lem establishment, are willing to accept the more positive image of David as "shepherd and reconciler," who might rule in the more limited terms of the Sinai theology. Cook then uses this examination of Micah as a springboard (chap. 6) to advocate a social scientific analysis of the "overlapping societal systems" that existed in the eighth century. For instance, he points to evidence of "Israel's traditional way of life" (i.e., pre-state) emerging in the monarchy period in such legal pronouncements as Deut 15:12's protection of an extended family's inherited land, and the championing of kingship solidarity in Prov 17:17 and 18:19 (p. 153). Kin rights to territory are further evidenced in the listing of kin-group names in the Samaria ostraca and in the recent archaeological analyses of rural Iron II villages that indicate the housing of extended households (p. 156). Thus Cook posits the existence in the monarchy period of a "dual-system society" consistent with the typical "subcultural diversity" found in complex societies (p. 269). To complete his analysis of Sinai theology embedded in the prophetic messages of Micah and Hosea, Cook provides an extended exegesis (chaps. 7 and 8) in which he explores Micah's clan-based setting and
Shofar: An Interdisciplinary Journal of Jewish Studies – Purdue University Press
Published: Jul 12, 2006
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