Part I. Israel and Judah: 1. Why Israel?; 2. Israel without Judah; Part II. Israelite Content in the Bible: 3. Writing from Judah; 4. An association of peoples in the land (the book of Judges); 5. The family of Jacob; 6. Collective Israel and its kings; 7. Moses and the conquest of eastern Israel; 8. Joshua and Ai; 9. Benjamin; 10. Israelite writers on early Israel; Part III. Collaborative Politics: 11. Collaborative politics; 12. Outside the Near East; 13. The Amorite backdrop to ancient Israel; 14. Israel's Aramean contemporaries; Part IV. Israel in History: 15. The power of a name: ethnicity and political identity; 16. Before Israel; 17. Israel and Canaan in the 13th–10th centuries; 18. Israel and its kings; 19. Genuine (versus invented) tradition.
This book offers a new way for biblical scholars and archaeologists to envision how the Bible's story relates to history.
Daniel Fleming has taught and served in the Skirball Department of Hebrew and Judaic Studies at New York University since 1990, when he received his doctorate in Near Eastern Languages and Civilizations from Harvard University. He currently serves as Chair of the Advisory Committee for NYU's Institute for the Study of the Ancient World. The current volume was launched with financial support from a Guggenheim Fellowship (2004). Fleming was also a senior Fulbright fellow to France (1997–8) and recipient of a one-year research fellowship from the American Council of Learned Societies (2004–5). He is author of three books and co-author of a fourth: The Installation of Baal's High Priestess at Emar (1992); Time at Emar (2000); Democracy's Ancient Ancestors (Cambridge University Press, 2004); and, with Sara J. Milstein, The Buried Foundation of the Gilgamesh Epic (2010). Fleming has contributed many articles on topics related to the ancient Near East to a range of professional journals and collected works.
'Fleming offers the reader an important discussion of methodology, insightful historical reconstructions, and arguments for the 'genuineness' of early biblical traditions. His approach ultimately represents what Richard Hess calls 'critical orthodoxy' in that both the biblical account and critical methodology are given equal footing. Fleming's mediation of differing interests in reconstructing an ancient Israel will likely spur on countless debates …' Tad Blacketer, Stone-Campbell Journal
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