By Frederick E. Greenspahn

In April of 2001, the headline within the la instances learn, “Doubting the tale of the Exodus.” It coated a sermon that have been introduced by way of the rabbi of a well-liked neighborhood congregation over the vacation of Passover. In it, he acknowledged, “The fact is that almost each smooth archeologist who has investigated the tale of the exodus, with only a few exceptions, is of the same opinion that the best way the Bible describes the exodus isn't the approach it occurred, if it occurred at all.” This seeming problem to the biblical tale captivated the neighborhood public. but because the rabbi himself said, his sermon contained not anything new. The theories that he defined have been universal wisdom between biblical students for over thirty years, although few humans open air of the career be aware of their relevance.New understandings about the Bible haven't filtered down past experts in collage settings. there's a have to speak this examine to a much broader public of scholars and informed readers outdoor of the academy. This quantity seeks to fulfill this want, with obtainable and fascinating chapters describing how archeology, theology, old reports, literary stories, feminist stories, and different disciplines now comprehend the Bible.

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Extra info for The Hebrew Bible: New Insights and Scholarship (Jewish Studies in the 21st Century)

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I. Finkelstein and N. : Yad Izhak Ben-Zvi, Israel Exploration Society and Biblical Archaeology Society, 1994), 47–69, esp. 61–65 20. A. Mazar, “The Bull Site: An Iron Age I Open Cult Place,” BASOR 247 (1982): 26–37. 21. R. Kletter, “People without Burials? The Lack of Iron I Burials in the Central Highlands of Palestine,” IEJ 52 (2002): 28–48; A. Faust, “ ‘Mortuary Practices, Society and Ideology’: The Lack of Iron Age I Burials in the Highlands in Context,” IEJ 54 (2004): 174–90; E. Bloch-Smith, “Resurrecting the Iron I Dead,” IEJ 54 (2004): 77–91.

Several factors contributed to this shift. American “new archaeology” nudged her more conservative biblical cousin toward a more anthropological and scientifically based orientation. 6 Drawing on conceptual categories of the social sciences, Stager created a paradigm for secular archaeologists’ use of biblical texts. Thereafter, biblical archaeologists drew on various disciplines in order to elucidate culture in general, often focusing on social organization and changes that could be defined by quantifiable data.

2, 179–180. 27. COS vol. 1, 467–468, especially 468. 28. COS vol. 2, 161–162, especially 162. 29. Thus, for example, the translation in COS vol. ” 30. COS vol. 2, 302–303, in particular 303. 31. COS vol. 3, 128. 32. COS vol. 2, 180. 33. COS vol. 3, 78–81. 34. COS vol. 2, 303. 35. These magnificent panels are also on prominent display in the British Museum, where a separate room is dedicated to them. 36. COS vol. 2, 293–298, with the most detailed passages, including the number of people taken into exile (27,280 in one version, 27,290 in the other), on 295–296.

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