By Beth Alpert Nakhai
Archaeological info, whilst seen objectively, offer self sufficient witness to the spiritual practices of the traditional population of Syria-Palestine and aid to spot the crucial half that faith performed within the social and political worlds of the Israelites and Canaanites. via utilising present anthropological and sociological concept to historical fabrics excavated over the last 80 years, the writer bargains a brand new approach of the archaeological info. 'Archaeology and the Religions of Canaan and Israel' summarizes and analyzes the archaeological continues to be from all identified center Bronze via Iron Age temples, sanctuaries, and open-air shrines to bare the ways that social, monetary and political relationships determined—and have been formed by—forms of non secular association.
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Additional info for Archaeology and the Religions of Canaan and Israel (ASOR Books 7)
In his investigation of the way sacrifices were collected and used by the Israelite community, Anderson considers the ritual life of a society to be embedded within its social structure. Anderson’s approach has benefited by an increasingly sophisticated understanding of Israelite origins, one that has challenged the traditional nomad-to-urbanite model. If there were no longer a sharp historical division between tribal and urban Israel, then the jbz (zebah≥) could no longer be considered the sacrifice of nomads and the hjnm the sacrifice of the urban dweller.
They are scattered throughout the narrative texts of the HB, in Genesis through 2 Kings, in certain of the prophetic and literary works, and in 1 and 2 Chronicles. The second category consists of cultic calendars and of prescriptive and descriptive passages. These include descriptions of the paschal sacrifice (Exodus 12), the consecration of the Tabernacle (Exodus 29– 31), offerings of animals and grains by members of the community (Leviticus 1–7), the initiation of priests (Leviticus 8–10), offerings relating to cleanliness and uncleanness (Leviticus 11–15), offerings on the Day of Atonement (Leviticus 16), offerings that are part of the Holiness Code (Leviticus 22, 24), offerings related to the centralization of worship (Deuteronomy 12) and so forth.
Those who mined, transported and worked gold, for example, were not those who finally owned it. On the other hand, offerings of precious objects such as jewelry or delicate stone vessels were the personal possessions of wealthy individuals for whom their presentation would have symbolized a presentation of self. The Socio-economic Dimension of Sacrifice In the mid-nineteenth century, Marx presented his view of history as “a series of interactions between different social groups, each having particular economic interests” (Wilson 1984: 14).