Download PDF by Gary N. Knoppers, Kenneth Ristau: Community Identity in Judean Historiography: Biblical and

By Gary N. Knoppers, Kenneth Ristau

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31 This explains why Israel’s sentiments for Ishmael contrasted so starkly with its hostility toward Ammon, Moab, Edom, and Amalek. These four entities represented economic and political threats to Israel. The first three were territorial states that vied for control of nearby regions, and the last group—the Amalekites—were nomadic pastoralists who constantly threatened peace in peripheral regions to the south. By way of contrast, the Ishmaelite caravans served a vital role in promoting trade in the region.

11, 13, and 14 are entirely Benjaminite and originally had no connection with either Samuel or David. 3 Saul’s career is summed up in 1 Sam 14:47–48 as the conclusion of this account. 4 Consequently, it seems entirely reasonable to assume that until the late monarchy period various regions in Israel, and Benjamin in particular, had their own traditions about heroes from an archaic past. e. that the identity of the people of Judah began to merge with that of the people of Israel. This also entailed the merging of origin traditions and archaic histories, including the origin of the monarchy, in such a way as to articulate a common identity.

See Judg 4–5; 1 Sam 15:6. Whether 1 Sam 15 is mainly history or fiction is really beside the point, I think. 47. Frick, “The Rechabites Reconsidered,” 285. 48. Ibid. book Page 25 Friday, May 1, 2009 9:08 AM Israel and the Nomads of Ancient Palestine 25 Conclusions My survey of Israelite perspectives on nomads and the nomadic life is complete. What conclusions can be drawn from it? Foremost, I do not see any evidence that the Israelites embraced a romantic view of nomadic life that could have served as the catalyst for inventing a tradition about their nomadic origins.

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