By Susan Niditch
The Companion to historical Israel offers an leading edge assessment of historic Israelite tradition and heritage, richly knowledgeable via a number of techniques and fields. uncommon students supply unique contributions that discover the culture in all its complexity, multiplicity and diversity.
- A methodologically subtle evaluation of historic Israelite tradition that offers insights into political and social historical past, tradition, and methodology
- Explores what we will be able to say in regards to the cultures and background of the folk of Israel and Judah, but additionally investigates how we all know what we know
- Presents clean insights, richly educated by means of quite a few techniques and fields
- Delves into ‘religion as lived,’ an procedure that asks in regards to the daily lives of standard humans and the cloth cultures that they build and experience
- Each essay is an unique contribution to the subject
Read or Download The Wiley Blackwell Companion to Ancient Israel PDF
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Extra info for The Wiley Blackwell Companion to Ancient Israel
At the national level, temples including those at Dan, Bethel and Arad, and Isaiah’s envisioned maṣṣe#bâ (Isa. 19:19–20), delineated the boundary of Yahweh’s territory and, by extension, his people. This proposed conceptualization demonstrates the need to consider archaeological remains in conjunction with literary evidence to reconstruct early Israelite beliefs. One advantage of archaeological remains over textual evidence is the relative ease of determining dates. Excavated archaeological assemblages typically represent a single period of deposition datable by material culture such as local and imported pottery, distinctive items known from other contexts, architectural details, and by scientific techniques such as 14C dating.
Without texts, we might not know that Israelite society was patriarchal, patrilineal, and patrimonial. Both avenues of study, with the Bible either central or supplemental to the archaeological endeavor, contribute to the emerging picture of ancient and biblical Israel. However, the cultural presuppositions of each group, with consequent selectivity of cited data, must be kept in mind when utilizing publications and considering societal reconstructions. The first extrabiblical reference to Israel comes from Pharaoh Merneptah’s mention at the end of the thirteenth century BCE of “Israel” on a stele celebrating his conquests (for Merneptah, see also John Huddlestun’s essay in this volume).
As it did for Solomon, intermarriage will lead to polytheism and the worship of other gods (1 Kings 11). However, no matter how strong the command that Israel maintain social, sexual and religious separation from its neighbors nor how adamant the call for the complete and utter destruction of the Canaanites and the Amorites, the text admits that neither of these injunctions were ever fully executed. Rather, the Canaanites, Amorites and other groups are said to have continued to live on the land (Josh.