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Even when the books of Kings mention foreign deities (e.g., 2 Kings 5:18; 2 Kings 17:30–31) and refer to foreign kings with theophoric names (such as Ben-hadad), the foreign deities seem absent in several stories of military confrontation (such as 1 Kings 20 MT). Did biblical authors intentionally leave out the foreign deities of their enemies (cf. 2 Kings 18:32b–35)? How does this absence influence the narrative? Taking 1 Kings 20 MT and 2 Kings 18–19 as examples, this paper examines the question of whether two foreign kings are represented as direct enemies of Yhwh by the biblical authors. By not mentioning their deities, does this narrative portrayal rank these kings on the same divine tier as Yhwh? Is this intended to underline the foreign kings’ arrogance? What might be the other (intended) effects on the perception of foreign deities and foreign kings? And what might be the effects on Israelite kings who “did evil in the sight of the Lord”?
Author:
Abstract
Even when the books of Kings mention foreign deities (e.g., 2 Kings 5:18; 2 Kings 17:30–31) and refer to foreign kings with theophoric names (such as Ben-hadad), the foreign deities seem absent in several stories of military confrontation (such as 1 Kings 20 MT). Did biblical authors intentionally leave out the foreign deities of their enemies (cf. 2 Kings 18:32b–35)? How does this absence influence the narrative? Taking 1 Kings 20 MT and 2 Kings 18–19 as examples, this paper examines the question of whether two foreign kings are represented as direct enemies of Yhwh by the biblical authors. By not mentioning their deities, does this narrative portrayal rank these kings on the same divine tier as Yhwh? Is this intended to underline the foreign kings’ arrogance? What might be the other (intended) effects on the perception of foreign deities and foreign kings? And what might be the effects on Israelite kings who “did evil in the sight of the Lord”?
Author:
Abstract
This brief orientation to the study of figurines with a succinct outline of the comparative method addresses the importance of iconographic analysis of the figurines. The contribution also highlights figurines in Judah (and Yehud, as the area is known in the Achaemenid period), puts into perspective the disproportional emphasis on gynomorphic figurines, and addresses figurine meaning.
Author:
Abstract
This brief orientation to the study of figurines with a succinct outline of the comparative method addresses the importance of iconographic analysis of the figurines. The contribution also highlights figurines in Judah (and Yehud, as the area is known in the Achaemenid period), puts into perspective the disproportional emphasis on gynomorphic figurines, and addresses figurine meaning.
This interdisciplinary volume is a ‘one-stop location’ for the most up-to-date scholarship on Southern Levantine figurines in the Iron Age. The essays address terracotta figurines attested in the Southern Levant from the Iron Age through the Persian Period (1200–333 BCE). The volume deals with the iconography, typology, and find context of female, male, animal, and furniture figurines and discusses their production, appearance, and provenance, including their identification and religious functions. While giving priority to figurines originating from Phoenicia, Philistia, Jordan, and Israel/Palestine, the volume explores the influences of Egyptian, Anatolian, Mesopotamian, and Mediterranean (particularly Cypriot) iconography on Levantine pictorial material.
This interdisciplinary volume is a ‘one-stop location’ for the most up-to-date scholarship on Southern Levantine figurines in the Iron Age. The essays address terracotta figurines attested in the Southern Levant from the Iron Age through the Persian Period (1200–333 BCE). The volume deals with the iconography, typology, and find context of female, male, animal, and furniture figurines and discusses their production, appearance, and provenance, including their identification and religious functions. While giving priority to figurines originating from Phoenicia, Philistia, Jordan, and Israel/Palestine, the volume explores the influences of Egyptian, Anatolian, Mesopotamian, and Mediterranean (particularly Cypriot) iconography on Levantine pictorial material.
Abstract
A brief introduction to the Iron Age terracotta figurines in the Southern Levant and the volume, highlighting important issues discussed in the contributions.
Abstract
A brief introduction to the Iron Age terracotta figurines in the Southern Levant and the volume, highlighting important issues discussed in the contributions.
Abstract
The MT form of the saying of the wise woman in 2 Sam 20:18–19 presents multiple text-critical problems. Instead of “Let them inquire at Abel,” the LXX refers to “Abel and Dan.” The notion of the wise woman being “one of those who are peaceable and faithful in Israel” (NRSV) is grammatically difficult; the LXX reads differently: “what the faithful of Israel had established, had been abandoned.” This article seeks to bring textual criticism into discussion with an archaeological analysis, including a tradition-historical angle on the story, by: 1. Re-examining the textual evidence, with due consideration of the Septuagint; 2. Considering the archaeological findings of Iron Age sites at Tel Abel and Tel Dan; 3. Examining the textual and iconographic implications of the motif “woman on the wall;” and 4. Evaluating the plausibility of the historical settings implied in the story in light of the textual and archaeological evidence.
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