By Benedikt Otzen, Andre Lemaire
This ebook is released as a Festschrift at the party of the seventieth birthday of professor Eduard Nielsen (Copenhagen). according to the most issues of Eduard Nielsen's scholarly works the articles pay attention to the background of early Israel, i.e. Israel sooner than the classical prophets within the eighth century B.C., and on literary traditions pertaining to this section of Israelite historical past. The articles are keen on subject matters within the Books of the Pentateuch, with the epoch of King David, in addition to with archaeology, Canaanite traditions and so forth. Eduard Nielsen's bibliography is integrated on the finish of the e-book.
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Additional resources for History and Traditions of Early Israel: Studies Presented to Eduard Nielsen, May 8th 1993
Sample text
New Avenues in the Study of the Old Testament, OTS 25 (Leiden, 1989),pp. 128-44, attempts to interpret 1 Sam. 4-6 and 2 Sam. 6 in a sixth-century context. The actual "themes" in 2 Sam. 6 are, after all, better explained in a more authentic, Davidic-Solomonic setting. Schmidt, "A Theologian of the Solomonic Era? 55-73. Schley, Shiloh: A Biblical Ciry in Tradition and History, JSOT SS 63 (Sheffield, 1989)(available to me only as a review in VT 42 (1992), pp. 143) seems once again to question the historical reliability of the statement that Kiriath-jearim was the Ark's point of departure.
And Joab son of Zeruiah went up first and he became chief. And David settled in the stronghold; that is why they called it "City of David" . Theories as to the course of events depend upon how one evaluates these texts in relation to one another. It is immediately apparent that DID JOAB CLIMB "WARREN'S SHAFT"? 39 we have to do with one and the same event. But there are notable differences, including the fact that 2 Sam contains the "special material" according to which the Jebusites, the inhabitants of the town, announce to David before the taking of the town that he cannot enter without removing the blind and the lame; we are also told that these blind and lame are hated by David, for which reason we are told that the blind and the lame may not come into the "house".
This complication does not nullify the otherwise firm connexion ofthe Ark with Shiloh. , the historical basis. In building up his empire, David consolidates his tribal-national foundation by bringing the old sacred symbol of the leading Northern tribes, Ephraim-Manasseh-Benjamin, to his new political and religious centre, Jerusalem. 20 Innovation is made in continuation. Jeremias, Die Reue Gottes. 19-38. 19 The magnifying expression in 2 Sam. 6: 1 evidently had a real background in the king's position and capacity as feudal lord during the early Davidic-Solomonic monarchy; see G.