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This introduction to the Ancient Near East includes coverage of Egypt and a balance of political, social, and cultural coverage. Organized by the periods, kingdoms, and empires generally used in Near Eastern political history, the text interlaces social and cultural history with the political narrative. This combination allows students to get a rounded introduction to the subject of Ancient Near Eastern history. An emphasis on problems and areas of uncertainty helps students understand how evidence is used to create interpretations and allows them to realize that several different interpretations of the same evidence are possible.This introduction to the Ancient Near East includes coverage of Egypt and a balance of political, social, and cultural coverage.

Anathea E. Portier-Young profundiza en el significado de'imperio', en los métodos utilizados por los imperios y en las formas de resistencia que ellos generan. Luego, aplica las percepciones logradas a las fuentes del contexto histórico en que surgieron los primeros apocalipsis judíos y a los textos mismos. El resultado es una novedosa e impresionante explicación de Daniel y de dos textos henóquicos: el Apocalipsis de las semanas y el Libro de los Sueños. Utilizando métodos desarrollados por científicos sociales para el análisis del terror de Estado y las estrategias de resistencia frente a él, Portier-Young trae a la actualidad antiguas realidades del terror de Estado seléucida en Judea, con una viveza que pocos historiadores han logrado. Un punto de referencia para futuros estudios, que necesariamente deberá ser tenido en cuenta.

Robes and Honor is a fascinating exploration of the possible common origin and subsequent developments of investiture across medieval Christianity and medieval Islam. The ceremony in all of its cultural variety was much more than the public adoption of a high-value textile as symbol of office; within a culture, robing established a personal link'from the hand'of the giver - king, pope, head of a sect, ambassador - to the receiver - noble, general, official, nun, or acolyte. This volume challenges current thinking on religious and regional boundaries of'cultures,'raises semiotic issues about imagined communities, and addresses problems of kingship.

Throughout its history, the Kingdom of Israel had strong connections with the Aramaean world. Constantly changing relations, from rivalry and military conflicts to alliances and military cooperation, affected the history of the whole Levant and left their marks on both Biblical and extra-Biblical sources. New studies demonstrate that Israelite state formation was contemporaneous with the formation of the Aramaean polities (11th-9th centuries BCE). Consequently, the Jordan Valley (and especially its northern parts and its extension to the valley of Lebanon) was a constantly changing border zone between different Iron Age polities. In light of that, there is a need to study the history of Ancient Israel not only from the'Canaanite'point of view but also within the political and cultural context of the Aramaean world. This volume brings together experts working in different fields to address the relations and interactions between Aram and Israel during the Early Iron Age (12th to 8th centuries BCE) through three main aspects: the first aspect, relates to the archaeology and the material culture of Aram and Israel, with a special focus on the Jordan valley as a political and cultural border zone. The material culture of the region is examined in its spatial as well as chronological context in order to discuss cultural traits as against political affiliation. The second aspect relates to the history of the Aramaean kingdoms highlighting the formation of territorial kingdoms in the Levant and the history of Israel in its Aramaean context. The third aspect relates to the question of historical memory especially as it was preserved in the biblical traditions. The place of the Aramaeans in the Biblical literature is discussed as a mean to clarify the construction of Israelite and Aramaic identity in a fluid cultural region.

On the Origins of Judaism examines the formation of one of the oldest monotheistic religions. The book covers a diverse range of themes: the identity of those who produced and canonized the Hebrew Bible and subsequently shaped its interpretation; the significance and impact of Second Isaiah and the books of Ezra and Nehemiah; the roots of Jewish apocalyptic literature, and the possible origins of the Exodus story; the ethical systems of the Hebrew Bible and the Athenian tragedians; and the place of food and drink in the Qumran community. On the Origins of Judaism is the most comprehensive exploration of the roots of the Jewish faith and will be invaluable to students and scholars of biblical and religious studies.

'Centre and periphery'frameworks have been particularly helpful for research on systems whose dynamics are strongly influenced by a substantially unequal distribution of qualities. But what can these frameworks, in all their present diversity and in their various're-conceptualizations,'contribute to the study of the early Second Temple period? The essays in this volume address this question through the prism of, for instance, the location of Jerusalem, diasporic communities, Torah, roles of temples and royal courts, Jerusalem/Gerizim, the Zion tradition, the universal kingdom of YHWH, the literary history of some texts, socio-linguistic choices, and gender.

The destruction of Jerusalem by the Babylonians in 587 bce is arguably the most tremendous disaster in the Hebrew Bible. How this decisive date relates to the development of the Pentateuch, however, is highly controversial. Is the trauma of Jerusalem reflected in the five books of Moses? This question is addressed from multiple perspectives in this volume. Israel Finkelstein and Lester L. Grabbe discuss the archaeological and historical data. Experts in Pentateuchal criticism from diverse international backgrounds present a rich panorama of relevant themes, including biblical historiography, contacts with Mesopotamian culture before and during the Babylonian exile, and the issue of cultic discontinuity caused by the destruction and restoration of Jerusalem's temple.

The Pentateuch lies at the heart of the Western humanities. Yet despite nearly two centuries of scholarship, its historical origins and its literary history are still a subject of intense discussion. Critical scholarship has isolated multiple layers of tradition, inconsistent laws, and narratives that could only have originated from separate communities within ancient Israel, and were joined together at a relatively late stage by a process of splicing and editing. Recent developments in academic biblical studies, however, jeopardize the revolutionary progress that has been accomplished over the last two centuries. The past forty years of scholarship have witnessed not simply a proliferation of intellectual models, but the fragmentation of discourse within the three main research centers of Europe, Israel, and North America. Even when they employ the same terminology (redactor, author, source, exegesis), scholars often mean quite different things. Concepts taken for granted by one group of scholars (such as the existence of the Elohist source) are dismissed out of hand by other scholarly communities. In effect, independent and sometimes competing scholarly discourses have emerged in Europe, Israel, and North America. Each centers on the Pentateuch, each operates with its own set of working assumptions, and each is confident of its own claims. This volume seeks to stimulate international discussion about the Pentateuch in order to help the discipline move toward a set of shared assumptions and a common discourse. With the wide range of perspectives examined, this publication is an invaluable resource for subsequent research.

Brian B. Schmidt presents five case studies in which architectural spaces, artifacts, epigraphs, images and biblical manuscripts corroborate the existence of a robust daimonic realm ruled by YHWH and Asherah in late pre-exilic Israel and an embryonic pandemonium foreshadowing later demonological constructs. The material and epigraphic data from Kuntillet Ajrud, Ketef Hinnom, and Khirbet el-Qom, along with the early manuscript evidence from Deut 32 and 1 Sam 28, indicate that this pandemonium wreaked havoc on the living and the dead. These same data also preserve a countervailing realm of apotropaism—a realm over which YHWH and Asherah, portrayed as Egypt's quintessential protective deities Bes and Beset, governed. Various other material media including amulets, inscribed blessings and decorated jars also conveyed this counteractive apotropaism. Yet, the data as a whole highlight Asherah's central role in this magical realm as YHWH's mediatrix. Alongside various protective spirits, Asherah executed divine protection for mortals, those alive and departed, from threatening demons.

Plato and the Creation of the Hebrew Bible for the first time compares the ancient law collections of the Ancient Near East, the Greeks and the Pentateuch to determine the legal antecedents for the biblical laws. Following on from his 2006 work, Berossus and Genesis, Manetho and Exodus, Gmirkin takes up his theory that the Pentateuch was written around 270 BCE using Greek sources found at the Great Library of Alexandria, and applies this to an examination of the biblical law codes. A striking number of legal parallels are found between the Pentateuch and Athenian laws, and specifically with those found in Plato's Laws of ca. 350 BCE. Constitutional features in biblical law, Athenian law, and Plato's Laws also contain close correspondences. Several genres of biblical law, including the Decalogue, are shown to have striking parallels with Greek legal collections, and the synthesis of narrative and legal content is shown to be compatible with Greek literature. All this evidence points to direct influence from Greek writings, especially Plato's Laws, on the biblical legal tradition. Finally, it is argued that the creation of the Hebrew Bible took place according to the program found in Plato's Laws for creating a legally authorized national ethical literature, reinforcing the importance of this specific Greek text to the authors of the Torah and Hebrew Bible in the early Hellenistic Era. This study offers a fascinating analysis of the background to the Pentateuch, and will be of interest not only to biblical scholars, but also to students of Plato, ancient law, and Hellenistic literary traditions.

In History, Archaeology and the Bible Forty Years after'Historicity', Hjelm and Thompson argue that a ‘crisis'broke in the 1970s, when several new studies of biblical history and archaeology were published, questioning the historical-critical method of biblical scholarship. The crisis formed the discourse of the Copenhagen school's challenge of standing positions, which—together with new achievements in archaeological research—demand that the regional history of ancient Israel, Judaea and Palestine be reconsidered in all its detail. This volume examines the major changes that have taken place within the field of Old Testament studies since the ground breaking works of Thomas Thompson and John van Seters in 1974 and 1975 (both republished in 2014). The book is divided in three sections: changing perspectives in biblical studies, history and cult, and ideology and history, presenting new articles from some of the field's best scholars with comprehensive discussion of historical, archaeological, anthropological, cultural and literary approaches to the Hebrew Bible and Palestine's history. The essays question:'How does biblical history relate to the archaeological history of Israel and Palestine?'and'Can we view the history of the region independently of a biblical perspective?'by looking at the problem from alternative angles and questioning long-held interpretations. Unafraid to break new ground, History, Archaeology and the Bible Forty Years after'Historicity'is a vital resource to students in the field of Biblical and East Mediterranean Studies, and anyone with an interest in the archaeology, history and religious development in Palestine and the ancient Near East.

A novel approach to Israelite kinship, arguing that maternal kinship bonds played key social, economic, and political roles for a son who aspired to inherit his father's household Upending traditional scholarship on patrilineal genealogy, Cynthia Chapman draws on twenty years of research to uncover an underappreciated yet socially significant kinship unit in the Bible: “the house of the mother.” In households where a man had two or more wives, siblings born to the same mother worked to promote and protect one another's interests. Revealing the hierarchies of the maternal houses and political divisions within the national house of Israel, this book provides us with a nuanced understanding of domestic and political life in ancient Israel.

Angesichts des derzeitigen Streits von Orientalisten und Islamwissenschaftlern über die Frage der ungeklärten – von vielen behaupteten, aber von immer mehr Forschern angezweifelten – Historizität Muhammads und auch angesichts des Streits über die ungeklärte Entstehung des Korans und des Islams überhaupt untersucht diese umfangreiche Studie vier Hauptquellen im Hinblick auf ihren quellenkritischen Wert für die Historizität Muhammads und ihren Ertrag zur Entstehung des Islams: (1) Die Hadīth-Überlieferung, (2) die biographische Sīra-Tradition, (3) den Koran sowie (4) andere zeitgenössische Quellen. Die Studie kommt zu dem Schluss, dass die Quellen für die traditionelle islamische Historiographie weitgehend unzuverlässig sind, dass die Historizität Muhammads – als eines in Arabien aufgetretenen Propheten – als nicht gesichert zu betrachten ist, und sie bietet eine alternative Erklärung dafür, wie es zur Historisierung des arabischen Gesandten kommen konnte. „Bangert hat ein monumentales Materialfeld durchforstet und eine sehr breit angelegte Übersicht verfasst, die im deutschen wie im internationalen Sprachraum ihresgleichen sucht; er hat einen fairen, ausgewogenen und vorsichtig formulierten Text erarbeitet.“ Prof. Dr. Peter von Sivers, Associate Professor für die Geschichte des klassisch-islamischen Nahen Ostens an der Universität von Utah

Biblical Interpretation beyond Historicity evaluates the new perspectives that have emerged since the crisis over historicity in the 1970s and 80s in the field of biblical scholarship. Several new studies in the field, as well as the ‘deconstructive'side of literary criticism that emerged from writers such as Derrida and Wittgenstein, among others, lead biblical scholars today to view the texts of the Bible more as literary narratives than as sources for a history of Israel. Increased interest in archaeological and anthropological studies in writing the history of Palestine and the ancient Near East leads to the need for an evidence-based history of Palestine. This volume analyses the consequences of the question:'If the Bible is not history, what is it then?'The editors, Hjelm and Thompson are members of the Copenhagen School, which was formed in the light of this question and the commitment to a new approach to both the history of Palestine and the Bible's place in ancient history. This volume features essays from a range of highly regarded scholars, and is divided into three sections:'Beyond Historicity', which explores alternative historical roles for the Bible,'Greek Connections', which discusses the Bible's context in the Hellenistic world and'Reception', which explores extra-biblical functions of biblical studies. Offering a unique gathering of scholars and challenging new theories, Biblical Interpretation beyond Historicity is invaluable to students in the field of Biblical and East Mediterranean Studies, and is a crucial resource for anyone working on both the archaeology and history of Palestine and the ancient Near East, and the religious development of Europe and the Near East.

This book is the result of 15 years of research on the ancient Hebrew relative clause as well as the effective application of modern linguistic approaches to an ancient language corpus. Though the ostensible topic is the relative clause, including a full discussion of the various relative words used to introduce Hebrew relative clauses and a detailed presentation of the relevant comparative Semitic data, this work also carefully navigates the challenges of analyzing a “dead” language and offers a methodological road map for the analysis of any feature of Biblical Hebrew grammar. With the appendixes of relative clause data, including the author's English translations, the work aims at comprehensiveness, exhaustiveness, and full transparency in data, method, and theory.

Few passages in the Old Testament are as enigmatic as Daniel 9:24-27. It makes sense, therefore, that a myriad of interpretations surround these four verses. Expanding on Brevard Childs's brief work on Daniel, Haydon responds to this question with a canonical approach to Dan 9:24-27: reading a text that is shaped to include future generations of faithful interpreters. The first part lays the groundwork for a canonical approach. Whereas most biblical scholars read Daniel 9 through the lens of historical- and composition-critical tools, Childs and his readers frame the chapter within the larger theological message of the book. The second section is an interpretation of 9:24-27 in its canonical context, doing exegetical and theological work in tandem.Daniel 9:24-27 is, of course, an apocalyptic text leading the reader through the Antiochene crisis and beyond. The theology of the chapter, however, asks us to look back to the Law and the Prophets: Leviticus 25-26 and Jeremiah 25-29 are integral to Daniel 9. Traditions begun in the preceding corpora—rest, sin-debt, and kingdom (Lev 26:34-35; Jer 25:10-12, 29:10-14)—find their culmination in Dan 9:24-27. Haydon's study brings these texts to bear on the “seventy sevens” in Daniel 9:24. After a careful study of the phrase's background, we discover that the construction refers to more than a number or even a single event. This time-image points to a larger pattern of rulership wherein leaders rise and fall (vv. 25-26), while the Ancient of Days remains the true King. Ambiguity also plays a part: Daniel 9:24-27 lacks historical detail for a reason—namely, to create an interpretive space that a faith community can occupy. The final form of Dan 9:24-27 is a theological construct allowing multiple generations to live in expectation of God's rule. A biblical theology of Daniel 9:24-27, moving into the New Testament and contemporary Christian reception, concludes Haydon's study.

Ancient Israel is widely regarded as having been set apart from the nations, representing a unique sociopolitical entity in the ancient world. United by a common tribal identity and a commitment to worshiping the God who delivered them from Egypt exclusively, the Israelites established an egalitarian community that stood in contrast to the hierarchical polities of their polytheistic.In spite of these traditions, modern scholarship for the most part has recognized the points of continuity between Canaanite religion and Israelite religion and concluded that the two religious systems largely developed from the same cultural milieu. However, scholars continue to contend that the Canaanites'and Israelites'social and political structures were distinct. Most scholars agree that the Israelites were geographical, economic, and/or political outsiders.The Land before the Kingdom of Israel responds to this modern perspective by contributing an original reconstruction of the sociopolitical landscape of the Late Bronze Age Levant that exposes points of continuity between the polities and populations that inhabited the land and those that were later identified with Israel. By examining multiple sources, Brendon Benz isolates and accounts for complex social and political realities that have gone unnoticed. In so doing, he sets the stage for viewing premonarchic Israel and the Bible's depiction of it in a new way. In addition to shedding light on historical memories embedded in the books of Judges and Samuel that do not conform to conventional wisdom regarding Israel's early history, Benz demonstrates that a contingent of the early Israelites was heir to the social and political structures of their Late Bronze Age Levantine predecessors.

Jerusalem—one of the most contested sites in the world. Reconstructing Jerusalem takes readers back to a pivotal moment in its history when it lay ruined and abandoned and the glory of its ancient kings, David and Solomon, had faded. Why did this city not share the same fate as so many other conquered cities, destroyed and forever abandoned, never to be rebuilt? Why did Jerusalem, disgraced and humiliated, not suffer the fate of Babylon, Nineveh, or Persepolis? Reconstructing Jerusalem explores the interrelationship of the physical and intellectual processes leading to Jerusalem's restoration after its destruction in 587 B.C.E., stressing its symbolic importance and the power of the prophetic perspective in the preservation of the Judean nation and the critical transition from Yahwism to Judaism. Through texts and artifacts, including a unique, comprehensive investigation of the archaeological evidence, a startling story emerges: the visions of a small group of prophets not only inspired the rebuilding of a desolate city but also of a dispersed people. Archaeological, historical, and literary analysis converge to reveal the powerful elements of the story, a story of dispersion and destruction but also of re-creation and revitalization, a story about how compelling visions can change the fate of a people and the course of human history, a story of a community reborn to a barren city.

An up-to-date analysis of the history of the ancient Near East and the Arameans K. Lawson Younger Jr. presents a political history of the Arameans from their earliest origins to the demise of their independent entities. The book investigates their tribal structures, the development of their polities, and their interactions with other groups in the ancient Near East. Younger utilizes all of the available sources to develop a comprehensive picture of this complex, yet highly important, people whose influence and presence spanned the Fertile Cresent. Features: The best, recent understanding of tribal political structures, aspects of mobile pastoralism, and models of migration A regional rather than a monolithic approach to the rise of Aramean polities Thorough integration of the complex relationships and interactions of the Arameans with the Luwians, the Assyrians, the Israelites, and others

Being a Man is a formative work which reveals the myriad and complex negotiations for constructions of masculine identities in the greater ancient Near East and beyond. Through a juxtaposition of studies into Neo-Assyrian artistic representations and omens, biblical hymns and narrative, Hittite, Akkadian, and Indian epic, as well as detailed linguistic studies on gender and sex in the Sumerian and Hebrew languages, the book challenges traditional understandings and assumed homogeneity for what it meant'to be a man'in antiquity. Being a Man is an indispensable resource for students of the ancient Near East, and a fascinating study for anyone with an interest in gender and sexuality throughout history.

First Published in 2014. Generally, readers have a negative idea of the Exile. Psalm 137 has fuelled the idea that this was a time of sorrow and despair. This image of the Exile influenced, for instance, Luther's ideas on the Babylonian Captivity of the Church. The four essays in this volume deconstruct and reconstruct this image. Bob Becking tries to recreate a history of the Exile. On the basis of the available evidence, this could be no more than a fragmented history, nevertheless showing that the fate of the exiles was not as bad as often supposed. Anne-Mareike Wetter reveals that the biblical image of exile is multi-faceted. She shows how a tradition of a people tied to their God-given land was challenged by the reality of foreign occupation. And how that people eventually succeeded in translating this experience, appropriating it through a transformation into a counter-tradition that enabled them to cope with the new situation, without breaking entirely with their cultural and religious heritage. Jewish ideas on exile are discussed by Wilfred van de Poll. He concentrates on the use of the concept of galut, which refers to the paradigmatic and identity-shaping function of the dispersion of the people of Israel and showed that the Exile in Jewish thinking had become a permanent reality up until the present day. From the perspective of intertextual reading, Alex Cannegieter discusses four texts of varying ages and background – Augustine, Petrarch, Luther, and a Dutch sermon held after the end of the Second World War. She explores the ways authors chose biblical texts to appropriate them a new context, thereby changing the meaning of the new, as well as the source texts.

Since the beginning of critical scholarship biblical texts have been dated using linguistic evidence. Until now there has been no introduction to and comprehensive overview of the field. Volume 2 of Linguistic Dating of Biblical Texts contains an extensive overview of dates attributed to different books and corpora of the Hebrew Bible in modern scholarship, demonstrating the lack of consensus on the dating of biblical texts. A synthesis of the main arguments of the work is presented, drawing also on many points from volume 1, followed by 50 pages of case studies, a list of linguistic features attributed to LBH in earlier research, a bibliography of 70 pages and several indexes.

The prevalence of evil and violence in the world is a growing focus of scholarly attention, especially violence done in the name of religion and violence found within the pages of the Old Testament. Many atheists consider this reason enough to reject the notion of a supreme deity. Some Christians attempt to exonerate God by reinterpreting problematic passages or by prioritizing portrayals of God's nonviolence. Other Christians have begun to respond to violence in the Old Testament by questioning the nature of the text itself, though not rejecting belief in a good God.Wrestling with the Violence of God: Soundings in the Old Testament is a response to these challenging issues. The chapters in this volume present empathetic, holistic, and methodologically responsible readings of the Old Testament as Christian Scripture. Contributors from different nationalities, religious traditions, and educational institutions come together to address representative biblical material that depicts violence. Chapters address explicit portrayals of divine violence, human responses to violence of God and violence in the world, alternative understandings of supposedly violent texts, and a hopeful future in which violence is no more. Rather than attempt to offer a conclusive answer to the issue, this volume constructively contributes to the ongoing discussion.

Zipi Talshir's work on the evolution, formation, and transmission of the Hebrew Bible throughout her academic career, her remarkable ability to integrate the Septuagint into this research, and her profound understanding of the late books of the Hebrew Bible and the process of canonization are well known and appreciated. In this volume, 21 of Talshir's colleagues and students contribute essays in her honor on these topics that are so close to her heart. A bibliography of her publications and a short biography open and complete this compelling volume presented by renowned authors in the field from all over Europe, Israel, and the U.S.

There are many ancient West Asian stories that narrate the victory of a warrior deity over an enemy, typically a sea-god or sea dragon, and his rise to divine kingship. In The Conflict Myth and the Biblical Tradition, Debra Scoggins Ballentine analyzes this motif, arguing that it was used within ancient political and socio-religious discourses to bolster particular divine hierarchies, kings, institutions, and groups, as well as to attack others. Situating her study of the conflict topos within contemporary theorizations of myth by Bruce Lincoln, Russell McCutcheon, and Jonathan Z. Smith, Ballentine examines narratives of divine combat and instances of this conflict motif. Her study cuts across traditional disciplinary boundaries as well as constructed time periods, focusing not only on the Hebrew Bible but also incorporating Mesopotamian, early Jewish, early Christian, and rabbinic texts, spanning a period of almost three millennia - from the eighteenth century BCE to the early middle ages CE. The Conflict Myth and the Biblical Tradition advances our understanding of the conflict topos in ancient west Asian and early Jewish and Christian literatures and of how mythological and religious ideas are used both to validate and render normative particular ideologies and socio-political arrangements, and to delegitimize and invalidate others.

Who invented God? When, why, and where? Thomas Römer seeks to answer these questions about the deity of the great monotheisms—Yhwh, God, or Allah—by tracing Israelite beliefs and their context from the Bronze Age to the end of the Old Testament period in the third century BCE.That we can address such enigmatic questions at all may come as a surprise. But as Römer makes clear, a wealth of evidence allows us to piece together a reliable account of the origins and evolution of the god of Israel. Römer draws on a long tradition of historical, philological, and exegetical work and on recent discoveries in archaeology and epigraphy to locate the origins of Yhwh in the early Iron Age, when he emerged somewhere in Edom or in the northwest of the Arabian peninsula as a god of the wilderness and of storms and war. He became the sole god of Israel and Jerusalem in fits and starts as other gods, including the mother goddess Asherah, were gradually sidelined. But it was not until a major catastrophe—the destruction of Jerusalem and Judah—that Israelites came to worship Yhwh as the one god of all, creator of heaven and earth, who nevertheless proclaimed a special relationship with Judaism.A masterpiece of detective work and exposition by one of the world's leading experts on the Hebrew Bible, The Invention of God casts a clear light on profoundly important questions that are too rarely asked, let alone answered.

An essential resource exploring orality and literacy in the pre-Hellenistic southern Levant and the Hebrew Bible Situated historically between the invention of the alphabet, on the one hand, and the creation of ancient Israel's sacred writings, on the other, is the emergence of literary production in the ancient Levant. In this timely collection of essays by an international cadre of scholars, the dialectic between the oral and the written, the intersection of orality with literacy, and the advent of literary composition are each explored as a prelude to the emergence of biblical writing in ancient Israel. Contributors also examine a range of relevant topics including scripturalization, the compositional dimensions of orality and textuality as they engage biblical poetry, prophecy, and narrative along with their antecedents, and the ultimate autonomy of the written in early Israel. The contributors are James M. Bos, David M. Carr, André Lemaire, Robert D. Miller II, Nadav Na'aman, Raymond F. Person Jr., Frank H. Polak, Christopher A. Rollston, Seth L. Sanders, Joachim Schaper, Brian B. Schmidt, William M. Schniedewind, Elsie Stern, and Jessica Whisenant. Features Addresses questions of literacy and scribal activity in the Levant and Negev Articles examine memory, oral tradition, and text criticism Discussion of the processes of scripturalization

Religious Dissent in the Roman Empire is the third installment in Vasily Rudich's trilogy on the psychology of discontent in the Roman Empire at the time of Nero. Unlike his earlier books, it deals not with political dissidence, but with religious dissent, especially in its violent form. Against the broad background of Second Temple Judaism and Judaea's history under Rome's rule, Rudich discusses various manifestations of religious dissent as distinct from the mainstream beliefs and directed against both the foreign occupier and the priestly establishment. This book offers the methodological framework for the analysis of the religious dissent mindset, which it considers a recurrent historical phenomenon that may play a major role in different periods and cultures. In this respect, its findings are also relevant to the rise of religious violence in the world today and provide further insights into its persistent motives and paradigms. Religious Dissent in the Roman Empire is an important study for people interested in Roman and Jewish history, religious psychology and religious extremism, cultural interaction and the roots of violence.

Today agreement regarding the formation of the Pentateuch is no longer as widespread as it was when the documentary hypothesis was first proposed. Numerous scholars find that more recent periods of Israelite history - the exilic and post-exilic periods - are more likely to have been behind important sections of the Pentateuch. This has resulted in a major shift in scholarship: no longer is the remote past of Israelite history the only era, or even the primary era, during which the Pentateuch came into formation. Rather, the development of the Pentateuch continued down into the Persian and Hellenistic periods. During these centuries, the post-exilic community brought together the texts of their own cultural heritage and blended these ancient stories with ex novo additions that reflected their current historical situation. The result was the Pentateuch as we know it today. This volume focuses on these final redactions included in the biblical text after the Priestly materials. The purpose of these final additions was to complete that which was deemed necessary to recount, as well as to update, reorient, and, sometimes, to correct older materials containing ideas that were no longer compatible with the post-exilic time of the editors.

Au cours du VIIè siècle avant notre ère, des membres d'une communauté judéo-araméenne s'installent à Eléphantine, île de Haute-Egypte. Ils laissent une moisson de documents : contrats, lettres, ostraca, listes et récits littéraires, où s'ébauchent des silhouettes de femmes. Des chroniques familiales se dessinent autour de ces personnalités ; elles appartiennent tant à leur mémoire personnelle qu'à l'histoire générale du Proche-Orient et donne l'image d'une femme judéenne capable et indépendante.

Tryggve N. D. Mettinger, emeritus professor of Hebrew Bible at Lund University, has long been one of the best known and most admired voices in biblical studies. His eight (English-language) books and countless articles, published in a career spanning over four decades, have changed the field in many ways. Mettinger is renowned not as an iconoclast, but as one working within mainstream scholarship who is nevertheless willing to challenge cherished ideas and who takes nothing for granted. For example, in one of his earliest works, A Farewell to the Servant Songs—published in its entirety in this volume—Mettinger, with his trademark brevity and articulation, drew attention to the shaky ground on which this consensus idea was built and called fellow scholars to reexamine this notion taken for granted by so many for so long. For Mettinger, the Bible is sacred literature, but in biblical interpretation there are no sacred cows.Reports from a Scholar's Life: Select Papers on the Hebrew Bible collects 16 studies (one short monograph, twelve articles, and three reviews), originally published between 1977 and 2008, into one volume, along with a new reflective essay. The papers included provide not only Mettinger's most groundbreaking publications, but also glimpses into several of the areas of study that occupied the author. Mettinger's work ranged far and wide in the Hebrew Bible, and here one finds examples of his contributions to the study of, among other things:• the notions of God, the Gottesbild, in ancient Israel ;the theology of “YHWH Sabaoth” in the monarchic period ;• the development of the story of David in 1–2 Samuel;• aniconism in ancient Israel;the motif of the “dying and rising god” in the ancient world ;• narrative criticism of the book of Job;• the development and structure of Second IsaiahThe entire volume is opened by the titular essay, published for the first time here, “Report from a Scholar's Life.” This article was originally delivered as the farewell address upon his retirement from Lund University, and it provides a retrospective on his entire life and career.

The 22 essays in this new and comprehensive study explore how notions of covenant, especially the Sinaitic covenant, flourished during the Neo-Babylonian, Persian, and early Hellenistic periods. Following the upheaval of the Davidic monarchy, the temple's destruction, the disenfranchisement of the Jerusalem priesthood, the deportation of Judeans to other lands, the struggles of Judeans who remained in the land, and the limited returns of some Judean groups from exile, the covenant motif proved to be an increasingly influential symbol in Judean intellectual life. The contributors to this volume, drawn from many different countries including Canada, Germany, Israel, South Africa, Switzerland, and the United States, document how Judean writers working within historiographic, Levitical, prophetic, priestly, and sapiential circles creatively reworked older notions of covenant to invent a new way of understanding this idea. These writers examine how new conceptions of the covenant made between YHWH and Israel at Mt. Sinai play a significant role in the process of early Jewish identity formation. Others focus on how transformations in the Abrahamic, Davidic, and Priestly covenants responded to cultural changes within Judean society, both in the homeland and in the diaspora. Cumulatively, the studies of biblical writings, from Genesis to Chronicles, demonstrate how Jewish literature in this period developed a striking diversity of ideas related to covenantal themes.

Terence E. Fretheim has long been a leading voice in Old Testament theology. In this volume, thirty of his classic studies have been gathered together for the first time under the rubrics “God and the World”, “God and Suffering”, “God, Wrath, and Divine Violence”, “God and the Pentateuch”, “God and the Prophets”, and “God and the Church's Book”. Here readers can find a compelling answer to the question that has motivated Fretheim's work for more than forty years—namely, what kind of God is the God of Scripture? The studies are introduced by a critical overview of Fretheim's career and theology by the editors and a retrospective by Fretheim himself.

This volume collects and reprints many of Delbert R. Hillers's most important published essays and articles, his long out-of-print Treaty-Curses and the Old Testament Prophets, and three previously unpublished essays, including the aforementioned “‘Poets Before Homer': Archaeology and the Western Literary Tradition”. Hillers gave the latter as the 1992 William Foxwell Albright Lecture at The Johns Hopkins University and in it uses Ernst Robert Curtius's European Literature and the Latin Middle Ages, with its “topological” method, as a model for exploring the connections of the most ancient Near Eastern literatures (including the Bible) to later Western literature. Though one of his latest pieces of writing, “Poets Before Homer” represents, as Hillers himself recognized, a fairly clear statement of what he had been doing in much of his earlier scholarship and the volume collects the best of this earlier scholarship. Most of these essays work themselves out from a particular passage, theme, topos, image, or grammatical issue, and gain their interpretive vantage point by reading said passage, etc. comparatively, whether in light of relevant ancient Near Eastern and/or more recent European literary parallels or with reference to some more theoretical interest, such as modern linguistic theory. Hillers's habit of mind ran toward the particular, toward the individual detail. His genius—if this word may be used—was in his capacity to seize upon one aspect of some larger entity, problem, or topic, to work it through, thoroughly and, as often as not, decisively, all the while resisting the temptation to take up the larger, perhaps un(re)solvable complex of which the detail or problem was but a part. The worked example is the Hillersian trademark—“exemplum followed by moralisatio”—and Poets Before Homer collects all of his best.

The title, Marbeh Ḥokmah, meaning “increases wisdom,” reflects the fact that Victor Avigdor Hurowitz was a scholar who increased wisdom and who continues to increase the wisdom of scholars throughout the world even after his untimely death at the age of 64. The book was edited by five of Professor Hurowitz's colleagues: Profs. Shamir Yona and Mayer I. Gruber of Ben-Gurion University of the Negev, Edward L. Greenstein of Bar-Ilan University, Peter Machinist of Harvard University, and Shalom M. Paul of the Hebrew University of Jerusalem. The two-volume collection contains 49 groundbreaking essays written by 53 distinguished authors from various institutions of higher learning in Israel and around the world. The authors include Victor's teachers, colleagues, and students, and the essays deal with a great variety of subjects. The breadth of subject matter featured in Marbeh Ḥokmah is a most appropriate tribute to Victor Avigdor Hurowitz, whose published scholarship encompassed a wide variety of fields of interest pertaining to the study of the Hebrew Bible and the ancient Near East: Wisdom Literature, Psalmody, prophecy and prophets, the priesthood, eschatology, historiography, ancient inscriptions, medieval Hebrew biblical exegesis, religious rites, building and architecture, temples, the art of warfare, Semitic philology, Sumerian proverbs, epigraphy, rhetoric and stylistics, poetry, lamentations, the interconnections between Hebrew Scripture and the ancient Near East, the cultures of ancient Egypt and ancient Mesopotamia, innerbiblical parallels, and many other subjects.

At the heart of this study is a biblical-theological approach to central passages on intercessory prayers in the OT. After examining these largely prophetic prayer dialogues, Widmer argues that they provide an important key to biblical theology and spirituality. Furthermore, a close reading of prayers by Abraham, Moses, Samuel, David, Solomon, Isaiah, Jeremiah, Joel, and Amos reveals fascinating insights into the portrayals of these characters and confirms strong conceptual associations with Moses, Israel's archetypal mediator. Widmer reads these prayers in both their immediate literary and wider canonical contexts. The ultimate aim of this study is to gain a deeper understanding of the God whom the church worships and confesses to be the Father of Jesus Christ.Particularly pertinent is the finding that many OT prayers interact with God's nature as revealed to Moses in Exod 34:6–7. Yhwh's fullest revelation is also given in the context of an intercessory prayer. Widmer argues that intercessory prayer and theology have a hermeneutical-spiral relationship, mutually informing and correcting each other. It is in engaging with a loving and holy God that the phenomenon of divine mutability must be understood. Overall, Standing in the Breach suggests that fundamental biblical themes such as God's mercy and judgment, divine retribution and forgiveness, covenant mediation, substitutionary suffering and atonement, and eventually the dynamics of the cross are all intrinsically related to and illuminated by prophetic OT intercessory prayers.

Are the Writings a miscellaneous collection of books, as is so often asserted, or do they have a purposeful design or arrangement? Over the past 35 years, there has been a significant amount of scholarly interest in the shape of the Law, Former Prophets, Twelve Minor Prophets and the Psalms, while examinations of the shape of the Writings were almost nonexistent until very recently. The 11 essays in this volume explore this often-neglected issue from a variety of critical perspectives—reader-centered approaches, canonical, structural-canonical, and redactional—made more robust by the mix of German- and English-language scholarship on this question, including 4 articles translated from German into English. Essays range from the historical development of the collection, to analysis of the collection's different arrangements, to the relationship of books and subcollections within the Writings, to the reception of the collection in Jewish and Christian sources. Every book in the Writings is discussed, with particular attention given to Job, Ruth, and 1 and 2 Chronicles. The volume closes with 3 critical responses from John Barton, Tamara Cohn Eskenazi, and Christopher Seitz.

Catherine McDowell presents a detailed and insightful analysis of the creation of adam in Gen 2:5–3:24 in light of the Mesopotamian mīs pî pīt pî (“washing of the mouth, opening of the mouth”) and the Egyptian wpt-r (opening of the mouth) rituals for the creation of a divine image. Parallels between the mouth washing and opening rituals and the Eden story suggest that the biblical author was comparing and contrasting human creation with the ritual creation, animation, and installation of a cult statue in order to redefine ṣelem ʾelohîm as a human being—the living likeness of God tending and serving in the sacred garden.McDowell also considers the explicit image and likeness language in Gen 1:26–27. Drawing from biblical and extrabiblical texts, she demonstrates that ṣelem and demût define the divine-human relationship, first and foremost, in terms of kinship. To be created in the image and likeness of Elohim was to be, metaphorically speaking, God's royal sons and daughters. While these royal qualities are explicit in Gen 1, McDowell persuasively argues that kinship is the primary metaphor Gen 1 uses to define humanity and its relationship to God.Further, she discusses critical issues, noting the problems inherent in the traditional views on the dating and authorship of Gen 1–3, and the relationship between the two creation accounts. Through a careful study of the tôledôt in Genesis, she demonstrates that Gen 2:4 serves as both a hinge and a “telescope”: the creation of humanity in Gen 2:5–3:24 should be understood as a detailed account of the events of Day 6 in Gen 1.When Gen 1–3 are read together, as the final redactor intended, these texts redefine the divine-human relationship using three significant and theologically laden categories: kinship, kingship, and cult. Thus, they provide an important lens through which to view the relationship between God and humanity as presented in the rest of the Bible.

Ethnic values changed as Imperial Rome expanded, challenging ethnocentric values in Rome itself, as well as in Greece and Judea. Rhetorically, Roman, Greek, and Judean writers who eulogized their cities all claimed they would receive foreigners. Further, Greco-Roman narratives of urban tensions between rich and poor, proud and humble, promoted reconciliation and fellowship between social classes. Luke wrote Acts in this ethnic, economic, political context, narrating Jesus as a founder who changed laws to encourage receiving foreigners, which promoted civic, missionary growth and legitimated interests of the poor and humble. David L. Balch relates Roman art to early Christianity and introduces famous, pre-Roman Corinthian artists. He shows women visually represented as priests, compares Dionysian and Corinthian charismatic speech and argues that larger assemblies of the earliest, Pauline believers'sat'(1 Cor 14.30) in taverns. Also, the author demonstrates that the image of a pregnant woman in Revelation 12 subverts imperial claims to the divine origin of the emperor, before finally suggesting that visual representations by Roman domestic artists of'a category of women who upset expected forms of conduct'(Bergmann) encouraged early Christian women like Thecla, Perpetua and Felicitas to move beyond gender stereotypes of being victims. Balch concludes with two book reviews, one of Nicolas Wiater's book on the Greek biographer and historian Dionysius, who was a model for both Josephus and Luke-Acts, the second of a book by Frederick Brenk on Hellenistic philosophy and mystery religion in relation to earliest Christianity.

A fresh exploration of apologetic material that pushes beyond form criticism Andrew Knapp applies modern genre theory to seven ancient Near Eastern royal apologies that served to defend the legitimacy of kings who came to power under irregular circumstances. Knapp examines texts and inscriptions related to Telipinu, Hattusili III, David, Solomon, Hazael, Esarhaddon, and Nabonidus to identify transhistorical common issues that unite each discourse. Features: Compares Hittite, Israelite, Aramean, Assyrian, and Babylonian apologies Examination of apologetic as a mode instead of a genre Charts and illustrations

Anders Cullhed's study The Shadow of Creusa explores the early Christian confrontation with pagan culture as a remote anticipation of many later clashes between religious orthodoxy and literary fictionality. After a careful survey of Saint Augustine's critical attitudes to ancient myth and poetry, summarized as a long drawn-out farewell, Cullhed examines other Late Antique dismissals as well as appropriations of the classical heritage. Macrobius, Martianus Capella and Boethius figure among the Late Antique intellectuals who attempted to save or even restore the old mythology by means of allegorical representation. On the other hand, pious poets such as Paulinus of Nola and Bible epic writers such as Iuvencus or Avitus of Vienne turned against pagan lies, and the mighty arch-bishop of Milan, Saint Ambrose, played off unconditional Christian truth against the last Roman strongholds of cultural pluralism. Thus, The Shadow of Creusa elucidates a cultural conflict which was to leave traces all through the Middle Ages and reach down to our present day.

The history of David's Jerusalem remains one of the most contentious topics of the ancient world. This study engages with debates about the nature of this location by examining the most recent archaeological data from the site and by exploring the relationship of these remains to claims made about David's royal center in biblical narrative. Daniel Pioske provides a detailed reconstruction of the landscape and lifeways of early 10th century BCE Jerusalem, connected in biblical tradition to the figure of David. He further explores how late Iron Age (the Book of Samuel-Kings) and late Persian/early Hellenistic (the Book of Chronicles) Hebrew literary cultures remembered David's Jerusalem within their texts, and how the remains and ruins of this site influenced the memories of those later inhabitants who depicted David's Jerusalem within the biblical narrative. By drawing on both archaeological data and biblical writings, Pioske calls attention to the breaks and ruptures between a remembered past and a historical one, and invites the reader to understand David's Jerusalem as more than a physical location, but also as a place of memory.

The story of David and Goliath existed in antiquity in two variant literary editions, a short version found in the Greek tradition of Codex Vaticanus (LXXB) and a longer version found in the Hebrew tradition of the MT. Benjamin J. M. Johnson proposes that each version is worthy of study in its own right and offers a close literary reading of the narrative of David and Goliath in the Greek text of 1 Reigns 16-18. The author explores a method for reading the Septuagint that recognizes it is both a document in its own right and a translation of a Hebrew original. In offering a reading of the septuagintal version of the David and Goliath narrative, the literary difference between the two versions of the story and the literary significance of the Greek translation are highlighted.

Covenant and election are two theological concepts that dominate the landscape of the Hebrew Bible. If they became the main structuring concepts of the Hebrew Bible, they were not so from the beginning. Their centrality was the result of their utilization by exilic and post-exilic scribes and tradents to focus Israel's traditions into a coherent structure as fitted the revelation of one God. The essays in this collection examine covenant and election across the biblical literature, from the priestly document through Deuteronomy to Jeremiah and the book of Chronicles. They show how the ideas were shaped and refined under the conditions of national disaster and rebuilding.

This book investigates the issue of the singularity versus the multiplicity of ancient Near Eastern deities who are known by a common first name but differentiated by their last names, or geographic epithets. It focuses primarily on the Ištar divine names in Mesopotamia, Baal names in the Levant, and Yahweh names in Israel, and it is structured around four key questions: How did the ancients define what it meant to be a god - or more pragmatically, what kind of treatment did a personality or object need to receive in order to be considered a god by the ancients? Upon what bases and according to which texts do modern scholars determine when a personality or object is a god in an ancient culture? In what ways are deities with both first and last names treated the same and differently from deities with only first names? Under what circumstances are deities with common first names and different last names recognizable as distinct independent deities, and under what circumstances are they merely local manifestations of an overarching deity? The conclusions drawn about the singularity of local manifestations versus the multiplicity of independent deities are specific to each individual first name examined in accordance with the data and texts available for each divine first name.

How does God's government function and how is it structured? Ellen White helps one gain a better understanding of Yahweh's position and relationship to the other divine beings and contributes to the academic discussion surrounding monotheism and polytheism in the Hebrew Bible.

In this study, Benjamin D. Thomas explores one of the oldest and most central issues of the Hebrew Bible — the compositional history of 1-2 Kings. His approach does not proceed from the assumption prevalent since the time of de Wette, namely, that the origins of 1-2 Kings should be explained initially as a process of Deuteronomistic literary redaction rooted in the Josianic reform. Rather, the author reads 1-2 Kings through the lens of other texts with similar genres existing in its historical context. He also seeks to determine the extent of the original framework by mapping its opening and conclusion. Thomas'results indicate that the framework's opening was in Solomon's account and its original climax was in Hezekiah's account and represented the latter as a royal YHWHist par excellence, the restorer of order who limited sacrificial space to Jerusalem.

Taking advantage of critical methodology for history-writing and the use of anthropological insights and ethnographic data from the modern Middle East, this study aims at providing new understandings on the emergence of Israel in ancient Palestine and the socio-political dynamics at work in the Levant during antiquity. The book begins with a discussion of matters of historiography and history-writing, both in ancient and modern times, and an evaluation on the incidence of the modern theological discourse in relation to history and history-writing. Chapter 2 evaluates the methodology used by biblical scholars for gaining knowledge on ancient Israelite society. Pfoh argues that such attempts often apply socio-scientific models on biblical narratives without external evidence of the reconstructed past, producing a virtual past reality which cannot be confirmed concretely. Chapter 3 deals with the archaeological remains usually held as clear evidence of Israelite statehood in the tenth century BCE. The main criticism is directed towards archaeological interpretations of the data which are led by the biblical narratives of the books of Judges and Samuel, resulting in a harmonic blend of ancient literature and modern anthropological models on state-formation. Chapter 4 continues with the discussion on how anthropological models should be employed for history-writing. Socio-political concepts, such as chiefdom society or state formation should not be imposed on the contents of ancient literary sources (i.e., the Bible) but used instead to analyse our primary sources (the archaeological and epigraphic records), in order to create a socio-historical account. The final chapter attempts to provide an historical explanation regarding the emergence of Israel in ancient Palestine without relying on the Bible but only on archaeology, epigraphy and anthropological insights. This Israel is not the biblical one. This is the Israel from history, the one that the modern historian aims at recovering from the study of ancient epigraphic and archaeological remains. The arguments presented challenge the idea that the biblical writers were recording historical events as we understand this practice nowadays and that we can use the biblical records for creating critical histories of Israel in ancient Palestine. It also questions the existence of undisputable traces of statehood in the archaeological record from the Iron Age, as the biblical images about a United Monarchy might lead us to believe. Thus, drawing on ethnographic insights, we may gain a better knowledge on how ancient Levantine societies functioned, providing us with a context for understanding the emergence of historical Israel as a major highland patronate, with a socio-political life of almost two centuries. It is during the later periods of ancient Palestines history, the Persian and the Graeco-Roman, that we find the proper context into which biblical Israel is created, beginning a literary life of more than two millennia.

Children were an important part of the ancient Near Eastern household. This idea seems straightforward, but it can be understood in many ways. On a basic level, children are necessary for the perpetuation of a household. On a deeper level, the definitions of child and member of the household are far from categorical. This book begins to explore the multiple definitions of child and the way the child fits within a household. It examines what membership in the household looks like for children and what factors contribute to it. A study addressing what a child is and how a child's gender and social status affect her place in the household is vital to a proper understanding of the ancient Near Eastern household.Despite their importance, children have long been marginalized in discussions of ancient societies. Only recently has this trend begun to change within biblical and ancient Near Eastern scholarship. A recent wave of studies, especially in relation to the Hebrew Bible, has started to address children in their own right. In light of the current state of scholarship on children, the purpose of this book is threefold. First, Garroway continues to fill out the picture of the child in the ancient Near East by compiling child-centric texts and archaeological realia. In analyzing these materials, she surveys the relationship between children and ancient Near Eastern society by examining the extent to which structuring forces in a community, such as social status and gender, contribute to the process of a child's becoming a member of his household and society. Finally, this information provides a base for future research, for example, a cross-cultural study of children in the ancient Near East in Classical Antiquity.

Criticism of myth in the Bible is not a modern problem. Its roots go back to the earliest Christian theologians, and before them, to ancient Greek and Jewish thinkers. The dilemma posed by texts that ascribe human characteristics and emotions to the divine is a perennial problem, and we have much to learn from the ancient attempts to address it.Mark Sheridan provides a theological and historical analysis of the patristic interpretation of Scripture?s anthropomorphic and anthropopathic language for God. Rather than reject the Bible as mere stories, ancient Jewish and Christian theologians read these texts allegorically or theologically in order to discover the truth contained within them. They recognized that an edifying and appropriate interpretation of these stories required that one start from the understanding that'God is not a human being'(Num 23:19). Sheridan brings the patristic tradition into conversation with modern interpreters to show the abiding significance of its theological interpretation for today.Language for God in Patristic Tradition is a landmark resource for students of ancient Christian theology. Wide-ranging in scope and accessible in its analysis, it demonstrates that those engaged in theological interpretation of Scripture have much to gain from studying their forebears in the faith.