By Shuichi Hasegawa
The Jehuite Dynasty governed greater than 90 years (841-747 BCE) within the nation of Israel, the longest dynasty within the historical past of the Northern nation. less than the 5 kings of the dynasty, Israel used to be thrown into the sector of the nearby political struggles and skilled the time of an remarkable upheaval after which loved nice prosperity. The Aramaeans less than Hazael and Ben-Hadad of Damascus and the Assyrians from the north Mesopotamia had nice impression at the historical past of the dynasty. This publication is the results of a finished and up-to-date old examine in this major dynasty. by way of consulting all of the to be had Assyrian, Aramaic, Hebrew, and Moabite inscriptions and up to date archaeological information, this examine substantially evaluates the historic authenticity of the biblical textual content of two Kings and a few components of the Books of Amos and Hosea and integrates the consequences into the historic dialogue. The learn unearths the nice significance of this dynasty within the historical past of the Northern country as a turning element in its coverage towards the Neo-Assyrian Empire and should give a contribution towards figuring out the heritage of Syria-Palestine within the 9th-8th centuries BCE.
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Extra info for Aram and Israel during the Jehuite Dynasty
Also Barré 1988: 21. Schmitt 1972: 19, n. 2; Montgomery 1951: 411; Barré 1988: 22; Otto 2001: 52. For the following reasons, they ascribed v. 28 to the same level as the following judgment of Jehu’s religious policy (vv. 29-31). (1) The Dtr summarises the preceding story of the extermination of Baal’s cult (vv. 18-27) and connects between the story and the judgment. (2) The following judgment (vv. 2831a) has a typical Dtr style, describing a “good” king. It is noteworthy that this expression is otherwise used only for the Judahite kings: 1 Kgs 15:11 (Asa); 22:43 (Jehoshaphat); 2 Kgs 12:3 (Jehoash); 14:3 (Amaziah); 15:3 (Azariah/Uzziah), 34 (Jotham); 18:3 (Hezekiah); 22:2 (Josiah).
6b-10a is included within the words spoken by Elisha’s disciple when he anoints Jehu. The disciple does not follow Elisha’s instructions (9:1b3aơb), which require him to “flee” and not to “linger” after anointing Jehu (v. 3). This incongruence suggests the Dtr’s insertions of the two phrases, “God of Israel” and “over the people of YHWH” in v. 6b. Vv. 7-10a, prophesying annihiȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱ 3 4 Possible layers within the OJN are beyond the scope of the present study. It is difficult to establish such multiple layers in the OJN as some scholars, such as Mulzer (1992), did.
3:$'. 1 Kgs 21:23 reads: #+)' -'+)! ' : +$'+¡-# +3:$' +% +$'¡=. Dietrich 1972: 60; Schmitt 1972: 21-23; Timm 1982: 137-138. See Otto 2001: 44, n. 74 for earlier literature. McKenzie (1991: 75-76) ascribed vv. 36a, 37 to the Dtr but vv. 36aƢ and 36b to a post-Dtr editor. 2 Kgs 9:10 reads: :9 0'# +3:$' 9+% -'+)! #+)' +$'¡=#. Steck 1968: 36-38, 40; Schmitt 1972: 21-23. Minokami 1989: 59-62 ascribed v. 36a to the Dtr, and vv.
Aram and Israel during the Jehuite Dynasty by Shuichi Hasegawa