By Weston W. Fields
In accordance with Fields, biblical narrative is didactic socio-religious statement on human adventure, mirrored in 'history', and that such 'history' is a manner of describing the conceptual universe of the traditional authors. Biblical narrative is strikingly freed from summary formulations yet encapsulates summary reflections, inside habitual literary motifs, and via the reporting of 'historical information'. This notion of biblical narrative is strikingly illustrated via an research of the tale of Sodom and Gomorrah (Genesis 19). The motifs of the Sodom culture are in comparison with these within the tales in regards to the concubine in Gibeah (Judges 19) and concerning the destruction of Jericho (Joshua 2).
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Additional info for Sodom And Gomorrah: History and Motif in Biblical Narrative (The Library of Hebrew Bible - Old Testament Studies)
8-13; 1 Chron. 8-14). David later rewards them for this act of respect and kindness (2 Sam. 4-7). After the appeasement of the Gibeonites by the execution of some of Saul's sons, David reburies Saul and Jonathan in Zela of Benjamin in Saul's ancestral tomb (2 Sam. 10-14). Thus, Jabesh Gilead figures in (1) the beginning of Saul's life by their part in assuring the perpetuation of Benjamin and Gibeah, (2) the emergence of Saul as victorious deliverer by being rescued from the Ammonite threat, and (3) the end of Saul's life, by taking care of his body.
Freedman, 'The Real Story of the Ebla Tablets: Ebla and the Cities of the Plain', BA 41 (1978), pp. 143-64; idem, 'Ebla and the Old Testament', in Studies in the Period of David and Solomon and Other Essays (ed. T. Ishida; Winona Lake, IN: Eisenbrauns, 1982), pp. E. T. Schaub, 'Expedition to the Southeastern Dead Sea Plain, Jordan', AASOR 8 (1980), p. 16; H. ', BARev 6 (1980), pp. C. Van Hattem, 'Once Again: Sodom and Gomorrah', BA 44 (1981), pp. M. Howard, Jr, 'Sodom and Gomorrah Revisited', JETS 27 (1984), p.
In spite of these and other differences, which we fully recognize, when the Lot/Sodom narrative and the Rahab/Jericho tale are compared on the motif level, there are obvious similarities that constitute a strong and many-fibered bond which permits us to link them. This link is confirmed on the lexical level, and the study of the motif and submotifs common to both makes their relationship conclusive. A short summary of the well-known episode of Rahab and the spies will serve to point out some of these connections.