Daily Archives: 2010-08-04 21:20:16 GMT+0000

Naivety and laziness in biblical historiography (Nehemiah case study 5)

 

nehemiahwall
Rebuilding the Wall of Jerusalem under Nehemiah by William Brassey Hole (1846-1917) – Public Domain

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.

There has been a very strong tendency to take the Biblical writing at its face value and a disinclination to entertain a hermeneutic of suspicion such as is a prerequisite for serious historical investigation. It is shocking to see how the narrative of the Nehemiah Memoir has in fact been lazily adopted as a historiographical structure in the writing of modern scholars, and how rarely the question of the probability of the statements of the Nehemiah Memoir have been raised. (Clines, What Does Eve Do to Help, p. 164)

This post concludes the series addressing the necessity of literary criticism preceding historical inquiry — and how literary criticism itself can answer questions before the historical investigation even begins. See the Nehemiah or Clines archive for the rest of the series.)

Literary criticism: to be set aside or used as a primary tool?

One finds this confusion between the functions of literary and historical criticisms epitomized by NT biblical historian, James McGrath, when he writes:

The historian is interested in getting back behind the text as a means of gaining access to events that supposedly happened earlier. A literary approach . . . reads the text at face value, and may tell us what a particular author appears to have been concerned to emphasize. . . . A literary approach enables one to grasp the meaning of the story on the level of the text itself. A historical approach digs through and seeks to get behind the text to see what if anything can be determined about the actual historical events. (McGrath, The Burial of Jesus: History & Faith, pp. 56-57)

David Clines, on the contrary, does not accept that any such neat divide can be made between a literary and historical approach to documents. He argues that historical questions can sometimes be answered by literary criticism itself:

It is indeed usual for practitioners of biblical literary criticism to insist that the literary must precede the historical, that we must understand the nature of our texts as literary works before we attempt to use them for historical reconstruction. . . . But [in the case study of Nehemiah] the literary and historical have been so closely bound up, historical questions being raised — and sometimes answered — in the very process of asking the literary questions. (From David J. A. Clines, What Does Eve Do to Help? 1990. p. 163)

The Romantic Imagination read more »

How literary artistry has misled biblical historians: Nehemiah case study (4)



Head-piece to the book of Nehemiah. Nehemiah 1...
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[W]e must understand the nature of our texts as literary works before we attempt to use them for historical reconstruction. (From David J. A. Clines, What Does Eve Do to Help? 1990. p. 163, my emphasis)

In the case of the Book of Nehemiah, [biblical historians] have very often overlooked the fact that it is a literary construction and have tried to use it as if it were a chronicle giving first-hand access to historical actuality. The reason why historians’ usual critical abilities seem to fail them in this particular enterprise seems to be that they have attuned themselves to Nehemiah as author, and have forgotten that the Nehemiah we meet with in the book is in the first place a narrator. (Clines, pp. 152-153)

This is the fourth in my series of posts that began with Literary Criticism, a key to historical enquiry. Nehemiah case study. The series can be followed via the pingbacks at the end of each post (in the “comments” area) or via the Archive Categories for Clines and Nehemiah.

This post looks at David Clines’ section in his Nehemiah chapter discussing the way historians have been misled by the literary artistry in handling the sequence and times of events, and in the way the author has elected to compress aspects of the narrative. Clines heads this section:

Time, Sequence, Narrative Compression, and Reticence

a. Sanballat’s conversation with Tobiah and Nehemiah’s prayer

Nehemiah 4:1-5

1‬. But it came to pass that, when Sanballat heard that we were building the wall, he was wroth, and took great indignation, and mocked the Jews.

‭2‬. And he spake before his brethren and the army of Samaria, and said, What are these feeble Jews doing? will they fortify themselves? will they sacrifice? will they make an end in a day? will they revive the stones out of the heaps of rubbish, seeing they are burned?

‭3‬. Now Tobiah the Ammonite was by him, and he said, Even that which they are building, if a fox go up, he shall break down their stone wall.

‭4‬. Hear, O our God; for we are despised: and turn back their reproach upon their own head, and give them up for a spoil in a land of captivity;

‭5‬. and cover not their iniquity, and let not their sin be blotted out from before thee; for they have provoked [thee] to anger before the builders.

Here the author is creating the impression that enemies were insulting Nehemiah’s wall builders within ear-shot, with Nehemiah responding at the same time in a prayer to God.

Historians such as Hugh G. M Williamson and Joseph Blenkinsopp explain the passage exactly this way in their commentaries. read more »