By Antoon Schoors, Michael Lesley
The interval of Assyrian domination over Israel and Judah (ca. 750 650 B.C.E.) should be reconstructed with moderate accuracy. for instance, either biblical and extrabiblical files point out that the northern country (Israel) got here to an lead to 722 with the autumn of Samaria, whereas a number of a long time later Jerusalem, capital of the southern nation (Judah), narrowly escaped being taken through Sennacherib. the 1st half the 7th century used to be ruled by way of Manasseh in Judah, who not just served his overlords the Assyrians but additionally practiced a bloody kind of despotism. in regards to biblical literature, the 8th century was once the interval of Israel s first nice literary prophets: Amos, Hosea, Isaiah, and Micah. different vital texts, corresponding to the ebook of the Covenant, the early tales concerning the kings, the early different types of the patriarchal narratives in Genesis, and collections of proverbs, have been both created or underwent profound editorial shaping in this time. This quantity surveys the historical past of this formative interval and provides a severe research of the biblical literature that originated inside of this ancient context, in addition to theological conclusions that readers might draw from those texts.
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Extra resources for The Kingdoms of Israel and Judah in the Eighth and Seventh Centuries B.C.E.
Sample text
We encountered previously the short version of the capture of Samaria (18:9–11) in 2 Kgs 17:5–6 and have also dealt with the question of its original placement, whether here or there (see p. 13). 9–11). The Judaean annals of the kings would doubtless have treated these events because of their prime importance for Judah and they would have been reported in the ‘Books of the Chronicles of the Kings’ which was in the course of compilation. However, Dtr. 5–6—the section on the reign of Hoshea had to deal with the end of the state of Israel.
1) in the account of Manasseh (2 Kgs 21:1–18), there is a completely negative assessment of him: “He did what was evil in the sight of the Lord, following the abominable practices of the nations that the Lord drove out before the People of Israel” (v. 2). ) (“Die ‘deuteronomistischen’ Beurteilungen,” 332), though in this hypothesis the section would still remain in the DtrH period. The concluding notice (vv. 17–18), which probably contains reliable information in v. 18, can also be ascribed to the same stratum.
In 21:21–23, which can be ascribed to DtrP, a different image of the prophets is given: the prophets heralded the catastrophe. There are exact parallels to earlier prophetic speeches, such as 1 Kgs 14:7–11 (v. 8: קרע מבית דוד, “tore the kingdom away from the house of David”), 2 Kgs 9:7 (“my servants the prophets”), and 1 Kgs 16:2; 21:22 ( חטאhiphil, “to cause to sin”). Here, therefore, the split of the northern kingdom from the House of David is, finally, the start of northern Israel’s original sin (v.