By Pekka Pitkänen
This e-book offers the 1st significant reinvestigation and reinterpretation of the heritage of centralization of worship in historical Israel on account that de Wette and Wellhausen within the 19th century. in accordance with those students' vintage interpretation of the heritage and theology of centralization of worship in historic Israel, previous testomony scholarship has up to now depended on the consensus that the booklet of Deuteronomy is the made from past due monarchic Judah (7th century BC). Pitkanen locations the biblical fabric in its archaeological and old close to jap context and will pay detailed cognizance to rhetorical research. After interpreting the Pentateuchal altar legislation and the function of the valuable sanctuary through the premonarchical interval within the biblical assets, the writer concludes that Shiloh was once the relevant sanctuary for many of the premonarchical interval. even though, the tested resources point out that there has been no primary sanctuary, and no centralization requirement through the earliest days of the cost 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 booklet of Joshua, the writer means that the ebook of Joshua, in addition to its resources (such as Deuteronomy) can have originated as early as ahead of the catastrophe of Aphek and the rejection of Shiloh.
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Additional info for Central Sanctuary and Centralization of Worship in Ancient Israel: From the Settlement to the Building of Solomon’s Temple
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. 148 Neo-Assyrian sources indicate that 144 Cogan 1974, p.
272. 123 Hurowitz sums up, The difference in the nature of the dedication ceremonies and the role of the gods in them derives, naturally, from the different functions of the buildings. 124 The favour of the gods was important for the prosperity of the people concerned, and the favourable disposition of a god was connected with his presence. This can clearly be seen from the fact that the worst that could happen to a city or land was that its god or gods would become angry. Such an anger would in general be a portent of a catastrophe, such as an enemy invasion and the destruction of the city or land.
72-73, 95-96). 115 See Jacobsen 1987, pp. 17-18; for Egypt, see Lorton 1999. 116 Jacobsen 1987, p. 17; Lorton 1999, p. 134n14; cf. George 1993 for Mesopotamian temple lists, among many examples for instance the Khorsabad temple list on pp. 41-42 which names temples for Ishtar in various localities. 117 Jacobsen 1987, p. 22. 118 George 1993, p. 59; Hutter 1996, pp. 82-83; cf. Hurowitz 1992, pp. 335-337. KI120 (House, a bond of Heaven and Earth) and their variations121 suggest that temples were also seen as places where heaven and earth met.