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Ausgabe: | 1990 |
Spalte: | 423-425 |
Kategorie: | Altes Testament |
Titel/Untertitel: | Von Sinuhe bis Nebukadnezar 1990 |
Rezensent: | Ahlström, Gösta W. |
Ansicht Scan: | |
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423
Theologische Literaturzeitung 115. Jahrgang 1990 Nr. 6
424
Scheidungen ab, die auf Horst zurückgehen, da oft nicht genau
entschieden werden könne und alle Lieder inhaltlich von Sehnsucht
charakterisiert seien. Er stellt aber ebenso ihre Nähe zu den ägyptischen
Liebesliedern heraus. Das Gliederschema in den Beschreibungen
fuhrt K. auf die ägyptisch (seltener mesopotamisch) belegte
Glicdervergottung zurück. Die Form wurde zunächst in kultischen
Texten angewendet, später aber auch in den profanen Bereich übernommen
. Deshalb sei es legitim, bei einzelnen Motiven nach ihrem
kultischen Ursprung zu fragen.
Der Autor äußert sich schließlich zu der Problematik, wie die
Motive (Vergleiche, Metaphern, Rollen, Situationen) zu verstehen
sind. Wesentlich ist hier m. E. seine Feststellung, man müsse danach
fragen, welche Bedeutung den Motiven bei den Menschen des Alten
Orients zukam, die oft von der unsern divergiere. Hier werden die
archäologisch nachgewiesenen Bildträger (Amulette, Siegel, Elfenbeinschnitzereien
) wichtig. Sie zur Erklärung des Wortlauts eingesetzt
zu haben, ist das hervorzuhebende Verdienst des vorliegenden Kommentars
. Man findet es ausgesprochen und folgend in der Durchführung
, daß bei der Gattung des Liebesliedes Israel Einwirkungen
von allen geographischen und kulturellen Seiten herausgesetzt war.
Zuletzt erörtert K. die Funktion, die dem Cantieum im Jahweglauben
zukommt. Er macht dazu einige Andeutungen, die erkennen
lassen, daß die in den Liedern besungene Liebe nicht explizit als von
Jahwe herrührend genannt ist, sondern nur als der Schöpfung integriert
verstanden werden kann, weil Jahwe das Zueinander der
Geschlechter stiftete (Gen 2,24).
Ein paar kleine Versehen im Druck wird der Leser selbst entdecken
und stillschweigend berichtigen.
Das Außergewöhnliche ist in jedem Falle die große Zahl der
Abbildungen. Es erweist sich jedoch als sehr sinnvoll, die A rchäologie
zur Explikation herangezogen zu haben. Dadurch und unter Berücksichtigung
vielfältigen literarischen Vergleichsmatefials, ferner
Abwägen der manchmal mehreren Interpretationsmöglichkeiten und
der Auseinandersetzung mit vor ihm ausgesprochenen Auffassungen
oder Vermutungen konnte K. die Bildwelt dieser Lieder in zuvor nicht
gelungener Weise erklären.
Stuttgart Wolfram Herrmann
Jepsen. Alfred, u. Klaus-Dietrich Schunck [Hg.]: Von Sinuhe bis
Nebukadnezar. Dokumente aus der Umwelt des Alten Testaments
unter Mitarbeit von H. Freydank, S. Herrmann u. G. Morawe. 4.,
Überarb. Aufl. Berlin: Evang. Verlagsanstalt 1988. 255 S. m. Abb.,
89 Abb. auf Taf. gr. 8". Lw. M 19,80.
The first edition of this book was reviewed by the present writer in
ThLZ 104, 1979, thus a füll review does not seem necessary. Only a
few points should be mentioned. The title of the book is under-
standably the same, even though it comprises more than the time-span
Sinuhe-Nebuchadnessar. The cap. „Ausgrabungsberichte" (pp.
227-231) has been updated, as has the bibliography for the non-
biblical texts (pp. 231-239). The map of excavations in Palestine (p.
205) is about the same as that of the first edition; thus several more
recent sites are missing. For Transjordan one could have mentioned,
for instance, Kattarat es-Samra, Teil er-Rumeit, Teil Hayyat, Khirbct
lskander, Safut, Mafraq, Irbid, Khirbet 'Ara'ir ('Aro'er), Khirbct
el-Balu'(Balu 'a), Buseirah. Tawilan, Bcida, Numeira, etc. In western
Palestine one misses, amongothers, Teil el-Qadi (Dan), Teil es-Samak
(Shiqmona), Khirbet el-Burj (Tel Dor). Teil Mubarak (Tel Mevorak).
Tel Michal, Khirbct Raddana, Khirbet cl-Mshash (Tel Masös),' Izbet
Sariah, Teil esh-Shari'yah, Deir cl-Balah, Teil Batasha, Teil Qemun
(T. Yokneam), Teil eLHuweilfe (T. Halif). Teil el-Far'ah (South).
Timna'. Some of these sites are, however, mentioned on pp. 34-35.
Kuntillet'Ajrud (with its writings about Yahweh and his Asherah) is
not mentioned. The reason may bethat thissite is located in the Sinai.
but so is also Kadesh-Barnea, which is noted on pp. 31 and 33. In
order to get a more complcte picturc of archaeological activities, one
should consult Helga Weippert, Palästina in vorhellenislischer '/.eil
(Handbuch der Archäologie, Vorderasien II, Band I. München
1988).
As in the first edition, one still Claims that the Old Testament
textual material and the archaeological remains are in füll agreement
that Canaan experienced, besides the settlement of Philistines on the
coast, an invasion of a semi-nomadie pcople with a difi'ercnt material
culture than that of the LB II period (pp. 123-129, see also p. I 13).
This has been done without stating what would be characteristic of a
nomadic or semi-nomadic culture. However, a poorer „Kulturstand"
is supposed to be the rcsult of this invasion. For instance, Hazor's
destruetion and the new Stratum XII are the „proofs" for this cultural
Situation (p. 113). However. the pits and huts of this Stratum do not
teil us anything about who made them. The old theory about a new
pcopje invading Palestine around 1200 BC has not even been
questioned. In this case the biblical texts have been used for an Interpretation
of the archeological remains instead of an analysis of the
finds themselves. Wc may agree with the opinion that a new cultural
epoch started in the central hüls ofCanaan around 1200 BC.but this is
not the same as saying that a new pcople invaded the country. The
highlands south of the Jezrecl Valley were almost devoid of pcople
during the Late Bronze Agc; thus we may have to reckon with the fact
that people from other areas ofCanaan could have moved up to the
hüls. This also seems to be the conclusion one can draw from the
material culture of the new Settlements in the hüls (see G. W.
Ahlström, JNES 39/80, pp. 65-66, id. Who H'civ the Israetttes?
Winona Lake 1986, N. P. Lcmche. Early Israel [SVT 37], Leiden
1985). Israel Finkelstein's groundbreaking work, The Archaeology oj
the Israetite Settlement, Jerusalem 1988, supports this viewpoint.
Such an opinion does not, however. discount the fact that there may
have been some intrusions of pcople from other parts of the Npar East.
Thus, the problem is more complex than the presentation of it in this
book.
The so-called Iron Age is also said to have started around 1200 BC
and is attributed to the arrival of the Philistines (p. 124). This is
another absolete theory. We know now that an iron industry already
existed in LowerGalilee in the 13th Century BC (see H. Liebowitz and
R. Folk, "The Dawn of Iron Smelting in Palestine: The Late Bronze
Age Smelter at Tel Yin'am, Preliminary Report", Journal of Field
Archaeology 11/84, pp. 265-280). In this connection one misses
some references to the history of the metal industry in the works of
James D. Muhly, Tamara Stech Wheeler, and JaneC. Waldbaum.
As to the Israelite-Judahite religions, the first edition maintaineel
that thesc did not know of any goddess (1975, p. 137). In spite of the
fact that the goddess Asherah was worshiped in the lemple of Solomon
and in spite of the finds from Kuntillet'Ajrud the new edition avoids
this phenomenon. A deity worshiped in the official temple of the
capital is, however, part of its official cult, even if the biblical writers
did not like it. Their aim was not to report actual historical events bul
to advocate theirown opinions. The editors have in this case missed ;i
good opportunity to illustrate for the readers how „Wissenschaft"
works.
In discussing Canaanite-Israelite culture and its development the
authors represent an approach that sharply distinguishes between
Canaanite phenomena and Israelite-Judahite ones. Unfortunately,
they have not seen that there is a continuum in Palestine from the LB
period into the Iron Age. As mentioned above, the material culture
that we know of from excavations indicates that such a continuum is a
historical fact. This has consequences for the religious scene, such as
a-divinc assembly including the goddess Asherah, cult paraphernalia
and liturgies, as well as the architecture of sanetuaries. In the latter
case we do not know very much. Arad's fortress temple is, however, a
good Illustration of what could have been in existence at other sites. So
are also the so-callcd cult-rooms at Teil ed-Duweir and Mcgiddo.