The Wedge-Shaped Decorated Bowl and the Origin of the Samaritans

Zerṭāl, Ādām

doi:10.2307/1356853

Cited by 4 publications

(7 citation statements)

References 5 publications

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“…Not only does this speak against a parallelism between a supposed Edom-Sihon narrative in Num 20:17 and Num 21:22 but Germany also notes that the wording of Num 20:17 is best understood as combining the phrasing of Num 21:22 and Deut 2:27, and thus representing the latest of the three. 126 VII. Although a peaceful stance towards Edom, Moab and Ammon can be developed from Deuteronomistic legislation alone: none of these nations are listed in Deut 7:1 or 20:17 127 and so logically belong to category of "not-‫"חרם‬ nations.…”

Section: The Sihon Traditionmentioning

confidence: 99%

“…einige Autoriät erworben hatte, eingeschlossen werden müsse" (From around the middle of the 5 th century BCE leading priests and laity of the postexilic Judean community planned to make an authoritative foun-was the first and only editor in Albertz's opinion who did not incorporate old traditions into their own work but to incorporate them into a foreign work, namely PB1. 126 Thus, via this unique redaction, R UG , the books of Genesis-Leviticus came to comprise both Priestly and non-Priestly traditions. (4) In the early 5 th century, the editor responsible for the Holiness Code and the other H materials updated PB1, creating PB2 (Genesis 1-Leviticus 27).…”

Section: Rainer Albertzmentioning

confidence: 99%

“…Yet dational document, that could be agreed upon by all groups; they decided that Deuteronomy, which already from the 7 th century had some authority, had to be included). 126 Cf. Witte, Urgeschichte.…”

Section: Rainer Albertzmentioning

confidence: 99%

“…125 Frevel, "Esau," 339. 126 Germany, Exodus-Conquest, 267-268. 127 The roots of the Deuteronomistic list are found in the idea that the local populations will lead Israel astray in worshipping other gods.…”

Section: The Sihon Traditionmentioning

confidence: 99%

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The End of the Book of Numbers

Davis¹

2022

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MacDonald, "Numbers," 113. Römer, "périphérie," 3, notes, "peu d'attention est accordée au livre des Nombres cependant" (Little attention is given to the book of Numbers, however).2 More accurately, the "New" Documentary Hypothesis, as developed particularly by Graf, Bücher; Kuenen, Inquiry; Wellhausen, Composition; Wellhausen, Prolegomena. For further discussion see, Baden, Redaction; Rogerson, "Protestant," 211; Römer, "Higher"; Smend, "Work." For a detailed exploration of nineteenth century scholarship on the Hebrew Bible/Old Testament, see Saebø, HBOT 3.1. Introduction7 Gertz et al., "Convergence,[2][3] Of course, the Northern Kingdom proper ended with the Assyrians, however a blanket term for Yahwists north of Judah/Judea/Yehud is lacking. 9 Schmid, History, 50, for example, argues, "viewed historically, we must now distance ourselves both from the political notion of a Davidic-Solomonic empire, projected by the Old Testament literature as a 'Golden Age,' and from the idea of a literary industry flowering in that period." Frevel, Geschichte, 175, summarises: "Nimmt man die archäologischen und historischen Hinweise zusammen, ist die blühende vereinte Monarchie unter Salomo mehr Legende als Wirklichkeit. Die Evidenz reicht nicht aus, um verantwortet an der biblischen Darstellung festzuhalten. Die Legenden weisen zu weiten Teilen auf Zustände des 8. Jh.s v. Chr. Salomos Pracht war nicht Nichts, aber sie war sicher auch nicht groß. Für eine 'salomonische Aufklärung' (G. von Rad) jedenfalls fehlen ebenso die Voraussetzungen wie für umfassende Literaturproduktionen und Geschichtswerke. Vor dem Hintergrund der Entstehung der zwei Staaten Israel und Juda und der Erkenntnis, dass von einer vereinten Monarchie Abschied zu nehmen ist, muss die Frage gestellt werden, ob Salomo überhaupt eine historische Person gewesen ist. Die Frage lässt sich anders als bei David bisher nicht durch außerbiblische Zeugnisse positiv beantworten. Vieles lässt sich besser erklären, wenn die literarische Überlieferung zu Salomo in mehreren Schüben zusammen mit der Überzeichnung des Königs David, wie die Darstellung der Reichsteilung und die Darstellung der Frühphase der Königtümer Israel und Juda, als Brücke zwischen der älteren Davidüberlieferung und den Annalen der Omriden ge-1 Otto, "Meaning," 29. 2 Astruc only analysed Exodus up to chapter 2 because he believed the rest of the book to be genuinely Mosaic. See discussion in, e. g., Harvey Jr./Halpern, "Dissertatio," 51-52.3 De Wette, "Dissertatio." See discussion in Otto, "Truth."27 Wellhausen, Prolegomena, 357.28 See note 3 on page 2. 29 Budd, Numbers, xviii-xix, argued that chs. [1][2][3][4][5][6][7][8][9] 15,[17][18][19][26][27][28][29][30][31][33][34][35][36] chs. 10,[13][14] 16, 20, 25, 32 had been heavily reworked by the Priestly scribes. The only chapters lacking such influence being 11-12, 21-24. 30 Budd, Numbers, xx. 31 Budd, Numbers, xx. 32 Budd, Numbers, xxi. 2.1 Pentateuchal Models and the Book of Numbers 38 Davies, Numbers, xlvi.39 Davies, Numbers, xlviii, writes, "Exigenci...

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Section: The Sihon Traditionmentioning

confidence: 99%

Section: Rainer Albertzmentioning

confidence: 99%

Section: Rainer Albertzmentioning

confidence: 99%

Section: The Sihon Traditionmentioning

confidence: 99%

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The End of the Book of Numbers

Davis¹

2022

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“…Yet, most of these types can also be found in the eighth century BCE. His main-probably only-criterion was therefore the wedge-decorated bowl (Zertal 1996: 84), which he linked to the Cuthean deportees who were settled by the Assyrians in the region (Zertal 1989a). Without dealing with the question of whether this identification is valid, the presence or absence of a single pottery type in survey sites (some of which produce a limited number of sherds) can be random and misleading.…”

Section: Demographic Upheaval In Judahmentioning

confidence: 99%

Temple and Dynasty: Hezekiah, the Remaking of Judah and the Rise of the Pan-Israelite Ideology

Finkelstein

Silberman²

2006

Journal for the Study of the Old Testament

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This article deals with the momentous events that took place in Judah in the short period of time between 732 (and mainly 722) and 701 BCE. A torrent of refugees from the North, mostly from the areas bordering on Judah, dramatically changed the demographic structure in the Southern Kingdom. The population seems to have at least doubled and included significant north Israelite communities. This situation created, in fact, a pan-Israelite state. Hezekiah reacted to this challenge in two ways, both aimed at strengthening the authority of the central government. Countryside shrines were abolished and the cult was centralized in the Jerusalem Temple, probably in an attempt to prevent the new immigrants from visiting the Bethel temple in their old homeland. In the same short period of time, the story of the early days of the Davidide dynasty was first put in writing, combining southern and northern traditions in a single national narrative.

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From expelled refugee to imperial envoy: Assyria’s deportation policy in light of the archaeological evidence from Tel Dan

Thareani¹

2019

Journal of Anthropological Archaeology

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The Wedge-Shaped Decorated Bowl and the Origin of the Samaritans

Cited by 4 publications

References 5 publications

The End of the Book of Numbers

The End of the Book of Numbers

Temple and Dynasty: Hezekiah, the Remaking of Judah and the Rise of the Pan-Israelite Ideology

From expelled refugee to imperial envoy: Assyria’s deportation policy in light of the archaeological evidence from Tel Dan

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