By Giovanni Garbini
The outdated testomony, and biblical scholarship itself, distinguishes among legendary and historic. This publication argues that merely ancient factor within the Bible is the Bible itself, a good fabricated from Jewish concept. what's narrated within the Bible is barely fantasy. yet this delusion approximately Israel's earlier used to be nonetheless equipped with fragments of heritage, or quite with written traditions that have been various from these expressed within the genuine textual content, and clearly extra old. those essays stick to within the spirit of his arguable historical past and beliefs in historical Israel, which mix specified philological reseaerch, a large wisdom of old close to japanese literature and Biblical Archaeology--and an intensive manner of figuring out what the biblical textual content is admittedly telling us. this can be an erudite and thought-provoking e-book, which shouldn't be neglected by way of an individual who reveals the starting place of the Bible a desirable and nonetheless principally unknown phenomenon
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Additional resources for Myth and History in the Bible (The Library of Hebrew Bible/Old Testamen , Book 362)
11-35. 5. A. Jaubert, 'Le pays de Damas', RB 65 (1958), pp. 214-48. 6. J. Murphy-O'Connor, 'The Essenes and their History', RB 81 (1974), pp. 21544. 7. R. ', RevQ 14 (1989-1990), pp. 503-17; see also idem, Damascus Covenant. An Interpretation of the 'Damascus Document' (JSOTSup, 25; Sheffeld: Sheffield Academic Press, 1983). 8. Ch. Mikilowsky, 'Again: Damascus in Damascus Document and in Rabbinic Literature', RevQ 11 (1982-1984), pp. 97-106. 9. C. Coulot, 'LaNouvelle Alliance au pays de Damas', RevScRel 65 (1991), pp.
Jaubert, 'Le pays de Damas', RB 65 (1958), pp. 214-48. 6. J. Murphy-O'Connor, 'The Essenes and their History', RB 81 (1974), pp. 21544. 7. R. ', RevQ 14 (1989-1990), pp. 503-17; see also idem, Damascus Covenant. An Interpretation of the 'Damascus Document' (JSOTSup, 25; Sheffeld: Sheffield Academic Press, 1983). 8. Ch. Mikilowsky, 'Again: Damascus in Damascus Document and in Rabbinic Literature', RevQ 11 (1982-1984), pp. 97-106. 9. C. Coulot, 'LaNouvelle Alliance au pays de Damas', RevScRel 65 (1991), pp.
It is interesting to note that, during the history of the studies we have briefly mentioned, the literal interpretation of the name 'Damascus' has been gradually but completely abandoned. But the question now is why Qumran, Babylon or any other ideal place should be called 'Damascus'? Why was it not possible to indicate the desert or Judah or Nebuchadnezzar's capital with their own names? 14-20, where 4. T. Rabinowitz, 'A Reconsideration of "Damascus" and "390 Years" in the "Damascus" ("Zadokite")Fragments', JBL 73 (1954), pp.