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Antik İsrail'in İnancı ve Tarihi: Kitab-ı Mukaddes Bağlamında Bir Giriş
Mendenhall, Tunç Çağı'ndan başlayarak İsrail İnanç sisteminin izini sürüyor. Bunun için de Musa'nın On Emir'inden başlayarak Tanrı'nın, İsrail'in gerçek krallığını kendilerine verdiği On İki Kabile'ye kadar uzanıyor.
Arkeolojik eserler, birincil metin kaynakları, fotoğraflar, haritalar, ve sanat eserleri ile Antik İsrail'in İnancı ve Tarihi bizleri dünyanın antik yanına davet ediyor ve bir inanç sisteminin bugünün dünyasını nasıl değiştirdiğini değerlendirmemiz için bize fırsat sunuyor.
Arkeolojik eserler, birincil metin kaynakları, fotoğraflar, haritalar, ve sanat eserleri ile Antik İsrail'in İnancı ve Tarihi bizleri dünyanın antik yanına davet ediyor ve bir inanç sisteminin bugünün dünyasını nasıl değiştirdiğini değerlendirmemiz için bize fırsat sunuyor.
381 pages, Paperback
First published June 1, 2001
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January 21, 2013
Mendenhall's book is a general (rather than technical) scholarly book that gives a sweeping overview of Ancient Israel's faith and history. Mendenhall is not writing from a faith position. His analysis is based on historical evidence (both written and archaeological) - as he interprets it. Having said that, Mendenhall is no biblical minimalist and evangelical readers may well find some of his opinions more sympathetic than they might expect - particularly, on the age of the sources that informed the biblical writings that we possess.
One of the more interesting sections is his treatment of the Exodus story. Mendenhall marries many traditional aspects of the Exodus story with modern archaeological theories (namely, the Canaanite rather than Egyptian origin of early Israel). He argues that the original definition of 'apiru' (Hebrew) referred to the social status of this group (as outlaws/boundary crossers/transgressors/aliens/outsiders) rather than their ethnic origin (eg 1 Sam 14:20-21). Much like recent migrants to the USA might attach themselves to national stories and celebrations such as Thanksgiving (with which they had no direct historical connection), so he argues, a mix of indigenous Sinai/Canaanite populations have attached themselves to the Israel slave story. There are hints in the texts of a greater diversity in the Exodus (than simply Israelite slaves) eg 'a mixed rabble' (Numbers 11:4) joined the Israelites as did a 'mixed crowd' (Exodus 12:38). Even Moses' wife was a Midianite (Exodus 2:15-21). Could the so-called 'Children of Israel' have been more ethnically diverse than traditional theories have espoused? Could they have been bound and identified by their common God Yahweh and a shared ethical code rather than a racial heritage?
On pp.226-230 is also some interesting discussion on the background of the Last Supper and Eucharist as a typical feature of a Covenantal meal.
Overall, this was a worthwhile read and I would recommend to the critical reader who would like a deeper understanding of Israel's faith and history. Religious readers, however, might want to begin with a more traditional (conservative) history and allow Mendenhall to gently challenge some of those conceptions before taking on some of the more radical theories of the biblical minimalists.
One of the more interesting sections is his treatment of the Exodus story. Mendenhall marries many traditional aspects of the Exodus story with modern archaeological theories (namely, the Canaanite rather than Egyptian origin of early Israel). He argues that the original definition of 'apiru' (Hebrew) referred to the social status of this group (as outlaws/boundary crossers/transgressors/aliens/outsiders) rather than their ethnic origin (eg 1 Sam 14:20-21). Much like recent migrants to the USA might attach themselves to national stories and celebrations such as Thanksgiving (with which they had no direct historical connection), so he argues, a mix of indigenous Sinai/Canaanite populations have attached themselves to the Israel slave story. There are hints in the texts of a greater diversity in the Exodus (than simply Israelite slaves) eg 'a mixed rabble' (Numbers 11:4) joined the Israelites as did a 'mixed crowd' (Exodus 12:38). Even Moses' wife was a Midianite (Exodus 2:15-21). Could the so-called 'Children of Israel' have been more ethnically diverse than traditional theories have espoused? Could they have been bound and identified by their common God Yahweh and a shared ethical code rather than a racial heritage?
On pp.226-230 is also some interesting discussion on the background of the Last Supper and Eucharist as a typical feature of a Covenantal meal.
Overall, this was a worthwhile read and I would recommend to the critical reader who would like a deeper understanding of Israel's faith and history. Religious readers, however, might want to begin with a more traditional (conservative) history and allow Mendenhall to gently challenge some of those conceptions before taking on some of the more radical theories of the biblical minimalists.
Displaying 1 of 1 review