By Weston W. Fields

In accordance with Fields, biblical narrative is didactic socio-religious remark on human adventure, mirrored in 'history', and that such 'history' is a manner of describing the conceptual universe of the traditional authors. Biblical narrative is strikingly freed from summary formulations yet encapsulates summary reflections, inside routine literary motifs, and by means of the reporting of 'historical information'. This conception of biblical narrative is strikingly illustrated by way of an research of the tale of Sodom and Gomorrah (Genesis 19). The motifs of the Sodom culture are in comparison with these within the tales in regards to the concubine in Gibeah (Judges 19) and concerning the destruction of Jericho (Joshua 2).

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Extra resources for Sodom And Gomorrah: History and Motif in Biblical Narrative (The Library of Hebrew Bible - Old Testament Studies)

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18-32; idem, 'Sodom', IDE IV, pp. 395-97; J. Simons, 'Two Notes on the Problem of the Pentapolis', OTS 5 (1948), pp. L. Ginsberg, 'A Preposition of Interest to Historical Geographers', BASOR 122 (1951), p. E. T. Schaub, 'Survey of the Southeastern Plain of the Dead Sea', ADAJ 19 (1973), pp. N. Freedman, 'The Real Story of the Ebla Tablets: Ebla and the Cities of the Plain', BA 41 (1978), pp. 143-64; idem, 'Ebla and the Old Testament', in Studies in the Period of David and Solomon and Other Essays (ed.

8-13; 1 Chron. 8-14). David later rewards them for this act of respect and kindness (2 Sam. 4-7). After the appeasement of the Gibeonites by the execution of some of Saul's sons, David reburies Saul and Jonathan in Zela of Benjamin in Saul's ancestral tomb (2 Sam. 10-14). Thus, Jabesh Gilead figures in (1) the beginning of Saul's life by their part in assuring the perpetuation of Benjamin and Gibeah, (2) the emergence of Saul as victorious deliverer by being rescued from the Ammonite threat, and (3) the end of Saul's life, by taking care of his body.

7) and the proper name D2H3 in Judg. 30. 19. M. Sasson,Ruth: A New Translation with a Philological Commentary and a Formalist-Folklorist Interpretation (Sheffield: JSOT Press, 1989), p. 51. The adjective '"ID] is used in the sense of 'ethnic stranger' in Exod. 3; Deut. 21; Judg. 12; 2 Sam. 11). inri: (Gen. ~~f? f»1« "K8K pN^K "j"38 TOQ1 "fPT^IDDI (Gen. 1). Moses' description of his status in Midian is also parallel: iT"D3 ptO TTn TJ (Exod. 22; cf. 3). (2O "IC8K "13, 'stranger in your gates' and the hendiadys DtBim "13 both usually fit into this category.

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