By Pekka Pitkänen
This publication presents the 1st significant reinvestigation and reinterpretation of the background of centralization of worship in historical Israel for the reason that de Wette and Wellhausen within the 19th century. according to those students' vintage interpretation of the background and theology of centralization of worship in historic Israel, previous testomony scholarship has to date trusted the consensus that the ebook of Deuteronomy is the fabricated from overdue monarchic Judah (7th century BC). Pitkanen locations the biblical fabric in its archaeological and historic close to japanese context and can pay unique realization to rhetorical research. After reading the Pentateuchal altar legislation and the position of the relevant sanctuary through the premonarchical interval within the biblical assets, the writer concludes that Shiloh used to be the relevant sanctuary for many of the premonarchical interval. besides the fact that, the tested assets point out that there has been no imperative sanctuary, and no centralization requirement through the earliest days of the payment within the land of Israel, nor after the lack of the ark to the Philistines at Aphek (1 Sam 4). Combining those insights with literary and rhetorical research of the publication of Joshua, the writer means that the publication of Joshua, in addition to its resources (such as Deuteronomy) can have originated as early as prior to the catastrophe of Aphek and the rejection of Shiloh.
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Extra info for Central Sanctuary and Centralization of Worship in Ancient Israel: From the Settlement to the Building of Solomon’s Temple
Cf. McMahon 1996, p. ” 146 Thus as regards official religion, which most surviving documents in Mesopotamia and Anatolia represent (see Wiggermann 1996, p. 1859; McMahon 1996, p. 1981). For a rare study of family religion in Babylonia and Syria, see van der Toorn 1996. As regards Egypt, most religious texts are concerned with official religion or with funerary cults (see James 1979, p. 132). 147 Postgate 1992, p. 264. 148 Lorton 1999, p. 145n35, noting also that these were “presumably not” cult statues from temples.
As far as the Late Bronze Age is concerned, the data are not very plentiful either (see Ottosson 1980 who treats the most important temples and cult places in Palestine from the Early Bronze Age until the end of the Iron Age). 16 16 CENTRAL SANCTUARY conceptions of divine presence and absence, as the presence of gods is firmly related to cultic matters both in Israel and the ancient Near East. Especially, as the “coming” of Yahweh in Ex 20:24 seems to be connected with divine presence, and at least at first sight seems to contrast with the Priestly conception that the tent of meeting is the dwelling-place of Yahweh (Ex 25:8), clarifying at least some aspects of the Israelite view of divine presence might be helpful in understanding the mutual relationship between the central sanctuary and local altars, and looking at the matter in comparison and contrast to ancient Near Eastern beliefs of divine presence might help in clarifying the resulting picture further.
49 See Wenham 1971a, pp. 105-109; Wenham 1993, pp. 96-99. 50 See McConville 1984, p. 28. 51 Cf. McConville 1984, p. 28. 52 McConville 1984, p. 28. 53 So also McConville 1984, p. 29. 54 As McConville points out, it is not likely that the altar in Mt Ebal would have served as a sanctuary intended by the altar law of Deut 12. According to McConville, “This is because of the rough and primitive nature of the altar (v. 58 Thus, according to McConville, “It is not possible to show, therefore, that Deuteronomy requires that worship be carried on in one place only.