By Gary N. Knoppers, Kenneth Ristau
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Extra info for Community Identity in Judean Historiography: Biblical and Comparative Perspectives
A century or so later, however, the fate of the exiled Messenians took a signiﬁcant turn for the better. , the Thebans, under their general Epaminondas, defeated the Spartans at Leuctra, after which he resolved to reestablish Messenian independence. In so doing, he gathered together the Messenians from the various lands in which they were dispersed and founded the city of Messene at the base of Mount Ithome as the new capital of Messenia. Never again would the Messenians—who, as Pausanias points out, had wandered for almost 300 years outside their land and maintained their local customs and Doric dialect—be subdued by the Spartans.
In the Battle at Kishon Brook, we ﬁnd that the Qenites are at peace with both of the warring factions (Israel and Hazor). Similarly, in Saul’s slaughter of the Amalekites, Saul directs the Qenites out of harm’s way. 46 This is probably not a reﬂection of Israel’s nomadic ideal; it is more likely a reﬂection of the high regard that Israel had for Qenite technology. For with respect to the Qenite’s nomadic lifestyle, Israel’s sentiments are summed up in the words of Cain: “My punishment it too great to bear” (Gen 4:13).
Some of the versions do not reﬂect µçrç but instead suggest a verb; BHS proposes wrça (from rça, meaning ‘to advance, to tread’). The Greek translators tried to make sense of µçrç itself, resulting in ‘Ephraim uprooted them [exerrizwsen] in Amalek’. Another possible corruption involves qlm[ itself. Some Greek witnesses read en th koiladi (‘in the valley’) instead of ‘in Amalek’, thus reﬂecting qm[b instead of qlm[. Similar confusion regarding qlm[ appears in a comparison of MT Judg 12:15 with the versions.
Community Identity in Judean Historiography: Biblical and Comparative Perspectives by Gary N. Knoppers, Kenneth Ristau
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