Book contents
- Frontmatter
- Contents
- Acknowledgements
- Introduction
- 1 The ‘Hebrew slave’: comments on the slave law, Exodus 21:2-11
- 2 The manumission of slaves – the fallow year – the Sabbatical Year – the Jubilee Year
- 3 Andurārum and Mišarum: comments on the problem of social edicts and their application in the ancient Near East
- 4 The Greek ‘amphictyony’: could it be a prototype for Israelite society in the Period of the Judges?
- 5 The chronology in the story of the Flood
- 6 ‘Hebrew’ as a national name for Israel
- 7 Rachel and Leah: on the survival of outdated paradigms in the study of the origin of Israel
- 8 The Old Testament: a Hellenistic book?
- 9 Power and social organization: some misunderstandings and some proposals, or is it all a question of patrons and clients?
- 10 Is it still possible to write a history of ancient Israel?
- 11 Is it still possible to speak about an ‘Israelite religion’? From the perspective of a historian
- 12 Kings and clients: on loyalty between the ruler and the ruled in ancient ‘Israel’
- 13 Justice in western Asia in antiquity, or why no laws were needed!
- 14 From patronage society to patronage society
- 15 Are we Europeans really good readers of biblical texts and interpreters of biblical history?
- 16 History writing in the ancient Near East and Greece
- 17 Good and bad in history: the Greek connection
- 18 On the problems of reconstructing pre-Hellenistic Israelite (Palestinian) history
- 19 How does one date an expression of mental history? The Old Testament and Hellenism
- 20 Chronology and archives: when does the history of Israel and Judah begin?
- 21 ‘Because they have cast away the law of the Lord of Hosts’, or ‘We and the rest of the world’: the authors who ‘wrote’ the Old Testament
- Index of biblical references
- Index of authors
21 - ‘Because they have cast away the law of the Lord of Hosts’, or ‘We and the rest of the world’: the authors who ‘wrote’ the Old Testament
- Frontmatter
- Contents
- Acknowledgements
- Introduction
- 1 The ‘Hebrew slave’: comments on the slave law, Exodus 21:2-11
- 2 The manumission of slaves – the fallow year – the Sabbatical Year – the Jubilee Year
- 3 Andurārum and Mišarum: comments on the problem of social edicts and their application in the ancient Near East
- 4 The Greek ‘amphictyony’: could it be a prototype for Israelite society in the Period of the Judges?
- 5 The chronology in the story of the Flood
- 6 ‘Hebrew’ as a national name for Israel
- 7 Rachel and Leah: on the survival of outdated paradigms in the study of the origin of Israel
- 8 The Old Testament: a Hellenistic book?
- 9 Power and social organization: some misunderstandings and some proposals, or is it all a question of patrons and clients?
- 10 Is it still possible to write a history of ancient Israel?
- 11 Is it still possible to speak about an ‘Israelite religion’? From the perspective of a historian
- 12 Kings and clients: on loyalty between the ruler and the ruled in ancient ‘Israel’
- 13 Justice in western Asia in antiquity, or why no laws were needed!
- 14 From patronage society to patronage society
- 15 Are we Europeans really good readers of biblical texts and interpreters of biblical history?
- 16 History writing in the ancient Near East and Greece
- 17 Good and bad in history: the Greek connection
- 18 On the problems of reconstructing pre-Hellenistic Israelite (Palestinian) history
- 19 How does one date an expression of mental history? The Old Testament and Hellenism
- 20 Chronology and archives: when does the history of Israel and Judah begin?
- 21 ‘Because they have cast away the law of the Lord of Hosts’, or ‘We and the rest of the world’: the authors who ‘wrote’ the Old Testament
- Index of biblical references
- Index of authors
Summary
2003
Knud Jeppesen's scholarship has concentrated on prophetism. Among his many contributions to this field, one of the most inspired is his excursus on Deutero-Isaiah, which he included in his dissertation on Micah. It is evident that at the time of writing, Jeppesen was more inspired by the Book of Isaiah than the more pedestrian Book of Micah. Common to his analyses of the books of Isaiah and Micah, is the notion that both works were put together under the pressure of the Babylonian exile. In short, this literature is exilic. Any discussion of the redaction of the Book of Isaiah must begin with Deutero-Isaiah not with ProtoIsaiah. It is the circle of authors or collectors who put Deutero-Isaiah together that were responsible for the inclusion of the prophecies attributed to ProtoIsaiah. These show how the people of Israel used the history of ancient Israel to produce a reason for its harsh fate of exile. They not only found explanation in the history of their nation, but also hope for the future. There would be a new Israel, a new covenant (Jer. 31:27–34) or a new David, a Messiah who was to restore the greatness of ancient Israel (Isa. 9:6–7; 11). Jeppesen's analysis of the redaction history of the Book of Micah (and Isaiah) must be seen in the light of the development which began in biblical studies during the 1970s. Over the next twenty years, this was to change the field in a very thorough way.
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- Biblical Studies and the Failure of HistoryChanging Perspectives, pp. 317 - 333Publisher: Acumen PublishingPrint publication year: 2013