Pub Date : 2022-01-02DOI: 10.1080/09018328.2022.2085904
S. Scholz
ABSTRACT This essay examines the connection between politics, archaeology, and biblical historiography by focusing on a specific archaeological site, Tel Shiloh, centrally located in the West Bank. Tel Shiloh illustrates the popular conviction that the contested contemporary ethno-religious and socio-political situation of the West Bank originates from the Bible. The four excavations at Tel Shiloh have contributed in sometimes subtle but often in explicit ways to the massive effort of linking the biblical mention of Shiloh with today’s geopolitical ambitions of the state of Israel in the militarily occupied West Bank. The most recent link includes ambitious plans for building Tel Shiloh into an enormous tourism attraction.
{"title":"The Disneyfication of Shiloh: Biblical Historiography and Archaeology as Methodological Regimes of Military Occupation","authors":"S. Scholz","doi":"10.1080/09018328.2022.2085904","DOIUrl":"https://doi.org/10.1080/09018328.2022.2085904","url":null,"abstract":"ABSTRACT This essay examines the connection between politics, archaeology, and biblical historiography by focusing on a specific archaeological site, Tel Shiloh, centrally located in the West Bank. Tel Shiloh illustrates the popular conviction that the contested contemporary ethno-religious and socio-political situation of the West Bank originates from the Bible. The four excavations at Tel Shiloh have contributed in sometimes subtle but often in explicit ways to the massive effort of linking the biblical mention of Shiloh with today’s geopolitical ambitions of the state of Israel in the militarily occupied West Bank. The most recent link includes ambitious plans for building Tel Shiloh into an enormous tourism attraction.","PeriodicalId":42456,"journal":{"name":"Scandinavian Journal of the Old Testament","volume":"36 1","pages":"112 - 137"},"PeriodicalIF":0.2,"publicationDate":"2022-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42597071","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-01-02DOI: 10.1080/09018328.2022.2085897
N. P. Lemche
{"title":"Editorial Changes","authors":"N. P. Lemche","doi":"10.1080/09018328.2022.2085897","DOIUrl":"https://doi.org/10.1080/09018328.2022.2085897","url":null,"abstract":"","PeriodicalId":42456,"journal":{"name":"Scandinavian Journal of the Old Testament","volume":"36 1","pages":"1 - 1"},"PeriodicalIF":0.2,"publicationDate":"2022-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48428110","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-01-02DOI: 10.1080/09018328.2022.2085900
G. Auld
ABSTRACT Hiram and the Queen of Sheba are stable, but Pharaoh’s daughter moves around the ancient versions of the biblical story of Solomon. Kings (LXX) reports the Ark entering the temple more briefly than Kings (MT) or Chronicles. Teasing out how three accounts of temple-building were themselves constructed is more complex. In each case, Kings (MT) represents the most developed form of the tradition.
{"title":"Reading Solomon with Three Eyes Open","authors":"G. Auld","doi":"10.1080/09018328.2022.2085900","DOIUrl":"https://doi.org/10.1080/09018328.2022.2085900","url":null,"abstract":"ABSTRACT Hiram and the Queen of Sheba are stable, but Pharaoh’s daughter moves around the ancient versions of the biblical story of Solomon. Kings (LXX) reports the Ark entering the temple more briefly than Kings (MT) or Chronicles. Teasing out how three accounts of temple-building were themselves constructed is more complex. In each case, Kings (MT) represents the most developed form of the tradition.","PeriodicalId":42456,"journal":{"name":"Scandinavian Journal of the Old Testament","volume":"36 1","pages":"24 - 37"},"PeriodicalIF":0.2,"publicationDate":"2022-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49094594","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-07-03DOI: 10.1080/09018328.2021.1976523
G. Auld
ABSTRACT A critique by Na’aman of an essay by Adam on the growth of the Book of Kings is tested against Auld’s work on the synoptic narrative shared by Samuel-Kings and Chronicles. Some 130 words and phrases are tabulated, each occurring in synoptic reports of only two kings. The implied patterns of comparisons and contrasts are key to understanding the shared text. Textual consistency is a feature of the listed terms (a rare exception in the Solomon story is discussed): they constitute the stable core of the familiar biblical narratives. While Adam and Na’aman were discussing “sources” of Kings, the synoptic narrative should instead be understood as a historian’s early “draft” of Samuel-Kings.
{"title":"Tracing the Writing of Kings with Nadav Na’aman and Klaus-Peter Adam","authors":"G. Auld","doi":"10.1080/09018328.2021.1976523","DOIUrl":"https://doi.org/10.1080/09018328.2021.1976523","url":null,"abstract":"ABSTRACT A critique by Na’aman of an essay by Adam on the growth of the Book of Kings is tested against Auld’s work on the synoptic narrative shared by Samuel-Kings and Chronicles. Some 130 words and phrases are tabulated, each occurring in synoptic reports of only two kings. The implied patterns of comparisons and contrasts are key to understanding the shared text. Textual consistency is a feature of the listed terms (a rare exception in the Solomon story is discussed): they constitute the stable core of the familiar biblical narratives. While Adam and Na’aman were discussing “sources” of Kings, the synoptic narrative should instead be understood as a historian’s early “draft” of Samuel-Kings.","PeriodicalId":42456,"journal":{"name":"Scandinavian Journal of the Old Testament","volume":"35 1","pages":"256 - 273"},"PeriodicalIF":0.2,"publicationDate":"2021-07-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46042276","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-07-03DOI: 10.1080/09018328.2021.1976517
Inchol Yang
ABSTRACT In the inscription of the Assyrian King Esarhaddon (680-669 BCE), the Babylonian god Marduk voluntarily left his city Babylon because of his fury at the iniquities of his people. It is Marduk’s fury that caused the devastation of Babylon. In fact, Esarhaddon’s father, Sennacherib destroyed Babylon and usurped the statue of Marduk to his capital Assur in 689 BCE. After the death of Sennacherib, his youngest son Esarhaddon not only planned to rebuild the temple of Babylon, Esagila, but also to return Marduk to Babylon. His rebuilding project suggests that Marduk changed his mind and decided to return Babylon. This sequence resembles Ezekiel’s theological structure of the divine presence and absence. Although previous studies of the Esarhaddon inscription shed light on the understanding of the theological background of Ezekiel’s literary structure, they overlooked the fact that Ezekiel uses hidden transcripts, the concept which James C. Scott introduced, to resist the Babylonian Empire.
{"title":"The Presence and Absence of Marduk and YHWH","authors":"Inchol Yang","doi":"10.1080/09018328.2021.1976517","DOIUrl":"https://doi.org/10.1080/09018328.2021.1976517","url":null,"abstract":"ABSTRACT In the inscription of the Assyrian King Esarhaddon (680-669 BCE), the Babylonian god Marduk voluntarily left his city Babylon because of his fury at the iniquities of his people. It is Marduk’s fury that caused the devastation of Babylon. In fact, Esarhaddon’s father, Sennacherib destroyed Babylon and usurped the statue of Marduk to his capital Assur in 689 BCE. After the death of Sennacherib, his youngest son Esarhaddon not only planned to rebuild the temple of Babylon, Esagila, but also to return Marduk to Babylon. His rebuilding project suggests that Marduk changed his mind and decided to return Babylon. This sequence resembles Ezekiel’s theological structure of the divine presence and absence. Although previous studies of the Esarhaddon inscription shed light on the understanding of the theological background of Ezekiel’s literary structure, they overlooked the fact that Ezekiel uses hidden transcripts, the concept which James C. Scott introduced, to resist the Babylonian Empire.","PeriodicalId":42456,"journal":{"name":"Scandinavian Journal of the Old Testament","volume":"35 1","pages":"187 - 200"},"PeriodicalIF":0.2,"publicationDate":"2021-07-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42824343","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-07-03DOI: 10.1080/09018328.2021.1976524
Caio Peres
ABSTRACT Daniel 4 presents a complex combination of botanical and animal metaphors in relation to Nebuchadnezzar. In this article, these metaphors are explained by means of ancient Near Eastern royal ideology. By considering animal imageries in royal buildings, the concept of “cosmic tree” in relation to royal gardens and banquets, the oppressive and violent character of Nebuchadnezzar comes to the surface. From such characterization, the transformation of Nebuchadnezzar into an herbivore animal is understood to be part of the process of his humanization. This process is clarified by the intertextuality between Daniel 4 and 7, which explains the transformation of a lion into an ox; and between Daniel 4 and Isaiah 11, which explains the ethical exhortation of Daniel 4,24[27]. Nebuchadnezzar’s humanization, therefore, is seen as his submission to the ethical values required by the Most High for any political power, be it a foreigner or a Davidic king. The article concludes with the purpose of such message for Judahites under the power of Antiochus IV.
{"title":"A Lion Ate Grass like an Ox: Nebuchadnezzar and Empire Transformation in Daniel Four","authors":"Caio Peres","doi":"10.1080/09018328.2021.1976524","DOIUrl":"https://doi.org/10.1080/09018328.2021.1976524","url":null,"abstract":"ABSTRACT Daniel 4 presents a complex combination of botanical and animal metaphors in relation to Nebuchadnezzar. In this article, these metaphors are explained by means of ancient Near Eastern royal ideology. By considering animal imageries in royal buildings, the concept of “cosmic tree” in relation to royal gardens and banquets, the oppressive and violent character of Nebuchadnezzar comes to the surface. From such characterization, the transformation of Nebuchadnezzar into an herbivore animal is understood to be part of the process of his humanization. This process is clarified by the intertextuality between Daniel 4 and 7, which explains the transformation of a lion into an ox; and between Daniel 4 and Isaiah 11, which explains the ethical exhortation of Daniel 4,24[27]. Nebuchadnezzar’s humanization, therefore, is seen as his submission to the ethical values required by the Most High for any political power, be it a foreigner or a Davidic king. The article concludes with the purpose of such message for Judahites under the power of Antiochus IV.","PeriodicalId":42456,"journal":{"name":"Scandinavian Journal of the Old Testament","volume":"35 1","pages":"274 - 300"},"PeriodicalIF":0.2,"publicationDate":"2021-07-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45970501","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-07-03DOI: 10.1080/09018328.2021.1976519
J. Chapa
ABSTRACT The city of Oxyrhynchus is a well-known testing ground for our knowledge of the transmission of the Old Greek Bible. Most of the Septuagint’s fragmentary texts that come from this city were copied by Christians, but some of them are thought to have been produced in a Jewish milieu. A review of the criteria that are used to determine if a particular Septuagint roll or codex has a Jewish or Christian provenance and an analysis of the fragments themselves may help to establish to what extent there was an interaction between Jewish and Christian palaeographical and codicological practices. This may also reveal whether the boundaries between the two communities were less rigid than are commonly assumed.
{"title":"The “Jewish” LXX Papyri from Oxyrhynchus: Witnesses of Ways that did not Part?","authors":"J. Chapa","doi":"10.1080/09018328.2021.1976519","DOIUrl":"https://doi.org/10.1080/09018328.2021.1976519","url":null,"abstract":"ABSTRACT The city of Oxyrhynchus is a well-known testing ground for our knowledge of the transmission of the Old Greek Bible. Most of the Septuagint’s fragmentary texts that come from this city were copied by Christians, but some of them are thought to have been produced in a Jewish milieu. A review of the criteria that are used to determine if a particular Septuagint roll or codex has a Jewish or Christian provenance and an analysis of the fragments themselves may help to establish to what extent there was an interaction between Jewish and Christian palaeographical and codicological practices. This may also reveal whether the boundaries between the two communities were less rigid than are commonly assumed.","PeriodicalId":42456,"journal":{"name":"Scandinavian Journal of the Old Testament","volume":"35 1","pages":"207 - 229"},"PeriodicalIF":0.2,"publicationDate":"2021-07-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44743132","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-07-03DOI: 10.1080/09018328.2021.1976516
Melissa Sayyad Bach
ABSTRACT The Community Rule from Qumran (1QS) communicates its message to its recipients by employing a variety of genres (e.g., instructions, rules, rituals, myth, hymn). This article attempts to explore some of the underlying cognitive mechanisms involved in the process of transmission by drawing on insights from cognitive science in terms of Harvey Whitehouse’s Modes of Religiosity theory. According to this approach, certain religious ideas and concepts are “cognitively optimal” (i.e., relatively simple and straightforward, often minimally counterintuitive) and therefore easy to remember, while others are “cognitively costly” (i.e., requiring greater conscious effort to be preserved and transmitted). Two different “modes” are the typical ways to preserve and transmit such contents: The “imagistic” mode relies on low-frequency and high-arousal rituals, whereas the “doctrinal” mode is associated with high-frequency and low-arousal rituals. Through the usage of different genres, each of which shed light on 1QS’s agenda, the costly and demanding nature of the 1QS content is highlighted. Analyses of selected passages from 1QS show how elements of the doctrinal and the imagistic modes are involved in facilitating the transmission of the content.
{"title":"How Hard is it to Get into the Community Rule? Exploring Transmission in 1QS from the Perspective of the Modes of Religiosity","authors":"Melissa Sayyad Bach","doi":"10.1080/09018328.2021.1976516","DOIUrl":"https://doi.org/10.1080/09018328.2021.1976516","url":null,"abstract":"ABSTRACT The Community Rule from Qumran (1QS) communicates its message to its recipients by employing a variety of genres (e.g., instructions, rules, rituals, myth, hymn). This article attempts to explore some of the underlying cognitive mechanisms involved in the process of transmission by drawing on insights from cognitive science in terms of Harvey Whitehouse’s Modes of Religiosity theory. According to this approach, certain religious ideas and concepts are “cognitively optimal” (i.e., relatively simple and straightforward, often minimally counterintuitive) and therefore easy to remember, while others are “cognitively costly” (i.e., requiring greater conscious effort to be preserved and transmitted). Two different “modes” are the typical ways to preserve and transmit such contents: The “imagistic” mode relies on low-frequency and high-arousal rituals, whereas the “doctrinal” mode is associated with high-frequency and low-arousal rituals. Through the usage of different genres, each of which shed light on 1QS’s agenda, the costly and demanding nature of the 1QS content is highlighted. Analyses of selected passages from 1QS show how elements of the doctrinal and the imagistic modes are involved in facilitating the transmission of the content.","PeriodicalId":42456,"journal":{"name":"Scandinavian Journal of the Old Testament","volume":"35 1","pages":"159 - 186"},"PeriodicalIF":0.2,"publicationDate":"2021-07-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45921264","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-07-03DOI: 10.1080/09018328.2021.1976525
Mogens Müller
{"title":"Introduction to the Septuagint","authors":"Mogens Müller","doi":"10.1080/09018328.2021.1976525","DOIUrl":"https://doi.org/10.1080/09018328.2021.1976525","url":null,"abstract":"","PeriodicalId":42456,"journal":{"name":"Scandinavian Journal of the Old Testament","volume":"35 1","pages":"315 - 317"},"PeriodicalIF":0.2,"publicationDate":"2021-07-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49290311","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-07-03DOI: 10.1080/09018328.2021.1976518
Neil O’Hara
ABSTRACT This study examines the significance of doublets (repeated or paralleled narratives, events, themes within a text) specifically the two altars and the two names for Gideon, in Judges 6. It shows their significance for the theme of equivocation in Judges and the characterisation of Gideon in particular, and helps locate this theme within the Deuteronomistic History as a whole.
{"title":"Man Cannot Serve Two Masters: The Characterisation of Gideon and Doublets in Judges 6","authors":"Neil O’Hara","doi":"10.1080/09018328.2021.1976518","DOIUrl":"https://doi.org/10.1080/09018328.2021.1976518","url":null,"abstract":"ABSTRACT This study examines the significance of doublets (repeated or paralleled narratives, events, themes within a text) specifically the two altars and the two names for Gideon, in Judges 6. It shows their significance for the theme of equivocation in Judges and the characterisation of Gideon in particular, and helps locate this theme within the Deuteronomistic History as a whole.","PeriodicalId":42456,"journal":{"name":"Scandinavian Journal of the Old Testament","volume":"35 1","pages":"201 - 206"},"PeriodicalIF":0.2,"publicationDate":"2021-07-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44032163","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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