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Extra resources for Festive Meals in Ancient Israel: Deuteronomy's Identity Politics in Their Ancient Near Eastern Context

Example text

Furthermore, the book of Deuteronomy as a whole contains not one, but rather two covenants (cf. Deut 28:69 [ET 29:1]). Regardless of how one approaches the book source-critically, it is difficult to imagine a plausible form of the earliest Deuteronomy simply following the form generally encountered in either a second or a first-millennium covenant treaty. "- 67 68 69 70 to the covenant]. The depiction of Jehu bowing before Shalmaneser III on the Black Obelisk coincides with this interpretation.

So ist nach 701 eine Lage eingetreten, in der sich eine Radikalisierung dieser Sicht (Exod 20:24-26) geradazu aufdrSngt: Nur mehr an einem einzigen Ort lafit der Gott Israels seinen Namen wohnen bzw. " [ET: Places such as Mamre/Hebron, Beersheba, Arad, etc. now belonged to the spheres of influence of antagonistic neighbors with different deities ... so after 701 a situation ensued in which a radicalization of this perspective (Exod 20:24-26) arose: the God of Israel now only allowed his name to dwell, that is be called upon, at one single location].

G. Perdue; Winona Lake, I n d , Eisenbrauns, 1983), 174-75, concludes that this Assyrian exile of Judahites shaped prophetic understanding and made interpretation of the Babylonian exile possible in the received form. Baruch Halpern, "Jerusalem and the Lineages in the Seventh Century BCE: Kinship and the Rise of Individual Moral Liability" in Law and Ideology in Monarchic Israel (ed. B. Halpern and D. W. Hobson; JSOTSup 124; Sheffield: JSOT Press, 1991), 48, attributes the beginnings of the change in the demographics of Judah to a Hezekian reform in anticipation of Sennacherib's attack, which is then further accentuated by the attack itself.

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