... Diego A. Barreyra Fracaroli, Fear of Census. State policies and tribal ideology in the Mari K... more ... Diego A. Barreyra Fracaroli, Fear of Census. State policies and tribal ideology in the Mari Kingdom during the period of Samsi-Addu 15 Alberto Bernabé, El extraordinario embarazo de Kumarbi 25 Marcelo Campagno, Parentesco y Estado en los conflictos entre Horus y Seth 33 ...
The Land that 1 Will Show You post quem for the development of the Davidic promise. The doctrine ... more The Land that 1 Will Show You post quem for the development of the Davidic promise. The doctrine of the promise may have developed in the seventh century BCE in tandem with that of the inviolability of Jerusalem, which itself was likely spurred by Jerusalem's survival of successive threats ...
As he pondered one more mystery of life, Ben Sira once asked, "Why is one day better [or... more As he pondered one more mystery of life, Ben Sira once asked, "Why is one day better [or: more important] than another, when every day in the year has its light from the sun?" He answers, "It was by the Lord's decision that they were distinguished; he appointed the various ...
da dumu-nita e varianti) si riferiscano alia nascita di Jr'ag-dfunu. Quando la maliktum in quest"... more da dumu-nita e varianti) si riferiscano alia nascita di Jr'ag-dfunu. Quando la maliktum in quest" 0 t · su figr I' d-, . f . . I ne par onsce o ~ 10,. r ag-,amu _e math slcuramente gia adulto; d'altra parte, nei testi noti non si ha in realta mai menzlOne dl un Jr ag-damu neonato 0 fanciullo. Infatti: a! i .testi che menzion~no la nu.trice, ga-dus; di Jr'ag-diimu, non possono essere interpretati altro che facendo nfenmento ad una nutnce che Vlve presso Jr ag-damu 0 che ha cura di un figlio di Jr'a d-d· I ' d -. . . . . . g-amu, rna non I r agamu stesso. SI consldenno mfath Ie attestazlOni della ga-dus in questione ; -A RET III 35 : v. 1:14: 1 zar3(j-tug 1 gid-tug I a-zi-za / ga-dus / il-'a-ag-da-mu; -ARET III 684 r. 1:1'-2': ] I ga :dus I {l-['a]-ag-[da]-l IIu (per la lettura del pas so cf. M. Krebernik, Personennamen , p. 220, eM. Bonechi, MA.R.I. 6, p. 230); -ARETIV 5 r. VII :1-8: I tug-NI.NI2 BU-DI zabar SU+SA(=20) 11 dam I ga-dus I il-'a-ag-da-mu / dumu-nita I en I e I urn-bar ;
congregation was still in camp before the division of the country, they were hewers of wood and d... more congregation was still in camp before the division of the country, they were hewers of wood and drawers of water for the congregation, but after the country was divided and the Israelites lived in their towns and on their own land, they remained hewers of wood and drawers of water for the House of God." Kimhi expands the final expression to include Gilgal, Shiloh, Nob, Gibeon and Jerusalem. This agrees with the traditional assumption that the Gibeonites are the later netinim and "the place which he should choose" means the House of God in Jerusalem.52 However, 62 In the Talmud (Mishna Zebahim XIV, 8; ibid. Tosefta XIII, 20; Gemara Babli 119 a-b) there is difference of opinion about the meaning of the sentence in Deut. 12:9-"For ye have not as yet come to the rest and to the inheritance." According to one interpretation, "the rest" alludes to Shiloh. In contrast to this, R. Simeon maintains that "both of them refer to Jerusalem," whereas R. Ishmael, "the interpreter of the plain meaning of the text," holds that "both of them (both "the rest" and "the inheritance") refer to Shiloh." congregation was still in camp before the division of the country, they were hewers of wood and drawers of water for the congregation, but after the country was divided and the Israelites lived in their towns and on their own land, they remained hewers of wood and drawers of water for the House of God." Kimhi expands the final expression to include Gilgal, Shiloh, Nob, Gibeon and Jerusalem. This agrees with the traditional assumption that the Gibeonites are the later netinim and "the place which he should choose" means the House of God in Jerusalem.52 However, 62 In the Talmud (Mishna Zebahim XIV, 8; ibid. Tosefta XIII, 20; Gemara Babli 119 a-b) there is difference of opinion about the meaning of the sentence in Deut. 12:9-"For ye have not as yet come to the rest and to the inheritance." According to one interpretation, "the rest" alludes to Shiloh. In contrast to this, R. Simeon maintains that "both of them refer to Jerusalem," whereas R. Ishmael, "the interpreter of the plain meaning of the text," holds that "both of them (both "the rest" and "the inheritance") refer to Shiloh." if the Gibeonites became hewers of wood etc. after the division of the country, the "House of the Lord" meant by the Biblical text is certainly that of Shiloh.53 When the nation united in war was about to break up into separate tribes, each going to his own territory, it was natural to transfer the obligations of the Gibeonites from the congregation to the central sanctuary of the whole people.
In his massive commentary to the Canticles, the scholar to whom these pages are affectionately de... more In his massive commentary to the Canticles, the scholar to whom these pages are affectionately dedicated annotated v. 14 of the Song's chapter 7 with much arcane lore connected with the mandrake [Mandragora officinarum P We need not multiply the ancient testimonies in order to conclude that the mandrake [Hebrew: duday (pI. dudtHm)] was sought primarily for its aphrodisiacal qualities; nor need we debate its erotic and curative powers in light of modem pharmaceutical knowledge. Rather, the biblical passage which contains the only other mention of mandrake, Gen 30: 14-24, will retain our attention. By means of textual, but primarily literary, and folkloristic analyses, we aim to show that the episode commonly labelled "Reuben's mandrakes" is of signal importance not only because it permits us to highlight an important moment in the "biography" of Jacob, but because it also allows us insight into the purpose and method of the Genesis redactor(s), as (t)he(y) selected, shaped, and ordered inherited traditions that were concerned with patriarchs and eponymous ancestors.2 In order not to overload the annotations for this paper, information commonly available in the commentaries is recalled only when it supplements, emphasizes, or contradicts specific or generally accepted opinions. 3
Until recently the title of Sarah Pomeroy's venerable book, Goddesses, Whores, Wives, and Slaves ... more Until recently the title of Sarah Pomeroy's venerable book, Goddesses, Whores, Wives, and Slaves just about covered the range of roles we have allotted to women from ancient Mesopotamia. 1 Certainly we have discriminated among women by whether they were humans or deities, queens or commoners, secular or priestly, native or foreigners, sequestered or unfettered, wives or spinsters, mothers or barren, sexually available or not. Occasionally, we have even assigned one personality a mix from among the above roles. (We had a great time with an Inanna, a Nefertiti, or a Jezebel.) Generally, however, we were satisfied that these roles were not shaped by lack of imagination or allegiance to myopic methodologies, but bolstered by our inspection of artifacts and documents, all painstakingly assembled, analyzed, and classified.
Hammurabi sent another vassal, Asqur-Addu of Karana, a throne, garments, a formal garb, and a cur... more Hammurabi sent another vassal, Asqur-Addu of Karana, a throne, garments, a formal garb, and a curved sword. The last was held only on ceremonial occasions, often by deities.
Aster discusses and rejects proposed emendations for the title ~y[rh ryba (1 Sam 21:8) applied to... more Aster discusses and rejects proposed emendations for the title ~y[rh ryba (1 Sam 21:8) applied to the Edomite Doeg, Saul's instrument in killing the priests of Nob. I offer one more possible explanation of his title via the Mari archives and use that explanation to expand on Doeg's vita.
CHAPTER FOURTEEN Comparative Observations on the Near Eastern Epic Traditions Jack M. Sasson We m... more CHAPTER FOURTEEN Comparative Observations on the Near Eastern Epic Traditions Jack M. Sasson We must not doubt that stories were told and enjoyed long before humans learned how to transpose what the ear hears into what the eye sees. Whether brief or developed, ...
... Diego A. Barreyra Fracaroli, Fear of Census. State policies and tribal ideology in the Mari K... more ... Diego A. Barreyra Fracaroli, Fear of Census. State policies and tribal ideology in the Mari Kingdom during the period of Samsi-Addu 15 Alberto Bernabé, El extraordinario embarazo de Kumarbi 25 Marcelo Campagno, Parentesco y Estado en los conflictos entre Horus y Seth 33 ...
The Land that 1 Will Show You post quem for the development of the Davidic promise. The doctrine ... more The Land that 1 Will Show You post quem for the development of the Davidic promise. The doctrine of the promise may have developed in the seventh century BCE in tandem with that of the inviolability of Jerusalem, which itself was likely spurred by Jerusalem's survival of successive threats ...
As he pondered one more mystery of life, Ben Sira once asked, "Why is one day better [or... more As he pondered one more mystery of life, Ben Sira once asked, "Why is one day better [or: more important] than another, when every day in the year has its light from the sun?" He answers, "It was by the Lord's decision that they were distinguished; he appointed the various ...
da dumu-nita e varianti) si riferiscano alia nascita di Jr'ag-dfunu. Quando la maliktum in quest"... more da dumu-nita e varianti) si riferiscano alia nascita di Jr'ag-dfunu. Quando la maliktum in quest" 0 t · su figr I' d-, . f . . I ne par onsce o ~ 10,. r ag-,amu _e math slcuramente gia adulto; d'altra parte, nei testi noti non si ha in realta mai menzlOne dl un Jr ag-damu neonato 0 fanciullo. Infatti: a! i .testi che menzion~no la nu.trice, ga-dus; di Jr'ag-diimu, non possono essere interpretati altro che facendo nfenmento ad una nutnce che Vlve presso Jr ag-damu 0 che ha cura di un figlio di Jr'a d-d· I ' d -. . . . . . g-amu, rna non I r agamu stesso. SI consldenno mfath Ie attestazlOni della ga-dus in questione ; -A RET III 35 : v. 1:14: 1 zar3(j-tug 1 gid-tug I a-zi-za / ga-dus / il-'a-ag-da-mu; -ARET III 684 r. 1:1'-2': ] I ga :dus I {l-['a]-ag-[da]-l IIu (per la lettura del pas so cf. M. Krebernik, Personennamen , p. 220, eM. Bonechi, MA.R.I. 6, p. 230); -ARETIV 5 r. VII :1-8: I tug-NI.NI2 BU-DI zabar SU+SA(=20) 11 dam I ga-dus I il-'a-ag-da-mu / dumu-nita I en I e I urn-bar ;
congregation was still in camp before the division of the country, they were hewers of wood and d... more congregation was still in camp before the division of the country, they were hewers of wood and drawers of water for the congregation, but after the country was divided and the Israelites lived in their towns and on their own land, they remained hewers of wood and drawers of water for the House of God." Kimhi expands the final expression to include Gilgal, Shiloh, Nob, Gibeon and Jerusalem. This agrees with the traditional assumption that the Gibeonites are the later netinim and "the place which he should choose" means the House of God in Jerusalem.52 However, 62 In the Talmud (Mishna Zebahim XIV, 8; ibid. Tosefta XIII, 20; Gemara Babli 119 a-b) there is difference of opinion about the meaning of the sentence in Deut. 12:9-"For ye have not as yet come to the rest and to the inheritance." According to one interpretation, "the rest" alludes to Shiloh. In contrast to this, R. Simeon maintains that "both of them refer to Jerusalem," whereas R. Ishmael, "the interpreter of the plain meaning of the text," holds that "both of them (both "the rest" and "the inheritance") refer to Shiloh." congregation was still in camp before the division of the country, they were hewers of wood and drawers of water for the congregation, but after the country was divided and the Israelites lived in their towns and on their own land, they remained hewers of wood and drawers of water for the House of God." Kimhi expands the final expression to include Gilgal, Shiloh, Nob, Gibeon and Jerusalem. This agrees with the traditional assumption that the Gibeonites are the later netinim and "the place which he should choose" means the House of God in Jerusalem.52 However, 62 In the Talmud (Mishna Zebahim XIV, 8; ibid. Tosefta XIII, 20; Gemara Babli 119 a-b) there is difference of opinion about the meaning of the sentence in Deut. 12:9-"For ye have not as yet come to the rest and to the inheritance." According to one interpretation, "the rest" alludes to Shiloh. In contrast to this, R. Simeon maintains that "both of them refer to Jerusalem," whereas R. Ishmael, "the interpreter of the plain meaning of the text," holds that "both of them (both "the rest" and "the inheritance") refer to Shiloh." if the Gibeonites became hewers of wood etc. after the division of the country, the "House of the Lord" meant by the Biblical text is certainly that of Shiloh.53 When the nation united in war was about to break up into separate tribes, each going to his own territory, it was natural to transfer the obligations of the Gibeonites from the congregation to the central sanctuary of the whole people.
In his massive commentary to the Canticles, the scholar to whom these pages are affectionately de... more In his massive commentary to the Canticles, the scholar to whom these pages are affectionately dedicated annotated v. 14 of the Song's chapter 7 with much arcane lore connected with the mandrake [Mandragora officinarum P We need not multiply the ancient testimonies in order to conclude that the mandrake [Hebrew: duday (pI. dudtHm)] was sought primarily for its aphrodisiacal qualities; nor need we debate its erotic and curative powers in light of modem pharmaceutical knowledge. Rather, the biblical passage which contains the only other mention of mandrake, Gen 30: 14-24, will retain our attention. By means of textual, but primarily literary, and folkloristic analyses, we aim to show that the episode commonly labelled "Reuben's mandrakes" is of signal importance not only because it permits us to highlight an important moment in the "biography" of Jacob, but because it also allows us insight into the purpose and method of the Genesis redactor(s), as (t)he(y) selected, shaped, and ordered inherited traditions that were concerned with patriarchs and eponymous ancestors.2 In order not to overload the annotations for this paper, information commonly available in the commentaries is recalled only when it supplements, emphasizes, or contradicts specific or generally accepted opinions. 3
Until recently the title of Sarah Pomeroy's venerable book, Goddesses, Whores, Wives, and Slaves ... more Until recently the title of Sarah Pomeroy's venerable book, Goddesses, Whores, Wives, and Slaves just about covered the range of roles we have allotted to women from ancient Mesopotamia. 1 Certainly we have discriminated among women by whether they were humans or deities, queens or commoners, secular or priestly, native or foreigners, sequestered or unfettered, wives or spinsters, mothers or barren, sexually available or not. Occasionally, we have even assigned one personality a mix from among the above roles. (We had a great time with an Inanna, a Nefertiti, or a Jezebel.) Generally, however, we were satisfied that these roles were not shaped by lack of imagination or allegiance to myopic methodologies, but bolstered by our inspection of artifacts and documents, all painstakingly assembled, analyzed, and classified.
Hammurabi sent another vassal, Asqur-Addu of Karana, a throne, garments, a formal garb, and a cur... more Hammurabi sent another vassal, Asqur-Addu of Karana, a throne, garments, a formal garb, and a curved sword. The last was held only on ceremonial occasions, often by deities.
Aster discusses and rejects proposed emendations for the title ~y[rh ryba (1 Sam 21:8) applied to... more Aster discusses and rejects proposed emendations for the title ~y[rh ryba (1 Sam 21:8) applied to the Edomite Doeg, Saul's instrument in killing the priests of Nob. I offer one more possible explanation of his title via the Mari archives and use that explanation to expand on Doeg's vita.
CHAPTER FOURTEEN Comparative Observations on the Near Eastern Epic Traditions Jack M. Sasson We m... more CHAPTER FOURTEEN Comparative Observations on the Near Eastern Epic Traditions Jack M. Sasson We must not doubt that stories were told and enjoyed long before humans learned how to transpose what the ear hears into what the eye sees. Whether brief or developed, ...
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