A historico-critical study of the whole of the Book of Judges, based on the latest developments in the history and archaeology of Israel. A six stages scenario is presented for the growth of Judges: from a Retterbuch in Assyrian Bethel, Jerusalem under Kings Manasseh and Josiah, Babylonian Mizpah and its fight with Persian Jerusalem until the insertion of the book in the Historical Books, each editorial stage is set into a precise historical context. Richter's Retterbuch is confirmed (excepted for the date), Noth's Deuteronomistic History is discarded while a new proposal for the canonization of the Former Prophets is offered.

There was probably only one past, but there are many different histories. As mental representations of narrow segments of the past, 'histories' reflect different cultural contexts and different historians, although 'history' is a scientific enterprise whenever it processes representative data using rational and controllable methods to work out hypotheses that can be falsified by empirical evidence. A History of Biblical Israel combines experience gained through decades of teaching biblical exegesis and courses on the history of ancient Israel, and of on-going involvement in biblical archaeology. 'Biblical Israel' is understood as a narrative produced primarily in the province of Yehud to forge the collective memory of the elite that operated the temple of Jerusalem under the auspices of the Achaemenid imperial apparatus. The notion of 'Biblical Israel' provides the necessary hindsight to narrate the fate of the kingdoms of Israel and Judah as the pre-history of 'Biblical Israel', since the archives of these kingdoms were only mined in the Persian era to produce the grand biblical narrative.The volume covers the history of 'Biblical Israel' through its fragmentation in the Hellenistic and Roman periods until 136 CE, when four Roman legions crushed the revolt of Simeon Bar-Kosiba.

A number of long-standing theories concerning the production of Deuteronomy are currently being revisited. This volume takes a fresh look at the theory that there was an independent legal collection comprising chs 12-26 that subsequently was set within one or two narrative frames to yield the book, with ongoing redactional changes. Each contributor has been asked to focus on how the "core" might have functioned as a stand-alone document or, if exploring a theme or motif, to take note of commonalities and differences within the "core" and "frames" that might shed light on the theory under review. Some of the articles also revisit the theory of a northern origin of the "core" of the book, while others challenge de Wette's equation of Deuteronomy with the scroll found during temple repairs under Josiah. With Deuteronomic studies in a state of flux, this is a timely collection by a group of international scholars who use a range of methods and who, in varying degrees, work with or challenge older theories about the book's origin and growth to approach the central focus from many angles. Readers will find multivalent evidence they can reflect over to decide where they stand on the issue of Deuteronomy as a framed legal "core."

In light of the growing knowledge derived from economic studies of ancient Mesopotamia, Egypt and of Ottoman Syria, social-scientific exegesis of the Hebrew scriptures are in need of a serious overhaul. This study offers a new perspective on biblical texts relative to farming (Naboths vineyard, Ruth, the Shunamite, Job, Nehemiah 5 and others) that challenges some exegetical shibboleths: private property, latifundia, absentee landlord, foreclosure, landless farmers, parasitic cities, usury, and the presentation of farmers as helpless victims. Biblical Palestine was characterized by an over-abundance of arable land, a chronic lack of manpower and of agricultural credit. Prophetic fulminations against merchants and the rich should not be taken at face value. They need to be understood in the framework of patronage. The icon of the biblical prophet as a champion of social justice is discarded and replaced by a fresh assessment of the three pillars of the biblical financial system: the seventh-year shemittah, the jubilee and the ban on interest. Usually considered utopian, these institutions display the kind of economic realism that is required to move biblical exegesis beyond pious slogans.

Land, Credit and Crisis presents a new understanding of the financial culture of the Bible. Biblical Palestine was characterized by an over-abundance of arable land combined with a chronic lack of manpower and agricultural credit. These circumstances account for much contemporary prophetic fulminating against merchants and the rich. The book's close examination of the three pillars of the biblical financial system - the seventh-year shemittah, the jubilee, and the ban on interest - reveals how these financial instruments and institutions reflected a tough economic realism. The study argues that the image of the biblical prophet as a champion of social justice must be revised.

This volume celebrates the career of Norma Franklin, an archaeologist who has made important contributions to our understanding of the three key cities of Samaria, Megiddo and Jezreel in the Northern Kingdom of Israel during the Iron Age. The sixteen essays offered by Franklin's colleagues in archaeology and biblical studies are a fitting tribute to the woman in the pith helmet: an indomitable field archaeologist who describes herself as "happiest with complex stratigraphy" and as being dedicated to "killing sacred cows".

The Economy of Deuteronomy's Core contributes to the current debate over the date and purpose of the biblical book of Deuteronomy to advance the discussion beyond the Josianic hypothesis of Wilhelm M. L. de Wette that has dominated the field for the last two centuries. It is the first comprehensive analysis and synthesis of the economic issues that the laws of Deuteronomy 12-26. It provides the basis for the identification of the functions of the three institutions upon which a new Israelite identity builds: the local autonomous settlement (your gates), the yearly gathering of all Israel to eat and drink joyfully in front of YHWH (the Place), and a guild-like brotherhood involving Israelite, Edomite and third generation Egyptian associates (qehal-YHWH). Grounded in the text itself, The Economy of Deuteronomy's Core reads Deuteronomy 12-26 in light of what we know about Ancient Near Eastern economies. The results open new horizons regarding the origins of the Deuteronomic laws.

The Economy of Deuteronomy's Core contributes to the current debate over the date and purpose of the biblical book of Deuteronomy to advance the discussion beyond the Josianic hypothesis of Wilhelm M. L. de Wette that has dominated the field for the last two centuries. It is the first comprehensive analysis and synthesis of the economic issues that the laws of Deuteronomy 12-26. It provides the basis for the identification of the functions of the three institutions upon which a new Israelite identity builds: the local autonomous settlement (your gates), the yearly gathering of all Israel to eat and drink joyfully in front of YHWH (the Place), and a guild-like brotherhood involving Israelite, Edomite and third generation Egyptian associates (qehal-YHWH). Grounded in the text itself, The Economy of Deuteronomy's Core reads Deuteronomy 12-26 in light of what we know about Ancient Near Eastern economies. The results open new horizons regarding the origins of the Deuteronomic laws.

There was probably only one past, but there are many different histories. As mental representations of narrow segments of the past, 'histories' reflect different cultural contexts and different historians, although 'history' is a scientific enterprise whenever it processes representative data using rational and controllable methods to work out hypotheses that can be falsified by empirical evidence. A History of Biblical Israel combines experience gained through decades of teaching biblical exegesis and courses on the history of ancient Israel, and of on-going involvement in biblical archaeology. 'Biblical Israel' is understood as a narrative produced primarily in the province of Yehud to forge the collective memory of the elite that operated the temple of Jerusalem under the auspices of the Achaemenid imperial apparatus. The notion of 'Biblical Israel' provides the necessary hindsight to narrate the fate of the kingdoms of Israel and Judah as the pre-history of 'Biblical Israel', since the archives of these kingdoms were only mined in the Persian era to produce the grand biblical narrative.The volume covers the history of 'Biblical Israel' through its fragmentation in the Hellenistic and Roman periods until 136 CE, when four Roman legions crushed the revolt of Simeon Bar-Kosiba.

The Achaemenid Persian imperial rulers have long been held to have exercised a policy of religious tolerance within their widespread provinces and among their dependencies. The fourteen articles in this volume explore aspects of the dynamic interaction between the imperial and the local levels that impacted primarily on local religious practices. Some of the articles deal with emerging forms of Judaism under Achaemenid hegemony, others with Achaemenid religion, royal ideology, and political policy toward religion. Others discuss aspects of Phoenician religion and changes to Egyptian religious practice while another addresses the presence of mixed religious practices in Phrygia, as indicated by seal imagery. Together, they indicate that tolerance was part of political expediency rather than a universal policy derived from religious conviction.

Executed By The Celebrated Curtius Of Paris And His Successor, Accurately Selected From All Available Sources Of Information.

Executed By The Celebrated Curtius Of Paris And His Successor, Accurately Selected From All Available Sources Of Information.

This book examines the notion of the land and its conquest, important subjects today for the formation of the Pentateuch. Thanks to very peculiar style and theology, Pg was identified as far back as 1869 by Theodor Noldeke and remains one of the last pillars of Pentateuch research after the fall of the Wellhausen model. Its existence is rarely doubted, but its extent is debated. Does it end already in "Exodus" (Otto, Pola, Bauks) or does it go as far as "Deuteronomy" (Noth, Frevel) or even into "Joshua" (Lohfink, Knauf)? The end determines Pg's notion of the land and its conquest, important subjects today for the formation of the Pentateuch (was there first a Hexateuch?). The 364-day perpetual calendar offers a reliable criterion to identify Pg within the final text of the Hexateuch because the simple mathematic of the calendar are easier to control than hypothetical redactors. Pg is divided into seven periods, from creation to the entry of the sons of Israel in an empty land of Canaan. The festival calendar of "Leviticus" 23, and the Jubilee of Lev 25 constitute the heart of Pg, the practical outworking of principles presented in the narrative. Bloodless atonement with no connection to any temple whatsoever, peaceful entry into the empty Promised Land, eternal sabbatical rhythm, are Pg's major theological characteristics. Over the last 30 years this pioneering series has established an unrivaled reputation for cutting-edge international scholarship in Biblical Studies and has attracted leading authors and editors in the field. The series takes many original and creative approaches to its subjects, including innovative work from historical and theological perspectives, social-scientific and literary theory, and more recent developments in cultural studies and reception history.

Thanks to very peculiar style and theology, Pg was identified as far back as 1869 by Theodor Noeldeke and remains one of the last pillars of Pentateuch research after the fall of the Wellhausen model. Its existence is rarely doubted, but its extent is debated. Does it end already in Exodus (Otto, Pola, Bauks) or does it go as far as Deuteronomy (Noth, Frevel) or even into Joshua (Lohfink, Knauf)? The end determines Pg's notion of the land and its conquest, important subjects today for the formation of the Pentateuch (was there first a Hexateuch?). The 364-day perpetual calendar offers a reliable criterion to identify Pg within the final text of the Hexateuch because the simple mathematic of the calendar are easier to control than hypothetical redactors. Pg is divided into seven periods, from creation to the entry of the sons of Israel in an empty land of Canaan. The festival calendar of Leviticus 23, and the Jubilee of Lev 25 constitute the heart of Pg, the practical outworking of principles presented in the narrative. Bloodless atonement with no connection to any temple whatsoever, peaceful entry into the empty Promised Land, eternal sabbatical rhythm, are Pg's major theological characteristics.