This series of discussions has been wonderful. Incredibly enlightening and very entertaining. The interaction between Finkelstein and Adams has been extremely instructive. I have hundreds of questions I would like to ask Israel. Please give us a second series of conversations once this series ends.
Just super interesting, fascinating. Thank you so much. Please give us more. Professor Finkelstein, planning to go to Lausanne someday? A public conference? I would be so happy. Greetings from Switzerland
@12:34 Finkelstein says: "Once you put the seal impressions on a map, it is really easy to see that the concentratrion of Yehud's early type of seal impressions, they are to be found between Ramat Rahel (and the town of Mizpah)" @13:26 "I don't have the map here with me to tell you how many kilometers" Wouldn't it be nice to see at this time a map in the video that has all that information? The map could stay for 2s that viewers could stop the video and study the map.
For viewers interested in a map: I found another lecture by Finkelstein where he shows the map, under ruclips.net/video/IVOO85WdTjo/видео.html and the following minute. In that lecture, Finkelstein explains why he thinks that not much of the bible was produced (written, redacted, compiled) in the Jerusalem of the Persian period.
Good presentation. Question: Based on the assumption that walls do not simply “evaporate” and many times they are rebuilt at later times, and considering that the Hasmonean walls are a substantial remodeling and enlargement of the 6th century walls, wouldn’t it be theoretically possible (despite the lack of archaeological evidence from the Persian period and to sort of explain the 400 year-gap) that these 6th walls did not suffer too much damage, that this damage was fixed during Nehemiah’s time, and that those fixed walls were way improved during the late Hasmonean era? Or is it better to assume that the walls of Nehemiah’s time are an idealistic social construction written at a much later time, say, during the late Hasmonean era (which would date the composition of Jeremiah at the end of the late Hellenistic era)? And what about the notion of “earlier memories” that are always part of any version of history? What role, if any, does this concept play in the hypothesis of the presenter? Thanks
This series of discussions has been wonderful. Incredibly enlightening and very entertaining. The interaction between Finkelstein and Adams has been extremely instructive. I have hundreds of questions I would like to ask Israel. Please give us a second series of conversations once this series ends.
Just super interesting, fascinating. Thank you so much. Please give us more. Professor Finkelstein, planning to go to Lausanne someday? A public conference? I would be so happy. Greetings from Switzerland
More to come!
@12:34 Finkelstein says: "Once you put the seal impressions on a map, it is really easy to see that the concentratrion of Yehud's early type of seal impressions, they are to be found between Ramat Rahel (and the town of Mizpah)"
@13:26 "I don't have the map here with me to tell you how many kilometers"
Wouldn't it be nice to see at this time a map in the video that has all that information?
The map could stay for 2s that viewers could stop the video and study the map.
For viewers interested in a map: I found another lecture by Finkelstein where he shows the map, under ruclips.net/video/IVOO85WdTjo/видео.html and the following minute. In that lecture, Finkelstein explains why he thinks that not much of the bible was produced (written, redacted, compiled) in the Jerusalem of the Persian period.
Good presentation. Question: Based on the assumption that walls do not simply “evaporate” and many times they are rebuilt at later times, and considering that the Hasmonean walls are a substantial remodeling and enlargement of the 6th century walls, wouldn’t it be theoretically possible (despite the lack of archaeological evidence from the Persian period and to sort of explain the 400 year-gap) that these 6th walls did not suffer too much damage, that this damage was fixed during Nehemiah’s time, and that those fixed walls were way improved during the late Hasmonean era? Or is it better to assume that the walls of Nehemiah’s time are an idealistic social construction written at a much later time, say, during the late Hasmonean era (which would date the composition of Jeremiah at the end of the late Hellenistic era)? And what about the notion of “earlier memories” that are always part of any version of history? What role, if any, does this concept play in the hypothesis of the presenter? Thanks