A Biblical History of Israel by Iain Provan, Visit Amazon's V. Philips Long Page, search

By Iain Provan, Visit Amazon's V. Philips Long Page, search results, Learn about Author Central, V. Philips Long, , Tremper Longman III

In this much-anticipated textbook, 3 revered biblical students have written a background of old Israel that takes the biblical textual content heavily as an historic rfile. whereas additionally contemplating nonbiblical resources and paying attention to what disciplines like archaeology, anthropology, and sociology recommend concerning the earlier, the authors achieve this in the context and paradigm of the previous testomony canon, that is held because the fundamental rfile for reconstructing Israel's historical past. partially One, the authors set the amount in context and evaluate prior and present scholarly debate approximately studying Israel's historical past, negating arguments opposed to utilizing the Bible because the principal resource. partially , they search to retell the historical past itself with a watch to the entire elements explored partially One.

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Noth, for example, although he did not (like Wellhausen) deny that the patriarchs had existed as historical persons, took the view that the nature of the biblical tradition about them precludes us from 28 History, Historiography, and the Bible writing any history of them as such. 53 The same can be said of the traditions concerning everything else that happened before the appearance of Israel as a tribal confederation in Palestine. The problem for the historian is that, although there can be no doubt that the Pentateuch sets out to relate events that have happened-and contains a good deal of material relating to historical traditionsthe Pentateuch certainly did not (in Noth's view) originate and was not planned from the outset as a historical work.

C. may largely be characterized as a nonliterary age, albeit that some literature (including prose history) had existed prior to that time. 5° How is it, then, that he does not in fact advocate the agnosticism in respect of the postpatriarchal era upon which he insists in the case of the patriarchal era? One searches in vain for a convincing argument. Wellhausen himself evidently feared the charge of inconsistency, for he sought to preempt it by asserting that the "epic" tradition of Moses and Joshua, unlike the "legend" of the patriarchs, contains elements that cannot be explained unless historical facts are underlying it.

IfNoth's position as a positivist in respect of sociology where he refuses to be so in respect of archaeology is ironic, there is nevertheless a certain inevitability about it. Given his general stance in regard to tradition, which he shares with the majority who have written on the history of Israel in the past 150 years, he must demonstrate in some way that he has grounds outside the tradition for adopting a starting point within it. Without the amphictyony parallel, he cannot demonstrate that what he says of Genesis-Joshua does not apply also to Judges-in which case Judges poses all the problems for the historian that are posed by the Hexateuch, and Noth's starting point in Judges is indefensible.

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