By Alexander Altmann (ed.)

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See H. J. Kraus, "Gilgal. Ein Beitrag zur Kultusgeschichte Israels," Vetus Testamentum, 1:181-199 (1951); cf. , pp. 179-189 (literature cited on p. 180, η. 87); M. N o t h , Das Buch Josua, 2nd ed. (Tübingen, 1953), pp. 32-35; Jan Dus, "Die Analyse zweier Ladeerzählungen des Josuabuches (Jos. 3-4 und 6)," Zeitschrift für die Alttestamentliche Wissenschaft, 72 : 107-134 (1960). 58. One suspects that Joshua 5 :1 contains reminiscences of Exodus 15: 13-17. When they crossed over ('d ibr'm'1; cf. l a s ' 1 i s ) , the rulers of Transjordan and Canaan (cf.

Flight, "The Nomadic Idea," p. 224. 12. H. P. Smith, Religion of Israel (New York, 1914), p. 12. Flight, "The Nomadic Idea," quotes this statement but does not heed the warning note. 13. Ancient Israel, p. 14. See also the caveat entered by A. Causse: ".. sans doute convient-il de ne pas exagérer, autant que l'on fait Budde et les critiques qui l'ont suivi, le rôle del'idéal nomade dans l'histoire d'Israël et dans le développement du prophétisme" (Du groupe ethnique à la communauté religieuse [Paris, 1937], p.

In Isaiah 40: 3-6, we read: A voice [of a herald] cries : "Prepare in the desert the way of Yahweh, Make straight in the wilderness a highway for our God. Every valley shall be exalted, every hill low . . " In Isaiah 51: 9-11, we read: Awake, awake, dress in power, Arm of Yahweh . . 60. P. W. " 61. Ibid. The Divine Warrior 29 The repetitive imperative, reminiscent of Canaanite style, begins an apostrophe to the arm of the Divine Warrior. Awake as in ancient times, primeval generations. Was it not Thou who smote through Rahab, Who pierced Tannin [the dragon] ?

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Biblical Motifs. Origins and Transformations by Alexander Altmann (ed.)

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