Sel, 1 (1984) Kuntillet Cajrud Inscriptions and Their Significance
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Asherah in the Hebrew Bible and Northwest Semitic Literature Author(S): John Day Source: Journal of Biblical Literature, Vol
Asherah in the Hebrew Bible and Northwest Semitic Literature Author(s): John Day Source: Journal of Biblical Literature, Vol. 105, No. 3 (Sep., 1986), pp. 385-408 Published by: The Society of Biblical Literature Stable URL: http://www.jstor.org/stable/3260509 . Accessed: 11/05/2013 22:44 Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at . http://www.jstor.org/page/info/about/policies/terms.jsp . JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected]. The Society of Biblical Literature is collaborating with JSTOR to digitize, preserve and extend access to Journal of Biblical Literature. http://www.jstor.org This content downloaded from 143.207.2.50 on Sat, 11 May 2013 22:44:00 PM All use subject to JSTOR Terms and Conditions JBL 105/3 (1986) 385-408 ASHERAH IN THE HEBREW BIBLE AND NORTHWEST SEMITIC LITERATURE* JOHN DAY Lady Margaret Hall, Oxford University, England, OX2 6QA The late lamented Mitchell Dahood was noted for the use he made of the Ugaritic and other Northwest Semitic texts in the interpretation of the Hebrew Bible. Although many of his views are open to question, it is indisputable that the Ugaritic and other Northwest Semitic texts have revolutionized our understanding of the Bible. One matter in which this is certainly the case is the subject of this paper, Asherah.' Until the discovery of the Ugaritic texts in 1929 and subsequent years it was common for scholars to deny the very existence of the goddess Asherah, whether in or outside the Bible, and many of those who did accept her existence wrongly equated her with Astarte. -
2 KINGS Editorial Consultants Athalya Brenner-Idan Elisabeth Schüssler Fiorenza
2 KINGS Editorial Consultants Athalya Brenner-Idan Elisabeth Schüssler Fiorenza Editorial Board Mary Ann Beavis Carol J. Dempsey Gina Hens-Piazza Amy-Jill Levine Linda M. Maloney Ahida Pilarski Sarah J. Tanzer Lauress Wilkins Lawrence WISDOM COMMENTARY Volume 12 2 Kings Song-Mi Suzie Park Ahida Calderón Pilarski Volume Editor Barbara E. Reid, OP General Editor A Michael Glazier Book LITURGICAL PRESS Collegeville, Minnesota www.litpress.org A Michael Glazier Book published by Liturgical Press Scripture texts in this work are taken from the New Revised Standard Version Bible, © 1989, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved. © 2019 by Order of Saint Benedict, Collegeville, Minnesota. All rights reserved. No part of this book may be used or reproduced in any manner whatsoever, except brief quotations in reviews, without written permission of Liturgical Press, Saint John’s Abbey, PO Box 7500, Collegeville, MN 56321-7500. Printed in the United States of America. 123456789 Library of Congress Cataloging-in-Publication Data Names: Park, Song-Mi Suzie, author. Title: 2 Kings / Song-Mi Suzie Park ; Ahida Calderón Pilarski, volume editor ; Barbara E. Reid, OP, general editor. Other titles: Second Kings Description: Collegeville : Liturgical Press, 2019. | Series: Wisdom commentary ; Volume 12 | “A Michael Glazier book.” | Includes bibliographical references and index. Identifiers: LCCN 2019019581 (print) | LCCN 2019022046 (ebook) | ISBN -
Transformation of a Goddess by David Sugimoto
Orbis Biblicus et Orientalis 263 David T. Sugimoto (ed.) Transformation of a Goddess Ishtar – Astarte – Aphrodite Academic Press Fribourg Vandenhoeck & Ruprecht Göttingen Bibliografische Information der Deutschen Bibliothek Die Deutsche Bibliothek verzeichnet diese Publikation in der Deutschen Nationalbibliografie; detaillierte bibliografische Daten sind im Internet über http://dnb.d-nb.de abrufbar. Publiziert mit freundlicher Unterstützung der PublicationSchweizerischen subsidized Akademie by theder SwissGeistes- Academy und Sozialwissenschaften of Humanities and Social Sciences InternetGesamtkatalog general aufcatalogue: Internet: Academic Press Fribourg: www.paulusedition.ch Vandenhoeck & Ruprecht, Göttingen: www.v-r.de Camera-readyText und Abbildungen text prepared wurden by vomMarcia Autor Bodenmann (University of Zurich). als formatierte PDF-Daten zur Verfügung gestellt. © 2014 by Academic Press Fribourg, Fribourg Switzerland © Vandenhoeck2014 by Academic & Ruprecht Press Fribourg Göttingen Vandenhoeck & Ruprecht Göttingen ISBN: 978-3-7278-1748-9 (Academic Press Fribourg) ISBN:ISBN: 978-3-525-54388-7978-3-7278-1749-6 (Vandenhoeck(Academic Press & Ruprecht)Fribourg) ISSN:ISBN: 1015-1850978-3-525-54389-4 (Orb. biblicus (Vandenhoeck orient.) & Ruprecht) ISSN: 1015-1850 (Orb. biblicus orient.) Contents David T. Sugimoto Preface .................................................................................................... VII List of Contributors ................................................................................ X -
The Archaeology of Cult of Ancient Israel's Southern Neighbors and The
DOI: 10.46586/er.12.2021.8847 Entangled Religions 12.2 (2021) License: Creative Commons Attribution 4.0 er.ceres.rub.de The Archaeology of Cult of Ancient Israel’s Southern Neighbors and the Midianite-Kenite Hypothesis JUAN MANUEL TEBES Catholic University of Argentina - National Research Council, Argentina ABSTRACT The Midianite-Kenite hypothesis, the idea that the pre-Israelite roots of Yah- wism can be traced back to the areas south and southeast of Palestine, has a long pedigree in biblical scholarship. Analyses supporting this view generally agree in three main points. First, they assume that the influence of the southern cultic practices on Yahwism occurred during a restricted period of time, traditionally dated to the Early Iron Age. Second, they see the origins of Yahwism through the lenses of diffusionist perspectives, characterizing this process as a movement or migration of one or a few determined groups to Canaan. And third, adequate analyses of the archaeological evidence of the arid areas to the south of Palestine are few. In this article I will turn the interpretation of the epigraphic and archaeological evidence upside down. Instead of looking to the (mostly biblical) evidence on the origins of the cult of Yahweh and assuming its genesis lies in movements of people from the southern regions to Canaan in the Early Iron Age, I will focus attention on the his- tory of the cultic practices in the Negev, southern Transjordan, and northern Hejaz during the entire Iron Age, and how this information is related to the religious practices known in Judah and Israel during the biblical period, shedding new light on the prehistory of the cult of Yahweh. -
UCLA Electronic Theses and Dissertations
UCLA UCLA Electronic Theses and Dissertations Title Edom in Judah: An Archaeological Investigation of Identity, Interaction, and Social Entanglement in the Negev During the Late Iron Age (8th–6th Centuries BCE) Permalink https://escholarship.org/uc/item/39t2f71m Author Danielson, Andrew Joel Publication Date 2020 Peer reviewed|Thesis/dissertation eScholarship.org Powered by the California Digital Library University of California UNIVERSITY OF CALIFORNIA Los Angeles Edom in Judah: An Archaeological Investigation of Identity, Interaction, and Social Entanglement in the Negev During the Late Iron Age (8th–6th Centuries BCE) A dissertation submitted in partial satisfaction of the requirements for the degree Doctor of Philosophy in Near Eastern Languages and Cultures by Andrew Joel Danielson 2020 © Copyright by Andrew Joel Danielson 2020 ABSTRACT OF THE DISSERTATION Edom in Judah: An Archaeological Investigation of Identity, Interaction, and Social Entanglement in the Negev During the Late Iron Age (8th–6th Centuries BCE) by Andrew Joel Danielson Doctor of Philosophy in Near Eastern Languages and Cultures University of California, Los Angeles, 2020 Professor Aaron Alexander Burke, Chair Archaeological excavations in the northeastern Negev region of southern Judah identified significant amounts of “foreign” archaeological material culture in contexts dating to the late Iron Age (late eighth to early sixth century BCE). This iconic material culture consisted of highly identifiable ceramics, evidence of non-Yahwistic cult featuring the deity Qws, and non-Judahite inscriptions. Identified as associated with the kingdom of Edom to the east, this material culture assemblage was quickly interpreted to be the result of an Edomite “invasion,” understood as occurring during the late Judean monarchy (late seventh to early sixth centuries BCE) in tandem with Babylonian aggression and the destruction of Jerusalem in 586 BCE, as was promoted by certain readings of the biblical text. -
The Southern Home of Yhwh and Pre-Priestly Patriarchal/Exodus Traditions from a Southern Perspective
THE SOUTHERN HOME OF YHWH AND PRE-PRIESTLY PATRIARCHAL/EXODUS TRADITIONS FROM A SOUTHERN PERSPECTIVE I. INTRODUCTION Recent years have seen an enormous change of paradigm concerning the dating and historical background of the pre-Priestly Patriarchal and Exodus material. New models of the origin of these narratives have been proposed, in which these two formerly different origin traditions were linked by a Priestly redactor in exilic or post-exilic times 1. In the new paradigm, the pre-Priestly development of these traditions is intensely associated with the history of the monarchies of Israel and Judah. The Patriarchal narratives — or at least those related to Jacob — and Exodus/ Wilderness traditions are considered as two different, if not competing, foundation stories of the Israelite monarchy, later inherited by Judah after the destruction of the northern kingdom. The Exodus tradition was domi- nant in Israel, where it was promoted as a “chart myth” for unifying Israel under the reforms of Jeroboam II 2. Concerning the Patriarchal narratives, those clinging to a pre-exilic origin adhere to the view that Jacob was an ancestor originally associated with the kingdom of Israel who was later appropriated by Judah 3. In the same vein, the earliest narratives relating to Abraham were primarily con- nected to the population of the southern highlands of Judah in the late 1 K. SCHMID, GenesisandtheMosesStory.Israel’s Dual Origins in the Hebrew Bible (Siphrut 3; Winona Lake, IN 2010); IDEM, “Genesis and Exodus as Two Formerly Indepen- dent Traditions of Origins for Ancient Israel”, Bib 93 (2012) 187-208; TH.B. -
Bearings of Second Millennium BCE Ugaritic Mythology Upon First Millennium BCE Israelite Religion
University of Tennessee, Knoxville TRACE: Tennessee Research and Creative Exchange Supervised Undergraduate Student Research Chancellor’s Honors Program Projects and Creative Work 8-2016 Ashes in Bethel: Bearings of Second Millennium BCE Ugaritic Mythology upon First Millennium BCE Israelite Religion Taylor Thomas [email protected] Follow this and additional works at: https://trace.tennessee.edu/utk_chanhonoproj Part of the Ancient, Medieval, Renaissance and Baroque Art and Architecture Commons, Biblical Studies Commons, History of Religion Commons, Jewish Studies Commons, Near Eastern Languages and Societies Commons, and the Other History of Art, Architecture, and Archaeology Commons Recommended Citation Thomas, Taylor, "Ashes in Bethel: Bearings of Second Millennium BCE Ugaritic Mythology upon First Millennium BCE Israelite Religion" (2016). Chancellor’s Honors Program Projects. https://trace.tennessee.edu/utk_chanhonoproj/2019 This Dissertation/Thesis is brought to you for free and open access by the Supervised Undergraduate Student Research and Creative Work at TRACE: Tennessee Research and Creative Exchange. It has been accepted for inclusion in Chancellor’s Honors Program Projects by an authorized administrator of TRACE: Tennessee Research and Creative Exchange. For more information, please contact [email protected]. Ashes in Bethel: Bearings of Second Millennium BCE Ugaritic Mythology upon First Millennium BCE Israelite Religion Taylor Thomas Department of Religious Studies Faculty Mentor: Dr. Erin Darby University of Tennessee, -
The Religion of Idumea and Its Relationship to Early Judaism
religions Article The Religion of IdumeaArticle and Its Relationship to Early The Religion of Idumea and Its Relationship to Judaism Early Judaism Yigal Levin The Israel and Golda Koschitzky DepartmentYigal Levin of Jewish History and Contemporary Jewry, Bar-Ilan University, Ramat Gan 5290002, Israel;The [email protected] Israel and GoldaKoschitzky Department of Jewish History and Contemporary Jewry, Bar-Ilan University, Ramat Gan 5290002, Israel; [email protected] Received: 1 September 2020; Accepted: 21 September 2020; Published: 24 September 2020 Received: 1 September 2020; Accepted: 21 September 2020; Published: 24 September 2020 Abstract: For several hundred years, from the late Iron Age to the end of the 2nd century BCE, the southern neighbor of Judea was “Idumea”, populated by descendants of Edomites, together with Abstract: For several hundred years, from the late Iron Age to the end of the 2nd century BCE, Qedarite and other Arabs and a mix of additional ethnicities. This paper examines the known data the southern neighbor of Judea was “Idumea”, populated by descendants of Edomites, together with on the identity, especially religious identity, of these Idumeans, using a wide range of written Qedarite and other Arabs and a mix of additional ethnicities. This paper examines the known data sources and archaeological data. Within the Bible, “Edom” is presented as Israel’s twin and its on the identity, especially religious identity, of these Idumeans, using a wide range of written sources harshest enemy, but there are hints that the Edomites worshipped the God of Israel. While the and archaeological data. Within the Bible, “Edom” is presented as Israel’s twin and its harshest origins of the “Edomite deity” Qaus remain obscure, as does the process of their migration into enemy, but there are hints that the Edomites worshipped the God of Israel. -
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DOI: 10.46586/er.12.2021.8776 Entangled Religions 12.2 (2021) License: Creative Commons Attribution 4.0 er.ceres.rub.de When and from Where did YHWH Emerge? Some Reflections on Early Yahwism in Israel and Judah CHRISTIAN FREVEL Ruhr-Universität Bochum, Germany; University of Pretoria, South Africa ABSTRACT The paper addresses two crucial questions of the history of Israelite religion. Did YHWH emerge in the southern steppe and when did YHWH become the God of Judah? After discussing the available evidence for YHWH’s origin in the South, the paper tests the extra-biblical evidence for the worship of YHWH in Israel and Judah and questions his widespread importance in the tenth and early ninth centuries BCE in the mentioned territories. By presenting the theophoric personal names, the hypothesis is corroborated that YHWH was significantly introduced at the earliest by the Omrides. Moving thento the epigraphic evidence, the additional evince for YHWH’s origin in the South is reviewed negatively. YHWH of Teman from Kuntillet ʽAjrud cannot prove the origin of this deity in the South. It is rather a piece of evidence that the worship of this deity in the South was not natural even in the mid-eighth century BCE. That YHWH’s true origin is in Midian, Paran, Seir, etc. remains a speculative hypothesis that is built on the tradition-history of some biblical passages and the biblical Sinai tradition. This particular feature is indeed related to the South and its struggle to claim independence for the Southern YHWH from the North. YHWH was only introduced to Judah as a patron deity of the dynasty, and that is the state of the Omrides ruling in Jerusalem. -
The Materiality of Power
Forschungen zum Alten Testament Herausgegeben von Konrad Schmid (Zürich) · Mark S. Smith (New York) Hermann Spieckermann (Göttingen) 105 Brian B. Schmidt The Materiality of Power Explorations in the Social History of Early Israelite Magic Mohr Siebeck Brian B. Schmidt: B.S., Th.M., D.Phil. (Oxon.); completed graduate studies at The Hebrew University of Jerusalem and The University of North Carolina at Chapel Hill; currently Associate Professor of Biblical Studies and Ancient West Asian Cultures in the Department of Near Eastern Studies at The University of Michigan, Ann Arbor. ISBN 978-3-16-153302-0 / eISBN 978-3-16-154709-6 ISSN 0940-4155 (Forschungen zum Alten Testament) Die Deutsche Bibliothek lists this publication in the Deutsche Nationalbibliographie; detailed bibliographic data are available on the Internet at http://dnb.dnb.de. © 2016 Mohr Siebeck Tübingen. www.mohr.de This book may not be reproduced, in whole or in part, in any form (beyond that permitted by copyright law) without the publisher’s written permission. This applies particularly to reproductions, translations, microfilms and storage and processing in electronic systems. The book was printed on non-aging paper by Gulde-Druck in Tübingen and bound by Großbuchbinderei Spinner in Ottersweier. Printed in Germany Contents List of Figures ix Acknowledgments xi Abbreviations xiii Chapter 1 Magic “From the Ground Up”: Image, Object, Epigraph, then Text On Defining Magic: Modernity’s Dilemma 2 Searching for Ancient Magic 5 Ancient Magic, Modern Constructions 7 Magic’s Material -
The PLASTER TEXTS from KUNTILLET ʿAJRUD and DEIR ʿALLA
THE PLASTER TEXTS FROM KUNTILLET ʿAJRUD AND DEIR ʿALLA AN INDUCTIVE APPROACH TO THE EMERGENCE OF NORTHWEST SEMITIC LITERARY TEXTS IN THE FIRST MILLENNIUM B.C.E. Gareth James Wearne Bachelor of Ancient History (Hons.), Macquarie University, Sydney, 2011 Department of Ancient History Macquarie University 2015 They are proud and wilful, but they are true-hearted, generous in thought and deed; bold but not cruel; wise but unlearned, writing no books but singing many songs, after the manner of the children of Men before the Dark Years. J. R. R. Tolkein, The Two Towers But what if the traditional character of these structures was given more than lip service? What if traditional came actively to indicate extratextual? What if it came to refer to a reality larger than even the entire individual performance, or group of performances? John Miles Foley, The Singer of Tales in Performance And on the pedestal these words appear: “My name is Ozymandias, king of kings: Look on my works, ye Mighty, and despair!” Nothing beside remains. Round the decay Of that colossal wreck, boundless and bare The lone and level sands stretch far away. Percy Shelley, Ozymandias TABLE OF CONTENTS Abstract ix Declaration xi Acknowledgements xiii Abbreviations xv Map xxi INTRODUCTION 1 Introduction: The Phenomenon of Textualisation 1 1.1 The Problem of Textualisation 1 1.2 Textualisation in an Oral Literate Continuum 2 1.3 John Miles Foley and the Immanent Tradition 6 1.4 Some Definitions 9 1.5 Approaches to Textualisation in the Study of the Hebrew Bible and the Ancient -
Religion on the Move: Mobility, Migration and Internal Religious
R. Museu Arq. Etn., 33: 66-90, 2019. Religion on the move: mobility, migration and internal religious diversity in biblical and early Israel and Judah Religião em movimento: mobilidade, migração e diversidade religiosa interna em Israel e Judá bíblicos e antigos Eric M. Trinka* TRINKA, E. M. Religion on the move: mobility, migration and internal religious diversity in biblical and early Israel and Judah. R. Museu Arq. Etn., 33: 66-90, 2019. Abstract: Migration is a social process; Religion is fundamentally a social enterprise. Like other aspects of their cultural identities, humans carry their religious identities with them as they traverse geographies. This paper explores the effects of inter-regional movement, as both mobility and migration, on the religious practices and beliefs of ancient Mediterranean peoples, specifically of those who became known as Israelites. Several studies on internal religious differences in Israel and Judah explain Yahweh’s multiple geographic associations as “poly-Yahwism,” assuming that veneration of different geographic associations is actually worship directed towards different Yahwehs. Migration studies, specifically those engaging migratory instrumentalization of religion, have been minor conversation partners in these explorations of divine personage. Thus, I argue that the complexities of cultural exchange in the Levantine regions of the Mediterranean in the 1st Millennium BCE and the development of internal religious diversity in ancient Israel can be better understood by integrating modern mobility and migration data. Accounting for the dialogical relation between mobility, migration and religiosity allows scholars to better elucidate the cultural responses observed in resettlement and colonization spaces where religion functions both as a source of control and as a resource employed to undermine colonizing power structures.