By Gary N. Knoppers, Kenneth Ristau
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Extra resources for Community Identity in Judean Historiography: Biblical and Comparative Perspectives
1. L. L. Grabbe, “Introduction,” in Leading Captivity Captive: “The Exile” as History and Ideology (JSOTSup 278; Shefﬁeld: Shefﬁeld Academic Press, 1998) 17. 2. , R. e. (trans. David Green; Studies in Biblical Literature 3; Atlanta: Society of Biblical Literature, 2003); J. Van Seters, In Search of History: Historiography in the Ancient World and the Origins of Biblical History (New Haven, CT: Yale University Press, 1983; repr. Winona Lake, IN: Eisenbrauns, 1997). e. , R. P. Carroll, “Exile! What Exile?
Grifﬁth, The Mercenaries of the Hellenistic World (Cambridge: Cambridge University Press, 1935); F. E. Adcock, The Greek and Macedonian Art of War (Berkeley: University of California Press, 1957) 19–25; Yvon Garlan, War in the Ancient World: A Social History (New York: Norton, 1975) 93–103; D. B. Redford. Egypt, Canaan, and Israel in Ancient Times (Princeton: Princeton University Press, 1992); Serge Yalichev, Mercenaries of the Ancient World (London: Constable, 1997); R. Waterﬁeld, Xenophon’s Retreat: Greece, Persia and the End of the Golden Age (Cambridge: Harvard University Press, 2006).
The ancients therefore emended and changed the texts, and the BHS editors followed suit. As it turns out, the versions are actually further evidence for this fact: some early texts in the Hebrew Bible reﬂect a period when the distinctions between nomadic Amalekites and Israelites were not so clear. Perhaps the earliest Ephraimites were essentially settling Amalekites. If this is right, then in the case of Amalek we have the same pattern as we did regarding Midian: Israelites had affection for the nomads in the earliest period, and then antipathy for them after the settlement.