the tribes (Judg 19-20), the process of providing virgin brides for the Benjaminite remnant seals the reconciliation between these warring parties. In order to argue this, I examine anthropological theories of gift exchange, including women as wives as an essential form of gift exchange. I then use
Christian M.M. Brady
The first section examines how the targumist demonstrated that Israel herself is responsible for the destruction of Jerusalem and thus absolves God of all culpability. Yet the targumist continues to assert that God is the ultimate source of all history. The second section examines how the targumist depicts God as orchestrating events through his action and abstention. Finally, the targum argues that reconciliation with God can only come about through repentance and rabbinic worship.
A new translation and a transcription of TgLam from Codex Urbinas Hebr. 1 is included.
The Thinking and Beliefs of Ancient Israel in the Light of Greek and Modern Views
Its Interpretations in Early Jewish and Christian Traditions
Edited by Thomas Hieke and Tobias Nicklas
text, three primary interpretations of the passage before the break were proposed: (1) the king is speaking of preparations for an up-coming marriage to an Amurrite princess (Caquot 1975:431–432); (2) the topic is an attempted reconciliation between the king of Ugarit, who would be ʿAmmiṯtamru II (who
his or her post. The remedy for this evil situation was the performance by both human and divine practitioners of an expiatory ritual which included a mythological account of the deity’s displeasure, departure, and reconciliation. Such “disappearing god texts” (Parker 1989) are attested for at least a
, that is day ⌜20+⌝1 (= 21)The “20” mark is partially hidden in the papyrus crease. of Mesore, year 6 of Artaxerxes the king,The two dates are a month off. For reconciliation see EPE 164, n. 3. Parties said Mahseiah (2)son of Jedaniah, a Jew,Elsewhere he was called “Aramean”; see COSB.3.59, n
Festschrift in Honour of Cilliers Breytenbach on the Occasion of his 65th Birthday
Edited by David du Toit, Christine Gerber and Christiane Zimmermann
, 1999), p. 253. See also Fokkelman, p. 83, and R. C. Bailey, David in Love and War: The Pursuit of Power in 2 Samuel 10-12 (She ﬃ eld, 1990), p. 98. 11 I Kings xv 5. LA TUNIQUE ENSANGLANTÉE DE JOSEPH (GN XXXVII 31-33): UN ESPOIR DE RÉCONCILIATION? L’histoire de la tunique de Joseph maculée du sang d
117 (sometimes addressed as dodi ) is, for the most part, identified with God. The pattern of estrangement and reconciliation between the two main dramatis personae in the underlying biblical text is mapped onto the history of God’s relationship with Israel as follows: 1 . 3 – 5 . 1 , from the exile