In the second book of Samuel, the prophet Nathan tells King David that God will give to him and his descendants a great and everlasting kingdom. In this study William Schniedewind looks at how this dynastic Promise has been understood and transmitted from the time of its first appearance at the inception of the Hebrew monarchy until the dawn of Christianity. He shows in detail how, over the centuries, the Promise grew in importance and prestige.

A Primer on Ugaritic is an introduction to the language of the ancient city of Ugarit, a city that flourished in the second millennium BCE on the Lebanese coast, placed in the context of the culture, literature, and religion of this ancient Semitic culture. The Ugaritic language and literature was a precursor to Canaanite and serves as one of our most important resources for understanding the Old Testament and the Hebrew language. Special emphasis is placed on contextualization of the Ugaritic language and comparison to ancient Hebrew as well as Akkadian. The book begins with a general introduction to ancient Ugarit, and the introduction to the various genres of Ugaritic literature is placed in the context of this introduction. The language is introduced by genre, beginning with prose and letters, proceeding to administrative, and finally introducing the classic examples of Ugaritic epic. A summary of the grammar, a glossary, and a bibliography round out the volume.

A Primer on Ugaritic is an introduction to the language of the ancient city of Ugarit, a city that flourished in the second millennium BCE on the Lebanese coast, placed in the context of the culture, literature, and religion of this ancient Semitic culture. The Ugaritic language and literature was a precursor to Canaanite and serves as one of our most important resources for understanding the Old Testament and the Hebrew language. Special emphasis is placed on contextualization of the Ugaritic language and comparison to ancient Hebrew as well as Akkadian. The book begins with a general introduction to ancient Ugarit, and the introduction to the various genres of Ugaritic literature is placed in the context of this introduction. The language is introduced by genre, beginning with prose and letters, proceeding to administrative, and finally introducing the classic examples of Ugaritic epic. A summary of the grammar, a glossary, and a bibliography round out the volume.

For the past two hundred years biblical scholars have increasingly assumed that the Hebrew Bible was largely written and edited in the Persian and Hellenistic periods. As a result, the written Bible has dwelled in an historical vacuum. Recent archaeological evidence and insights from linguistic anthropology, however, point to the earlier era of the late-Iron Age as the formative period for the writing of biblical literature. How the Bible Became a Book combines these recent archaeological discoveries in the Middle East with insights culled from the history of writing to address how the Bible first came to be written down and then became sacred Scripture. This book provides rich insight into why these texts came to have authority as Scripture and explores why Ancient Israel, an oral culture, began to write literature, challenging the assertion that widespread literacy first arose in Greece during the fifth century BCE.

For the past two-hundred years Biblical scholars have usually assumed that the Hebrew Bible was mostly written and edited in the Persian and Hellenistic periods. Recent archaeological evidence and insights from linguistic anthropology, however, point to the earlier era of the late-Iron Age (eighth-though-sixth centuries BCE) as the formative period for the writing of biblical literature. How the Bible Became a Book combines recent archaeological discoveries in the Middle East with insights culled from the history of writing to address how the Bible first came to be written down and then became sacred Scripture. It provides rich insight into why these texts came to have authority as Scripture and explores why Ancient Israel, an oral culture, began to write literature. It describes an emerging literate society in ancient Israel that challenges the assertion that literacy first arose in Greece during the fifth century BCE.

One of the enduring problems in biblical studies is how the Bible came to be written. Clearly, scribes were involved. But our knowledge of scribal training in ancient Israel is limited. William Schniedewind explores the unexpected cache of inscriptions discovered at a remote, Iron Age military post called Kuntillet 'Ajrud to assess the question of how scribes might have been taught to write. Here, far from such urban centers as Jerusalem or Samaria, plaster walls and storage pithoi were littered with inscriptions. Apart from the sensational nature of some of the contents-perhaps suggesting Yahweh had a consort-these inscriptions also reflect actual writing practices among soldiers stationed near the frontier. What emerges is a very different picture of how writing might have been taught, as opposed to the standard view of scribal schools in the main population centers.

The El-Amarna Correspondence offers a completely new edition of the Amarna Letters based on personal inspection and reading of all the extant tablets. This edition includes new transcriptions and a translation along with an extensive introduction and glossary of the Amarna Letters.

The Chronicler distinguishes between traditional prophets and inspired messengers, and thereby highlights a radical transition in the meaning of the word of God which takes place in the post-exilic period. The Chronicler summarizes his perspective in 2 Chron. 36.16, saying that Israel rejected his prophets, the messengers of God, and his word (i.e. Torah). This distinction is reflected in the forms and functions of prophetic speech in the books of Chronicles. Thus, the prophets speak to the king, and the inspired messengers (e.g. priests, levites) speak to the people. The prophets interpret narrative events for the king; they explain how God acts. The inspired messengers exhort the people, admonishing them how they should act. The prophets' speeches usually do not use any kind of inspiration formula, but the inspired messengers' speeches are prefaced with possession formulas. These possession formulas are not typical of classical prophecy and mark the rise of a new kind of prophecy, namely, the inspired interpretation of texts. These inspired messengers are thus forerunners of the inspired interpreters of scripture in Qumran, early Christianity and Judaism.