Van Seters's doctoral dissertation was on the problem of the
Hyksos (Yale, 1965), and published as
The Hyksos: A New Investigation (1966). It challenged the consensus view about these foreign rulers of Egypt in the mid-second millennium BC on a number of points. On the matter of their origins, they were not
Hurrians from northern Syria and Anatolia, they did not invade Egypt with chariots and horses and their capital city of
Avaris was not to be located in the vicinity of
Tanis. Instead, these foreigners came from southern Palestine, migrating into the eastern Delta during a period of political decentralization in the
Second Intermediate period and eventually established the capital of their kingdom, Avaris, at Tell ed-Dab‘a. All of this was later confirmed by archaeological excavations at Tell ed-Dab‘a and at
Tell el-Maskhuta in the
Wadi Tumilat, one of the overland routes of entry into Egypt from Asia. Van Seters's
Abraham in History and Tradition (1975) argues that no convincing evidence exists to support the historical existence of
Abraham and the other
Biblical Patriarchs or the historical reliability of their origins in Mesopotamia and their exploits and travels as depicted in the
book of Genesis. This book attempts to undermine both the Biblical archaeology school of
William F. Albright, who had argued over the previous fifty years that the archaeological record confirmed the essential truth of the history contained in Genesis, and the "tradition history" school of
Albrecht Alt and
Martin Noth, which argued that Genesis contained a core of valid social pre-history of the Israelites passed down through oral tradition prior to the composition of the written book itself. In the second part of the book, Van Seters went on to put forward his own theory on the origins of the
Pentateuch (the first five books of the bible: Genesis,
Exodus,
Leviticus,
Numbers,
Deuteronomy), arguing, with Martin Noth, that Deuteronomy was the original beginning of a history that extended from Deuteronomy to the end of
2 Kings. However, against Noth and others, he held that the so-called
Yahwist, the oldest literary source in Genesis, Exodus and Numbers, was written in the 6th century BCE as a prologue to the older
Deuteronomistic History, and that the so-called
Priestly Writer of the Pentateuch was a later supplement to this history. This approach represented a revival of the "
supplementary hypothesis" of a previous era of Pentateuchal studies. This literary hypothesis was expanded and defended in several of Van Seters’ later works. Along with similar revisionist works by Hans Heinrich Schmid of Zurich and
Rolf Rendtorff of Heidelberg, published in 1976 and 1977, this led to a major reevaluation in Pentateuchal criticism.
Abraham in History and Tradition, alongside
The Historicity of the Patriarchal Narratives of
Thomas Thompson, created a
paradigm shift in biblical scholarship and archaeology, which gradually led scholars to no longer consider the patriarchal narratives as historical. Van Seters next undertook a major comparative study of ancient historiography,
In Search of History: Historiography in the Ancient World and the Origins of Biblical History (1983), which was recognized by the awards of James H. Breasted Prize of the American Historical Association, (1985), and the American Academy of Religion Book Award in Historical Studies (1986). The book made a comparative study of early
Greek historiography down to the time of
Herodotus, and various genres of Mesopotamian, Hittite, Egyptian and Levantine historiography as background for understanding the rise of historiography in ancient Israel. Special attention was given to a critical literary analysis of the so-called Deuteronomistic history from
Joshua to 2 Kings. Van Seters combined his strong interest in historiography with his revisionist work in Pentateuchal criticism in a detailed study of the Yahwist as an "antiquarian" historian writing about Israel's origins under the influence of
Babylonian civilization while in
exile in Babylonia during the 6th century BCE. This study is reflected in
Prologue to History: The Yahwist as Historian in Genesis (1992) and
The Life of Moses: The Yahwist as Historian in Exodus-Numbers (1994). Most student handbooks on Pentateuchal studies are committed to a particular methodological approach or school of thought and largely ignore alternative theories of the Bible's compositional history. Van Seters’ introduction,
The Pentateuch: A Social-Science Commentary (1999) attempts to summarize the complex state of Pentateuchal research at the end of the 20th century and to locate his own method of Pentateuchal criticism, which is socio-historical and literary, within this scholarly context. A dating of the Yahwistic source in the Pentateuch as later than Deuteronomy also has serious implications for the history of law in the Pentateuch, because it means dating the so-called Covenant Code of Exodus 21-23 later than Deuteronomy instead of earlier and suggests a major revision in the development of Hebrew law. Van Seters attempts just such a reevaluation of legal history among the biblical codes in
A Law Book for the Diaspora: Revision in the Study of the Covenant Code (2003). One of the foundational concepts in the literary criticism of the Hebrew Bible in general and the Pentateuch in particular is the notion that the various literary components, whether small or large, were put together by redactors or editors rather than authors in the modern sense. Furthermore, this editorial process is thought to have continued until the whole biblical corpus reached a definitive "canonical" form in the early Roman period. Van Seters, in
The Edited Bible: The Curious History of the "Editor" in Biblical Criticism (2006), in his most radical work to date, seeks to completely demolish any such notion of ancient editors, which was introduced into classical and biblical studies in the late 18th century. The study traces the long history of the use of "redactors" in higher and lower criticism in both classical and biblical scholarship, and he concludes that scholarly editors responsible for the reproduction of classical and biblical texts only arose in the 16th century. Such editors are completely anachronistic when applied to ancient literature. Some regard part of the
David story as the pinnacle of ancient Israelite
historiography and a product of the Solomonic "enlightenment." As such it is considered indispensable for understanding the history of the Davidic-Solomonic period. Van Seters, in
The Biblical Saga of King David (2009), argues that the David story does not reflect the conditions of a rather small settlement in
Jerusalem in the 10th century. ==Honours==