Le Ma An Ziony

An international array of twenty-six scholars contributes twenty-one essays to honor Ziony Zevit (American Jewish University), one of the foremost biblical scholars of his generation. The breadth of the honoree is indicated by the breadth of coverage in these twenty-one articles, with seven each in the categories of history and archaeology, Bible, and Hebrew (and Aramaic) language.

Presents a new translation, analysis, and history of the Decalogue based on a comparison to ancient Levantine monuments.

Every speaker, teacher, or preacher has on some occasion encountered an audience that was unreceptive to what he or she had to say. One response to such communication breakdowns given by both the Old Testament prophets and New Testament authors was to declare that the hearers “have hardened their hearts to the message” or that “God has hardened them.” What is this hardness-of-heart phenomenon? Who became hardened and why? Was it a result of some “deficiency” in communication? What were the consequences of such a disposition? Is there any hope for a change of perspective for those hardened? In this concise and carefully argued volume, Charles Puskas considers all the key texts relating to human obstinacy towards God in pursuit of answers to these questions.

Focused on the connections between archaeology and Israeli society, this book examines the development of Israeli archaeological research, taking historical, sociological, and political contexts into account. Adopting a Foucauldian framework of power and knowledge, the author begins by focusing on archaeological knowledge as a hegemonic discipline, buttressing the national Zionist identity after the establishment of the State of Israel. The liberalization of political culture in the late 1970s, it is argued, opened the door for a more democratized archaeological discipline. Making use of in-depth interviews with archaeologists belonging to various groups in Israeli society as well as documents from the Israel State Archives (ISA), the book touches on multiple fields of research, including Near Eastern archaeology, religious Jewish society, Israel/Palestine relations, and the status of women in Israel. Moreover, although the book deals with the sociology of Israeli archaeology specifically, the author’s comparative approach—which highlights the mirroring of social processes and the archaeological discipline—can also be applied to other societies. The book will be of interest to researchers and students in the fields of archaeology, sociology, and Israel Studies, as well as to readers with a general interest in the archaeology of the Holy Land.

Compares psalms and inscriptions to determine whether the aggression of the biblical God against his king and country was unique.

The final text of the Book of Micah provokes a series of questions: - Can the Book be read as a coherent composition or is it the result of a complex redaction history? - Was Micah a prophet of doom whose literary heritage was later softened by the inclusion of oracles of salvation? The essays in this book center around these questions. Some of them are of a more general character, while others analyze specific passages. Some articles discuss the Book of Micah by looking at specific themes (prophecy; religious polemics; metaphors). The others are concerned with the proclamation of a peaceful future (Micah 4:1-5); the famous moral incentive in Micah 6:8 and the question of prophetic and divine gender in Micah 7:8-13. They have two features in common: - A thorough reading of the Hebrew text informed by grammar and syntax. - A comparative approach: the Book of Micah is seen as part of the ancient Near Eastern culture. All in all, the author defends the view that the Book of Micah contains three independent literary elements: Micah 1: a prophecy of doom; Micah 2-5 a two-sided futurology, and 6-8 a later appropriation of Micah’s message.

In the new Hermeneia volume, the Jonah translation and commentary, renowned biblical scholar Susan Niditch encourages the reader to investigate challenging questions about ancient conceptions of personal religious identity. Jonah's story is treated as a complex reflection upon the heavy matters of life and death, good and evil, and human and divine relations. The narrative probes an individual's relationship with a demanding deity, considers vexing cultural issues of "us versus them," and examines the role of Israel's god in a universal and international context. The author examines the ways in which Jonah prods readers to contemplate these fundamental issues concerning group- and self-definition. In her technical study of Jonah's language, style, structure, content, and context, Niditch examines the text through the comparative lens of international folklore. The thread of appropriations of Jonah by post-biblical writers and artists is explored, and special attention is paid to rabbinic midrash, medieval Jewish manuscript illuminations, and Christian art of late antiquity. And in the tradition of Hermeneia volumes, the commentary evaluates and incorporates the insights of a long legacy of scholars who have explored this venerable text from varied perspectives.

This book offers a fresh look at the status of the scribe in society, his training, practices, and work in the biblical world. What was the scribe’s role in these societies? Were there rival scribal schools? What was their role in daily life? How many scripts and languages did they grasp? Did they master political and religious rhetoric? Did they travel or share foreign traditions, cultures, and beliefs? Were scribes redactors, or simply copyists? What was their influence on the redaction of the Bible? How did they relate to the political and religious powers of their day? Did they possess any authority themselves? These are the questions that were tackled during an international conference held at the University of Strasbourg on June 17–19, 2019. The conference served as the basis for this publication, which includes fifteen articles covering a wide geographical and chronological range, from Late Bronze Age royal scribes to refugees in Masada at the end of the Second Temple period.