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The last kings of Juda led God's people directly into exile and thus in the catastrophe of the destruction of the First temple. How did that happen? Who was responsible? What kind of role did God play in this drama? These questions will be addressed by Benedikt Collinet. Unlike the narrative suggests, the kings were not the protagonists of the drama but the antagonists to God instead. God used the neighbouring peoples and Babel as tools of punishment. The reason for these punishments was the systemic covenant break of God's people. The consequences of these punishments can be read in Deuteronomy 28. The story is a composed deconstruction of divine salvation promises. The salvation gifts were withdrawn but the promises still remained. The people needed a new beginning that with reference to the exodus could only be indicated or prepared by pardoning Jehoiachin (2 Kings 25:27-30).
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This volume deals with the question of the 'deuteronomistic history' in the Old Testament and attempts to demonstrate that such a uniform history never existed; the books of Deuteronomy - 2 Kings do not contain such a history. The first part of the book shows that there is no homogenous conceptual framework in the deuteronomistic historical books. For example, different concepts of sin and punishment are found. Even the destruction of Judah and Jerusalem does not represent a 'Leitmotiv' of divine punishment. The second part of the book deals with problems relating to the various deuteronomistic redactions in the historical books of the Old Testament. In this book the author introduces new perspectives in the discussion of a central problem of Old Testament scholarship.
Deuteronomistic history (Biblical criticism) --- 222.4 --- Deuteronomic history (Biblical criticism) --- Deuteronomists (Biblical criticism) --- DH (Biblical criticism) --- D document (Biblical criticism) --- Deuteronomium --- Bible. --- Former Prophets --- Neviʼim rishonim --- Profetas primeros --- Prophetae Priores --- Criticism, Redaction.
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In the politico-religious history of the Deuteronomists, past, present and future mingle in an often inextricable way. Long obsolete traditions, which had been unacceptable to the Davidic dynasty, were rediscovered and adapted to the aims of the Deuteronomists. Personages of the past were condemned and blackened in the light of the new ideology, whereas others were glorified and embellished as heroes of faith because their ideas suited the historians. This inevitably raises the question whether the Bible can be trusted as a source book for writing a history of Israel. Apparently not, say scholars like T.L. Thompson, P.R. Davies and N.P. Lemche. In this volume a number of authors take up this challenge, stating that the radical rejection of the biblical testimony in favour of a history based mainly on archaeology is ill-advised. Several contributions to this volume draw instructive parallels between the process of re-writing the history of South Africa and the work of the Deuteronomists.
Deuteronomistic history (Biblical criticism) --- 222.4 --- 224 --- Deuteronomic history (Biblical criticism) --- Deuteronomists (Biblical criticism) --- DH (Biblical criticism) --- D document (Biblical criticism) --- Deuteronomium --- Profetische boeken van het Oude Testament --- Congresses --- Deuteronomistic history (Biblical criticism) - Congresses. --- Deuteronomist history (Biblical criticism) --- Prophet --- Prophets --- Biblical teaching --- Bible AT Deutéronome --- Prophètes --- Document D (critique biblique) --- Critique, interprétation, etc --- Enseignement biblique --- Prophet.
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Deuteronomistic history (Biblical criticism) --- Jews --- History --- Historiography. --- 222.4 --- -Hebrews --- Israelites --- Jewish people --- Jewry --- Judaic people --- Judaists --- Ethnology --- Religious adherents --- Semites --- Judaism --- Deuteronomic history (Biblical criticism) --- Deuteronomists (Biblical criticism) --- DH (Biblical criticism) --- D document (Biblical criticism) --- Deuteronomium --- -Historiography --- -Deuteronomium --- Deuteronomistic history (Biblical criticism). --- -Ethnology --- Hebrews --- -Deuteronomic history (Biblical criticism) --- Historiography --- History&delete& --- Bible. --- Former Prophets --- Neviʼim rishonim --- Profetas primeros --- Prophetae Priores --- Criticism, interpretation, etc.
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Scholars typically view Jeremiah 26-45 as a collection of episodes constructed during the Babylonian exile that attempts to prove the authenticity of Jeremiah's prophetic status. But Jeremiah's prophetic legitimacy was already widely accepted during the period of the Babylonian exile. These chapters serve a different purpose, namely, to provide a response by the Deuteronomistic scribes to the rise of the Ezekiel tradition and the Zadokite priesthood that threatened their influence among the exilic population. By subsuming their work within an existing and earlier collection of Jeremianic literature, the ideology and political agenda of the Deuteronomists was fused with the literary legacy of a widely respected prophet, giving rise to a larger literary collection that left a profound and lasting impression on Israel's intellectual and social history.
Deuteronomistic history (Biblical criticism) --- Jeremiah --- Bible. --- Criticism, interpretation, etc. --- 224.3 --- Deuteronomic history (Biblical criticism) --- Deuteronomists (Biblical criticism) --- DH (Biblical criticism) --- D document (Biblical criticism) --- Jeremias. Lamentationes. Klaagliederen --- Ieremii︠a︡ --- Jeremia --- Jeremiah, --- Jérémie --- Jeremy --- Yirmeyahu --- ירמיהו --- Arts and Humanities --- Religion --- Jeremiah - (Biblical prophet) --- Eremia
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The Deuteronomic or, more properly, Deuteronomistic History is a modern theoretical construct which holds that the books of Deuteronomy, Joshua, Judges, Samuel, and Kings constitute a single work, unified by a basic homogeneity in language, style, and content. This construct owes much to the influence of Martin Noth’s classic study of the Deuteronomistic History, contained in his larger Uberlieferungsgeschichtliche Studien. According to Noth, the Deuteronomist incorporated the deuteronomic law into the beginning of his work, framing it with speeches by Moses. The Deuteronomist then added other sources, such as tales of conquest and settlement, prophetic narratives and speeches, official annals and records. While this larger thesis has stood the test of time, there is much disagreement among contemporary scholars about a wide variety of issues. The present collection attempts to provide readers with an understanding of the important developments, methodologies, and points of view in the ongoing debate. Both current essays and some older, classic essays that have shaped the larger debate are included. Ten are newly translated into English. Each essay is prefaced by a detailed foreword by one of the editors that summarizes and places the essay in its appropriate context, making the volume ideal for use in seminars or courses, as well as for individuals wishing to become familiar with the state of discussion on the Deuteronomistic History.
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Bible.
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Former Prophets
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Deuteronomistisches Geschichtswerk.
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The Deuteronomistic History contains many vast troop and casualty numbers. What purpose does this literary device of numerical hyperbole serve? What rhetorical purposes do any of the numbers in this text serve? In The Rhetorical Use of Numbers in the Deuteronomistic History: “Saul Has Killed His Thousands, David His Tens of Thousands,” Denise Flanders explores the variety of rhetorical effects that numbers have on the narrative of Joshua–2 Kings. Flanders demonstrates that numbers in Joshua–2 Kings often work in surprising and subversive ways. Rather than regularly glorifying a leader, large casualty numbers may actually anticipate a ruler’s downfall. Rather than underscoring an Israelite battle victory, numbers sometimes qualify or undermine the triumph of victories.
Numbers in the Bible --- Deuteronomistic history (Biblical criticism) --- 222 --- 222 Historische boeken van het Oude Testament --- 222 Livres historiques de l'Ancien Testament --- Historische boeken van het Oude Testament --- Livres historiques de l'Ancien Testament --- Deuteronomic history (Biblical criticism) --- Deuteronomists (Biblical criticism) --- DH (Biblical criticism) --- D document (Biblical criticism) --- Biblical numerology
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Bible --- Deuteronomium --- Deutéronome --- Pentateuch --- Pentateuque --- Deuteronomistic history (Biblical criticism) --- 222.4 --- Academic collection --- Deuteronomic history (Biblical criticism) --- Deuteronomists (Biblical criticism) --- DH (Biblical criticism) --- D document (Biblical criticism) --- Bible. --- Antico Testamento --- Hebrew Bible --- Hebrew Scriptures --- Kitve-ḳodesh --- Miḳra --- Old Testament --- Palaia Diathēkē --- Pentateuch, Prophets, and Hagiographa --- Sean-Tiomna --- Stary Testament --- Tanakh --- Tawrāt --- Torah, Neviʼim, Ketuvim --- Torah, Neviʼim u-Khetuvim --- Velho Testamento --- Historiography.
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This book examines the problem of theodicy arising from the fall of Jerusalem (587 B.C.E.) in the book of Jeremiah. It explores the ways in which the authors of the book of Jeremiah tried to explain away their God's responsibility while clinging to the idea of divine mastery over human affairs. In order to trace the development of a particular book's understanding of God's role in meting out punishments, this book analyzes all the passages containing the word pivotal, הכעיס ("to provoke to anger") in Deuteronomistic History and the book of Jeremiah.
Anger --- Deuteronomistic history (Biblical criticism) --- Biblical teaching --- 224.3 --- 222.4 --- Jeremias. Lamentationes. Klaagliederen --- Deuteronomium --- Biblical teaching. --- Bible. --- Criticism, interpretation, etc. --- Deuteronomic history (Biblical criticism) --- Deuteronomists (Biblical criticism) --- DH (Biblical criticism) --- D document (Biblical criticism) --- Indignation --- Madness --- Wrath --- Rage --- Emotions --- Temper --- Jeremiabuch --- Jeremiah (Book of the Old Testament) --- Jérémie (Book of the Old Testament) --- Livre de Jérémie --- Yirmeyah (Book of the Old Testament) --- Yirmeyahu (Book of the Old Testament) --- Anger - Biblical teaching --- Book of Jeremiah. --- language usage.
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