By Mark K. George
Critical experiences and analyses of house have gotten more and more universal in scholarship, even though it isn't continuously transparent how such reviews continue, what theoretical works tell them, or what are their strength advantages for bible study. This quantity is helping deal with these questions, by means of together with the paintings of biblical students operating in quite a number ancient sessions and destinations, from Deuteronomy's idealized areas to the Qumran group at the shorelines of the useless Sea.
Each of the students during this quantity is actively all for the severe examine of house, having provided paintings in this subject in nearby, nationwide, or foreign conferences of the Society of Biblical Literature. The essays integrated during this quantity mix theoretical and interpretive issues within the research of texts from the Hebrew Bible and the useless Sea Scrolls. students in bible study, Archaeology, non secular stories, and Anthropology will locate this to be a priceless source for gaining new understandings of the severe research of area in antiquity.
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Additional resources for Constructions of Space IV: Further Developments in Examining Ancient Israel's Social Space
Jethro suggests to Moses that he regiment the people into groups of thousands, hundreds, ¿fties, tens (Exod 19:21), because Moses is exhausted by the people’s legal needs (19:13). This proposed regimentation of the people as a whole is the ¿rst time those who left Egypt are given a social order or organization in the narratives other than that of family, clan, tribe, etc. 25. Milgrom, Numbers, 82. 1 GEORGE Socio-Spatial Logic 35 This divine action is interesting because it is spatial in nature.
70. Blenkinsopp, “Structure of P,” 285. 71. I understand the phrase Noa iš Ñaddîq as belonging to J, not to P, owing to the note in Gen 7:1 (J): kî-ǀtkƗ rƗîtî addîq lƟpƗnay baddôr hazzeh. Thanks to Baruch Schwartz and Joel Baden for helpful direction on this verse. 1 CRAWFORD Noah’s Architecture 17 in Gilgamesh, the statement that the biblical Àood hero walked with God does not seem trivial. Moreover, the use of the Hithpael is perhaps telling in this context since it is also used in the specialized, “cosmic” contexts of God’s walking in his garden (Gen 3:8), and in Job 22:14, where God walks the circle of heaven.
How are they to do so? The text does not say, other than that the Issacharites are “next” (=) to Judah (Num 2:5). The Zebulunites are listed after the Issacharites, but their spatial location is not indicated in the text (cf. the MT; 2:7). 20 Perhaps the tribes extend outward from the east side of the tabernacle, perpendicular to it? The Priestly writers do not say, which suggests they are not interested in such matters. More important appears to be the spatial logic of the camp around the tabernacle, not their practical arrangement.