Micah, eighth-century southern prophet and contemporary of Isaiah, is discussed. Structurally, the book of Micah alternates three prophecies of doom and destruction and three prophecies of hope and restoration. Micah attacks the doctrine of the inviolability of Zion and employs the literary form of a covenant lawsuit (or riv) in his denunciation of the nation.
The lecture focuses on the eighth-century northern prophet Hosea, a linguistically difficult book set against the backdrop of the expansionist Assyrian Empire. Hosea’s marriage symbolizes Israel’s relationship with God and serves to remind Israel of God’s forbearance and Israel’s obligations and pledge to loyalty under the covenant at Sinai. The second half of the lecture shifts to Isaiah and his emphasis on the Davidic Covenant, rather than the Mosaic one, a key distinction between him and Hosea.
This lecture introduces the literary prophets of both the northern and southern kingdoms. The prophetic books are anthologies of oracles the sequence of which is often determined by literary rather than chronological considerations. This lecture studies the literary features and major themes of classical Israelite prophecy as evidenced in particular in the book of the eighth-century northern prophet Amos. The prophets denounced moral decay and false piety as directly responsible for the social injustice that outrages God.
This lecture concludes the discussion of the Deuteronomistic historian’s efforts to show that idolatry and associated sins lead to God’s wrath and periods of trouble. The remainder of the lecture is an introduction to the phenomenon of Israelite prophecy which included ecstatic prophecy and prophetic guilds. The non-literary prophets of the historical books of the Bible and their various roles (as God’s zealot; as conscience of the king) are examined.
The tension between covenant theology, emphasizing the conditional Mosaic convenant from Mt. Sinai, and royal theology emphasizing the unconditional covenant with David in his palace on Mt. Zion, is traced. Following Solomon’s death, the united kingdom separated into a northern and a southern kingdom (named Israel and Judah respectively), the former falling to the Assyrians in 722 and the latter to the Babylonians in 586. Analysis of the Deuteronomistic School’s response to these historical crises and subsequent exile to Babylonia is evidenced through redaction criticism.
The transition from a tribal society under the leadership of elders and eventually charismatic “judges” to a nation under a monarch is traced through the books of Judges and 1 and 2 Samuel. Early stories of local heroes are woven together into a larger history that conforms to the exilic perspectives of the Deuteronomistic School. An extended look at representations of Saul and David (including God’s covenant with David) reveal historical shifts and some ambivalence about monarchy and the ideal form of leadership.
This lecture concludes the study of Deuteronomy and traces the contribution of the Deuteronomistic School: a historiosophy according to which Israel’s fortunes are dependent upon and an indicator of her fidelity to the covenant. The books of the Former Prophets are introduced with attention to their historical and geographical context. The book of Joshua’s account of Israel’s conquest of Canaan is contrasted with scholarly accounts of Israel’s emergence in Canaan and formation as a nation state.
The midterm exam covers the material from lectures and readings.
This lecture, focusing on Moses’s final address to the Israelites and transfer of authority to Joshua, describes Moses as the paradigmatic leader of biblical tradition. The structure of Deuteronomy is then outlined. Attention is given to updated and revised laws within Deuteronomy which exemplify the activity of adaptive interpretation of earlier tradition. The main themes of Deuteronomy are presented and include the notion of God’s chosen people and chosen city, social justice, covenantal love and the centralization of cultic worship.
This lecture introduces biblical law in a comparative approach that identifies similarities and differences between Israelite law and other Ancient Near Eastern legal traditions, such as the Code of Hammurabi. Distinctive features of Israelite law are explained as flowing from the claim of divine authorship.
