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Benjamin D. Giffone zeigt in dieser Studie, wie die Koexistenz von mindestens drei Modellen der kultischen Zentralisierung im Pentateuch, einschließlich der nördlichen, der benjaminitischen und der südlichen Tradition, dabei hilft, den Grad der theologischen Konsistenz zu bestimmen, der von den biblischen Texten angemessen erwartet werden kann. Die wissenschaftliche Tendenz, die biblischen Erzählungen als späte, tendenziöse Fiktionen zu betrachten, reicht nicht aus, um die endgültige Form der Texte zu erklären. Der Autor erklärt, wie die Verwendung von früherem erzählerischem und juristischem Material in der Chronik und anderen Texten des Zweiten Tempels Unebenheiten deutlich macht, die von späteren Auslegern bis zu einem gewissen Grad geglättet, aber im Text beibehalten wurden. Das Gemeinschaftsgedächtnis, das außerhalb der geschriebenen Texte existierte, setzte den Änderungen, die von den Schreibern vorgenommen werden konnten, Grenzen, war aber ausreichend formbar, um Änderungen zu ermöglichen. Die Narrativität als Hauptmerkmal der Texte ermöglichte die Beibehaltung bestimmter Erinnerungen, die durch verschiedene Techniken so gestaltet wurden, dass sie den Zielen der Geschichtenerzähler entsprachen.InhaltsübersichtChapter 1: The Unhewn Stones 1.1 Unevenness and the Origins of the Hebrew Bible: The Truth Is Stranger than Fiction1.2 Proposed Contribution1.3 Structure of the Book Chapter 2: Narrative Historiography and Cultural/Community Memory 2.1 Ancient Israel, Biblical Israel, and the View from Somewhere2.2 Ricoeur and Narrative Historiography2.3 Assmann and Cultural Memory2.4 Fleming: Israel in Judah's Narratives2.5 Conclusion Chapter 3: Models of Textual Development: Survey and Assessment 3.1 Introduction3.2 Recent Challenges to the »Growth Model«3.3 Empirical Studies and Test Cases3.4 Conclusion: »Storymakers« and Intention Chapter 4: Northern Israel, Disputed Cultural Memory, and the Politics of Centralization 4.1 Introduction4.2 Studies on Northern Israel and Benjamin4.3 Related Concepts of Political Economy: Selectorate and Heresthetic4.4 Applied to Current Biblical Scholarship4.5 Evaluation Chapter 5: Interim AssessmentChapter 6: Cultic Sites in the Babylonian and Persian Periods: Potential and Actual Competitors to Jerusalem 6.1 Scope6.2 Outside Yehud6.3 Within Yehud6.4 Evaluation Chapter 7: Centralization and Anachronism in the Laws and Narratives of the Pentateuch 7.1 Introduction7.2 Wherever I Cause My Name to Be Remembered: Traces of Pre-Deuteronomic Non-Centralization7.3 Gathering Unhewn Stones: The Sites of Abraham and the Patriarchs7.4 Conclusions Chapter 8: Next Layer Down: All Roads Lead to Jerusalem in the DtrH 8.1 Introduction8.2 Tent of Meeting at Shiloh: Joshua 18 through 1 Samuel 48.3 From Samuel's Circuit to David's Tent: 1 Samuel 4 through 2 Samuel 68.4 Dual or Non-Centralization? Ark-Tent and the Tent of Meetingthrough Solomon's Temple (2 Samuel 6 through 1 Kings 8)8.5 Conclusion Chapter 9: Bethel, Community Memory, and the (Non-)Erasure of »Decentralized« History in Kings and Beyond 9.1 Introduction9.2 The Construal of Bethel and Northern Sites in Hosea and Amos9.3 Portraits of Bethel and Non-centralization in Kings9.4 The Chronicler's Reconstrual of Northern Sites, Deuteronomism, and Pre-Deuteronomistic Elements9.5 Bethel in Pre-Dtr, Dtr, and Post-Dtr Texts: A Preliminary Conclusion Chapter 10: Centralization and the Framing Conclusions of Joshua and Judges 10.1 Introduction10.2 Judges 17–2110.3 The Ending of Joshua: Priestly Completion of a Hexateuch, or Deuteronomistic Seam?10.4 Transjordan »Shrine« in Joshua 22: Narrative Analysis10.5 Shechem in Joshua 2410.6 Summary: Burial of Northern Sites at the Seams of »Books« and of Collections Chapter 11: Conclusions: Round Stones Forming a Square Altar 11.1 Danite Shrine Aetiology: A Thought Experiment11.2 Summary of Key Theses11.3 Synthesis: Heresthetic to Achieve Elite and Popular Support for Judah's Bible11.4 Implications for Further Study11.5 Epilogue: Modern Discomfort with »Unhewn Stones« In this volume, Benjamin D. Giffone shows that the coexistence of at least three cultic centralization models within the Pentateuch, including Northern, Benjaminite, and Southern traditions, helps to calibrate the level of theological consistency that may reasonably be expected of biblical texts. The scholarly tendency to view biblical narratives as late, tendentious fictions is not sufficient to explain the texts' final forms. The author explains how the use of earlier narrative and legal material within Chronicles and other Second Temple texts illumines instances of unevenness that later interpreters smoothed to a degree but retained in the text. Community memory existing outside the written texts provided limits on the changes that could be introduced by scribes but was sufficiently malleable to allow for changes. Narrativity as a key feature of the texts allowed certain memories to be retained, framed by various techniques to suit the storymakers' aims.Survey of contentsChapter 1: The Unhewn Stones 1.1 Unevenness and the Origins of the Hebrew Bible: The Truth Is Stranger than Fiction1.2 Proposed Contribution1.3 Structure of the Book Chapter 2: Narrative Historiography and Cultural/Community Memory 2.1 Ancient Israel, Biblical Israel, and the View from Somewhere2.2 Ricoeur and Narrative Historiography2.3 Assmann and Cultural Memory2.4 Fleming: Israel in Judah's Narratives2.5 Conclusion Chapter 3: Models of Textual Development: Survey and Assessment 3.1 Introduction3.2 Recent Challenges to the »Growth Model«3.3 Empirical Studies and Test Cases3.4 Conclusion: »Storymakers« and Intention Chapter 4: Northern Israel, Disputed Cultural Memory, and the Politics of Centralization 4.1 Introduction4.2 Studies on Northern Israel and Benjamin4.3 Related Concepts of Political Economy: Selectorate and Heresthetic4.4 Applied to Current Biblical Scholarship4.5 Evaluation Chapter 5: Interim AssessmentChapter 6: Cultic Sites in the Babylonian and Persian Periods: Potential and Actual Competitors to Jerusalem 6.1 Scope6.2 Outside Yehud6.3 Within Yehud6.4 Evaluation Chapter 7: Centralization and Anachronism in the Laws and Narratives of the Pentateuch 7.1 Introduction7.2 Wherever I Cause My Name to Be Remembered: Traces of Pre-Deuteronomic Non-Centralization7.3 Gathering Unhewn Stones: The Sites of Abraham and the Patriarchs7.4 Conclusions Chapter 8: Next Layer Down: All Roads Lead to Jerusalem in the DtrH 8.1 Introduction8.2 Tent of Meeting at Shiloh: Joshua 18 through 1 Samuel 48.3 From Samuel's Circuit to David's Tent: 1 Samuel 4 through 2 Samuel 68.4 Dual or Non-Centralization? Ark-Tent and the Tent of Meetingthrough Solomon's Temple (2 Samuel 6 through 1 Kings 8)8.5 Conclusion Chapter 9: Bethel, Community Memory, and the (Non-)Erasure of »Decentralized« History in Kings and Beyond 9.1 Introduction9.2 The Construal of Bethel and Northern Sites in Hosea and Amos9.3 Portraits of Bethel and Non-centralization in Kings9.4 The Chronicler's Reconstrual of Northern Sites, Deuteronomism, and Pre-Deuteronomistic Elements9.5 Bethel in Pre-Dtr, Dtr, and Post-Dtr Texts: A Preliminary Conclusion Chapter 10: Centralization and the Framing Conclusions of Joshua and Judges 10.1 Introduction10.2 Judges 17–2110.3 The Ending of Joshua: Priestly Completion of a Hexateuch, or Deuteronomistic Seam?10.4 Transjordan »Shrine« in Joshua 22: Narrative Analysis10.5 Shechem in Joshua 2410.6 Summary: Burial of Northern Sites at the Seams of »Books« and of Collections Chapter 11: Conclusions: Round Stones Forming a Square Altar 11.1 Danite Shrine Aetiology: A Thought Experiment11.2 Summary of Key Theses11.3 Synthesis: Heresthetic to Achieve Elite and Popular Support for Judah's Bible11.4 Implications for Further Study11.5 Epilogue: Modern Discomfort with »Unhewn Stones«
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