To save content items to your account,
please confirm that you agree to abide by our usage policies.
If this is the first time you use this feature, you will be asked to authorise Cambridge Core to connect with your account.
Find out more about saving content to .
To save content items to your Kindle, first ensure no-reply@cambridge.org
is added to your Approved Personal Document E-mail List under your Personal Document Settings
on the Manage Your Content and Devices page of your Amazon account. Then enter the ‘name’ part
of your Kindle email address below.
Find out more about saving to your Kindle.
Note you can select to save to either the @free.kindle.com or @kindle.com variations.
‘@free.kindle.com’ emails are free but can only be saved to your device when it is connected to wi-fi.
‘@kindle.com’ emails can be delivered even when you are not connected to wi-fi, but note that service fees apply.
Chapter 4 addresses the evolution of the Decalogue in light of the transposition of monumental texts onto small-scale artifacts like amulets and scrolls in the Levant, as well as the introduction of amulets and scrolls to depicted monumental assemblages in the books of Exodus and Deuteronomy. This transposition was particularly important to the Judean exiles, who had lost access to the monuments that inspired those small-scale productions.
Chapter 2 focuses on the Decalogue as it appears in Exodus, focusing on a comparison to the corpus of texts discussed in Chapter 1. This chapter argues that the discourse of the Decalogue in Exodus is most consonant with the monumental discourse of the ninth- and eighth-century Levant, so, using that discourse as a model, that period is when the Decalogue was most likely composed.
Chapter 1 presents a history of monuments to act as a historical backdrop for analyzing the Decalogue’s composition and redaction in light of its monumentality. Three case studies are presented to illustrate the standard discourse of Levantine monuments at different periods in the Iron Age.
The introduction raises questions about why a text’s material and context are so important to determining its meaning. It also defines a monument as an artifact that is used by a community to make meaning and suggests that monumental texts communicate through their words, their physical media, and the ways communities engage them.
Chapter 3 focuses on the Decalogue in Deuteronomy, continuing the comparative study of the previous chapter but expanding that comparison to include major monument types from the seventh century. Drawing upon both material culture and innerbiblical exegesis, this chapter argues that the Decalogue was initially edited to better match the Levantine monuments of the seventh century, but that it also adapted the monumental discourse of Mesopotamian monuments from the same period.
The conclusion reviews the history of monuments and history of the Decalogue’s monumentality presented in the previous chapters. It argues that the Decalogue’s authority ultimately derived from its monumentality, and that these early monumental engagements set the precedent for subsequent interpretive traditions.