From epic to canon : history and literature in ancient Israel
著者
書誌事項
From epic to canon : history and literature in ancient Israel
Johns Hopkins University press, 1998
大学図書館所蔵 全4件
  青森
  岩手
  宮城
  秋田
  山形
  福島
  茨城
  栃木
  群馬
  埼玉
  千葉
  東京
  神奈川
  新潟
  富山
  石川
  福井
  山梨
  長野
  岐阜
  静岡
  愛知
  三重
  滋賀
  京都
  大阪
  兵庫
  奈良
  和歌山
  鳥取
  島根
  岡山
  広島
  山口
  徳島
  香川
  愛媛
  高知
  福岡
  佐賀
  長崎
  熊本
  大分
  宮崎
  鹿児島
  沖縄
  韓国
  中国
  タイ
  イギリス
  ドイツ
  スイス
  フランス
  ベルギー
  オランダ
  スウェーデン
  ノルウェー
  アメリカ
注記
Includes bibliographical references and indexes
内容説明・目次
内容説明
The author has devoted his life to understanding the textual legacies of the ancient Israelites, from archaic Hebrew poetry to the Bible, and was among the first scholars to collect and interpret the Dead Sea Scrolls. In this work, he discusses specific issues which illuminate central questions about the Hebrew Bible and those who created and preserved it. He challenges the persistent attempt to read Protestant theological polemic against law into ancient Israel. Cross uncovers the continuities between the institutions of kinship and of covenant, which he describes as "extended kinship". He examines the social structures of ancient Israel and reveals that beneath its later social and cultural accretions, the concept of convenant - as opposed to codified law - was a vital part of Israel's earliest institutions. He then draws parallels between the expression of kinship and covenant among the Israelites and that practised by other ancient societies, as well as in primitive societies.
Drawing on the Daliyeh Papyri, excavations on the ancient city of Gerizim in the remains of the Samaritan temple, and a host of lesser archaeological finds elsewhere, Cross also reconstructs a history of the era of the Judaean Restoration which he intends as more complete than those in the past. He closes his work suggesting that a radical rewriting of the text and canon of the Hebrew Bible has become necessary in the light of new information gleaned from the Dead Sea Scrolls he has studied, and argues that at the very least, the new data requires a wholly fresh critical approach to the Hebrew Bible.
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