By James Hoffmeier
In his pathbreaking Israel in Egypt James ok. Hoffmeier sought to refute the claims of students who doubt the old accuracy of the biblical account of the Israelite sojourn in Egypt. studying a wealth of textual, archaeological, and geographical proof, he positioned forth an intensive security of the biblical culture. Hoffmeier now turns his realization to the desert narratives of Exodus, Leviticus, and Numbers. As director of the North Sinai Archaeological venture, Hoffmeier has led numerous excavations that experience exposed vital new facts helping the barren region narratives, together with a huge New nation citadel at inform el-Borg that used to be occupied through the Israelite exodus. Hoffmeier employs those archaeological findings to shed new gentle at the direction of the exodus from Egypt. He additionally investigates the positioning of Mount Sinai, and provides a rebuttal to people who have sought to find it in northern Arabia and never within the Sinai peninsula as normally suggestion. Hoffmeier addresses how and whilst the Israelites can have lived in Sinai, in addition to even if it will were attainable for Moses to jot down the legislation got at Mount Sinai. development at the new facts for the Israelite sojourn in Egypt, Hoffmeier explores the Egyptian impact at the wasteland culture. for instance, he reveals Egyptian parts in Israelite spiritual practices, together with using the tabernacle, and issues to an important variety of Egyptian own names one of the iteration of the exodus. The foundation of Israel is a topic of a lot debate and the desert culture has been marginalized by way of those that problem its credibility. In Ancient Israel in Sinai, Hoffmeier brings the wasteland culture to the vanguard and makes a case for its authenticity in keeping with good proof and clever analysis.
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Extra resources for Ancient Israel in Sinai: The Evidence for the Authenticity of the Wilderness Tradition
J. Maxwell Miller and John H. Hayes would be good exemplars of this view. They maintain: ‘‘We hold that the main story line of Genesis–Joshua—creation, pre-Flood patriarchs, great Flood, second patriarchal age, entrance into Egypt, twelve tribes descended from the twelve brothers, escape from Egypt, complete collections of laws and religious instructions handed down at Mt. Sinai, forty years of wandering in the wilderness, miraculous conquests of Canaan, . . ’’9 The second paradigm reads the Bible using a postmodern hermeneutic, and its adherents arrive at nearly the same conclusion.
I reject this premise. 2. reading the Hebrew Bible contextually, that is, trying to understand and interpret the Bible through the lens of data provided by other ancient texts, archaeological data, geography, and so on. This means being sensitive to ancient literary conventions, which should help prevent a literal reading when a metaphorical reading was intended, and vice versa, and not forcing modern literary conventions on ancient texts. 3. assuming that when a historical claim is made that it was intended to communicate some reality.
The reality is that critical historians can work with sources from very close to the time of the events they investigate and produce works that are spurious because the sources were unreliable even though they were old. On the other hand, one can use more recent sources that are centuries, or even millennia, removed from the events being described, but because they faithfully preserve records of the events, they can be relied upon by the modern scholar to write a faithful account of what actually happened in the past.