Remembering Abraham: Culture, Memory, and History in the Hebrew Bible (review)

Remembering Abraham: Culture, Memory, and History in the Hebrew Bible (review) 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 http://www.deepdyve.com/assets/images/DeepDyve-Logo-lg.png Shofar: An Interdisciplinary Journal of Jewish Studies Purdue University Press

Remembering Abraham: Culture, Memory, and History in the Hebrew Bible (review)

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Publisher
Purdue University Press
Copyright
Copyright © 2006 Purdue University.
ISSN
1534-5165
Publisher site
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Abstract

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

Journal

Shofar: An Interdisciplinary Journal of Jewish StudiesPurdue University Press

Published: Jul 12, 2006

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