By Philip R. Davies, John Rogerson
Written by way of best previous testomony students and usual in the course of the global, Philip Davies and John Rogerson's The previous testomony World describes the historic, social, and cultural surroundings during which the outdated testomony used to be written and examines the foremost genres of literature that it comprises. perfect for college-level introductory periods, it illuminates the literature of the outdated testomony through displaying the way it used to be formed by way of the occasions, social constructions, and spiritual and highbrow principles of the traditional civilizations and cultures during which it was once produced.
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Additional info for The Old Testament world
Sample text
These circumstances created a severe identity crisis. Israel and Judah, then, were always included populations that, according to the ideology of the Old Testament were not 'Israelite' or 'Jewish'. 'Canaanites' The Old Testament deals most harshly with those populations who, along with the 'people of Israel' made up the kingdoms of Israel and Judah. The 'Deuteronomistic' literature—the book of Deuteronomy and other books influenced by its ideas and vocabulary (including Joshua and Judges)—regards these other indigenous peoples as dispossessed by Yhwh, though that decree was not fully executed, and 'Canaanites' lived among 'Israelites' thereafter.
It is probably safe to say that, in its present form, Leviticus 25 is later than Nehemiah's reforms and represents an attempt to subordinate economic interests to theological convictions. The land must be allowed to rest in the seventh year as a reminder to the Jews that they are Yhwh's people, and that it was he who gave them the land in the first place (Leviticus 25:38). He did not give it to his people so that they could exploit those who had fallen on hard times; and slavery was an unacceptable permanent situation for Jews to be in, because God had delivered his people from slavery in Egypt (Leviticus 25:55).
This will be done by the manipulation of a 'lot' (perhaps the casting of stones onto the ground), which will identify which tribe (sheuet) is to be taken, then which mishpahah, then which family (bet av) and then which man (Joshua 7:14). It is important that the sequel be read in the Revised Version, for it accurately represents what the Hebrew text states, whereas many more recent translations do not: So Joshua rose up early in the morning, and brought Israel near by their tribes; and the tribe (sheuet} of Judah was taken; and he brought near the family (mishpahah) of Judah; and he took the family (mishpahah) of the Zerahites; and he brought near the family (mishpahah) of the Zerahites man by man; and Zabdi was taken; And he brought near his household (bayit) man by man; and Achan, the son of Carmi, the son of Zabdi, the son of Zerah, of the tribe of Judah was taken.