Como sabemos, la \u201cverdad\u201d de un relato no siempre es sin\u00f3nimo de \u201chistoricidad\u201d. Hoy ya no se pide a la arqueolog\u00eda que \u201cpruebe\u201d el relato sagrado, y \u00e9ste ya no se entiende como un libro de historia. Queda por comprender las relaciones que mantienen entre s\u00ed. Un arque\u00f3logo, un exegeta y un historiador exponen aqu\u00ed sus puntos de vista. Los ejemplos que ponen est\u00e1n tomados en su mayor parte de los libros hist\u00f3ricos, que contienen hechos situados en los mal conocidos per\u00edodos llamados de la \u201cconquista\u201d y la \u201cmonarqu\u00eda\u201d (entre 1000 y 587 a. C.). A lo largo de estas p\u00e1ginas, las figuras de Josu\u00e9, Sans\u00f3n, David o Jos\u00edas, la constituci\u00f3n de las leyes, la conquista de la ciudad de Hebr\u00f3n o el asedio de Jerusal\u00e9n por Senaquerib adquieren un nuevo relieve.<\/p>\n","protected":false},"excerpt":{"rendered":"
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