellin, like Stade and Smend, treated the Old Testament as a collection of historical sources to be subjected to objective historical treatment, producing a history of Israel's religion rather than a theology.¹⁴

The history-of-religions school (Religionsgeschichtliche Schule), the Göttingen circle of Hermann Gunkel, Wilhelm Bousset, and others joined after 1900 by Hugo Gressmann, declined after World War I under the impact of social change and Karl Barth's dialectical theology.¹⁵ In the introduction to Das Zwölfprophetenbuch (1922, 1929–30) Sellin sharply attacked the Bible criticism of the previous 50 years, claiming that its exponents rejected as meaningless additions whatever they could not reconcile with their theory.⁵

His 1933 Alttestamentliche Theologie, issued as a supplement and companion volume to his history, rested on the thesis that prophetic Hochreligion was the highest flowering of Old Testament religious history and enabled the connection to Jesus; Sellin held that only the part of the Old Testament serving as presupposition and basis for the Gospel of Christ was significant.¹⁴^•¹⁰ Reception was divided: Friedrich Baumgaertel judged the outline unsuited to the material (sachfremd).¹⁴

Sellin formed no school in the strict sense, but he kept contact with his students, notably Hrozný, and impulses from his history of Israel were taken up mainly in Martin Noth's (1902–1968) and Alfred Jepsen's (1900–1979) histories of Israel.¹

References

Initially written Oct 10, 2026 · Edited: Oct 11, 2026; Oct 15, 2026