By K. Lawson Younger Jr.
Works on previous testomony historiography, the 'Conquest', and the origins of historical Israel have burgeoned in contemporary days. yet whereas others were issuing new reconstructions this novel paintings offers an in depth examining of the biblical textual content. the focal point is at the literary innovations that historic writers hired in narrating tales of conquest, and the purpose is to pinpoint their communicative intentions of their personal contexts. This analyzing is more suitable by way of engagement with the real self-discipline of the philosophy of background. old Conquest debts, replete with broad quotations from Assyrian, Hittite and Egyptian conquest money owed, is a discovered and methodologically delicate examine of quite a lot of historic close to jap texts in addition to of Joshua 9-12.
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Additional info for Ancient Conquest Accounts: A Study in Ancient Near Eastern and Biblical History Writing (Library Hebrew Bible/Old Testament Studies)
Such a method offers controls on the data. It is exactly a lack of controls which has contributed—at least in part—to some of the interpretive problems in Old Testament studies. Some scholars have voiced the belief that the ancient Near East, while it produced many historical texts, did not produce works of history. 123 A similar type of objection is expounded by R. J. Thompson. 124 He cites Mowinckel for support of this claim: It is a well known fact that Israel is the only people in the whole ancient Near East where annalistic writing developed into real historiography ...
Thus, the HattuSili text, since it is a quasi-legal text, is not history writing. What are we to conclude from such a discussion? Is an apology not history writing because it has a legal context? Must a historical text not include an edict because that is legal material? Can a quasi-legal text never be history writing? Such loosely controlled hairsplitting tends to the absurd! A. Hoffner concludes in his analysis of this work that it is an apology! 27 Thus, the very evidence, which distinguishes a work as an apology according to Van Seters, can be used to support an argument to identify the Telipinu text as an apology.
Moreover, because many sociologists have failed to recognize the usage of figurative language within ideological discourse, they have often confused this usage with 'distortion'. Geertz has observed that: It is the absence of such a theory