Biblical Hebrew Forum

["Lisbeth S. Fried" <lizfried AT umich.edu>]

Beautiful, here, N-P,
Terrific, this is a much better way of discussing
the story.
Liz

> -----Original Message-----
> From: Niels Peter Lemche [mailto:npl AT teol.ku.dk]
> Sent: Tue, June 04, 2002 7:37 AM
> To: Biblical Hebrew
> Subject: SV: The daughter of Jeftah died?
>
>
>
>
> > Since the theory of historicity here is not falsifiable, it
> is redundant.
> >
> > I have seen most of this discussion and wonder why no
> reference is made to
> > classical tradition, the vow by Idomeneos to sacrifice the
> first of his
> > house to greed him if he returns safely to Crete after the
> Trojan war? It
> > turned out to be his son, Faidros Mozart wrote an opera
> devoted to the
> > story and Racine a drama, so it cannot be unknown. The is the close
> > paralel, not the sacrifice of Iphigineia, although that one
> comes close.
> > We have a literary motif about hybris--and the Jephtah
> story has a lot to
> > do with hybris. The idea that you can impress your wish on
> the god without
> > retribution.
> >
> > As to biblical sacrifices of children, much discussion has
> been put into
> > paper about the kings letting their sons pass the fire, if really a
> > sacrifice is intended. Otherwise the position is clear, as
> expressed by
> > the sacrifice of Isaac story, and also the idea about
> redeeming the first
> > born by a substitute sacrifice.
> >
> > To bring in the question of historicity is to divert focus from the
> > narrative in Judges to something that is foreign to that narrative.
> >
> > NPL
> >
> >     -----Oprindelig meddelelse-----
> >     Fra:    Christian M. M. Brady [SMTP:cbrady AT tulane.edu]
> >     Sendt:  4. juni 2002 13:28
> >     Til:    Biblical Hebrew
> >     Emne:   Re: The daughter of Jeftah died?
> >
> >     On 6/3/02 4:22 PM, "Lisbeth S. Fried"
> <lizfried AT umich.edu> wrote:
> >
> >     > You must have me mixed up with someone else.
> >     > I don't think the story is historical, and I don't
> have anything
> >     > bothering me. I'm trying to get people to realize that
> >     > their statements carry implications, that assumptions
> >     > are embedded which, upon closer examination, may not
> >     > pan out.
> >     > When you say "brought together" by  a D narrator,
> >     > who was that D-narrator, when did he live, how did
> >     > he know the story?
> >     > I sense the anger these questions arouse; we tend to
> >     > get angry when we run up against questions which
> >     > challenge the bedrock of our faith, of who we are as people.
> >
> >     But Lisbeth, your questions, valid though they are, do
> not undermine
> > or
> >     challenge whether or not the events were historical. I think
> > everyone would
> >     agree that we cannot *prove* (beyond the text) that these events
> > happened.
> >     In the same way none of us can *prove* (beyond the text) any
> > theories about
> >     authorship and transmission with respect to, well most of the
> > biblical
> >     texts.
> >
> >     As I said your questions are valid, but irrelevant in terms of
> > evaluating
> >     historicity.
> >
> >     Cb
> >     cbrady @ tulane.edu
> >     --
> >     "It is by the goodness of God that in our country we have
> >     those three unspeakably precious things: freedom of speech,
> >     freedom of conscience, and the prudence never to practice
> >     either of them."  --Mark Twain
> >
> >
> >     ---
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