By Hans M Barstad
During this number of essays, Hans M. Barstad offers completely with the hot background debate, and demonstrates its relevancy for the examine of historical Israelite heritage and historiography. he is taking an self reliant stand within the heated maximalist/minimalist debate at the historicity of the Hebrew Bible. very important to his realizing is the need to notice the narrative nature of the traditional Hebrew and of the close to jap assets. both vital is his declare that tales, too, might show positivistic historic "facts". the opposite significant subject he bargains with within the e-book is the particular heritage of historical Judah within the Neo-Babylonian and Persian sessions. right here, the writer makes large use of extant historical close to jap assets, either textual and archaeological, and he places a lot weight on monetary points. He exhibits that the main to figuring out the function of Judah within the 1st millennium lays within the right evaluate of Judah and its neighbouring urban states inside their respective imperial contexts. a formal figuring out of the background of Judah in the course of the sixth century BCE, as a result, can basically be got while Judah is studied as part of the a lot wider Neo-Babylonian imperial coverage.
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Extra resources for History and the Hebrew Bible: Studies in Ancient Israelite and Ancient Near Eastern Historiography
See: PARKER, Stories in Scripture, 1997. Of particular importance in this connection is the Mesha inscription. 45 For a survey, see most recently: King and Messiah, Ed. DAY, 1998. 4 The Common Theology of the Ancient Near East tunate exaggerations and over-interpretations of former times keep us from seeing highly relevant, important parallels between texts in the Hebrew Bible and texts from the ancient Near East. Such similarities are so copious and so striking that they can only be explained as a result of close cultural interdependency.
PEELS has a useful survey also of extra-biblical examples (pp. 29-42). His conclusion, however, that nqm is not a part of the covenantal language in the Bible fails to convince (pp. 284-87). For references to Akkadian texts where the deity threatens to destroy the land, see CAD 6 (1956), p. aliiqu. 3e. ulluqu. Cf. aliiqu(m) in AHW 1(1965) Db, p. 311. For a concrete example, compare the behaviour of Marduk in the Erra epos. See CAGNI, The Poem of Erra (1977), p. 33, n. 36. For other ancient Near Eastern examples of the punishing of the deity, see GOOSSENS, "La philosophie de l'histoire dans l' Ancien Orient", Sacra Pagina.
Nor is it possible to touch upon the many difficult problems relating to the dating, composition, or literary development of Deuteronomy. 30 In its present context Deuteronomy forms a part of the Great Story of the Israelite people in antiquity. In Exodus, Leviticus, Numbers, and Deuteronomy we find the account of the Prophet and Law Giver Moses who leads God's chosen people out from Egypt, through the desert to the borders of Canaan, the Promised Land. In Deuteronomy, the arduous travelling has come at an end, and the Israelites, camping east of the river Jordan, are soon to enter their new homeland.