See Frank H. Gorman, The Ideology of Ritual: Space Time and Status in the Priestly Theology (JSOTSup 91; Sheffield: Academic Press, 1990); Frank H. Gorman, “Ritual Studies and Biblical Studies: Assessment of the Past; Prospect for the Future,” Semeia 67 (1994): 13–36. Saul M. Olyan, Rites and Ranks: Hierarchy in Biblical Representation of Cult (Princeton: Princeton University Press, 2000); Ithamar Gruenwald, Rituals and Ritual Theory in Ancient Israel (Leiden: Brill, 2003); William K. Gilder, Blood Ritual in the Hebrew Bible: Meaning and Power (Baltimore: The Johns Hopkins University Press, 2004); Roy Gane, Ritual Dynamic Structure (Piscataway: Gorgias Press, 2004); Gerald Klingbeil, A Comparative Study of the Ritual of Ordination as Found in Leviticus 8 and Emar 369 (Lewiston: Edwin Mellen Press, 1998); Gerald Klingbeil, Bridging the Gap: Ritual and Ritual Texts in the Bible (BBRSup 1; Winona Lake: Eisenbrauns, 2007).

See Frank H. Gorman, The Ideology of Ritual: Space Time and Status in the Priestly Theology (JSOTSup 91; Sheffield: Academic Press, 1990); Frank H. Gorman, “Ritual Studies and Biblical Studies: Assessment of the Past; Prospect for the Future,” Semeia 67 (1994): 13–36. Saul M. Olyan, Rites and Ranks: Hierarchy in Biblical Representation of Cult (Princeton: Princeton University Press, 2000); Ithamar Gruenwald, Rituals and Ritual Theory in Ancient Israel (Leiden: Brill, 2003); William K. Gilder, Blood Ritual in the Hebrew Bible: Meaning and Power (Baltimore: The Johns Hopkins University Press, 2004); Roy Gane, Ritual Dynamic Structure (Piscataway: Gorgias Press, 2004); Gerald Klingbeil, A Comparative Study of the Ritual of Ordination as Found in Leviticus 8 and Emar 369 (Lewiston: Edwin Mellen Press, 1998); Gerald Klingbeil, Bridging the Gap: Ritual and Ritual Texts in the Bible (BBRSup 1; Winona Lake: Eisenbrauns, 2007).)| false
• Search Google Scholar
• Export Citation

See Baruch Levine, In the Presence of the Lord, 78, 82–83. His interpretation of blood manipulation, however, cannot be taken at face value, but has to be viewed in context of more recent evaluations of the sacrificial rite. Scholars disagree concerning the role of blood manipulation as part of Priestly sacrifices. For studies focusing on the manipulation of blood in general, see William K. Gilder, Blood Ritual in the Hebrew Bible: Meaning and Power (Baltimore: The Johns Hopkins University Press, 2004); Theodore J. Lewis, “Covenant and Blood Rituals: Understanding Exodus 24:3–8 in Its Ancient Near Eastern Context,” in Confronting the Past: Archaeological and Historical Essays on Ancient Israel in Honor of William G. Dever (eds. S. Gitin et al.; Winona Lake: Eisenbrauns, 2006), 341–350. For the ritual manipulation of blood in context of expiation, see Noam Zohar, “Repentance and Purification: The Significance and Semantics of חטאת in the Pentateuch,” jbl 107 (1988): 609–618; Jacob Milgrom, “The Modus Operandi of the Ḥaṭṭā’t: A Rejoinder,” jbl 109 (1990): 111–113; Roy Gane, Cult and Character: Purification Offerings, Day of Atonement and Theodicy (Winona Lake: Eisenbrauns, 2005); Christian Eberhart, Studien zur Bedeutung der Opfer im Alten Testament: die Signifikanz der Blut- und Verbrennungsriten im kultischen Rahmen (wmant 94; Neukirchen-Vluyn: Neukirchner Verlag, 2002), 222–289. Likewise, the dispatch of the scapegoat has been subject to a multitude of possible interpretations, see footnotes 56, 57, 58 for references.

See Baruch Levine, In the Presence of the Lord, 78, 82–83. His interpretation of blood manipulation, however, cannot be taken at face value, but has to be viewed in context of more recent evaluations of the sacrificial rite. Scholars disagree concerning the role of blood manipulation as part of Priestly sacrifices. For studies focusing on the manipulation of blood in general, see William K. Gilder, Blood Ritual in the Hebrew Bible: Meaning and Power (Baltimore: The Johns Hopkins University Press, 2004); Theodore J. Lewis, “Covenant and Blood Rituals: Understanding Exodus 24:3–8 in Its Ancient Near Eastern Context,” in Confronting the Past: Archaeological and Historical Essays on Ancient Israel in Honor of William G. Dever (eds. S. Gitin et al.; Winona Lake: Eisenbrauns, 2006), 341–350. For the ritual manipulation of blood in context of expiation, see Noam Zohar, “Repentance and Purification: The Significance and Semantics of חטאת in the Pentateuch,” jbl 107 (1988): 609–618; Jacob Milgrom, “The Modus Operandi of the Ḥaṭṭā’t: A Rejoinder,” jbl 109 (1990): 111–113; Roy Gane, Cult and Character: Purification Offerings, Day of Atonement and Theodicy (Winona Lake: Eisenbrauns, 2005); Christian Eberhart, Studien zur Bedeutung der Opfer im Alten Testament: die Signifikanz der Blut- und Verbrennungsriten im kultischen Rahmen (wmant 94; Neukirchen-Vluyn: Neukirchner Verlag, 2002), 222–289. Likewise, the dispatch of the scapegoat has been subject to a multitude of possible interpretations, see footnotes 56, 57, 58 for references.)| false
• Search Google Scholar
• Export Citation

See Jacob Milgrom, “Priestly (‘P’) Source,” 455; Jacob Milgrom, Leviticus 1–16, 911.

See Jacob Milgrom, “Priestly (‘P’) Source,” 455; Jacob Milgrom, Leviticus 1–16, 911.)| false
• Search Google Scholar
• Export Citation

See Jacob Milgrom, “Priestly (‘P’) Source,” 455.

See Jacob Milgrom, “Priestly (‘P’) Source,” 455.)| false
• Search Google Scholar
• Export Citation

See Nils Heeßel, Babylonisch-assyrische Diagnostik, 80; Tzvi Abusch links the lack of independent demonic activity to the increased complexity of social structure in the second millennium. See Tzvi Abusch, “Witchcraft and the Anger of the Personal God,” in Mesopotamian Magic: Textual Historical and Interpretive Perspectives (Ancient Magic and Divination I; eds. T. Abusch, K. van der Toorn; Groningen: Styx, 1999), 104–105; 108–114.

See Nils Heeßel, Babylonisch-assyrische Diagnostik, 80; Tzvi Abusch links the lack of independent demonic activity to the increased complexity of social structure in the second millennium. See Tzvi Abusch, “Witchcraft and the Anger of the Personal God,” in Mesopotamian Magic: Textual Historical and Interpretive Perspectives (Ancient Magic and Divination I; eds. T. Abusch, K. van der Toorn; Groningen: Styx, 1999), 104–105; 108–114.)| false
• Search Google Scholar
• Export Citation

See Nils Heeßel, Babylonisch-assyrische Diagnostik, 49–57. These disorders were oftentimes attributed to transgressions such as adultery, offenses against the personal god and even murder. Ibid.,58–60. For diseases that are considered the result of demonic influence, see JoAnn Scurlock and Burton R. Anderson, Diagnoses in Assyrian and Babylonian Medicine: Ancient Sources, 505–506; 513–515.

See Nils Heeßel, Babylonisch-assyrische Diagnostik, 49–57. These disorders were oftentimes attributed to transgressions such as adultery, offenses against the personal god and even murder. Ibid.,58–60. For diseases that are considered the result of demonic influence, see JoAnn Scurlock and Burton R. Anderson, Diagnoses in Assyrian and Babylonian Medicine: Ancient Sources, 505–506; 513–515.)| false
• Search Google Scholar
• Export Citation

See Francois Thureau Dangin, Rituel Accadiens (Osnabrück: Zettler, 1921), 142:381–382.

See Francois Thureau Dangin, Rituel Accadiens (Osnabrück: Zettler, 1921), 142:381–382.)| false
• Search Google Scholar
• Export Citation

Francois Thureau Dangin, Rituel Accadiens, 142:382. Yehezkel Kaufmann, The Religion of Israel, 56; “Temple Program for the New Year’s Festival at Babylon,” translated by A. Sachs (anet, 334); E. Jan Wilson, “Holiness” and “Purity” in Mesopotamia (AOAT 237; Neukirchen Vluyn: Neukirchner Verlag, 1994), 70; Julye Bidmead, The Akītu Festival: Religious Continuity and Royal Legitimation in Mesopotamia (Gorgia Dissertations Near Eastern Studies 2; Piscataway: Gorgias Press, 2002), 75; Henrike Anthes-Frey, Unheilsmächte und Schutzgenien, 80, n. 408.

Francois Thureau Dangin, Rituel Accadiens, 142:382. Yehezkel Kaufmann, The Religion of Israel, 56; “Temple Program for the New Year’s Festival at Babylon,” translated by A. Sachs (anet, 334); E. Jan Wilson, “Holiness” and “Purity” in Mesopotamia (AOAT 237; Neukirchen Vluyn: Neukirchner Verlag, 1994), 70; Julye Bidmead, The Akītu Festival: Religious Continuity and Royal Legitimation in Mesopotamia (Gorgia Dissertations Near Eastern Studies 2; Piscataway: Gorgias Press, 2002), 75; Henrike Anthes-Frey, Unheilsmächte und Schutzgenien, 80, n. 408. )| false
• Search Google Scholar
• Export Citation

See Jacob Milgrom, “Israel’s Sanctuary,” 392, David P. Wright, “Unclean and Clean,” 739; Christophe Nihan, From Priestly Torah to Pentateuch (FAT 2. 25; Tübingen: Mohr Siebeck, 2007), 300 n. 143.

See Jacob Milgrom, “Israel’s Sanctuary,” 392, David P. Wright, “Unclean and Clean,” 739; Christophe Nihan, From Priestly Torah to Pentateuch (FAT 2. 25; Tübingen: Mohr Siebeck, 2007), 300 n. 143.)| false
• Search Google Scholar
• Export Citation

Henrike Anthes-Frey, Unheilsmächte und Schutzgenien, 241; Judit M. Blair, De-Demonising the Old Testament: An Investigation of Azazel, Lilith, Deber, Qeteb and Reshef in the Hebrew Bible (FAT 2, 37; Tübingen: Mohr Siebeck, 2009), 62.

Henrike Anthes-Frey, Unheilsmächte und Schutzgenien, 241; Judit M. Blair, De-Demonising the Old Testament: An Investigation of Azazel, Lilith, Deber, Qeteb and Reshef in the Hebrew Bible (FAT 2, 37; Tübingen: Mohr Siebeck, 2009), 62.)| false
• Search Google Scholar
• Export Citation

Jacob Milgrom, Leviticus 1–16: A New Translation with Introduction and Commentary (AB 3; New York: Doubleday, 1991), 1021; David P. Wright. The Disposal of Impurity. Elimination rites in the Bible and in Hittite and Mesopotamian Literature (SBL 101; Atlanta: Scholar Press, 1987), 273–274.

Jacob Milgrom, Leviticus 1–16: A New Translation with Introduction and Commentary (AB 3; New York: Doubleday, 1991), 1021; David P. Wright. The Disposal of Impurity. Elimination rites in the Bible and in Hittite and Mesopotamian Literature (SBL 101; Atlanta: Scholar Press, 1987), 273–274.)| false
• Search Google Scholar
• Export Citation