In a doctoral dissertation accomplished in 1995 (no establishment noted), Vaughn takes the therapy of Hezekiah in 2 Chronicles 29-32 as a chance to check the connection among extra-biblical historic facts and an interpretation of Chronicles. He combines archaeological and epigraphic proof with a centred examining of the verses to argue that traditions or remembrances that have been traditionally actual have been used to build the ideological message for the post-exile group.
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This quantity of essays, devoted to the overdue Raymond B. Dillard, addresses the query, 'Was the Chronicler a Historian? ' It contains profiles of the various forms of fabric present in Chronicles, and assesses their worth for the reconstruction of the heritage of historic Israel. This assortment represents the easiest of contemporary scholarship on an issue that's producing severe dialogue in biblical study.
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Additional info for Theology, History, and Archaeology in the Chronicler's Account of Hezekiah
Van Gennep, and the notion of communitas, as posed by V. Turner. While both theories have been utilized in biblical studies for quite some time,23 I suggest that they have not been outmoded 21 22 23 set of conversations. In 2 Samuel 15–17, Ittai appears first, followed by the priests Zadok and Abiathar along with their sons, then Hushai the Archite (whom Alter recognizes as having no cognate in 2 Samuel 19), and finally Ziba and Shimei. K. K. Sacon has made a similar observation, arguing that the two “sincere characters” of 2 Sam 15:19–37a (Ittai and Hushai) parallel the two similarly sincere characters Meribbaal (Mephibosheth) and Barzillai in 19:25–39 (“A Study of the Literary Structure of the ‘Succession Narrative’,” in Studies in the Period of David and Solomon and Other Essays [ed.
Segal, “Victor Turner’s Theory of Ritual,” Zygon 18 (1983): 327–35; and Moore and Meyerhoff, “Secular Ritual,” 4–5. 31 The preliminal rites (rites of separation) consist of rituals centered on the subject’s movement away from the group, at a threshold of some sort, usually taken to be the threshold between the common and the incubational worlds. The liminal rites (rites of transition) are those performed while in this incubational world. , the preliminal and postliminal sets) can be read as complementary sets within themselves; that is to say, every rite of separation from the community is at the same time a rite of incorporation into the transitional (liminal) stage, and every rite of incorporation back into the community is a rite of separation from the liminal.
The Transjordanians, however, implicitly live quite comfortably and without any self-aware contradictions to the western Israelite outlook. , Denis Baly, “The Pitfalls of Biblical Geography in Relation to Jordan,” in Studies in the History and Archaeology of Jordan 3 [ed. Adnan Hadidi; Amman: Jordanian Department of Antiquities, 1987], 124). Fokkelman noticed the narrative connection of the “crossings” of the Kidron Valley and the Mount of Olives in 2 Samuel 15–16 and of the Jordan River in ch.