Israels Exil in Juda. Untersuchungen zur Entstehung der Schriftprophetie (original) (raw)
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The first part of this paper provides some insights into the problematic nature of the genre "history of ancient Israel", both in terms of historiography and of historical epistemology. It is argued that the concept "history of ancient Israel" is essentially valid within a particular modern theological or biblical historiographical context. As such, this history of ancient Israel may indeed progress and generate new understandings but is nonetheless seriously limited by its main concern with "biblical Israel". It is also proposed that in order to overcome these thematic and epistemological historical limitations, a wider history of ancient Palestine or the Southern Levant should be envisioned, into which to understand the epigraphic and archaeological realia of the kingdoms of Israel and Judah, together with other contemporary polities in the region, and the later development of biblical traditions and texts. The second part of the paper addresses questions of ethnogenesis, socio-political organization and identity in the light of the previous discussion, setting the stage for an alternative history of Israel and other historical realities in ancient Palestine.
This book examines the origins of the people called "Israel" in light of the body of traditions transmitted in the kingdom of the same name. In particular, Fleming focuses on these traditions as found in the Primary History extending from Genesis through 2 Kings in the biblical canon. Though these books received much of their present form at the hands of Judahite scribes in the late monarchic and exilic periods, Fleming shows that it is nevertheless possible to isolate a tentative repertoire of Israel traditions that can then be compared with external sources of historical evidence. These traditions, so the author argues, originated in a society that preserved many points of continuity with the situation of Israel in the premonarchical period and even with the pastoral peoples of the region from times before Israel.
Le droit d'Israël dans l'Ancien Testament
Le droit d'Israël dans l'Ancien Testament, in Françoise Mies (éd.), Bible et droit. L'esprit des lois (Bruxelles: Lessius, 2001), 2001
The purpose of the article is to analyse the main characteristics of Biblical law in comparison with ancient and modern legislations, The laws of ancient Israel do not belong to the category of positive or prescriptive laws. They are the fruit of experience and provide courts - most of the time assemblies of elders - with a documentation helping to solve similar cases. The biblical codes we find in the Pentateuch are the work of scribes who reworked traditional formulations. Other characteristics of biblical laws are similar to those of wisdom literature. The purpose of many laws is not to compel, but to convince. Biblical laws also pay special attention to the victims of crime.
Review of "The Hebrew Bible and History: Critical Readings."
Themelios , 2019
It is often said that “History is in the eye of beholder.” The reporting of history lends itself to subjectivity, ideological bents, and a narrow focus. In the last seventeen years, the European Seminar has wrestled with issues of historicity in ancient Israel. Their most recent contribution, The Hebrew Bible and History: Critical Readings, continues the Seminar’s work by providing a dialogue on writing a history of ancient Israel. The contributors span the theological spectrum so that their viewpoints provide a dialogue.
On The Elusiveness and Malleability of "Israel
Journal of Hebrew Scriptures, 2006
Words not only reproduce reality, they produce it to us. Wittgenstein has suggested that the meaning ("Bedeutung") of words is established in and through use. Moreover, he compared language (as parole) to a game that can be fully understood only by those who know its rules (language as langue). These rules are radically linked to the actual practice of the game. This article focuses on the term "Israel" in the Hebrew Bible, because it offers us an excellent example of the broad range of references that a term may develop overtime. The article concludes with a reminder to exegetes and theologians that they should refrain from assuming beforehand that if a term is repeatedly read in, read (out) or recited in a text, it must always mean the same within the text itself or, for that matter, in the plane of interaction between text and the exegete or theologian.
Harvard Theological Review, 2022
The question of how to approach the Hebrew Bible as a source for the histories we write of ancient Israel continues to divide scholars. This study responds to such concerns by pursuing an approach informed by a historicized view of knowledge, eras in which they are realized. What this line of research encourages, I argue, are historical investigations into the underlying modes of knowing that would have contributed to the stories told in the biblical writings. Since knowledge about the past is itself historical, this study contends that it is necessary to situate such claims in time, examining the normative assumptions of an era that establish the parameters by which this knowledge is organized and granted credibility. The epistemic conditions that gave rise to the stories recounted in the Hebrew Bible are as much an object of historical interest, on this view, as the stories themselves for assessments of what evidence they might offer. * I am indebted to Elaine James, Paul Kurtz, Andrew Tobolowsky, Ian Wilson, and two anonymous reviewers of this journal for their incisive readings and comments. 1 Michel Foucault, Les mots et les choses: Une archéologie des sciences humaines (Paris: Gallimard, 1966) 221.