Kirjahaku

Until the 1970s biblical studies belonged to the historical-critical school and had reached a point where all problems were believed to have been solved. Then all assumptions began to be turned on their head. Previously, historical studies constituted the backbone of biblical studies; now, every aspect of biblical history began to be questioned. The idea of the Old Testament as a source of historical information was replaced by an understanding of the texts as a means for early Jewish society to interpret its past. 'Biblical Studies and the Failure of History' brings together key essays which reflect the trajectory of this scholarly shift in order to illuminate the state of biblical studies today. The early essays present historical-critical studies tracing historical information. Further essays employ a more critical and interpretive perspective to examine seminal issues ranging from the Hellenistic contexts of biblical tradition to the functioning of Old Testament society.

When this provocative text was first published, Lemche presented a new model of how we should understand Israelite society, its history and its religion. Lemche argues first that ‘Israel’ was the result of a social development among the Canaanite population of Palestine in the second half of the second millennium BCE. This implies that Israelite religion was originally ‘Canaanite’ and that what we think of as typically ‘Jewish’ religion did not arise until c. 500 BCE. Lemche’s radical reassessment of Israelite history is based on the conviction that the Old Testament contains hardly any historical sources older than the seventh century BCE. The early history of Israel must therefore be reconstructed from archaeological results and non-biblical evidence, not from the Old Testament. In this new edition Lemche provides an extensive new introduction and bibliography, considering how the field has developed since the work first appeared.

Niels Peter Lemche focuses on the way Israelites understood themselves at different points in history--before, within, and after the monarchy. This book is essential reading for anyone interested in understanding Israel's rich history.Volumes in the Library of Ancient Israel draw on multiple disciplines--such as archaeology, anthropology, sociology, linguistics, and literary criticism--to illuminate the everyday realities and social subtleties these ancient cultures experienced. This series employs sophisticated methods resulting in original contributions that depict the reality of the people behind the Hebrew Bible and interprets these insights for a wide variety of readers.

From its inception at the time of the Enlightenment until the mid-twentieth century, the historical-critical method constituted the dominant paradigm in Old Testament studies. In this magisterial overview, Niels Peter Lemche surveys the development of the historical-critical method and the way it changed the scholarly perception of the Old Testament. He describes the rise and influence of historical-critical approaches and traces their decline and fall. Then, he discusses the identity of the authors of the Old Testament, based on the content of the literature they wrote, demonstrating that the "collapse of history" does not preclude critical study. Lemche goes on to investigates the theological consequences of this "collapse" and surveys Old Testament and biblical theology in its various manifestations in the twentieth century. An appendix includes a history of Palestine from the Stone Age to modern times, constructed without recourse to the Old Testament.

Of the many ancient civilizations we are aware of, few are smaller than the ancient Kingdom of Israel. Small both in geographical area and population, it was barely noticed by the major civilizations of the time in Egypt, Mesopotamia and elsewhere, which either ignored or crushed it. Yet, several millennia later, Israel is the civilization we remember most acutely, which we know – or think we know – the most about, and which has even been revised after a manner. Alas, what we know – or think we know – about Israel comes partly from the Old Testament and partly from fragmentary and sometimes distorted bits of historical evidence. For these very reasons, because Ancient Israel means so much to us and because we actually know so little for sure, this Dictionary is particularly important. It examines the usual sources in the Old Testament and surveys the findings of more recent archaeological research to help us determine just what happened and when, a far from simple task. It includes entries on most of the persons, places, and events which are generally considered, and shows more broadly what the Kingdoms of Israel and Judah were like and what role they played in the ancient world, but it also defines them as closely as possible according to the latest data. While the results may differ from traditional views, they are essential correctives.

Of the many ancient civilizations we are aware of, few are smaller than the ancient Kingdom of Israel. Small both in geographical area and population, it was barely noticed by the major civilizations of the time in Egypt, Mesopotamia and elsewhere, which either ignored or crushed it. Yet, several millennia later, Israel is the civilization we remember most acutely, which we know—or think we know—the most about, and which has even been revised after a manner. Alas, what we know—or think we know—about Israel comes partly from the Old Testament and partly from fragmentary and sometimes distorted bits of historical evidence. For these very reasons, because Ancient Israel means so much to us and because we actually know so little for sure, The A to Z of Ancient Israel is particularly important. It examines the usual sources in the Old Testament and surveys the findings of more recent archaeological research to help us determine just what happened and when, a far from simple task. It includes entries on most of the persons, places, and events which are generally considered, and shows more broadly what the Kingdoms of Israel and Judah were like and what role they played in the ancient world, but it also defines them as closely as possible according to the latest data. While the results may differ from traditional views, they are essential correctives.

Until the 1970s biblical studies belonged to the historical-critical school and had reached a point where all problems were believed to have been solved. Then all assumptions began to be turned on their head. Previously, historical studies constituted the backbone of biblical studies; now, every aspect of biblical history began to be questioned. The idea of the Old Testament as a source of historical information was replaced by an understanding of the texts as a means for early Jewish society to interpret its past. 'Biblical Studies and the Failure of History' brings together key essays which reflect the trajectory of this scholarly shift in order to illuminate the state of biblical studies today. The early essays present historical-critical studies tracing historical information. Further essays employ a more critical and interpretive perspective to examine seminal issues ranging from the Hellenistic contexts of biblical tradition to the functioning of Old Testament society.

Twenty years ago some biblical scholars at the University of Copenhagen were denounced as being nihilists and a threat to western civilization. What was their crime? They had exposed the fallacies of traditional historical-critical biblical scholarship, which was neither historical nor critical. Although the historical-critical interpretation of the Bible had developed over a period of more than a hundred years, it had ended up, with the help of a rationalistic paraphrase of the stories of the Old Testament, creating a society out of this world called biblical Israel. Israel was like no other society in the ancient world, and scarcely a real historic society at all. It was structured like a house of cards. Therefore, when some scholars began to question the historical content of the construction of ancient Israel, as it was usually called, the edifice broke down, first in bits and then totally. This study addresses the development of 'Minimalism' from its roots in the historical-critical paradigm and outlines an alternative theory which exposes and explains the intention behind the fallacy of using a story found in the Old Testament to simply invent the biblical concept of Israel.

Twenty years ago some biblical scholars at the University of Copenhagen were denounced as being nihilists and a threat to western civilization. What was their crime? They had exposed the fallacies of traditional historical-critical biblical scholarship, which was neither historical nor critical. Although the historical-critical interpretation of the Bible had developed over a period of more than a hundred years, it had ended up, with the help of a rationalistic paraphrase of the stories of the Old Testament, creating a society out of this world called biblical Israel. Israel was like no other society in the ancient world, and scarcely a real historic society at all. It was structured like a house of cards. Therefore, when some scholars began to question the historical content of the construction of ancient Israel, as it was usually called, the edifice broke down, first in bits and then totally. This study addresses the development of 'Minimalism' from its roots in the historical-critical paradigm and outlines an alternative theory which exposes and explains the intention behind the fallacy of using a story found in the Old Testament to simply invent the biblical concept of Israel.

This selection of articles – never published in English before – reflects the author’s position that the basic realization of minimalism has always been evident: that the Old Testament is not – exclusively – a book about history but is dominated by interests in theology both as literature and as an expression of the community in which biblical writings originated. It is a companion volume to his 2022 book Back to Reason: Minimalism in Biblical Studies and both gives an impression of the progress of biblical studies over the last generation or two but also presents a series of new ideas about subjects such as cultural memory, the redaction of Psalms, the importance of prophetic literature also for Christian theology and much more.

This selection of articles – never published in English before – reflects the author’s position that the basic realization of minimalism has always been evident: that the Old Testament is not – exclusively – a book about history but is dominated by interests in theology both as literature and as an expression of the community in which biblical writings originated. It is a companion volume to his 2022 book Back to Reason: Minimalism in Biblical Studies and both gives an impression of the progress of biblical studies over the last generation or two but also presents a series of new ideas about subjects such as cultural memory, the redaction of Psalms, the importance of prophetic literature also for Christian theology and much more.

It is an interesting consequence of the new reconstructions of the early history of Israel that the Israelites must originally have been Canaanites. Nevertheless, an outspoken hatred against Canaanites permeates the Old Testament. Lemche presents a new way of explaining the anti-Canaanite sentiments of the Old Testament historians, while at the same time disclosing some of the aims and ideas which governed Old Testament history writing.

Den historisk-kritiske forskning, der dominerede studiet af Det Gamle Testamente i nærved tohundrede år, tog næsten livet af det. Denne bog beskriver den historisk-kritiske forsknings opgang, storhed og fald uden at kaste vrag på de bedste sider af denne forskning. Man kan ikke bare rulle historien baglæns, men man kan forsøge at frugtbargøre de landvindinger, som denne forskning opnåede. Det indebærer et opgør med mange vaneforestillinger om Det Gamle Testamente og dets baggrund. Det Gamle Testamente fortæller det bibelske Israels historie. Denne historie er ikke identisk med det gamle Palæstinas historie. I et appendiks til bogen findes en Palæstinahistorie uden Det Gamle Testamente.»Det Gamle Testamente mellem teologi og historie er en enestående mulighed for at få et indblik i de seneste 50 års videnskabelige udvikling inden for faget set med Lemches minimalistiske briller – og det er ikke kedelig læsning!« Kirsten Mose, Folkekirken i København

Københavnerskolen beretter historien om, hvorledes Det Gamle Testamente ændrede sig fra at være en lærebog i Israels historie i oldtiden til at blive det, det oprindelig var, en fortælling om mennesket og dets tilværelse i denne verden. Det Gamle Testamente er ikke en beretning om, hvad der virkelig hændte i fortiden, men en forklaring på, hvorfor vi mennesker er, som vi er. Som sådan er Det Gamle Testamente, hvad Grundtvig kaldte det, en bog for skolen, det vil sige en bog for livets skole.