Category Archives: Lemche: Israel History Trad


Where did the Bible’s Jews come from? Part 1

by Neil Godfrey
Kurdistan  .Yazidis  .Judaism . Christianity ....

Kurdistan .Yazidis .Judaism . Christianity .Islam (Photo credit: Kurdistan Photo كوردستان)

This post is based primarily on a few pages in The Mythic Past by Thomas L. Thompson. It is slightly supplemented by fewer notes from a different but complementary discussion on the biblical meanings of “the people of God” in The Israelites in History and Tradition by Niels Peter Lemche. (All bold fonts for emphasis or highlighting key points for ease of reading are mine.)

I conclude with my own thoughts on what all of this means for the first of our Gospels.

The biblical tradition informs us of the meaning and understanding that the biblical authors’ contemporaries attributed to the past. Archaeological evidence points to a different reality of the past.

The religious understanding of Israel’s origin myth

The primary biblical referent for Israel’s ethnic and family identification is found in the stories and metaphors of “exodus”, “wilderness”, “exile” and “return”. Even in the Books of Kings the narrative is couched in the suspense of threats and promises of exile from the land. These themes centre on the motif of the children of Israel as the “people of God”, as Jahweh’s “first-born” and God’s “inheritance”.

These stories all are solidly rooted in the self-defining, grand epochal line of a God without a home or a people [and who was] searching for a people without a home or a God. It is in this metaphor that we find the foundation and matrix for the ethnographic metaphor of all Israel. This metaphor gives voice to the ‘new Israel’ with its centre in Yahweh’s temple of the ‘new Jerusalem’. This is an identity that is formed from the perspective of the sectarian theology of the way. (pp. 255-56, Our Mythic Past by Thomas L. Thompson)

Compare Niels Peter Lemche’s observation of the nature of Israel’s origin myth: read more »


Scholarly trench warfare to defend the Bible by means of rationalistic paraphrase

by Neil Godfrey

This post is based on a discussion by Niels Peter Lemche in The Israelites in History and Tradition. It begins with a quotation from Assyriologist Mario Liverani:

Laziness is common among historians. When they find a continuous account of events for a certain period in an ‘ancient’ source, one that is not necessarily contemporaneous with the events, they readily adopt it. They limit their work to paraphrasing the source, or, if needed, to rationalisation.— Liverani, Myth and politics in ancient Near Eastern historiography, p.28.  (Cited p. 149 in The Israelites in History and Tradition)

Liverani is addressing historians of Hittite history here. Historians of the Hittites felt they had all they needed to know to get started by the discovery of a decree by King Telipinus. This presents an outline of Hittite dynastic history that has been used by many Hittite historians. But Liverani showed that the “history” had little to do with actual reality. It was a highly ideological text designed to establish a (fictional) rationale for King Telipinus’s usurpation.

Lemche adds:

In few places is Liverani’s warning against naively accepting an ancient text as a historical source as relevant as in biblical studies, where the amount of rationalistic paraphrase has in fact been overwhelming. (p. 149)

Lemche is speaking specifically of Old Testament studies. But my observation is that it applies at least equally strongly among New Testament studies.

Some reasons for this that Lemche offers: read more »


Some “training in history” for Craig A. Evans, Richard Bauckham, et al.

by Neil Godfrey
final editing about 2 hours after first posting . . .

In my last post on Fabricating Jesus I discussed Craig Evans’ put-down of sceptical conclusions on the grounds that “no-one trained in history” would entertain such “extreme” doubts as to whether we can know anything historical about Jesus at all or even if he existed. Evans isn’t the only bible scholar who has made such a comment, and my last post was not my final word on the subject. Will elaborate a little on that earlier post here. I’ve included Bauckham in the heading because his “historical” reconstruction of the gospels in another series of posts I submitted here also displays an abysmal ignorance of the most basic historical “training”. Since my last post began with von Ranke, a natural segue would be a discussion drawn from Niels Peter Lemche in The Israelites in History and Tradition. He, too, begins with von Ranke. (See earlier post for discussion of one of von Ranke’s contributions to historiography.)

Fundamentalists will dismiss Lemche because his methods do not lead to conclusions supporting their beliefs, but I challenge them to find historiographical, or even simply logical, rationales for overturning the historical principles he works by. But Lemche is by no means a one-off. After I finish with Lemche I hope to dig out a list of other names from my notes and edit them to post here with similar discussions about valid historical methodology, from both ancient and modern history. read more »