Life and Death: Social Perspectives on Biblical Bodies explores some of the social, material, and ideological dynamics shaping life and death in both the Hebrew Bible and ancient Israel and Judah. Analysing topics ranging from the bodily realities of gestation, subsistence, and death, and embodied performances of gender, power, and status, to the imagined realities of post-mortem and divine existence, the essays in this volume offer exciting new trajectories in our understanding of the ways in which embodiment played out in the societies in which the texts of the Hebrew Bible emerged.

Winner of The PEN Hessell-Tiltman Prize 2022 Shortlisted for The Wolfson History Prize 2022 A The Times Books of the Year 2022 Three thousand years ago, in the Southwest Asian lands we now call Israel and Palestine, a group of people worshipped a complex pantheon of deities, led by a father god called El. El had seventy children, who were gods in their own right. One of them was a minor storm deity, known as Yahweh. Yahweh had a body, a wife, offspring and colleagues. He fought monsters and mortals. He gorged on food and wine, wrote books, and took walks and naps. But he would become something far larger and far more abstract: the God of the great monotheistic religions. But as Professor Francesca Stavrakopoulou reveals, God's cultural DNA stretches back centuries before the Bible was written, and persists in the tics and twitches of our own society, whether we are believers or not. The Bible has shaped our ideas about God and religion, but also our cultural preferences about human existence and experience; our concept of life and death; our attitude to sex and gender; our habits of eating and drinking; our understanding of history. Examining God's body, from his head to his hands, feet and genitals, she shows how the Western idea of God developed. She explores the places and artefacts that shaped our view of this singular God and the ancient religions and societies of the biblical world. And in doing so she analyses not only the origins of our oldest monotheistic religions, but also the origins of Western culture. Beautifully written, passionately argued and frequently controversial, God: An Anatomy is cultural history on a grand scale. 'Rivetingly fresh and stunning' - Sunday Times 'One of the most remarkable historians and communicators working today' - Dan Snow

The Hebrew Bible portrays King Manasseh and child sacrifice as the most reprehensible person and the most objectionable practice within the story of 'Israel'. This monograph suggests that historically, neither were as deviant as the Hebrew Bible appears to insist. Through careful historical reconstruction, it is argued that Manasseh was one of Judah's most successful monarchs, and child sacrifice played a central role in ancient Judahite religious practice. The biblical writers, motivated by ideological concerns, have thus deliberately distorted the truth about Manasseh and child sacrifice.

Winner of The PEN Hessell-Tiltman Prize 2022 Shortlisted for The Wolfson History Prize 2022 A The Times Books of the Year 2022 A fascinating, surprising and often controversial examination of the real God of the Bible, in all his bodily, uncensored, scandalous forms. Three thousand years ago, in the Southwest Asian lands we now call Israel and Palestine, a group of people worshipped a complex pantheon of deities, led by a father god called El. El had seventy children, who were gods in their own right. One of them was a minor storm deity, known as Yahweh. Yahweh had a body, a wife, offspring and colleagues. He fought monsters and mortals. He gorged on food and wine, wrote books, and took walks and naps. But he would become something far larger and far more abstract: the God of the great monotheistic religions. But as Professor Francesca Stavrakopoulou reveals, God's cultural DNA stretches back centuries before the Bible was written, and persists in the tics and twitches of our own society, whether we are believers or not. The Bible has shaped our ideas about God and religion, but also our cultural preferences about human existence and experience; our concept of life and death; our attitude to sex and gender; our habits of eating and drinking; our understanding of history. Examining God's body, from his head to his hands, feet and genitals, she shows how the Western idea of God developed. She explores the places and artefacts that shaped our view of this singular God and the ancient religions and societies of the biblical world. And in doing so she analyses not only the origins of our oldest monotheistic religions, but also the origins of Western culture. Beautifully written, passionately argued and frequently controversial, God: An Anatomy is cultural history on a grand scale. 'Rivetingly fresh and stunning' - Sunday Times 'One of the most remarkable historians and communicators working today' - Dan Snow

The biblical motif of a land divinely-promised and given to Abraham and his descendants is argued to be an ideological reflex of post-monarchic, territorial disputes between competing socio-religious groups. The important biblical motif of a Promised Land is founded upon the ancient Near Eastern concept of ancestral land: hereditary space upon which families lived, worked, died and were buried. An essential element of concept of ancestral land was the belief in the post-mortem existence of the ancestors, who were venerated with grave offerings, mortuary feasts, bone rituals and standing stones.
The Hebrew Bible is littered with stories concerning these practices and beliefs, yet the specific correlation of ancestor veneration and certain biblical land claims has gone unrecognized. The book remedies this in presenting evidence for the vital and persistent impact of ancestor veneration upon land claims. It proposes that ancestor veneration, which formed a common ground in the experiences of various socio-religious groups in ancient Israel, became in the Hebrew Bible an ideological battlefield upon which claims to the land were won and lost.

Life and Death: Social Perspectives on Biblical Bodies explores some of the social, material, and ideological dynamics shaping life and death in both the Hebrew Bible and ancient Israel and Judah. Analysing topics ranging from the bodily realities of gestation, subsistence, and death, and embodied performances of gender, power, and status, to the imagined realities of post-mortem and divine existence, the essays in this volume offer exciting new trajectories in our understanding of the ways in which embodiment played out in the societies in which the texts of the Hebrew Bible emerged.

Leading scholars reflect critically on the kinds of appeal to the Bible that have been made in environmental ethics and ecotheology. "Ecological Hermeneutics" reflects critically on the kinds of appeal to the Bible that have been made in environmental ethics and ecotheoloogy; engages with biblical texts with a view towards exploring their contribution to an ecological ethics; and, explores the kind of hermeneutic necessary for such engagement to be fruitful for contemporary theology and ethics. Crucial to such broad reflection is the bringing together of a range of perspectives: biblical studies, historical theology, hermeneutics, and theological ethics. The thematic coherence of the book is provided by the running focus on the ways in which biblical texts have been, or might be, read. This is not a volume on ecotheology; but rather on ecological hermeneutics. Indeed, some essays may show where biblical texts, or particular approaches in the history of interpretation, represent anthropocentric or even anti-ecological moves. One of the overall aims of the book will be to suggest how, and why, an ecological hermeneutic might be developed, and the kinds of intepretive choices that are required in such a development.

Leading scholars reflect critically on the kinds of appeal to the Bible that have been made in environmental ethics and ecotheology. "Ecological Hermeneutics" reflects critically on the kinds of appeal to the Bible that have been made in environmental ethics and ecotheoloogy; engages with biblical texts with a view towards exploring their contribution to an ecological ethics; and, explores the kind of hermeneutic necessary for such engagement to be fruitful for contemporary theology and ethics. Crucial to such broad reflection is the bringing together of a range of perspectives: biblical studies, historical theology, hermeneutics, and theological ethics. The thematic coherence of the book is provided by the running focus on the ways in which biblical texts have been, or might be, read. This is not a volume on ecotheology; but rather on ecological hermeneutics. Indeed, some essays may show where biblical texts, or particular approaches in the history of interpretation, represent anthropocentric or even anti-ecological moves. One of the overall aims of the book will be to suggest how, and why, an ecological hermeneutic might be developed, and the kinds of interpretive choices that are required in such a development.

Understanding of the religious beliefs and practices of the ancient Israelites has changed considerably in recent years. It is now increasingly accepted that the biblical presentation of Israelite religion is often at odds with the historical realities of ancient Israel's religious climate. As such, the diversity inherent to ancient Israelite religion is often overlooked--particularly within university lecture halls and classrooms. This textbook draws together specialists in the field to explain, illustrate and analyze this religious diversity. Following an introductory essay guiding the reader through the book, the collection falls into three sections.
The first focuses on conceptual diversities. It deconstructs common assumptions about Israelite religion and reconstructs Israelite perceptions of the nature of the religious world. The second section examines socio-religious diversities. It studies the varied social contexts of ancient Israelites, exploring the relationship between worshippers' social locations and their perceptions and experiences of the divine. The third section deals with geographical diversities. It seeks to understand how geographical distinctions engender certain characteristics within Israelite religion and impact upon religious perceptions.
Underpinning each essay in this volume is a shared concern to: (1) explore the ways in which worshippers' socio-cultural contexts shape and colour their religious beliefs and practices; (2) assess the role, benefits and limitations of the Hebrew Bible/Old Testament in reconstructing ancient Israelite religion.

Understanding of the religious beliefs and practices of the ancient Israelites has changed considerably in recent years. It is now increasingly accepted that the biblical presentation of Israelite religion is often at odds with the historical realities of ancient Israel's religious climate. As such, the diversity inherent to ancient Israelite religion is often overlooked--particularly within university lecture halls and classrooms. This textbook draws together specialists in the field to explain, illustrate and analyze this religious diversity. Following an introductory essay guiding the reader through the book, the collection falls into three sections.
The first focuses on conceptual diversities. It deconstructs common assumptions about Israelite religion and reconstructs Israelite perceptions of the nature of the religious world. The second section examines socio-religious diversities. It studies the varied social contexts of ancient Israelites, exploring the relationship between worshippers' social locations and their perceptions and experiences of the divine. The third section deals with geographical diversities. It seeks to understand how geographical distinctions engender certain characteristics within Israelite religion and impact upon religious perceptions.
Underpinning each essay in this volume is a shared concern to: (1) explore the ways in which worshippers' socio-cultural contexts shape and colour their religious beliefs and practices; (2) assess the role, benefits and limitations of the Hebrew Bible/Old Testament in reconstructing ancient Israelite religion.

The biblical motif of a land divinely-promised and given to Abraham and his descendants is argued to be an ideological reflex of post-monarchic, territorial disputes between competing socio-religious groups. The important biblical motif of a Promised Land is founded upon the ancient Near Eastern concept of ancestral land: hereditary space upon which families lived, worked, died and were buried. An essential element of concept of ancestral land was the belief in the post-mortem existence of the ancestors, who were venerated with grave offerings, mortuary feasts, bone rituals and standing stones.
The Hebrew Bible is littered with stories concerning these practices and beliefs, yet the specific correlation of ancestor veneration and certain biblical land claims has gone unrecognized. The book remedies this in presenting evidence for the vital and persistent impact of ancestor veneration upon land claims. It proposes that ancestor veneration, which formed a common ground in the experiences of various socio-religious groups in ancient Israel, became in the Hebrew Bible an ideological battlefield upon which claims to the land were won and lost.