The book concerns the inscription written on wall plaster discovered in 1967 at Deir cAlla in the Jordan Valley, and published in 1976. Using new data and the discussions about the text available to date, it deals with six different aspects of study of the text, namely the archaeological context, the palaeography, the general interpretation as well as the interpretation of several separate passages, the language used, and its relation to Old Testament studies.
The book concerns the inscription written on wall plaster discovered in 1967 at Deir cAlla in the Jordan Valley, and published in 1976. Using new data and the discussions about the text available to date, it deals with six different aspects of study of the text, namely the archaeological context, the palaeography, the general interpretation as well as the interpretation of several separate passages, the language used, and its relation to Old Testament studies.
This volume deals with the pagan prophet Balaam who figures in the book of Numbers. By the very nature of his stature as a non-Israelite, pagan prophet, the figure of Balaam raises important questions with regard to the nature of prophecy and the relation between the Israelite God and the pagan nations. The conflicting stories and potent oracles of Balaam in Numbers 22-24 and other parts of the Jewish Scriptures prompted extensive reflection on this ambiguous figure. Thus the leading perspective developed in this volume is the often simultaneous praise and criticism of Balaam as a prestigious pagan prophet throughout ancient Judaism, early Christianity and the early Koranic commentaries. The papers are clustered in four sections which deal with (1) Balaam in the Old Testament and the Ancient Near East, and comparable figures in Ancient Greece; (2) Balaam in Ancient Judaism; (3) Balaam in the New Testament & Early Christianity; and (4) Balaam in the Koran and early Koranic commentaries. The reception of this enigmatic figure can be characterized as the simultaneous praise and criticism of a pagan prophet. The book is particularly useful as it also contains Émile Puech’s newly reconstructed text, translation and commentary of the first combination of the Deir ‘Alla inscriptions which contain an excerpt of the book of the historical Balaam. Combined with the other papers, the volume pictures a fascinating continuum between paganism, Judaism, Christianity, and Islam.
It is the quintessential nature of humans to communicate with each other. Good communications, bad communications, miscommunications, or no communications at all have driven everything from world events to the most mundane of interactions. At the broadest level, communication entails many registers and modes: verbal, iconographic, symbolic, oral, written, and performed. Relationships and identities – real and fictive – arise from communication, but how and why were they effected and how should they be understood? The chapters in this volume address some of the registers and modes of communication in the ancient Near East. Particular focuses are imperial and court communications between rulers and ruled, communications intended for a given community, and those between families and individuals. Topics cover a broad chronological period (3rd millennium BC to 1st millennium AD), and geographic range (Egypt to Israel and Mesopotamia) encapsulating the extraordinarily diverse plurality of human experience. This volume is deliberately interdisciplinary and cross-cultural, and its broad scope provides wide insights and a holistic understanding of communication applicable today. It is intended for both the scholar and readers with interests in ancient Near Eastern history and Biblical studies, communications (especially communications theory), and sociolinguistics.
This study analyzes several passages in the Former Prophets (2 Sam 19:12-44; 2 Kgs 2:1-18; Judg 8:4-28) from a literary perspective, and argues that the text presents Transjordan as liminal in Israel's history, a place from which Israel's leaders return with inaugurated or renewed authority. It then traces the redactional development of Samuel-Kings that led to this literary symbolism, and proposes a hypothesis of continual updating and combination of texts, beginning early in Israel's monarchy and continuing until the final formation of the Deuteronomistic History. Several source documents may be isolated, including three narratives of Saul's rise, two distinct histories of David's rise, and a court history that was subsequently revised with pro-Solomonic additions. These texts had been combined already in a Prophetic Record during the 9th c. B.C.E. (with A. F. Campbell), which was received as an integrated unit by the Deuteronomistic Historian. The symbolic geography of the Jordan River and Transjordan, which even extends into the New Testament, was therefore not the product of a deliberate theological formulation, but rather the accidental by-product of the contingency of textual redaction that had as its main goal the historical presentation of Israel's life in the land.
Postmortem existence in the Hebrew Bible/Old Testament was rooted in mortuary practices and conceptualized through the embodiment of the dead. But this idea of the afterlife was not hopeless or fatalistic, consigned to the dreariness of the tomb. The dead were cherished and remembered, their bones were cared for, and their names lived on as ancestors. This book examines the concept of the afterlife in the Hebrew Bible by studying the treatment of the dead, as revealed both in biblical literature and in the material remains of the southern Levant. The mortuary culture of Judah during the Iron Age is the starting point for this study. The practice of collective burial inside a Judahite rock-cut bench tomb is compared to biblical traditions of family tombs and joining one's ancestors in death. This archaeological analysis, which also incorporates funerary inscriptions, will shed important insight into concepts found in biblical literature such as the construction of the soul in death, the nature of corpse impurity, and the idea of Sheol. In Judah and the Hebrew Bible, death was a transition that was managed through the ritual actions of the living. The connections that were forged through such actions, such as ancestor veneration, were socially meaningful for the living and insured a measure of immortality for the dead.
Robert Gordon gathers together his most important essays on the Old Testament and on the ancient versions, adding an introduction which gives background comment and reflections on each essay. The Old Testament essays are divided into three groups: The Narrative Tradition', 'Prophecy from East to West', and 'Across, Behind and Beyond the Text'. The essays on the ancient versions are divided into two sections: 'The Text and the Versions' and 'The Targums, Chiefly to the Prophets'.
Amidst various methodologies for the comparative study of the Hebrew Bible, at times the opportunity arises to improve on a method recently introduced into the field. In YHWH is King, Flynn uses the anthropological method of cultural translation to study diachronic change in YHWH’s kingship. Here, such change is compared to a similar Babylonian development to Marduk’s kingship. Based on that comparison and informed by cultural translation, Flynn discovers that Judahite scribes suppressed the earlier YHWH warrior king and promoted a creator/universal king in order to combat the increasing threat of Neo-Assyrian imperialism. Flynn thus opens the possibility, that Judahite scribes engaged in a cultural translation of Marduk to YHWH, in order to respond to the mounting Neo-Assyrian presence.
The Hebrew Bible portrays King Manasseh and child sacrifice as the most reprehensible person and the most objectionable practice within the story of 'Israel'. This monograph suggests that historically, neither were as deviant as the Hebrew Bible appears to insist. Through careful historical reconstruction, it is argued that Manasseh was one of Judah's most successful monarchs, and child sacrifice played a central role in ancient Judahite religious practice. The biblical writers, motivated by ideological concerns, have thus deliberately distorted the truth about Manasseh and child sacrifice.
A survey of previous literature about the provenance of the song in Deuteronomy 32 and a discussion of its text and poetic structure. The author concludes that the song dates from the pre-exilic period.
