By Ingrid Hjelm
Ingrid Hjelm examines the composition of the Books of Kings, utilizing the Hezekiah narratives in 2 Kings 18-20 as a spotlight. She argues that this narrative is taken from that of the ebook of Isaiah, with which it stocks linguistic and thematic components. In Kings, it's used with the categorical function of breaking the compositional trend of curse, which threatens to put Jerusalem on a par with Samaria. Jerusalem traditions are tested opposed to theories of a overdue Yahwehist writer and the Pentateuch's beginning inside a Jerusalem cult. whereas the Pentateuch in its ultimate shape turned a standard paintings, applicable to all teams due to its implied ambiguity, the Deuteronomistic History's favouring of David and Jerusalem holds a rejection of aggressive teams as its implied argument. this is often quantity 404 within the magazine for the research of the outdated testomony complement sequence.
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173. 6. Cf. 3-6). 7. Auld, Kings Without Privilege, p. )'. 32 Jerusalem's Rise to Sovereignty Manasseh, Issachar and Zebulon; cf. 2 Chron. 18-20). The aim is the unity of the people, expressed in the statement that 'since the time of Solomon, the son of David, king of Israel, there had been nothing like this in Jerusalem' (2 Chron. 26; cf. 2 Chron. 65-66). By placing Hezekiah's reform before Sennacherib's invasion, with its demonstration of Jerusalem's inviolability, the author of 2 Chronicles creates a rationalistic basis for Jerusalem's election in a reconciliatory gesture towards the northern tribes, who are thereby given reason to identify themselves with Jerusalem's surviving remnant.
91. Noth's amphictyony thesis—a central argument for both Noth's understanding of Israel's historical origins and his reconstruction of the Bible's original composition—was rejected indisputably in the 1960s by scholars, who later became known as the 'Copenhagen School': H. J. Diebner & C. Nauerth, 1986]); see also Friis' 'Eksilet og den israelitiske historieopfattelse', DDT3Z (1975), pp. P. C. Gad, 1972). J. Brill, 1985) and The Canaanites and Their Land: The Idea of Canaan in the Old 22 Jerusalem's Rise to Sovereignty Van Seters' claim for DtrH as primary national history and Thompson's claim for that history as theology and identifiable 'with the theologized world of the biblical tradition, within which Israel itself was a theologumenon and a new creation out of tradition'92 are challenging conclusions.
93 This, however, does not automatically relegate them to a secondary relationship to the Deuteronomistic History as we have it since so much of that material cannot be dated earlier. 95 Further, it does not consider the religio-political circumstances for the writing of that literature. Still further, it does not address the challenge of his basic argument that the historiography is fictional, which, if taken seriously, would require that not only his history be understood as fiction, but also the roles of his prophets.
