ZusammenfassungMax Webers Studien zum antiken Judentum haben eine längere Vorgeschichte (vgl. MWG I/21-1, 144). Max Webers Methodologie und seine Kulturtheorie sind zur Zeit der Abfassung der Studien zum antiken Judentum weitgehend abgeschlossen. Daher wird in diesem Beitrag nicht näher auf die sogenannte ›südwestdeutsche Schule der Kulturphilosophie‹ eingegangen, der Weber grundlegende Positionen verdankt.

The problem of the identity of the conqueror of Hazor is discussed against the background of the basic political constellations in South Syria and North Canaan in the 13th century. The Biblical references to Hazor in Joshua and in Judges are critically examined. This is followed by a survey of the results of excavations in Hazor up to the present (Dec.1999). The thesis that Hazor was destroyed around 1230 B.C. is questioned in the light of the recent debate on the Mycenaean IIIB ware dating. The final destruction of Hazor is seen as one of the aftermaths of the battle of Kadesh, when Ramses II directed his first campaign at Upper Galilee to subdue his rebellious vassals.

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monarchy in Israel. Mention of the mar'eh in Gen 26,26 must therefore be a throwback to earlier times, when forerunners of the Israelites lived in a tribal pastoralist society, coming into frequent contact with Canaanite city-states, which were accustomed to such relations and had the proper bureaucratic machinery to deal with them. It is also reasonable to conclude that the active involvement of Ahuzzath and Phicol in the Pact of Beer-Sheba according to Gen 26,26 — 31 reflects this ancient state of affairs. In Gen 21,21 —32, on the other hand, it appears that at least the final formulator of the narrative, and probably the composers of its substrata äs well, neither knew firsthand, nor had any historical recollection of such a reality. It was this that could have sparked the de-emphasis of the part played by Phicol, the army commander, and the complete disappearance of Ahuzzath, the Supervisor of the pasturages.