By Christopher B Hays
Demise is among the significant subject matters of First Isaiah, even though it has now not in general been famous as such. pictures of loss of life are many times utilized by the prophet and his earliest tradents. The publication starts off through concisely summarizing what's identified approximately loss of life within the historic close to East throughout the Iron Age II, overlaying ideals and practices in Mesopotamia, Egypt, Syria-Palestine, and Judah/Israel. Incorporating either textual and archeological facts, Christopher B. Hays surveys and analyzes present scholarly literature on those issues from a number of fields.
Focusing at the textual content s which means for its manufacturers and its preliminary audiences, he describes the ways that the rhetoric of dying functioned in its ancient context and provides clean interpretations of greater than a dozen passages in Isa five 38. He exhibits how they hire the imagery of dying that was once a part of their cultural contexts, and in addition identifies ways that they holiday new artistic flooring. This holistic method of questions that experience attracted a lot scholarly consciousness in fresh many years produces new insights not just for the translation of particular biblical passages, but in addition for the formation of the e-book of Isaiah and for the background of old close to japanese religions.
Forschungen zum Alten testomony No. seventy nine
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Additional resources for Death in the Iron Age II and in First Isaiah
See William R. Gallagher, Sennacherib’s Campaign to Judah: mitru should perhaps New Studies (Studies in the History and Culture of the Ancient Near East 18; Leiden: Brill, 1999), 130 and n. 13. 119B. 38 The violence of the campaign is confirmed by destruction layers in many Judean cities that are attributed to Assyrians (Stern, Archaeology of the Land of the Bible, 10). 39 The most extensive attempt to make sense of the event in light of both literary and comparative concerns is Gallagher, Sennacherib’s Campaign to Judah.
The Bible does recount that Hezekiah gave the Assyrian king “all the silver that was found in the house of the Lord and in the treasuries of the king’s house” and stripped the gold from the doors of the temple (2 Kgs 18:14–16), but this was prior to the siege according to the biblical narrative. The biblical and cuneiform texts record similar tribute amounts: thirty talents of gold in both cases, plus either three hundred (2 Kings) or eight hundred (Sennacherib) talents of silver. As has often been noted, Sennacherib claims only to have “shut [Hezekiah] up like a bird in a cage,” which is not only a modest claim by Assyrian standards but one that is borrowed from an earlier inscription of Tiglath-Pileser III.
Alec R. Allenson, 1973). 3 Mechanisms of Mesopotamian influence 27 Cogan’s Imperialism and Religion. The two drew similar conclusions, but Cogan’s contribution has generally been viewed as more significant owing to his superior command of the Assyriological data. He granted that Assyria certainly practiced hegemony through theology, including the well-known ancient practice of confiscating the statues of enemies’ gods. However, it could also show mercy to the gods of conquered lands, returning them to their places.
Death in the Iron Age II and in First Isaiah by Christopher B Hays