By Pekka Pitkänen
This e-book presents the 1st significant reinvestigation and reinterpretation of the historical past of centralization of worship in historical Israel due to the fact de Wette and Wellhausen within the 19th century. according to those students' vintage interpretation of the historical past and theology of centralization of worship in old Israel, outdated testomony scholarship has so far depended on the consensus that the publication of Deuteronomy is the made from overdue monarchic Judah (7th century BC). Pitkanen areas the biblical fabric in its archaeological and old close to jap context and can pay distinctive recognition to rhetorical research. After interpreting the Pentateuchal altar legislation and the position of the imperative sanctuary in the course of the premonarchical interval within the biblical assets, the writer concludes that Shiloh used to be the imperative sanctuary for many of the premonarchical interval. in spite of the fact that, the tested assets point out that there has been no imperative sanctuary, and no centralization requirement in the course of the earliest days of the payment within the land of Israel, nor after the lack of the ark to the Philistines at Aphek (1 Sam 4). Combining those insights with literary and rhetorical research of the publication of Joshua, the writer means that the publication of Joshua, in addition to its assets (such as Deuteronomy) can have originated as early as prior to the catastrophe of Aphek and the rejection of Shiloh.
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Cf. also Van Seters 1983 for another stimulating treatment of ancient Near Eastern and Israelite historiography, regardless of whether one finds a number of its methods and conclusions acceptable. 89 Naturally, there is variation in the ancient Near Eastern cultures, both regionally and at various time periods. Yet, there is an overall similarity as well, and it is above all the common factors that I will attempt to draw from. Also, due to a broad approach, I will generally not discuss the relevant ancient Near Eastern sources in their original languages.
126-127. Cf. also Block 1988, p. 136. 141 See Block 1988, pp. 134-135; Niehaus 1995, pp. 139-140. 142 Block 1988, pp. 134-135, discussing the prophetic speech of Marduk, from the time of Nebuchadnezzar I of Babylon in the 12th century BC. Cf. Oppenheim 1964, p. ” 143 Block 1988, p. 135. 144 Thus, it is clear that it was important for the ancient Near Eastern people to secure divine favour and presence. ”147 Finally, divine presence was important in the ancient Near East for war and for oaths and treaties.
133. In fact, Cooper (1983, pp. 236, 239-240) suggests that the reason why Inanna could not accept the gifts and left was that there was not a proper temple for her in Agade, and Enlil did not allow the building of one. , pp. 21-22) explicitly emphasizes the motive of divine abandonment in the composition, pointing out especially lines 60-62, uruki-ta dúr-ra-ni ba-ra-gub ki-sikil ama5-na šub-bu-gim kù dinanna-ke4 èš a-ga-dèki mu-un-šub. 137 Cooper 1983, pp. 54-55. 138 Except a decree of Enlil for which no reason is given (see Block 1988, p.