Introduction and General

Abstract

Introduction and General John Thomas Willis, Christopher T. Begg, John W. Wright, David A. Bosworth, Joseph E. Jensen, and Katherine E. Brown 623. Ellis R. Brotzman and Eric J. Tulley, Old Testament Textual Criticism: A Practical Introduction (2nd ed.; Grand Rapids, MI: Baker, 2016). Pp. xv + 255. Paper $24. ISBN 978-0-8010-9753-9. This intermediate textbook for OT textual criticism covers the topics of writing in the ANE, the textual witnesses and transmission history of the OT, and modern critical tools. In comparison to their first edition, the authors have expanded and rewritten much of the material in light of research since 1994 in order to take better account of current understandings of the composition and transmission of texts in the ancient world. This 2nd edition also discusses how to use both BHS and BHQ.—B.C.G. 624. John H. Elliott, Beware the Evil Eye: The Evil Eye in the Bible and the Ancient World, Vol. 1. Introduction, Mesopotamia, and Egypt (Eugene, OR: Cascade, 2015). Pp. xxii + 209. Paper $27. ISBN 978-1-62032-147-8. The broad purpose of E.'s work is to provide an update on the large amount of research on the Evil Eye done since the classic works of O. Jahn, F. T. Elworthy, and S. Seligmann in the first decade of the twentieth century. Its more specific purpose is to provide the first monograph ever dealing with all the Evil Eye texts of the Bible in the context of Evil Eye beliefs and practices from Sumeria in 3,000 b.c.e. to Late Roman Antiquity in 600 c.e. E.'s analysis treats the relevant biblical texts in relation to their specific geographical, historical, economic, social, cultural, and religious contexts. The concept of the Evil Eye was one of the most widespread and behaviorally influential beliefs in the ancient world. This belief holds that certain humans, gods, demons, animals, and mythological figures have an eye whose powerful gaze can harm or destroy any object on which it falls. The Evil Eye can injure, wither, obliterate health and life, means of sustenance and livelihood, familial honor, and personal well-being of its hapless victims, with birth, marriage, and encounters with strangers being times when the Evil Eye might especially be expected to be operational. Major means for warding off the power of the Evil Eye are apotropaic charms and amulets, words, and gestures. See also #625 and OTA 39 (2016) #2175.—J.W. [End Page 170] 625. John H. Elliott, Beware the Evil Eye: The Evil Eye in the Bible and the Ancient World, Vol. 2. Greece and Rome (Eugene, OR: Cascade, 2016). Pp. xxxv + 334. Paper $43. ISBN 978-1-4982-0499-6. Greek and Roman literature from 800 b.c.e. to 600 c.e. reveals the geographical expansion of the belief and practice of the Evil Eye known from Mesopotamia and Egypt in previous centuries. The primary features of the Evil Eye notion are the human eye as a key organ of information, the eye as active, not passive, the eye as a channel of emotions (especially envy) and dispositions, especially of envy arising in the heart, possessors, victims, defensive strategies, and amulets. In personal Greek and Roman letters, it was customary to include the wish that the recipient and/or members of the recipient's family remain unharmed by the Evil Eye or be kept from the Evil Eye, with use of forms of the adjective or adverb abaskantos. References to the Evil Eye appear in Homer's Iliad, Hesiod's Theogony, Pindar's Fourth Nemian Ode, Herodotus' History, Aristophanes' Knights, Sophocles' tragedy Electra, Plutarch's Table Talk, and many other works. The Evil Eye has a strong connection with envy, especially its operation through the physical eye, looking, and the deadly glance; its negative valuation and worst ranking among the vices; its omnipresent danger to valuable possessions; its arousal by admiration and praise; its antipathy toward those who stand out; its causing injury to self and others; its common association with figures like Megaera; its link with the color blue-green; its danger to individuals and communities; the...