This study explores the four narratives regarding prophetic conflicts in the Deuteronomistic History via three steps: first, examining the narratives with a synchronic approach; second, discussing the date of the narratives as revised by the Deuteronomists in the Persian period; last, considering religious settings and rhetorical purposes of the narratives. The Deuteronomists were more interested in the theological questions of the "true Israel," "true YHWH," and the "true worship place" than the prophetic conflicts. The conflicts reflect the difficulty to distinguish between true and false prophecy, and the Deuteronomists sought to answer their questions by using the conflict narratives. Their answers aimed for the postexilic community to protect their ethnic identity and to worship YHWH alone, exclusively in Jerusalem.

This collection of essays examines the relationship of prophecy to the Deuteronomistic History (Deuteronomy–2 Kings), including the historical reality of prophecy that stands behind the text and the portrayal of prophecy within the literature itself. The contributors use a number of perspectives to explore the varieties of intermediation and the cultic setting of prophecy in the ancient Near East; the portrayal of prophecy in pentateuchal traditions, pre-Deuteronomistic sources, and other Near Eastern literature; the diverse perspectives reflected within the Deuteronomistic History; and the possible Persian period setting for the final form of the Deuteronomistic History. Together the collection represents the current state of an important, ongoing discussion. The contributors are Ehud Ben Zvi, Diana Edelman, Mignon R. Jacobs, Mark Leuchter, Martti Nissinen, Mark O’Brien, Raymond F. Person Jr., Thomas C. Römer, Marvin A. Sweeney, and Rannfrid Thelle.

La 4e de couverture indique : "Can we consider prophetic conflicts as expressions of a socio-religious phenomenon or should we consider them as post-exilic creations that serve ideological purposes ? In his study, Francesco Arena investigates false prophecy and prophetic conflicts, taking Jeremiah, Ezekiel, and Micah as the three books in the Bible most concerned with prophesying falsehood and false prophets"

John J. Collins's Introduction to the Hebrew Bible is one of the most popular introductory textbooks in colleges and seminary classrooms. Enriched by decades of classroom teaching, it is aimed explicitly at motivated students, regardless of their previous exposure to the Bible or faith commitments. The third edition is presented in a new and engaging format with new maps and images. An index has been added to the volume for the first time. In order to enhance classroom use, Collins's major text has now been divided into four volumes, one for each major part of the Hebrew Bible. This volume focuses on the Deuteronomistic History. Here, Collins explores the books of Joshua through 2 Kings, the main account of Israel's history. The volume also contains the introduction to Collins's major text and is now available with even more student-friendly features, including charts, maps, photographs, chapter summaries, and bibliographies for further reading. Collins presents the current state of historical, archaeological, and literary understandings of the biblical text and engages the student in questions of significance and interpretation for the contemporary world.

"The Oxford Handbook of the Historical Books of the Hebrew Bible offers 36 essays on the so-called "Historical Books": Joshua, Judges, 1-2 Samuel, 1-2 Kings, Ezra-Nehemiah, and 1-2 Chronicles. The essays are organized around four nodes: contexts, content, approaches, and reception. Each essay takes up two questions: (1) what does the topic/area/issue have to do with the Historical Books?" and (2) how does this topic/area/issue help readers better interpret the Historical Books?" The essays engage traditional theories and newer updates to the same, and also engage the textual traditions themselves which are what give rise to compositional analyses. Many essays model approaches that move in entirely different ways altogether, however, whether those are by attending to synchronic, literary, theoretical, or reception aspects of the texts at hand. The contributions range from text-critical issues to ancient historiography, state formation and development, ancient Near Eastern contexts, society and economy, political theory, violence studies, orality, feminism, postcolonialism, and trauma theory-among others. Taken together, these essays well represent the variety of options available when it comes to gathering, assessing, and interpreting these particular biblical books"--

This study of the word «people» in the biblical context touches one of the central issues of biblical literature. The author addresses the semantic and literary-critical problems involved in interpreting the Hebrew word םע within the complex texts of 1-2 Samuel and 1-2 Kings. While the word is often rendered by the English word «people» and its cognates in the modern languages, it is also shown that the idea of «people», together with its semantic range in the modern usage, is not identical to the ancient Hebrew. Concerted effort is thus made to identify the basic factors and patterns that explain its meaning in various Hebrew contexts. The study explains how םע expresses both Israel's identity as a secular polity as well as its identity as a religious entity. The discussion is carried out in the light of a number of chosen texts, and these are analyzed both synchronically and diachronically.

An old prophet of Bethel lies to the man of God from Judah, only to lead him to disobey God’s command and to die as a result. The man of God is killed for disobedience, while the old prophet lives on and eventually even benefits from the death (2 Kgs 23:18). Why did God punish his prophet who was deceived, not the one who deceived? The text keeps silent about this as well as about the motive of the old prophet’s lying. This strange story takes up a big portion of the Jeroboam narrative (1 Kgs 11–14). For what purpose would the narrator have included the story in his coverage of Israel’s history during the reign of King Jeroboam? Does this story have any relevance to the rise and fall of the first king of the northern kingdom? If so, how? As it untangles the difficult details of the story, this book reveals the narrator’s perspective on the way God intervened in the history of Israel and focuses on the suffering that God’s prophets sometimes had to undergo as bearers of God’s words.