Historical Books: Joshua–2 Kings

Abstract

Historical BooksJoshua–2 Kings Christopher T. Begg, Brian J. Meldrum, Fred W. Guyette, and Thomas Hieke Christopher T. Begg Catholic University of America Brian J. Meldrum Catholic University of America Fred W. Guyette Erskine College and Seminary Thomas Hieke Johannes Gutenberg Universität Mainz 438. [The Use of the "Exodus Verbs" ʿlh and yṣʾ in Dtr] Peter Dubovský, "Remembering Exodus: A Development of Formulas Containing the Verbs and in the Deuteronomistic History," Collective Memory and Collective Identity, 149-75 [see #801]. D. contends that the exodus event represents the cornerstone of Israel's collective memory. In his article, he examines how the collective memory of the exodus developed and gradually became the central component of Israelite religion. This development can, D. argues, be traced through changes in the vocabulary the scribes used to refer to the exodus when these are studied from a historical-critical perspective. Based on his terminological analysis, D. proposes a possible literary stratification for the various "exodus layers" that he distinguishes within the Hebrew Bible. [Adapted from published abstract—C.T.B.] Google Scholar 439. [Dtr; Use of the Past to Shape Present and Future in Deuteronomy; Judges 17–18; and 1 Samuel 28] Diana Edelman, "Using the Past to Mold New Attitudes in the Present and Future: Examples from the Books of Deuteronomy, Judges (17–18), and 1 Samuel (28)," Collective Memory and Collective Identity, 47-84 [see #801]. E.'s essay discusses how in the Deuteronomistic History (Dtr) certain key ideas expressed programmatically in the Book of Deuteronomy are explored in more depth in the succeeding books of the History. Thus, e.g., Micah's creation of an ʾēpōd and tĕrāpîm for use in his household shrine as well as the later addition of an image of Yhwh in Judges 17–18 and Saul's consultation of the dead prophet Samuel in 1 Samuel 28 relate to the prohibition of consulting the dead in Deut 18:11 and 26:14. Judges 17–18 also addresses the requirement for aniconic representation of both Yhwh and other deities cited in Deut [End Page 145] 4:10-19 and 5:7-10. E. uses both the above narratives to focus on how authors or subsequent redactors of Judges and Samuel created stories and set them within the imagined communal past in order to condemn what they no longer considered acceptable religious beliefs and practices. [Adapted from published abstract—C.T.B.] Google Scholar 440. [Dtr] Gary N. Knoppers, "From Israel to Judah in the Deuteronomistic Writing: A History of Calamities?" Prophets, Priests, and Promises, 28-56 [see #791]. In this essay, K. explores the question of why the editors of the Deuteronomistic History (Dtr) use portions of Deuteronomy in their evaluation of the monarchy, why they relate the history of both the Northern and Southern Kingdoms, and whether Dtr is to be viewed as a catalog of accomplishments or calamities. In response to these questions, K. suggests that for the editors of Dtr, Deuteronomy should not be read apart from Joshua through 2 Kings; each interprets the other. At the same time, Dtr redefines Israel's historical identity in terms of the Lord, the people, the land, and the land's institutions even more so than does Deuteronomy. The editors of Dtr include a great deal of material concerning the North in their history since they ultimately view Israel and Judah as sharing the same ethnic, linguistic, and cultural heritage, despite their different cultic practices. For K., the dedication of Solomon's temple in Jerusalem becomes such a significant positive milestone in Israel's history that the Dtr editors evaluate history differently before that event than they do after it. Not even the failure of people to keep the land and its central sanctuary should, in the eyes of the Deuteronomists, diminish the privilege given to Jerusalem and its temple as the place where the Lord chose to dwell.—B.J.M. Google Scholar 441. [Moses's Prophecies and the Scope of Dtr] Dominik Markl, "The Efficacy of Moses' Prophecies and the Scope of Deuteronomistic Historiography," Collective Memory and Collective Identity, 121-47 [see...