179 BIBLIOTHECA ORIENTALIS LXX N° 1-2, Januari-April 2013 180 BEMBRY, J. — Yahweh's Coming of Age. Eisenbrauns, Winona Lake

179 BIBLIOTHECA ORIENTALIS LXX N° 1-2, januari-april 2013 180

OUDE TESTAMENT (p. 71) and that the fact that in the end he is able to impreg- nate two women is some kind of miracle. The evidence from BEMBRY, J. — Yahweh’s Coming of Age. Eisenbrauns, the legends of Danel and Kirta adds very little to the discus- Winona Lake, 2011. (23,5 cm, VII, 163). ISBN 978-1- sion. It is clear that references are made to old men, but we 57506-172-6. $ 39.50. learn very little about the evaluation of the story teller of This book, which is an adaptation of a Harvard disserta- being old. tion supervised by Jo Ann Hackett, offers an examination of More interesting are the iconographic sources discussed the theme of old age in the Old Testament, especially of by Bramby on pp. 78-86. Here he also uses material from YHWH. Only in Daniel 7, where he is called the “Ancient other places of the ancient Levant to show that as a rule El of Days”, YHWH is portrayed explicitly with old age was associated with a full-grown bull, and thus represented imagery. The book of Daniel is commonly accepted as a late as an old, seated ruler, whereas Baal was associated with a text (second century BCE). Bembry tries to make it plausi- bull-calf and thus depicted as a youthful warrior. ble that it was a deliberate choice of the ancient authors in The conclusion, again, is not surprising: “The picture Israel’s early traditions to depict YHWH as youthful and of old age at Ugarit is in many ways similar to that of strong, much like the Canaanite god Baal, and not as old and the Hebrew Bible. Senescence has its good and bad sides” possibly weak, like the Canaanite god El. In a later stage in (p. 86). the history of the Israelite/Jewish religion this possible neg- In the third chapter (pp. 91-106) Bremby tries to answer ative association with old age was more or less replaced by the question why YHWH was not portrayed explicitly with the positive one with YHWH as a father. This left room for old-age imagery (which in his opinion should be distin- “recycling” the older Canaanite mythological elements and guished from attributing eternal life to YHWH) through representing YHWH as an aged deity. most of Israel’s history. According to Bremby the basic Bremby offers an interesting hypothesis, but it is hard to reason is the wish to avoid any association with weakness prove. There are many problems of interpretation and dating or with all too human like features. It would have been for of the relevant texts. Also the relation between the texts the same reason that there are no references to YHWH sir- cannot be solved convincingly. There is the danger of mak- ing offspring. This would also have been an important cri- ing the data fit into a framework which the ancient authors terion in the choice of imagery that was related to or taken would probably not have recognized as their own view. The from the Canaanite representation of Baal and El. Many religious reality was probably much more complicated than elements were taken over from El, but deliberately not his this relatively simple line of development suggests. Never- old age. theless, this study offers a very interesting approach to the In the final chapter (pp. 107-150) Bremby explains how available data of the religion of ancient Israel and its sur- finally YHWH did “come of age”, according to Daniel 7 rounding cultures, especially Ugarit. describing a vision in which someone called “the Ancient In part I of the book Bramby discusses more in general of Days” represents the god of Israel. Here the speculations the ancient texts about old age. In the first chapter (pp. 5-60) begin. Bremby assumes that new name for YHWH points he gives a survey of the relevant Biblical texts and a short to a new development in the way YHWH was pictured in the Jewish religion. This would have been based on the fact history of their interpretation. Most attention is paid to the nd famous text about old age in Qoheleth 12:1-7 (pp. 46-55). that “by the middle of the 2 century B.C.E. Yahweh’s With regard to the much discussed problem of interpreting fatherhood was well ensconced” (p. 149). The new name these verses literally, figuratively, or as a combination of the would have been taken from the reservoir of old Canaanite two, he decides to read them “with an openness to both its mythic material, which in one way or another had persisted metaphorical and its literal qualities” (p. 49). This can be through the ages to be recycled in a time when the associa- regarded as typical of his approach of the texts. It is sound tion with idolatry was lost. The combination of the “Ancient but not ground-breaking. In the evaluation of previous of Days” with the “Son of Man” in Daniel 7 would remind research in this field he dutifully criticizes the few publica- of the Ugaritic myths in which the old god El transfers tion on this field in the last decades. In his conclusions, some of his power to the younger god Baal. however, he hardly adds new insights. The main line of the Bremby could have a point in relating the picture of an texts is that of respect for the elderly, with stories like those aged god with the Ugaritic texts about El. There are other of Lot and Isaac as exception to the rule. Old age is described examples in this period of the acceptance of religious con- both as a time of trouble and loss, but also as a time “to pass ceptions that in earlier days were prohibited, for instance on wisdom and dispense blessings” (p. 60). concerning matters of life after death. The suggested very It takes less space (in chapter 2, pp. 61-87) to discuss the close link to the Ugaritic beliefs about El and Baal, how- Ugaritic evidence. As is noted by Bremby, this is of a dif- ever, is not very likely. The association of the “Son of ferent nature than the Biblical material, because most of it Man” with Baal certainly goes too far. In general Bremby is related to the description of the gods, especially El. We seems to be too positive about the possibility to relate have to assume that this reflects the views on old age in the the biblical to the Ugaritic material. When one looks at human sphere. There can be no doubt about it that El was the available material in the history of the Levant in pictured as an old man, “the father of years” who is praised periods and places more closely related to ancient Israel for his wisdom. Yet he is not always treated with respect, one sees a so very complicated situation that one becomes especially not by his daughter Anat. El is also described in reluctant to draw such direct lines. It is a pity that Bremby the myth of Dawn and Dusk (KTU 1.23) as sexually active. restricted his attention for this material to the iconographic Not everyone will agree with Bremby that in this text El evidence. “demonstrates the impotence so common to elderly men” Nevertheless, the survey and discussion of the relevant material in the Bible and in the Ugaritic texts on the topic 181 BOEKBESPREKINGEN — OUDE TESTAMENT 182 of (gods of) old age is very useful. The same holds true Ch. 3 (42-64) is about the ‘theme’ of the narrative. for the secondary literature. Bremby is much in discussion Although the motif of death versus immortality is said to be with John Collins, Frank Moore Cross and Mark Smith. very important in EN, its basic theme is defined as the diso- It would have been interesting when he would have paid bedience to the commandment (in 2:17) and its conse- more attention to the work of Johannes de Moor. Bremby quences. In line with other scholars (Lohfink, Van Seters, does mention his The Rise of Yahwism (although not the Otto) it is argued that this theme reflects Deuternomistic the- revised edition of 1997), but does not evaluate his ideas ology: obedience leads to life, disobedience to death. “The about the relation between YHWH and El (cf. the review consequences of the test in the Eden Narrative should be of De Moor of Bremby’s book in RBL 08/2012). The seen in the light of the Deuteronomistic theology of retribu- same can be said about the recent studies on YHWH and tion” (64). In the case of obedience, immortality would be his Asherah. the “award” (59). Furthermore, the two trees are said to rep- resent divine prerogatives (the tree of life standing for Amsterdam, January 2012 Klaas SPRONK immortality), hence disobedience is “an act of infringement on the divine realm” (56) which in turn implies that “the * attitude of the first humans couple is marked by hubris” (56). * * Ch. 4 (65-84) is entitled, “The Genre and Function of the Eden Narrative”. The genre is labeled “myth” because it is METTINGER, T.N.D. — The Eden Narrative. Eisenbrauns, a narrative in which “conditions or real life in the present are Winona Lake, 2007. (23,5 cm, XVII, 165). ISBN 978- seen, in a validating and explanatory perspective, as being 1-57506-141-2. $ 29.50. founded on events” between God and man “in primordial time” (83). Instead of applying a structuralist approach This book by Mettinger marks a fresh contribution to the which, as Mettinger rightly observes, neglects the narrative debate on the story in Genesis 2-3, called by him “the Eden line, the plot, of the story, he opts for a functionalist inter- Narrative” (EN). The central issues of this study are: What pretation of EN as far as the question of what purpose it is is the theme of this narrative, and, Did the author (poet [Met- designed to fulfil. As he puts it, EN “validates the loyal tinger]) use a preliterary story? Within the seven chapters of observance of the divine commandment […]” and it “also the book the first question is dealt with in chs 2-4, whereas explains the hardships of the human condition” (84). the second point is discussed in chs 5-7. The focus of ch. 5 (85-98) is on traces of a tradition that Ch. 2 (12-41) contains a narratological analysis of EN is considered to be prior to EN. It is argued that Ezek 28, which is said to comprise 2:5-3:24 (2:4 being considered a together with Job 15:7-8, reveals the existence of an “Adamic bridge between the creation account and EN). Unifying ele- myth”, being marked by the following elements: “a prime- ments are noted, such as the motif “tilling the ground” found val human being, a garden of Eden, sin, and expulsion” (90). in 2:5 and 3:23, thus forming an inclusio, and time and loca- Wisdom also appears to be typical of this myth, and the same tion are discussed briefly. In line with Stordalen, Echoes of is true, as Mettinger claims on the basis of Ezek 28:9 (“you (2000) Mettinger does not subscribe to the idea that the Eden are but a mortal [‘ ], and no god”), for the motif of passage of the four rivers (Gen 2:10-14) refers to “a real- adam immortality (93). In comparing EN with the Adamic myth, world geography” (15f.). The section of scenes and plot is a which, in his view, was used by the author of EN, he points most important part of the chapter. In discussion with Stord- to innovations made by the latter: “the myth now received a alen and other scholars Mettinger here develops his view that new focus: everything revolves around the divine command- the overall plot has to do with the two trees in the story, the ment and the issue of obedience and disobedience” (97). tree of knowledge and the tree of life. (It is a well-known Ch. 6 (99-122) is devoted to Mesopotamian literature that question that, whereas in 2:9 the tree of life is said to be “in indeed shares with EN a strong interest in the two motifs of the midst of the garden”, the woman seems to make a mis- wisdom and immortality – Adapa and Gilgamesh. Ch. 7 take in saying that the tree of knowledge is the one in the finally offers the synthesis of the study as a whole. midst of the garden [3:3]. Mettinger makes the important The work under review offers an important and novel observation – based on the work of A. Michel – that the analysis of the story of Gen 2-3. It is marked by a clear pres- phrase “in the midst of the garden” in 2:9 applies to both entation of its argumentation, in a very readable way. It trees.) He introduces the idea that the prohibition to eat of makes a strong case for the thesis that the two trees actually one of the trees (Gen 2:17) is meant as a “test”: “God represent the main motifs of the story. Moreover, the (new) arranges an experiment with the first humans: he proclaims idea that the prohibition is meant as a test is illuminating. It his divine commandment in the form of a prohibition, and also raises a few questions, in particular regarding the inter- then he waits to see whether the two humans will obey or pretation of Gen 2:17. not” (23). As to Gen 2:17 he is of the opinion that the phrase As noted above, Mettinger believes that the final clause of “for in the day that you eat of it you shall die” is not to be Gen 2:17 (“you shall die” [ ]) does not refer to taken as referring to a death penalty to be executed on the mot tamut death penalty, but to man’s mortality, in line with 3:19. This very day. “In the overall plot, the resolution is reached in reading of the text, which seems to have been the prevalent 3:20-24” (26): Since the humans failed the divine test, they view in Antiquity (so, e.g., Paul in the New Testament were not allowed to eat from the tree of life and hence were [Romans 5:12]; Symmachus’ version [“you will be expulled. This is in line, so Mettinger, with the statement “ mor- ”]), is however not plausible. Long ago, Philo of Alexan- you will return to the dust” in 3:19 which he regards as one tal dria already argued that “you shall die” means the penalty- of the sentences issued by God in 3:14-19. It is from this death, and not “which takes place in the course of nature” perspective that he understands the phrase “you will cer- ( . I 107). In the light of passages such as 1 Sam tainly die” in 2:17. Leg. Alleg 22:16 and 1 Kings 2:37, 42, this view is indeed the prefer- 183 BIBLIOTHECA ORIENTALIS LXX N° 1-2, januari-april 2013 184 able one.1) Moreover, the assumption that Gen 2:17 is related The third chapter sets out the methodology of iconographic to 3:19b (“you will return to the dust”) is not likely either. exegesis. Images should be studied because they are an As stated in the latter passage, man “will return to the important part of the culture and offer insight into the text. ground, for out of it you were taken; you are dust, and to De Hulster’s approach is historical but also emphasises the dust you shall return”. All this point to the creation of man socio-cultural context. The pictorial material needs to be as in Gen 2:7, and not to what is said in 2:17. Man will die close as possible to the text which is studied. Comparatively because he was created out of the ground/dust, and hence speaking less attention has been given to pictorial data. De was destined to be mortal. So the story testifies to a view Hulster explores the relationship between the text and image. which is also found in the Mesopotamian myths of Adapa He stresses the role of the author, the way the text commu- and of Gilgamesh. If so, the thesis that Gen 2:17 should be nicates and the first communities who received the text. seen as reflecting Deuteronomistic theology - obedience There is detailed discussion of the nature and role of archae- leading to life, in the sense of immortality, and disobedience ology and what constitutes an image. This is followed by a leading to death – cannot be uphold. section which seeks to define culture in terms of adaption to The book is well-edited; it does not contain, as far as I environment, and the ideas and actions of a community. De have seen, any printing error. Hulster then provides a survey of the study of images and particularly draws attention to the work of Panofsky and Leiden, November 2012 Arie VAN DER KOOIJ Bätschmann. He also stresses the importance of controlled imagination in exegesis. * Chapter four is on the iconography of metaphors where he * * outlines the theory of metaphor. He defines metaphor as “a ‘picturing’ identification” (p. 109). He seeks to set up a link HULSTER, I.J. — Iconographic Exegesis and Third Isaiah between verbal and material image. (Forschungen zum Alten Testament, 2. Reihe, Band 36). Chapter five is preparatory to his case studies. De Hulster Mohr Siebeck, Tübingen, 2009. (XV, 352 pp.). ISBN summarises the scholarship which has divided the book of 978-3-16-150029-9. ISSN 1611-4914. / 69,-. Isaiah into three parts. Though he accepts the dating of third Isaiah to the post-exilic period, he stresses that this does not De Hulster’s book is based on the PhD dissertation which exclude the use of exilic or pre-exilic material. De Hulster he wrote for the University of Utrecht in 2008. His aim is to takes Jerusalem in the Persian period as the context for third present an iconographical method of exegesis which focuses Isaiah. Consequently Persian period iconographic material is on the Old Testament. This iconographic method works to considered. He notes the theological emphases of third explain texts of the Old Testament in a pictorial and histori- Isaiah, particularly universalism and summarises the history cal framework. The aim is to answer the question: “How do of the period, making particular mention of the return from images from the Ancient Near East provide a better under- exile. Much pictorial evidence is found in seals and coins. standing of the Old Testament?” (p.3) The purpose of the De Hulster then moves to consider the three case studies. study is to understand biblical metaphors and figures of The first is Isaiah 56:1-8 and the particular focus is on יד speech better and make iconographic exegesis more widely ‘memorial’ in verse 5. De Hulster offers a translation of the known among scholars. He wants iconographic exegesis to text with notes. He analyses the meaning and concludes יד have an established place in hermeneutics that means a memorial statue made from stone. The יד ושם After the brief introduction which sets out the task of the meaning is similar to the word i.e. an upright stone מצבה book, the second chapter offers hermeneutical reflections memorial stele. He illustrates this with photographs of stand- where he defines hermeneutics as “preliminary considera- ing stones at places such as Eilat, Hazor, Dan and Gezer. The tions about interpretation”, (p. 7). De Hulster seeks to define memorial in Isa. 56 is promised to the eunuch who holds fast a text and its role in communicating. He sees various to God’s covenant. The Lord provides a sepulchral memorial approaches, including iconographic, to exegesis as compli- to the childless, who had no children to do this for them. The mentary. De Hulster defines iconographic exegesis as “the pictorial material confirmed that upright stones were used as explanation of texts with the help of pictorial material” (p. memorial steles. 18). The methodology is historical as iconography illumi- The second case study is Isa. 60:1-7. Again a translation nates the Bible and its context “with the help of images in with notes is provided and de Hulster focuses on words in order to understand the text as much as possible in the way the semantic field ‘light’. Jerusalem is the sun and God’s the first receiving communities did” (p. 20). Archaeology glory. De Hulster turns then to the pictorial material, in par- gives images and de Hulster seeks to link these images with ticular rosettes, a solar symbol. The Ancient Near East has Biblical texts so as to see how they help interpret figurative many examples some of which are illustrated in the book. He language. notes rosettes from the pre-exilic period which were royal signs and after the exile vessels were stamped with rosettes. People who lived in Yehud in the Persian period would have 1) See Arie van der Kooij, “The Story of Paradise in the Light of Mes- been familiar with this symbol. Having looked at rosettes, de opotamian Culture and Literature”, in K.J. Dell, G. Davies, and Y. Von Koh (eds.), Genesis, Isaiah and Psalms. A Festschrift to honour Professor Hulster turns his attention to coins. In particular he looks at John Emerton for his eightieth birthday (VTSup 135; Leiden: Brill, 2010), one classified as BMC Palestine XIX 29 and the figures 6. See also Paul Kübel, Metamorphosen der Paradieserzählung, 135, 177- which are depicted on it. It is most likely that this coin shows 182; Konrad Schmid, “Loss of Immortality? Hermeneutical Aspects of YHWH as a solar deity. Then de Hulster considers seals to Genesis 2-3 and Its Early Receptions”, in: Konrad Schmid and Christoph Riedweg (eds.), Beyond Eden. The Biblical Story of Paradise (Genesis 2-3) see how they show Persian influence. Amulets in Egypt were and Its Reception History (FAT 2. Reihe, 34; Tübingen: Mohr Siebeck, used for protection. The Sun god provides life and the Sun 2008), 58-78. and Pharaoh are identified. The stele of Hammurabi stresses 185 BOEKBESPREKINGEN — OUDE TESTAMENT 186 the relationship between the king, the sun and justice. In the studies have started approaching the book from the perspec- Hebrew Bible the light of YHWH surpasses the Sun and tive of Early Jewish identity formation. The book, which there is the link to justice as in 2 Sam. 23:3b-4a. Sun and offers very pertinent examples of social identification pro- righteousness can be linked to healing as in Mal. 3:20. The cesses, is increasingly being investigated as a textual witness main metaphor for light in Isa. 60:1-7 is the sun. De Hulster to the very complex social history of the postexilic phase in concludes this section with a verse by verse exegesis. Light Ancient Israel. Categories from the (whole variety of) social shows God as the father of justice and righteousness. Isa. sciences have started influencing studies on this enigmatic 60:1-7 is about light and sunlight in particular which is postexilic book. linked to God’s glory. Iconography assists with providing an Bob Becking has been, and still is, one of the prominent understanding of the mental map and visual culture of the contributors to this scholarly discussion. In the preface to his Persian period. The Lord calls the community to shine and present book he explains that his interest in Ezra-Nehemiah reflect who he is. De Hulster concludes that this means, was sparked by the request by Adam van der Woude to write “Jerusalem is the sun, the Lord is the sun, the Lord’s glory a commentary on this book in the Dutch commentary series, is the sun and: Jerusalem is God’s glory” (p. 228). “de Prediking van het Oude Testament”. During his research The third and final case study is Isa. 63:1-6. Again a trans- for this commentary he stumbled upon some important issues lation is provided. He describes the cultivation of grapes in that had to be sorted out en route to the publication of the the Ancient Near East and Israel. There is discussion of the commentary. He explains in his preface: “I soon found out images of treading in wine presses which leads to the idea of that I had to concentrate on three topics: (1) The composition trampling of enemies. Again photographs and line drawings and date of both books especially in the light of the question of images are provided. Treading was normally practised as when the exiles had returned from Babylon; (2) The ways of a group. This leads to the discussion of Isa. 63 where YHWH world making in both books concentrating on the so-called alone tramples the wine press, the implication being that he ‘mixed marriage crisis’ and the measures taken in connection is alone in the judgement. He is Lord of lords and alone has to the demographic complex situation in the Persian province the power to punish. The pictorial evidence illustrated the of Yehud; (3) The position and role of Ezra and Nehemiah in relationship between treading grapes and punishment. the process from Yahwism to Judaism” (p. VII). The last point De Hulster concludes that all these texts can have light also took him to the investigation of other forms of evidence shed on them by pictorial material. The images make the from this period, particularly the earliest Samaritan inscrip- reader aware of the associations the writers and first readers tions, the Elephantine literature, and also “an established form of the text would have had. The iconographic method has of Early Judaism as reflected in 1 Maccabees” (p. VII). three stages: 1) the search for specific images; 2) the inter- The eleven chapters of this book all stem from the above pretation of the images; and 3) putting the text and image research and the majority (nine) had already been published into relationship with each other. before (references given on pp. 155–156). The present book De Hulster has produced a learned and thought provoking does, however, not leave the impression of a disparate col- discussion. He has shown a profound grasp of the methodo- lection. Since the quest for an early Jewish identity forms a logical issues involved in the interpretation of the Old Testa- golden thread through all the individual studies, the present ment and archaeological material. He has offered an interest- publication shows coherence and continuity. ing perspective on the texts from Isaiah which he studies and In chapter 1 Becking explores some of the important intro- the cultural context which gave rise to them. There is unfor- ductory issues involved in Ezra-Nehemiah. He summarizes tunately some repetition in the book, perhaps owing to its the present debates on the canonical context of the Book of origin as a doctorate, and the methodological sections could Ezra, he investigates the role of literary-critical studies in have been presented more tightly and clearly. However, de determining the most likely sources and redactions, he eval- Hulster is to be thanked for opening up a suggestive new uates the different views on the historicity of the content of methodological approach which needs to be developed fur- the book, and he summarizes some issues that have been ther. Hopefully, having suggested a new methodology, he discussed more recently by prominent scholars. He concludes and others will take this further by applying it to other texts this chapter by asking the question: “Is the Book of Ezra to in the Old Testament. be read as a particularistic program?” He comes to the fol- lowing conclusion: “The negative assessment of Ezra as University of Cambridge, P.J. HARLAND pursuing Judaism in its particularistic and legal form should Cambridge UK, 7.12.2012 be abandoned…. I want to bring in three final remarks: (1) It is a misunderstanding of Torah-piety to label it as legal- * ism. (2) The fact that the festival of Passover is central in the * * Book of Ezra implies that legal matters did not form the only dimension in the belief-system of Ezra and/or his Träger- BECKING, B. — Ezra, Nehemiah, and the Construction of kreis. Reconciliation by participation in the festival was Early Jewish Identity. (Forschungen zum Alen Testament, another dimension in it. (3) Ezra’s fixation on his own group 80). Mohr Siebeck, Tübingen. 2011. (23,5 cm, XVI, 189). and the measures relating to the mixed marriages does not ISBN 978-3-16-150111-1. ISSN 0940-4155. / 74,-. make him a fundamentalist. These measures need to be inter- preted against their societal and political background. The In the last two and a half decades Ezra-Nehemiah studies somewhat negative assessment ‘particularistic’ does not have become more prominent, particularly through the work account for the symbolic meaning of the measures under of Hugh Williamson and Tamara Eskenazi. Whereas earlier consideration for the identity of this group. These measures studies concentrated more on the composition of this book, helped them to survive and to endure in the immense and as well as its value for historical reconstruction, more recent sometimes hostile Persian empire” (p. 23). 187 BIBLIOTHECA ORIENTALIS LXX N° 1-2, januari-april 2013 188

Becking turns to “the belief-system of the Book of Ezra” Chapters 9 and 10 both deal with the evidence from Ele- in chapter 2. He discusses this under the rubrics of “continu- phantine. All scholars acknowledge the importance of wit- ity and community.” He deliberately chooses not to identify nesses from this community in order to grasp the multiplicity the/a theology in Ezra, but rather to describe the “belief- and different developments of Judaisms in the post-exilic system” embodied in this book. He understands the latter phase. While the first of these chapters focuses on how the concept as “a set of ideas and religious values underlying a Sabbath contributed to the construction of Jewish identity at given text…. A belief-system is not necessarily a coherent or Elephantine, the second takes a more general approach by consistent set of values and ideas, since it is seen neither as investigating different dimensions of identity. At the end of a theory nor as a theology…. [T]he idea is almost equivalent that chapter Becking concludes: “‘Jewish’ seems to be an with the idea of a religious code, or a religious symbol sys- anachronism for fifth century BCE Yahwism. The Yehudites tem present in a society or in a group within a society and were not (yet) Jews. What discriminates them from ‘common more or less share by most of that group. This belief-system Judaism’ for instance is the non-strictness in the observation of finds its expression in rituals, in icons and in texts” (p. the Sabbath. On the other hand, the inscriptions from Elephan- 24–25). However, he qualifies this more restricted under- tine do not show a religion, or religious identity, that equals standing of the concept by referring to the origin of this con- Yahwism as we know it from the Hebrew Bible. Although the cept, namely the field of cultural anthropology where the Yehudites of Elephantine venerated Yahô, they were not Yah- idea has a much wider meaning. It is rather related to the wists in the ‘deuteronomistic’ sense of the word…. The Yehu- notion of “world-making”, that is, “the often implicit pro- dites can be differentiated from the ‘Ezra-group’ in and around cess at work in a person’s mind when construing the world Jerusalem. In Elephantine ‘mixed marriages’ were accepted. outside” (p. 25). The word “belief” in “belief-system” There existed an openness to ‘the other’ and no strict fence therefore does not refer to “faith” in the restricted religious around the community was constructed” (p. 142). sense, but rather to “world view” and “ideology.” The The last chapter, which was written specifically for this vol- author then continues to describe the “belief-system” ume, turns attention to a later textual witness which is repre- reflected in Ezra in terms of four factors” (i) Time and the sentative of Early Judaism, namely 1 Maccabees, in order to Past (history); (ii) Power; (iii) Sacred Space (the temple); establish that as point of comparison for the studies on Ezra- and (iv) Confined Community. He comes to the following Nehemiah. Becking justifies his choice of 1 Maccabees from conclusion after studying these aspects: “The description of a vast array of later written documents which reflect the early the multi faceted (sic!) belief-system of the Book of Ezra, developments of Judaism as follows: “Since I am of the opin- preliminary and superficial as it is, has made clear the impor- ion that religious identities are mainly constructed as a result tance of an intimate and fenced community that construes of coping with a crisis, I have singled out 1 Maccabees as a itself as the only correct continuation of the pre-exilic text to be interviewed for its construction of religious identity” Judaean/Israelite community…. Before criticizing Ezra’s (p. 142). After giving a brief overview of some of the intro- belief-system one should note that for some proto-Jewish ductory issues, the author continues to describe the dimensions groups such a world view was needed to survive and to of identity in 1 Maccabees according to the same taxonomy endure in the immense Persian empire” (p. 42). that he used for the analysis of identity construction in Ele- In the next five chapters Becking offers more detailed phantine. Becking concludes on the Jewish identity reflected studies of certain key passages in Ezra-Nehemiah. In chapter in 1 Maccabees: “This identity hints at a religion that is loyal 3 he offers a functional analysis of the idea of Thorah in Ezra both to the assumed Jewish tradition and to the interpretation 7–10, while he tries to determine in chapter 4 the identity of of that tradition by the Maccabean high-priests who could the “foreign” women in the enigmatic passage in Ezra 9–10. operate with imperial consent… This identity was held by a In chapter 5 he investigates the issue of social consciousness fenced and bordered community for which the celebration of in the Persian period with reference to Nehemiah 5, while he the Sabbath and the circumcision of its male members were illustrates in chapter 6, and with reference to Nehemiah 9, the outward signs. Above all, it should be noted that this reli- the difficulties involved in using the concept of “context” or gious identity emerged as an orthodox adaptation to a too lib- “Sitz im Leben”. Chapter 7 concludes the more detailed stud- eral embracement and incorporation of Hellenistic ideas and ies with an investigation of Nehemiah 13 as an appropriation customs into the Jewish religion” (pp. 152-153). In a very last of Deuteronomy 7. This last study leads Becking to declare section of this chapter the author compares 1 Maccabees with “Nehemiah as a Mosaic Heir” (pp. 107–108). Ezra-Nehemiah. Although they come from different historical The last four chapters of Becking’s book spread the net eras, the Persian and Hellenistic respectively, some features of somewhat wider and open the horizon to some other (con- continuity can be observed: “Both reflect an open society by temporary and later) contexts. Chapter 8 looks for analogies which is meant that the area around Jerusalem in both periods in the earliest Samaritan inscriptions from Mount Gerizim in was part of a greater world with which it was politically as order to determine whether these inscriptions already wit- well as economically connected. Both seek for a religious nessed a parting of the ways between the Jewish and Samar- identity with this open world that is based on the concept of a itan communities (which is evident in later witnesses). He confined group. For both, the boundaries are of great impor- concludes: “Until new evidence shows up, we have to tance as can be concluded from the solution of the “mixed assume that the origins of Samaritanism as a specific religion marriage crisis” in Ezra and Nehemiah and from the stress on are still buried under the dust of history and that the parting Law and the symbols of Sabbath and circumcision in 1 Mac- of the ways most probably was the result of a long process cabees. In doing so, both take an avenue different from the one of independent developments on both sides of the divide. paved by the Yehudites of Elephantine and the reformist con- The erecting of an alternative temple on Mount Gerizim temporaries of 1 Maccabees who constructed their symbol should, however, be seen as a first step in that process that system in a more open way” (p. 153). There are, however, also eventually turned out to be decisive” (p. 117). discontinuities. Apart from the fact that Ezra-Nehemiah does 189 BOEKBESPREKINGEN — OUDE TESTAMENT 190 not reflect a hostile attitude towards the imperial overlords (the ACHENBACH, R., R. ALBERTZ, J. WÖHRLE (eds.) — Persians), in comparison to 1 Maccabees which shows no lost The Foreigner and the Law. Perspectives from the love towards the Macedonian or Seleucid rule, there are also Hebrew Bible and the Ancient Near East (Beihefte zur differences in how the concept of purity is understood in the Zeitschrift für Altorientalische und Biblische Rechtsge- different books. Becking ends his study of 1 Maccabees with schichte, 16). Verlag Otto Harrassowitz, Wiesbaden, the following: “Although 1 Maccabees does not refer to Ezra 2011). (24,5 cm, 180). ISBN 978-3-447-06470-5. ISSN and Nehemiah and also does not quote from these books, the 1439-619X. / 54,-. author of 1 Maccabees can be seen as influenced by the way This volume consists of nine essays that were presented at of world making as expressed in Ezra and Nehemiah for his the Biblical Law session of the 2009 SBL international Meet- construction of a form of Early Jewish Identity” (p. 154). ing in Rome. Each focuses on the legal measures developed The book includes an extensive bibliography, as well as to deal with the status of foreigners in ancient Israel. Both very helpful source and author indices. biblical and ancient Near Eastern traditions are presented in The publisher should be commended for allowing Becking these articles. Among the topics considered on this important to bring together these studies on Ezra-Nehemiah in one vol- topic are the differentiation between certain groups of for- ume. This is more than just a “collected essays”; there is eigners, welfare rights of foreigners, and whether they are thematic coherence, and a developing argument. In this allowed to participate in social and cultic practices. sense, the last chapters in which comparisons with the To provide a sense of the content and individual value of Samaritan community, Elephantine and 1 Maccabees are the papers, a summary will included below along with some made, serve well as sounding-boards for his studies on Ezra remarks. Susanne Paulus addresses how the Kassites, a peo- and Nehemiah. Although not every scholar would agree with ple of unknown origin who came to Mesopotamia as foreign- all arguments and viewpoints expressed by Becking, his tho- ers, acquired power and ruled Babylonia for nearly five hun- rough studies certainly contribute well to the debates on the dred years in the 2nd half of the 2nd millennium B.C.E. development of Jewish identity from the postexilic era. Between the time of their infiltration into Mesopotamia and However, one point of criticism should also be sounded their integration into Babylonian society, the texts mention a (and here my own context, reading Becking’s work from the group known as -workers (“work-troops”), who were global south, comes into play): It seems that Becking is una- érin employed in various sectors of the economy and who, ware of how relevant (and even powerful, not to use the because their social units remained together could be identi- word “explosive”) the discussion of (Jewish) (religious) fied as Kassites. Also contained in these texts are persons identity in Ezra and Nehemiah is in present-day contexts. I labeled as fugitives from their homelands, another group that fully understand, and certainly concede, that Becking’s con- made the government uneasy and contributed to the inclusion text of authoring this book (and presenting these papers at of clauses in international treaties about their treatment. mainline conferences) in Europe is totally different than Since foreigner was considered a social status rather than an mine in Africa, and that he therefore will not have the same ethnic designation, they do appear in treaties, but mostly in kind of sensitivity on these contemporary issues than those relation to how they could be treated. Thus they could be scholars who are regularly exposed to the way in which peo- used as manpower, integrated or expelled depending on their ple (by hook or by crook) “live by these texts” in their own legal status (subjects of another ruler) and particular circum- contexts. I certainly do not want the author to use different stances of their presence. What is interesting, and to an methodologies, present other arguments, or come to different extent expected, is that the Kassites, once they had become conclusions. However, I miss awareness that the issue of rulers rather than foreigners, styled themselves as traditional identity formation is not only relevant in ancient Israel or Babylonians. contemporary South Africa, but is certainly also powerful in Saul Olyan deals with the stigmatizing of aliens, things contemporary Europe and the Middle East (to mention only alien, and the practices associated with aliens in biblical two examples from our present world). classification schemas. The article examines the range of Some formal-technical issues can also be criticized. stigmatizing rhetorical associations that were intended to Although the book is easily readable there are numerous marginalize these persons, including abomination, transgres- examples of “Dutch English” which have not been ironed sion, sin, proscription, deceit, mixing, and dysfunction. Legal out by the publisher. It is also a pity that the author did not texts constitute a central focus of the investigation, although add a summary chapter at the end of the book in which he a large number of references also come from the prophets. brings the lines of the different chapters together into a His central goal is to map out the classificatory operations coherent conclusion. frequently evidenced in biblical texts that function to stigma- This all said, Becking’s book can certainly be recom- tize that which is constructed as alien. The final section of mended very strongly to serious scholars on the literature of the article looks at these classificatory operations from both Ezra-Nehemiah, Elephantine or 1 Maccabees, as well as to a rough diachronic and source-critical perspective. those scholars who venture into social-scientific modes of Reinhard Achenbach chooses to examine legal terms for understanding postexilic developments of Judaism(s). It is a foreigner in the Pentateuch: His valuable contribution which should be on the shelves of good gêr – nåkhrî – tôshav – zâr. essay provides a diachronic historical overview of the dis- libraries and scholars alike. tinction concerning foreigners in the law codes or law col- lections of the Old Testament by presenting the instances Stellenbosch University, Louis C. JONKER where the is mentioned. By comparing materials in vari- 12 December 2012 gêr ous legal codes, Achenbach asserts that the rules on social, economic and legal protection and care for foreigners were * reworked and expanded over time through the addition of * * 191 BIBLIOTHECA ORIENTALIS LXX N° 1-2, januari-april 2013 192 further ethical and religious motivations and distinctions. Bruce Wells provides a test case on the “quasi-alien” in The second portion of the article deals with non-resident Lev 25. He raises the question of whether the provisions in aliens (nåkhrî) and permanent resident aliens (tôshav). Refer- this passage are designed to find ways to help those who ence is also made to “unwarranted persons” (zâr), who are have fallen on hard times. In so doing he must also ask if not allowed to enter the temple and share in the offering they are in fact designed to benefit the debtor or whether they meals. are subtly intended to benefit the creditor instead. In order to Rainer Albertz concludes that there are considerably dif- answer this question, Wells seeks to identify the specific eco- ferent ways of treating the strangers, “who lived among the nomic situation described in the text and addresses the issue people of Israel,” in the Pentateuch. Distinctions range from of how the text attempts to compare an Israelite with an alien welfare treatment in the Covenant and Deuteronomic Codes and a sojourner (Lev 25:35-37). The conclusion he draws is to subjects of ritual and religious obligation in the Holiness that this text is an example of an antichretic pledge, a situa- Code. The differences have to do with different theological tion that allows for the exploitation of another person’s labor. concepts of the Deuteronomic and priestly editors and the Therefore, this text actually constitutes a provision that is not very different social and political challenges that these edi- as beneficial to impoverished debtors as some scholars have tors had to cope with. As a result, they tried to limit social previously thought. and political conflicts with different kinds of strangers with- In the final article in this collection, Volker Haarmann out giving up the distinct religious and ethnic identity of the discusses the degree to which Gentile Yhwh-Worshipers Israelites. Still the exclusivism found in Nehemiah is absent were able to participate in the cultic practices of ancient in these codes. Israel. In his treatment of Isa 56:7, he concludes that with Jakob Wöhrle examines the integrative function of the law the breakthrough of monotheism in the exilic period it is of circumcision and draws the conclusion that the law of possible to identify a turning point along with a change of circumcision in Gen 17:9-14 and the portrayal of Abraham categories in which the relationship to Yhwh is expressed, and his household’s circumcision in Gen 17:23-27 is part of both for Israel and the Gentiles. It is therefore possible to a late-priestly redaction of the Pentateuch. The law of cir- speak of a post-exilic paradigm of Gentile Yhwh-worshipers cumcision can thus to be explained against the background who attached themselves to Yhwh without officially becom- of the post-exilic, probably Persian, period when the neigh- ing part of the people of Israel. Haarmann also tries to iden- boring people had stopped practicing circumcision. As a tify the distinction between Gentile sacrifices in the sanctu- result, circumcision could become an exemplar of Israelite ary and Gentile sacrifices in other places abroad. He identity and consequently the minimal requirement for the concludes that the general exclusion of Gentiles from the integration of alien persons into the community. However, Temple, based on impurity issues, should not be interpreted he notes the law in Gen 17:9-14 cannot be understood in the as a general exclusion of Gentiles from Yhwh worship in sense of proselytism. It is directed only toward the integra- post-exilic texts (see 1 Kgs 5 and Jonah 1). tion of alien persons who live in the land. Overall, this volume is a tightly woven set of studies that Thomas Naumann uses the story of Isaac and Ishmael in explore the difficulty every culture faces in dealing with res- Gen 17 to demonstrate that both sons of Abraham are to be ident aliens. In some cases, these people are simply integrated included in the Abrahamic covenant. That is why Ishmael into the larger society, but in those instances when a culture’s is circumcised and why he receives the same promises of identity is based on exclusive membership other strategies many descendants that the priestly sources associates with must be developed. The range of these accommodations are Noah, Abraham, and Jacob. These promises are further sub- explored here in a variety of cultural and historical contexts stantiated in the genealogy of the Ishmaelite nations. Ish- and that makes the volume that much more useful. mael’s circumcision is therefore to be understood as the required covenantal sign of the berith ‘olam, not as an etiol- Missouri State University, Victor H. MATTHEWS ogy of contemporary Arab circumcision practices or as the October 2012 admission of foreigners into the domestic religious com- munity of Abraham. Furthermore, the priestly source pre- * sumes that the nations of Abraham’s progeny practice cir- * * cumcision because they abide by the obligations of the BURNS, J. — The Music of the Psalms, Proverbs and Job in Abrahamic covenant. the Hebrew Bible. (Jüdische Musik, 9). Verlag Otto Har- Christophe Nihan restricts his treatment of the to the gêr rassowitz, Wiesbaden, 2011. (30 cm, XIII, 495). ISBN legislation in the Holiness Code. He considers these laws to 978-3-447-06191-9. ISSN 1613-7493. / 68,-. be an attempt to define general rules for the cohabitation between Israelites and resident aliens in the context of the The work under review is a posthumously published work Persian period Judah and Samaria. The interpretation offered of the American musician and pianist Jeffrey Burns, who left here indicates that the resulting legislation took the form of it unfinished at his sudden, untimely death on December 19, a legal compromise. The juridical status of the economically 2004. Two of his friends, David Bers and Stephen Tree, non-dependent, resident alien as a free person is acknowl- edited the book, presenting the text as the author left it, but edged and who is therefore to have corresponding rights and rendering it as accessible as possible. The book consists of obligations. Even so, the authors of H do not extend these two parts: the introductory and theoretical part in print (168 rights to owning land, at least not on a permanent basis. The pages), while the remaining pages (326 pp.) are found on a land of the covenant is to remain forever under the protection CD, where the complete biblical texts of the Psalms, Job and and the authority of Judean and Samarian landowners. In that Proverbs are laid out according to the theory of the author respect the resident alien still retains aspects of his former together with musical examples, sung by Computer Speech status as a dependent person. Synthesis. 193 BOEKBESPREKINGEN — OUDE TESTAMENT 194

In the Introduction (pp. 1-16) Burns clarifies the goal of notation that is exact enough to include them”, which in his his work: he seeks with an interdisciplinary approach from view is shown by the growing exactitude of musical notation the fields of religion, art and science to discover previously in European musical history (p. 11). Burns argues that the unnoticed facts, and to enable methods of investigation that axiom can be applied to musical performance of the Bible as lead to an improved understanding of ancient Biblical music well, because as noted in the Talmud (M’ghila 32a) Rabbi (p. 7) that is, in other words, “the lost ancient Temple music” Yokhanan has said that the Scripture should be read with a (p. 4). This is necessary because “the entire musical tradition melody and thus it was always considered imperative to sing of the Psalms was lost” after the destruction of the Temple the Bible. Since the Hebrew Bible was transmitted for cen- (p. 1). Although the Psalms are still sung in synagogues turies in the consonantal script only, it appears that the singer today, they are sung on music of comparatively recent origin of the text had to add all the elements necessary for making – often in a style that disregards the characteristics of the the text “come to life” (p. 11). From his “axiom of notation” original text. The reason that they are sung in this way is that it follows in his view that the originators of the Bible “pro- the three poetic books Psalms, Proverbs and Job (henceforth: vided future generations with some kind of essential nota- the Three Books) have a special system of musical notation, tion” (p.12). This is the grammatical relationship of the called t‘ame ˆemeth (generally called “poetic system”) dif- words to each other, which is followed by the t‘amim, first ferent from the system in the remaining Twenty-One Books in oral tradition (as sounds) and later in the written text (as (“prose system”). The name t‘ame ˆemeth has in the first symbols). During the era of oral tradition learned scholars part the genitive of t‘amim, “signs that give meaning, knew how to read and perform the text: the “essential struc- accents” and the second word (ˆaleph-mem-taw) is an acro- ture of the music was coded into the syntax, it was not neces- nym for the books ˆIov (Job), Mishlê (Proverbs), and Tehelim sary to invent further forms of musical notation, whereby (Psalms). Whereas the singing of the Torah and the Prophets many less essential aspects of the performance were appar- has been practiced in an unbroken tradition over the last two ently left to the discretion or individuality of the singer” thousand years, the subordinate religious stature of the Three (p.13). (in comparison to the Torah and the Prophets) made them The terminology (especially words like “music”, “singer”, fall prey to contemporary musical fashion (p. 2). Regrettably etc.) applied in the introduction to the book seems to suggest the academic world has (according to Burns), until recently, that the book will focus on the correct melody. In the next disdained any research in the field, due to the fact that the chapter on “The History of the t‘ame hamiqra”, it becomes accents have been the subject of investigation by grammar- clear that Burns takes up a different position: “we must ians rather than by musicians and musicologists (p. 3). Even assume that the Biblical text contains all essential informa- though this practice is justified because “the placement of tion for its performance – and consequently any elements the t‘ame hamiqra (= “accents of the Bible”, RdH) is gov- that it does not contain – like the exact performance of mel- erned principally by syntactical rules”, in fact, the accents odies, which, today, vary from one locality to another – are “derive their significance largely from their function of unessential” (p. 19). Influenced by European musical culture revealing the correct syntactical interpretation of passages scholars sought for an exact composition of a melody, that would be ambiguous without them” (p. 3).1) Also the whereas in Oriental music the melody is used commonly in layout (called “orthography” by Burns) of most modern many compositions while the syntactical relation is much Bible editions is a hindrance to appreciate the musical aspects more important. In other words, they are indications where of the poetical books (p. 4). Burns states that the interest in “the pitch of the voice is to be raised and lowered, in order the metrical aspects of Biblical poetry would increase in case that each sentence would be understood correctly” (p. 19). the Bible editions would respect the original “orthography” Different aspects of the history of the t‘amim are described (p. 7). in this chapter: melodic origins, chironomic origin, pre-Tibe- In order to reach the goal of an interdisciplinary approach rian development, Tiberian school, pedagogy and, finally, the to the field, the disciplines of musical performance, musicol- present-day practice. In the paragraph on the pre-Tiberian ogy and information technology should be involved. Musi- development Burns discusses the relationship of the Maso- cologists for example have an experience comparable to retic accents with other traditions, such as the Peshitta and textual-critics but, because of their specific field of interest, Greek ekphonetic neumes. In his view (following e.g. A. may be able to reconstruct ancient musical traditions in a Dotan) the t‘amim as an oral system predate both others. better way than grammarians. He argues this on the basis of With regard to the development of the Tiberian system in an “axiom of musical notation”, stating that the notation comparison to the Babylonian and Palestinian system, he always leaves some freedom for the improvisational capacity quotes Ex. 29:22 in P102 and BHK as found in the work of of the performer, though this does not mean the performer E.J. Revell on the Palestinian manuscripts.2) The author is was free to improvise, but had to respect known conventions convinced this example confirms his view Revell’s study has (p. 12). Yet this freedom is limited “as the essential, struc- proven “the Palestinian accent system, as well as the Pales- tural elements of the composition are fixed by a form of tinian style of pronunciation, … were the models that led directly into the work of the Tiberian school” (p. 31). The next chapter offers a “Revised Theory and Practice of 1) As an example he quotes the Hebrew text of Exod. 21:15, rendering “and he that smiteth his father, or his mother, shall be surely put to death”. t‘ame hamiqra in the Twenty-One Books”. That is to say, Following others, he states that in case the accents would have been miss- Burns has programmed the rules of the accents in a computer ing, the text also could be rendered “Of him that smiteth his father, his and found that certain aspects of traditional pedagogy are mother shall surely be put to death” (p. 3). This whimsical example is possible in translation, but in Hebrew it is grammatically (and thus syntac- tically) absolutely impossible, since the final “shall surely be put to death” is based on Hebr. mwt ywmt, a prepositive used inf.abs., followed by impf. 2) E.J. Revell, Biblical Texts with Palestinian Pointing and their 3.sg.msc. (not fem.) of the verb mwt. Accents (SBL.MasS, 4), Missoula (MA) 1977. 195 BIBLIOTHECA ORIENTALIS LXX N° 1-2, januari-april 2013 196 incomplete and sometimes even contradictory. For that rea- before (p. 18). In this respect he is closely related to the son he has started to revise all learning steps necessary to work of S. Haïk-Vantoura (The Music of the Bible Revealed, perform them, treating the combination of music with words Berkeley [CA], 1991), who also tried to argue on the basis and the hierarchical structure of sequences quite differently of the accents’ supposed antiquity that we should trust and (p. 47). In this chapter he emphasizes the strong relationship follow the Masoretic accentuation. Although the present between a disjunctive accent and its regular preceding dis- reviewer considers it rather plausible, that the t‘amim might junctive, like for instance tifcha-atnach or pashta-zaqef, a reflect ancient reading traditions, the author does neither test relationship, which is also mentioned in the grammar of nor substantiate his axiom by any evidence. Talmudic quota- Joüon-Muraoka (§15i).3) More revolutionary is that he refers tions are provided as evidence that in the Talmudic era the to the fact that in such regular combination the preceding t‘amim (as sounds) were regarded as very ancient, which is (“intermediary”) disjunctive might in addition have its own considered to prove that they are very old. However, if the regular preceding disjunctive (“prefix” disjunctive), result- Talmud refers to Rabbi Yokhanan (M’ghila 32a) regarding ing in combinations like for instance tvir-tifcha-atnach or reading Scripture with a melody, this might be an original geresh-pashta-zaqef. On the basis of this revision he formu- saying of Rabbi Yokhanan. Yet, in the case of being origi- lates a number of rules of syntactical correspondence, regard- nal, the saying only reflects the practise during Rabbi ing equated text structures, constructive case, emphatic posi- Yokhanan’s era. Burns, however, accepts this as evidence tioned words, etcetera. Finally the author also describes the for the very early existence of the more or less fixed mel- possibility of other relationships, namely the philological and ody. He apparently did not take notice of the literature architectural relationship. regarding the history of the Masoretic accents and the cau- The third chapter applies the results of the foregoing chap- tions taken by scholars like e.g. A. Dotan, who does not go ter to the t‘ame ˆemeth. Burns finds here a similar pattern as any further than the fourth century C.E. as a possible his- in the system of the 21-Books, albeit that the regular inter- torical basis for the beginning of the tradition of t‘amim, mediary disjunctive might be absent and thus does not neces- whereas also other important studies on the history of the sarily precede the major disjunctive accents. Burns accepts Masoretic tradition are missing.4) Next to this, it should be only the three major accents silluq/sop passuq, atnach and emphasized that the vocalization of the Biblical text does ‘ole wyored as the accents of the first level, which might sometimes not fit in with the accentuation of the text, since terminate a stiche, whereas the other disjunctive accents are pausal forms are sometimes marked with conjunctive considered as marking the “secondary” level. In contrast to accents, which suggests that different reading traditions are the prose system it is concluded that the system of the t‘ame reflected in the Hebrew text.5) ˆemeth is not governed by the syntactical relationship, but On the other hand the study by E.J. Revell on the Biblical much more by the philological and architectural relationship Text in the Palestinian tradition is misinterpreted when it is with the text. The strong philological relationship demon- asserted that Revell has shown that “the Palestinian accent strates in his view a strong similarity to the Syriac accentua- system as well as the Palestinian style of pronunciation…. tion system. In view of the author the architectural relation- were the models that led directly into the work of the Tibe- ship is governed by the dualistic pattern of poetry on the rian school” (p. 31). Revell just argues that these traditions basis of the parallelism membrorum, which is also reflected existed side by side and that the Palestinian tradition even in the system of the accentuation in the 21-Books. continued to develop the Tiberian system.6) Not only his ref- The final part of the printed book describes the musical erence to modern authors is inaccurate, his reference to Bib- motifs, which can be related to the accents on the basis of lical texts is as well. With reference to the work of Revell he the comparison between the “prose” and “poetic” accents. quotes Ex. 29:22 from ms P102 and from the Biblia Hebra- The remaining pages of the study are found on the CD-ROM ica, as evidence that the Palestinian model precedes the Tibe- which contains the text of the printed book as well as a com- rian model. Yet, in this case this is not obvious, since the plete analysis of the text of the Psalms, Job and Proverbs. main division indicated by means of the combination tifcha- Burns’ revision of the theory of the t‘ame hamiqra of the atnach is relocated and read at a different spot.7) 21-Books is in my view an acceptable one and his subse- quent transposition of this theory to the t‘ame ˆemeth seems to be the logical consequence. The theory of a terminating 4) A. Dotan, “The Relative Chronology of Hebrew Vocalization and accent, preceded by its regular intermediary disjunctive, and Accentuation”, PAAJR 48 (1981) 87-99. P. Kahle, Masoreten des Ostens, Hildesheim 1984 (=Leipzig 1913); idem, Masoreten des Westens, Hildesheim possibly a prefixed disjunctive, is not sufficiently recognized 1967 (Stuttgart 1927, 1930); M. Dietrich, Neue Palästinisch Puntierte Bibel- in grammatical and exegetical studies. For this reason the fragmente (Massorah, II/1; Leiden 1968); E.J. Revell, “The Oldest Evidence study by Burns and the results of his analysis as published for the Hebrew Accent System”, BJRL 54 (1971/72)214-22. on the CD-ROM should have been considered as an impor- 5) See E.J. Revell, “The Occurrence of Pausal Forms”, JSSt 57 (2012) 213-30. Reference should also be made to the different systems of accen- tant contribution to the study of the t‘amim. tuation in the Decalogue, or different traditions with regard to larger units It is questionable whether the book managed to reach the by means of petuÌot and setumot; cf. R. de Hoop, “De Masoretische goals set, especially the aim to reconstruct the original chant Accentuatie als Eye-opener: De indeling van de Decaloog en priesterze- of the poetic books. The introduction already clearly exem- gen” (forthcoming). 6) E.J. Revell, “Hebrew Accents and Greek Ekphonetic Neumes”, in plifies the author’s own axiom that the Masoretic accents are M. Velimirovic (ed.), Studies in Eastern Chant, vol. IV (1979), 140-70, ancient traditions, which preserved the musical tradition of esp. 148-49; idem, Biblical Texts, 183-96. the performance of the Biblical text in the Temple or even It appears that Burns attributed the general opinion as described in for instance I. Yeivin, Introduction to the Tiberian Masorah (SBLMasS, 5; translated and editied by E.J. Revell), Missoula, MA, 1980, 166, §193, to 3) In the grammar of Joüon-Muraoka, §15i, this combination is Revell; whereas Revell dissociated himself from this point of view; cf. described as a possibility (“if need be”), whereas Burns describes it — and op.cit., 166 (translator’s note). correctly so — as a rule. 7) Revell, Biblical Texts, 80. 197 BOEKBESPREKINGEN — OUDE TESTAMENT 198

This inaccuracy is also obvious when the author tries to Finally, a few remarks with regard to the presentation of provide the t‘amim with a syntactical anchor (pp. 90-95), the book seem appropriate. In this era of digitalisation it is stating that this syntactical relationship is evident in every no surprise that such an amount of data are presented in a verse of the Bible. The Masoretic accentuation is not based PDF-file on CD-ROM. Yet the book that functions as a kind on syntax in the sense of grammar, even to the contrary, the of introduction to this CD-ROM gives the strong impression accentuation sometimes even contradicts it.8) Burns quotes of a book that has no end. However, a more serious point of Genesis 1:10 wyqr’ ‘lhym lybsh [pasta] ‘rÒ [zaqef] wlmqwh criticism is the typography of the Hebrew used in the book. hmym [tifÌa] qr’ ymym [atnaÌ], stating that the equations of Of the accents applied under the consonants like for instance “dry land” with “earth” and “gathering together of waters” the atnaÌ and the munaÌ these are sometimes hard to recog- with “seas” receive intermediate and final disjunctive accents nise and the reader will need a magnifying glass to be able (p. 91). However, the Hebrew applies a different syntactical to discern between accents and vocalisation of the text. order in which verb and the prepositional object are reversed. Though I am convinced of the need of the study of the A more serious deficiency of the book is Burns failure to Masoretic accentuation by Biblical scholars and Hebraists, I take into account the fact that the pausal value of the accents am afraid this book will not help them to gain a better under- is relative, not absolute. Whereas he himself objects against standing of the Masoretic accents. The book is not well the division of the accents within grades and searches for a argued because the author is at forehand too convinced of the more suitable classification, taking the main accent with the antiquity of the tradition preserved in the accents, so he for- intermediate and prefixed disjunctive in levels, he makes gets to convince his readers. It is also obvious he is not these levels with their accents absolute. Yeivin stated that…. acquainted with exegetical issues and traditions, nor with its a disjunctive of grade II is not classified by a longer pause terminology, which does not help to enjoy the book. Even than those of grade III, but by the fact that their clause is though I agree with the author in a number of cases regarding normally divided by a disjunctive of grade III. For this rea- the interpretation and the pausal value of the accents (differ- son, in a short verse, the real disjunctive value…. of a dis- ing with other scholars in this respect), I regret to say that the junctive of grade II might be less than that of a disjunctive book is too obvious an “Unvollendete”. Only for those read- of grade IV in a long verse or in different circumstances.9) ers who are really acquainted with the Masoretic accentuation However, Burns extrapolates from the general feature of the book might offer some interesting insights for study. atnach, which is often used to subdivide a verse, that it is the main divider of a verse in general. However, this Oudewater, R. DE HOOP depends on the length of the verse and the position of the November 2012 atnaÌ within the context of other accents. Sometimes atnaÌ is comparable in pausal value with zaqef, cf. e.g. Ex. 15:3, * 5 (atnaÌ) and Ex. 15:12 (zaqef). Sometimes atnaÌ and zaqef * * are used side by side to subdivide a verse into three equal parts (tricolon) as long as the zaqef-clause precedes the ZANELLA, F. — The Lexical Field of the Substantives of atnaÌ-clause, like e.g. Ex. 15:8; whereas in a different situ- “Gift” in Ancient Hebrew. (Studia Semitica Neer- ation when the atnaÌ-clause precedes the zaqef-clause, the landica, 54). Brill Academic Publishers, Leiden, 2010. atnaÌ is meant to make a main-division, e.g. Ex. 15:7. This (24,6 cm, XVII, 473). ISBN 978-90-04-17873-1. ISSN failure has important consequences for the way Burns com- 0081-6914. / 140,-. pares the system of the 21-Books with the one of the This book starts with an introduction of about 60 pages in 3-Books. Burns takes the Ì and both as atna ‘ole wyored which its methodological framework is presented. Z. first main dividers of a verse at the same (first) level as the sil- addresses the linguistic status of Biblical Hebrew (=BH), whereas a colon (or stiche) that is delimited luq/sof passuq, starting with a discussion of Ullendorff’s claim that BH is a by means of is in a number of cases not pre- rvia‘ gadol ‘linguistic fragment’ rather than a ‘language’. According to sented as a unit on its own,10) in other cases in an enigmatic Z., Ullendorff’s argument about BH can be extended to way it is (e.g. Ps. 13:1; 19:1; 20:1). Yet, the presentation Ancient Hebrew (=AH) as a whole, including not only the of the text of the Three Books on the CD-Rom is not con- Bible, but also inscriptions, Ben Sira, the Dead Sea Scrolls sistent, in order to give the reader a good impression how a and other documents from the Judean Desert. colon/stiche is delimited by means of an accent. Even a unit, In contrast to the approach taken by, for example, the which is marked with is sometimes presented Dic- ‘ole wyored , which treats the AH texts as a as a unit on its own (Ps. 11:1), in a different, but compara- tionary of Classical Hebrew homogeneous corpus, Z. argues that it is imperative to study ble case it is not (Ps. 15:1; 17:1; 110:3). Since no explana- AH in a diachronic framework and that a meticulous seman- tion is found why this happens, the reader is left somewhat tic analysis, rather than a merely statistical approach, is the bewildered with a number of unanswered questions, which only way to discover semantic change and innovation. Z. consequently will not help to appreciate the Masoretic adheres to a rough division of BH into Archaic (ABH), accentuation. Standard (SBH), and Late (LBH), and considers the Hebrew of the Dead Sea Scrolls and Ben Sira as additional evidence 8) Cf. R. de Hoop, “Stress and Syntax, Music and Meaning: The Pur- of post-classical Hebrew. Z. acknowledges, however, that pose and Function of the Masoretic Accentuation System’, JNSL 34.2 besides diachronic development other factors are also respon- (2008) 99- 121, esp. pp. 105-109. 9) Yeivin, Introduction to the Tiberian Masorah, 169. sible for the heterogeneity. He agrees with Elisha Qimron 10) For instance Psalms 110:1, 4; 111:9, 10; 112:9, 10, on pp. 310-311, and others that there is not a linear diachronic evolution of where the text is parsed colometrically, but where the first part of each the Hebrew language from BH to Mishnaic Hebrew via verse (marked with rvia‘ gadol) is read as a unit together with the following Qumran Hebrew (QH) and the Hebrew of Ben Sira. part, delimited by means of atnaÌ. 199 BIBLIOTHECA ORIENTALIS LXX N° 1-2, januari-april 2013 200

Tracing the steps of his promotor, Ida Zatelli, and other After this resumption of the linguistic nature of the corpus, Hebrew scholars from the University of Florence, Z. takes Z. resumes the methodological discussion about CA, address- Componential Analysis of Meaning (CA) as the methodologi- ing objections raised by Gerrit Steenbergen and others. cal framework for his semantic analysis. According to CA, Admitting that a wider notion of meaning includes cultural, which is rooted in structuralistic approaches to language, the psychological and cognitive aspects—as has been highlighted meaning of a lexeme is the result of the sum and interaction of by post-structuralistic, cognitive approaches—Z. maintains single sense-components, called ‘semes’. The relationship that CA has a solid theoretical status. Again, it is not entirely between lexemes is determined by their shared and distinctive clear why this discussion was not integrated into the presenta- semes (e.g.: ‘man’ and ‘woman’ share the semes of ‘human tion of CA earlier in the introduction. However, although I do being’ and ‘adult’, whereas ‘male’ and ‘non-male’ are their not fully grasp the rationale behind the way the introduction distinctive semes). Notwithstanding the challenges this linguis- is structured, it must be said that Z. makes a laudable effort tic framework has nowadays to face, especially from post-struc- to meet objections to his methodological choices both regard- turalistic approaches, Z. argues that the focus of CA on ‘rela- ing his diachronic framework (responding to Young and oth- tively small and well-integrated sectors of the lexicon, the ers) and regarding CA (responding to Steenbergen and oth- so-called semantic fields’ (p. 12, quoting Ullendorff) renders it ers). This encourages scholars to read the book, even if they adequate to deal with ‘the multifaceted and problematic linguis- have been trained in other linguistic traditions. tic framework of AH’ and its heterogeneous character (ibid.). On the basis of the foundations laid in the introduction Z. A notion that plays an important role in CA is that of the meticulously analyses all words in the Hebrew Bible belong- ‘functional language’, which is ‘a linguistic unit that is homo- ing to the lexical field of “gift”. In Part One, which is by far geneous from a chronological, dialectal, sociological and sty- the largest part of the book (255 pages), twenty-eight lexemes listic point of view’ (p. 20). In a contribution to KUSATU 5 belonging to this lexical field are subdued to a distributional (2004), Zatelli identified twelve functional languages in the and syntagmatic analysis. Part Two (70 pages) gives for each AH corpus, which are based on distinctions of chronological lexeme a paradigmatic analysis, including distributional data, layers (e.g. ABH, SBH), stylistic features (distinguishing syntactic roles and syntagmatic relations. Part Three (25 between narrative and poetry, which leads to a subdivision of pages) gives a synoptic overview of the substantives of “Gift” the chronological layers into, e.g. SBH1 and SBH2), sociolin- in various functional languages, such as ‘Standard Narrative guistic features (resulting, e.g. in separate categories SBH3 Hebrew’, ‘Standard Poetic Hebrew’, etc. Part Four (27 pages) and QH3 for ‘juridical-cultic language’), and dialectal fea- is a glossary that summarizes all the results from the analyses tures, which leads to a separate classification of the languages in the previous parts and gives for each lexeme variants (cases of Hosea and Job as SBH2a and LBH2a respectively. of polysemy and homonymy), an English translation, the Z. makes the following modifications to Zatelli’s schema: functional languages in which it occurs, the semes, the dimen- removal of the dialectal functional languages SBH2a, sions, peculiarities and a synthetic conclusion. LBH2a; addition of ‘Judean Desert Hebrew’, referring to the The analysis in Parts One to Four results in the following language of the Hebrew documents of Wadi Murabba¨at, conclusions: The lexical field of “gift” is organized around NaÌal Îever, and the Bar Kokhba letters; and a separate four poles: (1) ‘selfishness’: gifts given either for the mere functional language at the intersection of QH in the chrono- advantage of the donor or in order to confirm the social including bribes ,( ֶמ ֶגד , ַמ ָתּ ָנה .logical axis and ‘sectarian’ in the sociological axis, resulting status of the recipient (e.g goodwill’: gifts that express pure‘ (2) ;(שֹׁ ַחד ,כֹּ ֶפר .in QH4, ‘sectarian’. Z. follows Devorah Dimant in applying (e.g lexical criteria for the definition of ‘sectarian writings’, rather kindness and are given to the advantage of the recipient reverence’: ‘gifts intended for an important‘ (3) ;( ְבָּר ָכה .than scribal practices (pace Emanuel Tov’s ‘Qumran sys- (e.g and which acknowledge and celebrate ( ִמ ְנ ָחה .tem’) or the ideas the texts convey (pace Esther Chazon). recipient (e.g -obligation’: gifts requir‘ (4) ;( ִשׁלּוּם .According to Z., the sectarian writings are texts with a dis- his superior status’ (e.g tinctive terminology that is used to convey the sectarian ide- ing a counter-gift and also counter-gifts themselves, includ- and ( ָשׂ ָכר) ology. Z. further distinguishes various dimensions (e.g. ‘soci- ing remunerations given in exchange for work .( ֶנֶדר .oeconomic’, ‘cultic’) and classes (‘animals’, ‘food’). gifts promised to God (e.g These methodological choices provide the foundations for the analytical procedure, which consists of (a) distributional Vrije Universiteit Amsterdam, W.T. VAN PEURSEN analysis; (b) syntagmatic analysis; (c) classematic analysis; November 2012 (d) paradigmatic analysis; (e) study of the internal develop- ments of the lexical field; (f) synoptic overview of the lexical field across all functional languages; and (g) a final glossary. After the description of the analytical procedure, Z. returns to the issue of the heterogeneous nature of BH. Taking issue with the recent debate around the publication of Ian Young, Robert Rezetko and Martin Ehrensvärd, Linguistic Dating of Biblical Texts, Z. presents CA as an approach that is able to deal with both diachrony (agreeing with the view to which Z. adheres in the first part of the introduction) and other fac- tors that account for linguistic variation (highlighted by Young et al.). It is not completely clear to me why the debate with Young et al. was not integrated into the lengthy discus- sion on the heterogeneous nature of the AH corpus earlier in the introduction.