ABSTRACT This study builds upon and refines current scholarship on Late Antique Judaism, which increasingly recognises that rabbinic sages did not dominate synagogue life. Rather than presenting this as a new discovery, the article emphasizes its unique contribution: that Judaism from the third to the sixth centuries CE. often reflected semi-polytheistic practices. Using literary, historical, and archaeological evidence—including dedicatory inscriptions and mosaic floors—this research demonstrates how Galilean Jewish communities adopted semi-polytheistic religious practices that incorporated pagan and Christian artistic influences, reflecting a theological framework that recognised multiple divine entities while maintaining primary devotion to one. This openness was facilitated by non-rabbinic leadership structures where local civilian leaders (archisynagogos or rosh knesset), rather than rabbinic sages, governed synagogue life. These educated administrators created space for religious practices diverging from emerging rabbinic orthodoxy. Synagogue visual culture provides compelling evidence for theological openness to divine plurality. This study, therefore, extends the consensus on synagogue diversity by demonstrating that post-Temple Galilean Judaism represented a distinct, more theologically inclusive branch of Jewish practice, fundamentally reshaping our understanding of Jewish religious diversity during Late Antiquity.

ABSTRACT In the Hebrew Bible, the kidneys are often found in situations of emotional turmoil, and they are referenced when the inner human being needs a divine check-up. In the history of research, two dominant interpretations of the symbolism of kidneys are found; the kidneys are either conceived as the seat of emotions or thought to signify the innermost part of the human being. In this anthropologically bent contribution, I analyze the kidneys in the Hebrew Bible and argue that the stirrings of the organs concern justice, righteousness, and ethical behavior. However, the stirred kidneys depend on what the speaker or narrator believes justice to entail. In this way, although the kidneys resonate with justice, it is not always the same idea of justice that appears. As I traverse the exegetical examples from the Hebrew Bible and related texts, I will argue that the kidneys hurt in unjust situations, stir when righteousnessneeds to be exercised, and rejoice when justice rules. I will further discuss how the divine proving of the heart and kidneys concerns testing the owner’s virtues before examining the kidneys as instructors. In later rabbinical literature, the kidneys explicitly are the organ of divine instruction.

ABSTRACT The Hebrew term פרק found in Nahum 3:1 poses a considerable challenge, as ancient texts exhibit discrepancies in their rendering of פרק. Consequently, this article aims to clarify the ambiguous Hebrew word פרק in Nahum 3:1 by employing textual criticism as its main approach. It will analyze manuscript evidence, assess the likelihood of transcription and translation variations, and take into account contextual and linguistic considerations.

ABSTRACT This study focuses on the three occurrences of the talionic formula in the Pentateuch, each belonging to a separate law collection. While in BC and D the use of the talionic principle is merely formulaic and incongruent to its context, its occurrence in H is fairly adequate and not dissonant at all; moreover, the formula as it appears in Lev 24 befits the vocabulary and conceptions of the H source and seems to have originated there. This suggestion not only aims at pinpointing the birthplace of the talionic formula, but also calls for a reassessment of the authenticity of the talionic formula in BC and D, or possibly of the relative dating of the biblical law collections.

ABSTRACT The article examines the literary purpose of Psalms 3-14, suggesting that the editors aimed to highlight YHWH’s awareness of social and political chaos and his intent to restore order by judging evildoers. These psalms are presented as David’s supplications to YHWH during distress, engaging in dialogue with community members and opponents. The editors encourage the righteous to seek refuge in YHWH, remain faithful, and trust in his intervention. The cluster reflects the editors’ desire for YHWH to act as judge and king, saving the righteous. Through these psalms, the editors aimed to bolster the belief that YHWH’s dominion would triumph over chaos, providing hope and guidance to the faithful.

ABSTRACT This paper addresses the ongoing debate about humor in Tobit. The lack of consensus is due, in part, to the fact that readers make very different assessments of Tobit’s character and situation. These differing evaluations result in conflicting opinions about whether the book contains humor and the type of humor which may be present. After surveying the range of scholarly opinion, the essay focuses on specific episodes in which Tobit has been described as acting risibly. Readers who view Tobit negatively tend to conclude that he is being ridiculed. Others see their own idiosyncrasies in Tobit. The paper concludes by considering the surprisingly benign situation of the Israelite exiles in Tobit’s Nineveh. While life in exile is usually assumed to be dangerous and chaotic, here Tobit causes danger and chaos for himself, at times in humorous fashion. Nevertheless, he receives all the divine care he needs in order to thrive.

ABSTRACT This short note examines the Hebrew term טעֵ (‘ēṭ), considering a recent suggestion of its possible ancient Egyptian etymology, arguing that it specifically refers to the calamus (reed pen) rather than the rush pen. By tracing its origin to the Egyptian ‘t, attested only in the Graeco-Roman Period, the study establishes a terminus post quem for its occurrences in Jer 8,8, 17,1; Ps 45,2; and Job 19,24, suggesting a late redaction or revision of these verses.

ABSTRACT The tabernacle narratives (Exod-Num) contain some of the most detailed descriptions of a physical space in the Hebrew Bible. The materials and furnishings of the portable tabernacle are meticulously listed, and the placement of objects is relatively consistent. In this contribution, I explore the stability created by organizing the tabernacle’s furnishings and focus on the tabernacle as a transitional phenomenon (Winnicott) created for a liminal forty-year period in the wilderness. I also explore how the tabernacle can be understood as an assemblage (Bennett) that reverberates with stability for the Israelites. Finally, I turn to the tabernacle as a virtual space that can establish order for the texts’ users and recipients.