Kingdom Of Israel Research Articles

A FAIENCE HEAD OF A BEARDED MALE FROM TEL ABEL BETH MAACAH: ICONOGRAPHY, TECHNOLOGY AND CONTEXT

SummaryA faience head depicting a bearded male was unearthed in a ninth‐century BC context at Tel Abel Beth Maacah, located on the modern Israel‐Lebanese border. During the Iron Age, the site was at the interface between the kingdoms of Israel and Aram‐Damascus and the Phoenician city‐states of Tyre and Sidon. The article discusses the object’s iconography, style, composition and manufacturing technology in comparison to other faience heads, as well as its regional and contextual significance. Despite its unique iconography and high quality, we demonstrate its similarity to at least one other head in manufacturing technology and style. It is suggested that it depicts an ideal elite persona, possibly serving as a votive.

Is There Brawn in Gilead? The Figure of Esau in the East

Abstract: Characters in the ancestor narratives of Genesis, and especially in the Jacob cycle, are often modeled on the places and peoples that are thought to descend from them. Both Esau and Jacob, as national progenitors of Edom and Israel, occupy similar spaces to their later polities, and behave in similar ways. Yet, strangely, Jacob encounters a threatening Esau at the Jabbok River, far from where the Edomites would have reasonably interacted with the kingdom of Israel. In this article, I look at the literary history and narrative description of Esau and his relationship with the lands east of the Jordan. Before he was made the father of Edom, the character of Esau reflected monarchic-period projections of the broad networks of mobile groups involved in movement throughout the eastern highlands, and which were presented as threatening to inhabitants east of the Jordan.

Analisis Memberi Makan Banyak Orang Dan Implementasinya Pada Masa Kini (2 Raja-Raja 4:42-44)

This article discusses the importance of feeding many people and its implementation today. Nowadays, challenges such as poverty, hunger and unequal access to food are still serious problems in various places. This article aims to analyze the importance of feeding many people and present several implementations that can be done to overcome this problem, and also provide teaching that can influence and encourage people to help each other and foster a sense of empathy with others. In this research, the author analyzes and interprets text from the Bible 2 Kings 4:42-44. This book tells about the history of the reign of several Kings in the Kingdom of Israel and the Kingdom of Judah, especially in this verse which focuses on the Miracle performed by the Prophet Elisha on one hundred people through God's blessing. Teaching in Christianity teaches the values of compassion, social care, and service to others. Through a qualitative approach, this paper explores how Christian values such as responsibility, love and kindness can be applied in feeding efforts involving large numbers of people. The results of this paper highlight the important role of Christian teachings in shaping food programs, both in supporting communities in need and managing food programs that are in accordance with Christian religious values and relevant to current social dynamics.

Between Israel and Phoenicia: The Iron IIA–B Fortified Purple-dye Production Centre at Tel Shiqmona

The history of Tel Shiqmona, on Israel’s Carmel coast, in the Iron Age has remained almost totally obscure since its excavation some 50 years ago. Recent analysis has revealed the site’s singularity—the only one around the Mediterranean that can be demonstrated to have produced the luxurious purple dye for half a millennium. This article is the first discussion of a central episode (three strata) in the site’s history. We argue that during the Late Iron IIA, the Kingdom of Israel, probably under the Omrides, replaced a small Phoenician village with a fortified casemate enclosure in order to control and institutionalise the production of the dye and other industries. These peaked under Jeroboam II, and subsequently the fort was ravaged during the period of unrest in Israel after this monarch’s reign. We discuss the historical and cultural picture emerging from a meticulous analysis of the stratigraphy and finds and address trade contacts and regional, historical and geopolitical contexts.

Reconstructing biblical military campaigns using geomagnetic field data

The Hebrew Bible and other ancient Near Eastern texts describe Egyptian, Aramean, Assyrian, and Babylonian military campaigns to the Southern Levant during the 10th to sixth centuries BCE. Indeed, many destruction layers dated to this period have been unearthed in archaeological excavations. Several of these layers are securely linked to specific campaigns and are widely accepted as chronological anchors. However, the dating of many other destruction layers is often debated, challenging the ability to accurately reconstruct the different military campaigns and raising questions regarding the historicity of the biblical narrative. Here, we present a synchronization of the historically dated chronological anchors and other destruction layers and artifacts using the direction and/or intensity of the ancient geomagnetic field recorded in mud bricks from 20 burnt destruction layers and in two ceramic assemblages. During the period in question, the geomagnetic field in this region was extremely anomalous with rapid changes and high-intensity values, including spikes of more than twice the intensity of today's field. The data are useful in the effort to pinpoint these short-term variations on the timescale, and they resolve chronological debates regarding the campaigns against the kingdoms of Israel and Judah, the relationship between the two kingdoms, and their administrations.

К вопросу о «теологии» обитателей Хирбет-Кейафы

The excavations at the site of Khirbet Qeiyafa, the results of which have been published in recent years, shed new light on the formation of Judah’s state structure and the united Kingdom of Israel under David (or perhaps even a miniempire) as a whole. The artifacts found here testify to a powerful and well-organized state structure formed during the time of King David, with all the basic attributes inherent in it, as the Bible tells us. The author of the article pays special attention to the interpretation of the name ’Išba‘al (literally “man of Ba‘al”; alternative vocalization and interpretation: ’Ašba‘al, i.e., “Ba‘al gave”), attested in one inscription written from right to left in Canaanite script on a ceramic shard from a vessel from Khirbet Qeiyafa (the turn of the 11–10th centuries BCE), in a broad theological context. The author admits that in theophoric Judahite and Israelite names attested both in the Bible and in epigraphy — including the inscription from Khirbet Qeiyafa — of the period of Judges and the united Kingdom of Israel (at least under Saul and David) the component Ba‘al, literally “Lord,” was used to refer to the God of Israel, not to a Semitic pagan deity. It also implicitly suggests that already at the dawn of Jewish history, pious people sought to avoid pronouncing the Name of God, the Tetragrammaton, “in vain”.

The establishment and development of the asylum institute (institution) in ancient states of the slavery period

The article is devoted to the analysis of the institution of asylum in practice and interstate relations of the ancient states of the slave-owning period. The author draws attention to the reasons for the emergence of the right to asylum and characterizes the right to asylum on the example of Ancient Egypt, the Kingdom of Israel, Ancient Greece, Rome, India It is concluded that the practice of granting asylum in these states was not the same, which is explained by the difference in the number of persons to whom such asylum was granted. In particular, attention is paid to the provision of asylum to slaves and the difference in its application to a free person.
 Two forms of asylum are described in ancient states: religious and territorial. When analyzing the religious form of asylum, the author draws attention to the various places where such asylum could be provided, examples of its use are given. The reasons for the impossibility of this type of shelter in ancient India are explained. A description of the territorial asylum is given and examples of international treaties concluded by ancient states that confirm its existence are given. It is concluded that religious asylum, which is currently unknown to modern international law, was the dominant form of asylum in ancient times. This is due to the special role of religion in the life of ancient states. Based on this, the author concludes that the institution of asylum law was more regulated by the rules of canon law than state, positive law. The state only determined the number of persons who could not use religious asylum and other equally important issues of the asylum procedure. As a result, the institution of asylum law emerged more as an institution of domestic rather than international law. However, in ancient times, many elements of the asylum institution that would make up its content in a later period were already present. This indicates the importance in the life of ancient society of the rules of the institution of asylum law.
 Attention is drawn to the reasons that motivate people to leave their homes and seek protection from harassment in shelters. Their similarity with the modern period is noted, which testifies to the urgency of the research topic.

The Iron Age IIA ‘Benyaw Inscription’ on a Jar from Tel Abel Beth Maacah

ABSTRACT During the seventh excavation season in 2019 at Tel Abel Beth Maacah, located in northern Israel, part of a well-constructed building was revealed just below topsoil in Area K. One partially excavated room in this building was found to contain at least five smashed storage jars in situ. Restoration showed that the jars are all of the same type and mode of manufacture, and one of them, with a marked handle, bears a one-word ink inscription. The standardization of the jars, the marked handle, and the inscription, indicate the existence of a local, centralized administrative system. The typology and surface treatment of the jars point to a date in the 9th century or at the latest, the beginning of the 8th century bce, a date corroborated by the palaeography of the inscription and by other pottery in the building. The inscription itself consists of a Hebrew personal name (as it has a Yahwistic theophoric ending) written in the Old Hebrew script. The name and its archaeological and regional context add information concerning the possible cultural and political affiliation of the site at this time, a debated issue in light of its location in the border region between the kingdoms of Israel and Aram Damascus, and within the sphere of the Phoenician polities of Tyre and Sidon to the west.

Memaknai Metafora Kerajaan Allah dalam Kehidupan Gereja: Antara Utopia atau Existensi

The presupposition of God's Kingdom was initially eschatological in relation to the Kingdom of Israel. In the Gospels Jesus often uses the Metaphor of God's Kingdom in conveying His teachings. Jesus often reinterpreted the concept of the kingdom of God formed in the wrong Jewish tradition with hope for its geographical nature. On the contrary in the Church itself, especially the Pentecostal/charismatic school. Interpretations of this topic are often taught partially in certain parts and not as a whole. Not a few seminars are held that discuss the condition of the age to come which is only centered on the second coming of Christ but the discussion of the present is ignored. The emphasis tends to be more eschatological in the future but less responsible for daily life. Jesus' emphasis on the concept of the kingdom of God never replaced the present with a state of being far away in the future. In essence, the picture of the Kingdom of God taught by the Lord Jesus recorded by the Gospel is full of spiritual values and not talking about the visible. This study is a text analysis of Gospel texts to interpret what is said in the Gospel texts regarding the Kingdom of God.

The Books of Chronicles and Ezra-Nehemiah as a Project of New Future for Israel

1–2 Chronicles and Ezra-Nehemiah express a different approach to the future of Israel to that provided in the Earlier Prophets. Firstly, the nature and the dating of this part of the Hebrew Bible are discussed, suggesting the end of the fifth and the very beginning of the fourth century B.C. as the time of its origins. Secondly, the retrospect of the past in 1–2 Chronicles is presented with a very specific attitude towards the Exile. The article focuses on the detailed analysis of Ezra 4:1–5, a passage representing the very core of this book. Against the backdrop of the identity of the deputation visiting Jerusalem as seen by the author of Ezra and the completely different self-presentation of the envoys from the north, the serious conflict that ensues is described. It bears analogies with the former antagonisms and tensions between the kingdom of Judah and the kingdom of Israel. On the basis of this conflict, a new reality emerges, namely Judaism. The religion of the preexilic Israel was profoundly transformed, having been exclusively limited to those Judeans who had come back from the Exile. As a result of this separation, the question of the “true Israel” became more crucial, setting new direction for the project of the national and religious identity of biblical Israel.

In Search of a King: Saul and the Ark of God. Textual, Literary, and Ritual Elements in a Foundational Biblical Story

The story of King Saul fills most of the first book of Samuel. Saul first appears in chapter 9, and in chapter 31, he and his sons die. The end of his reign is already mentioned at the end of chapter 14; the rest of the story, as told after this note, is a story of disaster. The account insists on Saul's belonging to the tribe of Benjamin, the smallest of Israel's tribes, most likely to diminish his importance. One would expect a more prestigious origin of the first ruler of the (Northern) Kingdom of Israel.

The Land before the Kingdom of Israel: A History of the Southern Levant and the People Who Populated It

The Land before the Kingdom of Israel: A History of the Southern Levant and the People Who Populated It

The Land Before the Kingdom of Israel. A History of the Southern Levant and the People Who Populated It, by Brendon C. Benz. History, Archaeology, and Culture of the Levant 7. Winona Lake, IN: Eisenbrauns, 2016. xiv + 496 pp. Hardback $69.50.

Previous articleNext article No AccessBook ReviewsThe Land Before the Kingdom of Israel. A History of the Southern Levant and the People Who Populated It, by Brendon C. Benz. History, Archaeology, and Culture of the Levant 7. Winona Lake, IN: Eisenbrauns, 2016. xiv + 496 pp. Hardback $69.50.Jean-Philippe DelormeJean-Philippe DelormeUniversity of Toronto, Canada. [email protected] Search for more articles by this author PDFPDF PLUSFull Text Add to favoritesDownload CitationTrack CitationsPermissionsReprints Share onFacebookTwitterLinkedInRedditEmail SectionsMoreDetailsFiguresReferencesCited by Bulletin of the American Society of Overseas Research Volume 384November 2020 A journal of the American Schools of Oriental Research Article DOIhttps://doi.org/10.1086/710348 Views: 52Total views on this site Journal History This article was published in the Bulletin of the American School of Oriental Research (1921-2021), which is continued by the Bulletin of the American Schools of Overseas Research (2022-present). © 2020 American Schools of Oriental Research. All rights reserved.PDF download Crossref reports no articles citing this article.

Archaeology and History of Eighth-Century Judah

Archaeology and History of Eighth-Century Judah

The History of Bronze and Iron Age Israel

The History of Bronze and Iron Age Israel

Encountering the Book of Psalms: A Literary and Theological Introduction

Encountering the Book of Psalms: A Literary and Theological Introduction

Dystopias in the Kingdom of Israel: Prophetic Narratives of Destruction in Recent Hebrew Literature

Abstract This article is about a recent wave of literary dystopias published in Israel, most of which center on the soon-to-come destruction of the Jewish state. Notable among these are The Third (Ha-shlishi) by Yishai Sarid (2015), Mud (Tit) by Dror Burstein (2016), and Nuntia (Kfor) by Shimon Adaf (2010). These texts draw on biblical or Rabbinic Hebrew, Jewish sources, and Jewish historical events (specifically the destruction of the First and Second Temples), making them just as much about a dystopian past as they are about a dystopian future. They are, in other words, dystopias of a circular temporality: emerging from and moving toward (Jewish) dystopia. This recent wave of Israeli dystopian narratives is primarily preoccupied with the past and future of Judaism, the Jewish people, and Israel as a secular-yet-Jewish state. Most interesting, perhaps, is the complete absence of Palestinians from these texts and from this dystopic imagination. Despite their obvious presence in Israel’s current reality, Palestinians have no role whatsoever in these texts. We are dealing therefore with exclusively Jewish dystopias. Read against some of the dystopian white South African writings under Apartheid, the complete absence of Palestinians in the recently published Israeli dystopias, appears particularly disheartening. Neither partner nor enemy, Palestinians do not even share in a future nightmare with Israeli Jews. We are left with the following questions: Does writing a Jewish Israeli dystopia require eliminating Palestinians from the narrative? Is it possible (how is it possible?) to think of a Jewish (Israeli) future, present, and past without thinking about a Palestinian past, present, and future? Following the example of South African dystopias, this article concludes that for such literary and ethical concerns to be critically explored, Israel must first be (officially) recognized as an apartheid regime.

Kronikarskie dzieło historyczne jako projekt nowej przyszłości Izraela

Chronicles and Ezra-Nehemiah express a different approach to the futureof Israel to that given in the Former Prophets. First, the nature and thedating of this part of the Hebrew Bible are discussed, suggesting the endof the 5th and the very beginning of the 4th century B.C. as the time of itsorigins. Then the retrospection of the past in the two Books of Chroniclesis presented, with its very specific attitude towards the Exile. The articlefocuses its attention on the detailed analysis of Ezra 4,1-5, that represents thevery core of this book. Having in mind the identity of the delegation comingto Jerusalem as seen by the author of Ezra and the completely differentself-presentation of the delegates from the north, the serious conflict thatensues is described, this bearing analogies with the former antagonisms andtensions between the Kingdom of Judah and the Kingdom of Israel. On thebasis of this conflict a new reality emerges, namely Judaism. The religionof the pre-exilic Israel was deeply transformed, limiting itself only to thoseJudeans who came back from the Exile. As a result of this separation, thequestion of the “true Israel” started to be more crucial, giving new directionto the project of the national and religious identity of biblical Israel.

Przewrót polityczny jako forma sukcesji władzy królewskiej w monarchii zjednoczonej Izraela. Od Saula do Salomona

<p>The aim of this article is to analyse the issues related to a political upheaval as a form of the succession of royal power in the monarchy of united Israel in the period that started during the reign of the first king of the Hebrews – Saul – till the last years David spent on the throne. During the period analysed in this article, there were several unsuccessful attempts to seize power through a political coup. Due to the fact that the inheritance based on the principle of primogeniture was never unambiguously introduced in the Kingdom of Israel, the most serious upheaval, described as a palace revolution, took place at the end of King David’s life. As a result, the younger son of David – Solomon – ascended to Israel’s throne, despite the fact that there were no legitimate grounds for him to take power.</p>

Weaving in Iron Age Tel Reḥov and the Jordan Valley

Abstract This article examines the development and spatial distribution of loom weights in Tel Reḥov and its vicinity during the twelfth through eighth centuries BCE. Non-perforated cylindrical weights (“spools”), dated to the early twelfth century BCE, are discussed in relation to their appearance in the Mediterranean world. Clay weights of the eleventh and tenth centuries were replaced during the tenth and mainly the ninth century BCE by specialized production of gypsum weights, only to be replaced again by clay weights in the eighth century BCE. The ninth-century textile industry (mainly of linen) at Tel Reḥov exceeds household needs and probably reflects commercial activity within the Northern Kingdom of Israel and perhaps beyond, towards the Phoenician coast and Cyprus. A relationship between weaving and ritual activities is suggested.