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Citation for Cultural Contexts

Citation styles are based on the Chicago Manual of Style, 15th Ed., and the MLA Style Manual, 2nd Ed..


Coogan, Michael D. . "Cultural Contexts." In The New Oxford Annotated Bible. Oxford Biblical Studies Online. Dec 5, 2021. <http://www.oxfordbiblicalcstudies.com/article/book/obso-9780195288803/obso-9780195288803-chapter-11>.


Coogan, Michael D. . "Cultural Contexts." In The New Oxford Annotated Bible. Oxford Biblical Studies Online, http://www.oxfordbiblicalcstudies.com/article/book/obso-9780195288803/obso-9780195288803-chapter-11 (accessed Dec 5, 2021).

Cultural Contexts


Michael D. Coogan

The stages that had preceded urbanization are prehistoric in the sense that they antedate the development of writing. Archaeologists have been able to trace the slow, and often independent, progress from hunter‐gatherer economies throughout the Near East to stable cultures that relied on domesticated crops and animals for their sustenance. Dependable supplies of food led to increases of population, and ultimately competition for resources. These factors combined to necessitate specialization of tasks, centralized control, and record‐keeping. For these purposes, writing was invented, again toward the end of the fourth millennium, and once introduced, was widely adopted in different systems in Egypt and Mesopotamia. By 3000 BCE, then, written history may be said to have begun.

The result of nearly two centuries of discovery, excavation, and decipherment of ancient texts is that a detailed chronology of the ancient Near East has been established. While there are occasional gaps in the sequence of rulers for Egypt and for the various Mesopotamian city‐states, those sequences are relatively complete. For regions peripheral to the centers of power the historical record is more spotty, but still substantial. Allowing for minor scholarly disagreements, the chronology is secure and is the framework for the history of the entire ancient Near East, including Israel. Although there remain some small groups of undeciphered texts, including a few in what is apparently the Philistine language, and although much of cuneiform literature is still underground, it is unlikely that new discoveries will require substantial revision of our current understanding of the essential chronology of the ancient Near East.

Nor is the knowledge of the historical record restricted to kings and princes. Hundreds of thousands of nonelite texts have been found. These are not great myths and royal inscriptions, but mundane business and commercial records that shed valuable light on the lives of ordinary men and women and have begun to make possible a reconstruction of the social world of the ancient Near East.

Ancient cultures were as intrigued as we are by beginnings, and they constructed elaborate myths to explain their own prehistory. The establishment of the natural and social orders is typically presented in these myths as the work of a deity, usually the principal god or goddess of the political entity in which they were written. Both Egyptian and Mesopotamian literatures have a large number of such creation myths, many features of which have parallels in biblical traditions. Like their more powerful neighbors to the southwest and northeast, the ancient Israelites had their own accounts of origins, some of which were ultimately collected and edited in the book of Genesis. The early chapters of Genesis deal with prehistory and are largely mythical. In these Israelite expressions of the origins of the world, of society, and of civilization, the principal agent is the god of Israel. And, although intended as the prologue to a larger historical narrative, they are not historical in any modern sense; that is, they do not accurately represent what the archaeological record shows to have taken place, whether in terms of chronology, or the origin of species, or a universal flood.

Egypt and Mesopotamia have their own complex histories during the third millennium, now relatively well known thanks to textual and archaeological data. In the Levant this is the period known as the Early Bronze Age, when northern Syria was largely in the orbit of Mesopotamia, and Egypt exercised direct control over Palestine. For complex reasons not fully understood, toward the end of the third millennium Egypt experienced some internal disruption, reflected in the decline of city‐states in Palestine but not in Syria farther to the north. By 2000 BCE, however, centralized control had been reestablished, and the textual and artifactual evidence is abundant. Trade flourished, as is indicated by both the archaeological record and commercial and diplomatic correspondence among larger urban centers, and between them and Mesopotamia and Egypt. The Levant was spanned by a cultural continuum, with Syria and northern Canaan being more closely linked with Mesopotamia, and southern Canaan with Egypt. Canaan itself had a relatively homogeneous culture, and its inhabitants, especially in rural and village settings, went about their lives with relatively few changes despite the struggles of the urban centers with each other. From as far back as the end of the fourth millennium, and into the first, there appears to have been continuity of population, whose patterns of material culture develop rather than being replaced by successive waves of invaders, as earlier historical reconstructions suggested.

It is in this larger context that Israel placed its own beginnings, centered on the lives of four generations of ancestors, the families of Abraham and Sarah, of Isaac and Rebekah, and of Jacob and Leah, Rachel, Bilhah, and Zilpah, and their offspring.

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