By Pekka Pitkänen
This booklet offers the 1st significant reinvestigation and reinterpretation of the historical past of centralization of worship in historic Israel on the grounds that de Wette and Wellhausen within the 19th century. in line with those students' vintage interpretation of the historical past and theology of centralization of worship in historic Israel, previous testomony scholarship has so far trusted the consensus that the e-book of Deuteronomy is the fabricated from past due monarchic Judah (7th century BC). Pitkanen areas the biblical fabric in its archaeological and old close to japanese context and will pay particular realization to rhetorical research. After reading the Pentateuchal altar legislation and the position of the valuable sanctuary throughout the premonarchical interval within the biblical assets, the writer concludes that Shiloh used to be the relevant sanctuary for many of the premonarchical interval. even if, the tested resources point out that there has been no primary sanctuary, and no centralization requirement through the earliest days of the cost within the land of Israel, nor after the lack of the ark to the Philistines at Aphek (1 Sam 4). Combining those insights with literary and rhetorical research of the e-book of Joshua, the writer means that the booklet of Joshua, in addition to its assets (such as Deuteronomy) can have originated as early as sooner than the catastrophe of Aphek and the rejection of Shiloh.
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Extra resources for Central Sanctuary and Centralization of Worship in Ancient Israel: From the Settlement to the Building of Solomon’s Temple
The land diminished, its fortunes changed. 143 On the other hand, at least for the Neo-Assyrians, the spoliation of the enemy’s images “was meant to portray the abandonment of the 140 Lambert 1967, p. 130, lines 15-24. , pp. , pp. , pp. 126-127. Cf. also Block 1988, p. 136. 141 See Block 1988, pp. 134-135; Niehaus 1995, pp. 139-140. 142 Block 1988, pp. 134-135, discussing the prophetic speech of Marduk, from the time of Nebuchadnezzar I of Babylon in the 12th century BC. Cf. Oppenheim 1964, p. ” 143 Block 1988, p.
21, “a city can be destroyed only when its god has left”. 127 See Kramer 1940; Translation also in ANET, pp. 455-463. 128 See Michalowski 1989; Translation also in ANET, pp. 611-619, and COS 1, pp. 535-539. 123 124 30 30 CENTRAL SANCTUARY expressing the fact of divine abandonment in the land as a whole (lines 1-6):129 He has abandoned hi[s] stable, his sheepfold (has been delivered) to the wind; The wi[ld o]x has abandoned his stable, his sheepfold (has been delivered) to the wind. Nippur, his sheepfold (has been delivered) to the wind.
In the early period which the sources J and E attest, worship was not centralized. In the middle period, attested by Deuteronomy, centralization was introduced. Finally, in the late period, attested by P, centralization was assumed. , p. 37. “Die Hauptsache bleibt indessen, daß die Stiftshütte des Priesterkodex ihrer Bedeutung nach nicht ein einfaches provisorisches Obdach der Lade auf dem Marsche ist, sondern das einzige legitime Heiligtum der Gemeinde der zwölf Stämme vor Salomo und darum also eine Projektion des späteren Tempels”.