Ancient Israel Research Articles

“Look not thou upon the wine…”. Wine Drinking in Proverbs 23:19–35 in Light of the Book of Sirach

This article examines the motif of wine drinking in didactic biblical wisdom literature from a synchronic perspective, using an analogy between two textual units in the Book of Proverbs in light of the Book of Sirach. The complex literary and social functions of the motif of wine drinking and its significance for ancient Israelite society are examined. The first part of the article focuses on Prov 23, which presents the didactic wisdom approach to drinking wine, consisting mainly of warnings and cautions to youth regarding wine and its consequences for the community. The second part compares this didactic approach to the hybrid approach of the Book of Sirach, where didactic precepts appear beside a cultural portrayal of wine drinking as a joyful and accepted tradition. The author of this article claims that this complex attitude is rooted in using the wine-drinking motif in biblical wisdom literature to reflect the social reality in ancient Israel.

The Significance of Joseph’s Posthumous Remains in Sir 49:15

The Praise of the Fathers (Sir 44–49) presents the most outstanding heroes of biblical Israel’s history. The final poem of this praise shatters the historical sequence by returning to the beginning of history. Enoch, Joseph, Shem, Seth (Enos in H) and Adam are mentioned in Sir 49:14–16. The article focuses on presenting the figure of Joseph (49:15) and understanding the significance of mentioning his posthumous remains. The question of the presence and location of this important character in the context of the entire praise and in connection with the other characters of 49:14–16 is first raised. The content of Joseph’s praise in its textual versions (G, H, S) is then analysed, and an attempt is made to interpret their differences. Both the “bones” (49:1 5 G) and the “flesh” (49: 15 H/S) of the patriarch Joseph play an important role in the presentation of this character, indicating his importance in the history of posterity, both in relation to the biblical tradition and comparing Joseph with Alexander the Great.

Was Paul Within Judaism, Within Israel or Within Israel’s Messiah?

In NT scholarship, the Paul Within Judaism approach has gained considerable momentum. In this approach to Paul’s discourse on identity, a distinction is drawn between “Jewish” and gentile followers of Christ. “Jewish” followers, including Paul, are considered those that remain fully Torah-observant, whereas gentile followers are regarded as not fully Torah-observant, especially with respect to circumcision. In this contribution, Paul’s identity in relation to first-century “Judaism” and/or historical Israel is reconsidered. The main question that is asked in this regard is whether the Paul Within Judaism approach is a viable position in light of the hermeneutical difficulties surrounding first-century “Judaism”, as well as Paul’s own rhetoric around the Ἰουδαῖοι (“Jews”/“Judaeans”). Another question that is asked is whether Ἰσραήλ (“Israel”) and the Ἰουδαῖοι point to the exact same entity. Would it be more accurate to see Paul as being within Israel as one of God’s covenant people than as remaining a Ἰουδαῖος (“Jew”/“Judaean”)? Or did Paul leave his identity as a Ἰουδαῖος or as part of Israel behind for a new identity to be defined around Israel’s Messiah only? Lastly, it is considered whether Paul’s discourse on identity leaves room for an identity in Christ that is inclusive of an identity as a Ἰουδαῖος or as being part of Israel, or whether the identity in Christ excludes the latter.

Oral Law of Ancient Israel by Robert D. Miller II, OFS (review)

Oral Law of Ancient Israel by Robert D. Miller II, OFS (review)

Prophetic Conflict in Ancient Israel and its Reflections in the Christian Community in Nigeria

Prophetic Conflict in Ancient Israel and its Reflections in the Christian Community in Nigeria

Toward Identifying Proto-Judaic Cultural Features in Ancient Israel and Judea

Abstract The present article examines methodological prospects and pitfalls we face in identifying specific practices prescribed in the Pentateuch and that were adopted as elements within Judaism, which have roots in much earlier Israelite/Judean cultural praxis. Identifying such practices – which we may think of as “proto-Judaic” – is crucial for investigating the degree to which early Judaism manifests the culmination of a long-evolving cultural inheritance reaching back to before the compilation of Pentateuchal texts, versus the degree to which early Judaism reflects fundamentally novel developments following widespread adoption of the Pentateuch as authoritative Torah law. The article examines concrete methodological issues regarding how various types of evidence potentially relevant to identifying proto-Judaic cultural features are to be treated: (1) epigraphic finds; (2) archaeological remains; (3) narratives in Hebrew Bible texts which predate the relevant Pentateuchal texts; and (4) etiological accounts within the Pentateuch itself.

From the Chattel to the Cattle: Human and Animal Laborers in Ancient Israel and Its Context

Abstract In many cultures through history, subjugated human and animal laborers have been treated alike. However, very little research has explored this connection in relation to ancient Israel and Judah or ancient West Asia more broadly. In this article, I analyze the interconnections between institutions of human and animal labor according to biblical and other West Asian evidence. Physically, slaves and livestock were subjected to the same body modifications (such as brandings and piercings) and the same physical beatings. Economically, both groups were central to transactions, being bought, sold, or forcibly taken, and laboring for their masters. Socially, both groups were drawn in to participate in societies and nations, and they were precariously situated in kinship groups. Psychologically, both may have been kept in place by their masters’ Social Dominance Orientation, and slaves may have been animalized to justify their treatment. In these ways, institutions of human and animal labor were entangled and mutually reinforcing, leading to the subjugation of both the chattel and the cattle.

RUSSIAN LITERARY ESTATE: A LOOK INTO THE FUTURE

The purpose of the article is to identify and characterize promising vectors of development of the Russian literary estate in the first quarter of the 21st century, in connection with which the works on the “estate” theme of T. N. Tolstaya, Yu. V. Mamleev, V. G. Sorokin, A. P. Potemkin, E. G. Vodolazkin, G. Sh. Yakhina, A. I. Slapovsky, M. L. Stepnova, V. O. Pelevin, etc. are examined in a wide cultural context. The article demonstrates that the new quality of the estate text, in comparison with the classics of the 19th — early 20th century, arises in Soviet literature and continues in the post-Soviet times. The main categories for the development of a modern literary estate are estate heterotopia, estate habitus, dacha myth, crypto-estate mythology and estateness, as well as new modifications of the estate topos: garden-city, a window into transcendent meanings and the Euro-Asian phenomenon. However, the most significant factor in the future of the literary estate in the 21st century is the “civilizational approach,” drawn from historical science. The interdisciplinary phenomenon of the Russian estate is understood within its framework, on the one hand, as one of the manifestations of the universal archetype of world history since the Biblical times, on the other — as an important element of Russia’s national cultural code from antiquity to the present day. It is the “civilizational approach” that connects the futurology of the Russian estate with the “great historical time” and takes its history beyond the imperial period of the 18th — early 20th century, which previously delineated its existence. Thanks to him, the signs of Moscow Russia of the 16th–17th centuries in a number of “estate” texts by modern authors can be perceived as a trend, rather than a curiosity. The relevance of the article lies in the desire to elaborate the paths of Russia’s civilizational identity. Its scientific novelty is in the first comprehensively presented system of categories of poetics for the study of the literary estate of the present and future. The conclusions of the article are obtained with regard to the research context on the issues raised and call for further discussion.

Book Review: 「하이테크 강국 이스라엘」

A new book, High-tech powerhouse Israel, explains how it led to growth in the future-oriented high-tech industry. Despite geopolitics, religion, and cultural differences, Israel and Korea have similarities. Due to scarce natural resources, limited space, and unfriendly security, economic growth was rapid. Israel established a hightech ecosystem by swiftly pioneering new disciplines and expanding capabilities, while Korea based its industrial base on manufacturing. “High-Tech Powerhouse Israel” examines Israel's history, culture, and innovative ecosystem elements, analyzes its driving force that has grown into a global leader in the high-tech industry in a barren environment, and examines ways Korea can develop an innovative ecosystem. Han Jung-hwa, the author of “High-Tech Powerhouse Israel,” is a longtime researcher of management strategies and start-ups. He benchmarked Israel's technology start-up incubator policy to design Korea's Tech-Inverator Program for Startup (TIPS), a leading public-private partnership start-up support program. This book is crucial since it examines Israel's science, technology, and industry and includes the newest innovation ecosystem data. By introducing the latest trends in eight innovative sectors, including cybersecurity, climate technology, mobility, and fintech, as well as the possibility and policy of cooperation with Korea, it serves as a key to finding new growth engines in the management and industrial sectors. As a policy sector, it serves as a white paper for the institutional foundation to enhance new industry competitiveness.

Germany’s anti-antisemitic complex and the question of settler colonialism

ABSTRACT This discussion article argues that contestations about antisemitism in current German public discourse and an uncompromising and institutionally mandated support for Israel, even in the face of plausibly genocidal actions, are related to and enabled by an unreconstructed embrace of a settler colonialist ethos. In this context, an unwillingness to come to terms with a history of colonial violence is only one component among multiple determining factors. And yet the question of settler colonialism, while not immediately recognisable, should be recovered and foregrounded to explain the operation of what is here defined as an anti-antisemitic complex, where institutions, the media, and the law combine to enforce a ban on discussions of Israeli history and policies towards Palestinians.

The Nakba in Israeli history education: Ethical judgments in an ongoing conflict

ABSTRACT The Nakba, which means “the catastrophe” in Arabic, is the most controversial historical topic in Israeli history education. Despite the Nakba’s significance to the history of Israel and the ongoing Israeli-Palestinian conflict, until the last decade it has traditionally been excluded from Israeli public discourse and school curriculum. This article analyzes the different types of ethical judgments about the Nakba included in authorized curricula, teaching resources, and national exams currently used in the Israeli Jewish public education systems. Our data analysis reveals that the Nakba is explicitly mentioned in 40% of teaching materials used in Israeli Jewish schools, and the teaching materials include six types of implied ethical judgments. We developed a typology of three ethical justifications commonly utilized in the teaching materials: denial; acknowledging suffering, limited responsibility; and complex engagement. While some of the teaching materials promote critical engagement with the Nakba, others continue to deny its existence or minimize the negative consequences experienced by Palestinians. This research highlights how political beliefs influence the ethical judgments made in teaching materials and the importance of teaching about ethical judgments for helping students critically engage with and understand difficult histories.

The Climax-Decline Pattern in the Book of Kings

Abstract The Book of Kings is the main source for reconstructing the chronology of the monarchic period in Israel, but it contains many contradictions and raises difficulties that make the reconstruction disputed to this day. The prevailing approach tends to attribute historical credibility to the biblical data, while few have suggested that some of the numbers have been deliberately manipulated to create symbolic or meaningful schemas. The purpose of the present study is to reinforce the artificiality of these numbers by presenting two cases of a »climax-decline pattern« at key points in the Book of Kings’ chronology, in which a king with the longest reign in the history of a kingdom is followed by a period of deterioration towards disaster over the same duration. If these regnal years have been reworked to incorporate them into the book’s literary design, then they may mislead the historian who wishes to use them to reconstruct a relative or absolute chronology.

Stages of Ancient Israelite Religion: From Polytheism to Monotheism

In the past scholars traced monotheism to the time of Moses, around 1200 BC. But in the last decades that date changed to 7th-6th century BC. Further, the discovery of the Ugaritic texts in 1928 on the north coast of Syria has helped historians of religion to notice the development of Israelite religion from a polytheistic Canaanite stratum to monotheistic Yahwism. Through examining biblical and extra-biblical texts, archaeological material, and inscriptions, this study traces the religious similarities of the Israelite and Canaanite culture. Genesis 49, Psalm 82 and Deuteronomy 32:8-9 are thoroughly analyzed and conclusions are made about Israel’s original God, and the original tiers of the pantheon. In the pre-exilic period (and perhaps as early as the 8th century BC) Israel enjoyed perhaps a lesser pantheon than that in the Ugaritic texts, but certainly it was considerably more extensive than what the biblical record reports. The God of Biblical Israel may not actually be very different from the gods of the neighboring nations, but claiming that he is, is an important part of the rhetoric promoting devotion to that God alone.

«Религия» в Библии: понятие, термины и контексты

It is widely known that the term "religio" has been adapted by some languages from Latin and is used as a scientific concept denoting the subject of religious studies and philosophy of religion. A situation like this is standard for many humanitarian scientific terms: we denote by them not only what they originally referred to, but also what was not so called either in their region or in the corresponding era, for example, the religion of Ancient Israel or the religion of the Buddhists. Purists would criticise this mode of using words, while some of them, apparently, would like to research on a phenomenon in history to be conducted only in its own language, since the scientific language turns out to be under suspicion for its “western” and, probably, “colonialist” character. The other way, along with the uncritical use of terms and the rejection of scientific terminology in general, is precisely their critical use, that is, taking into account how they developed in the historical context and clarifying the original meanings. In the Vulgate, the word religio means: a) rituals, b) piety, including that of the others, c) confession, including that of the others. Thus, in Acts 26:5, the Apostle Paul calls Judaism “our religion”, talking about his Pharisaic past and characterizing Pharisaism as a secta of this religion. The word θρησκεία is found in similar positions in the Greek text of the Bible, sometimes it is replaced by εὐσέβεια and εὐλάβεια in the narrower meaning of “piety”. The concept of “religion”, of course, in biblical texts is not rigidly tied to the term, therefore it is necessary to take into account those fragments in which the word “religio” is missing. In 2 Thess 2:4, Paul speaks of the Antichrist as “exalting himself above everything that is revered”, thereby revealing the nature of religion as the ultimate veneration. Here the subject is σέβασμα or quod colitur (cf. cultus). In Acts 17:22, he calls the Athenians δεισιδαιμονεστέρους, i.e., as if excessively pious (superstitiosiores by St Hieronymus), drawing their attention to the fact that they honor the God as a precaution and without knowing Him.

History of Ancient Israel by Christian Frevel (review)

History of Ancient Israel by Christian Frevel (review)

Gods and Idols. Representations and Symbolizations of the Divinity in Religions of Ancient Israel. Aniconism – The Non-figural Presence (IIb/1)

Gods and Idols. Representations and Symbolizations of the Divinity in Religions of Ancient Israel. Aniconism – The Non-figural Presence (IIb/1)

The House of God as the House of Salvation for All People

This paper explores the existence of eunuchs in ancient Israel and the Israelites’ reception of them in the postexilic period. Using a postcolonial approach, this paper analyzes the ambiguity of the identities of foreigners and eunuchs, the liminal position they occupy in the Israelite community, the stereotypes they receive, and God’s actions to create a third space for them. The postcolonial reading of Isaiah 56:1-8 shows that there is an opportunity for foreigners and eunuchs who promise to keep the Sabbath and obey God’s covenant to live and become part of the Israelite community. Furthermore, Isaiah 56:1-8 also creates a third space for eunuchs where their dignity will be restored and their names will be immortalized forever. When connected to the Indonesian context, God’s initiative to bring marginalized and rejected eunuchs into the third space—a space of transformation that breaks down all oppressive binaries— becomes news of hope for sexual minority groups in Indonesia who have also experienced trauma and suffering. This interpretation calls for religious communities, including their leaders, to create a warm and loving home for others who are also part of God's family.

Motifs of Healing

This article delves into the unique role of music as a therapeutic tool in ancient Israel, with a focus on the biblical account of music therapy healing Saul (1 Samuel 16:14-23). This study attempts to explore and question the relationship between music, healing, and religion. This study aims to: first, to interpret the text of 1 Samuel 16:14-23 which introduces the significance of music in the ancient Israelite tradition. Second, to emphasizes the function of music as healing therapy, where David uses the lyre to heal Saul. This text subtly demonstrates the prevalence of the healing practice of music in the biblical world. Third, it investigates narrative interpretive methods that discuss the extent to which Israel, through David, defines himself and how the superiority of music helps shape Israel’s self-perception as a musical community. Data was collected through literature studies/scientific literature related to the title of this study. The results of the data collection will then be processed and presented in the form of a description.

A study of bribery and corruption in Exodus 23: 8 and the Nigerian experience

Bribery and corruption are social global phenomena that have generated debates among scholars. They are problems of routine deviation from established standards and norms by public officers and parties with whom they interact. It is widely held that bribery and corruption are the bane of the development of many nations in the world today. Previous studies on bribery and corruption have situated its cause in human weakness with little or no attention paid to divine position on the issue. This study examined Yahweh’s instruction to ancient Israel on bribery and corruption. Exodus 23: 8 was chosen as the text of investigation to establish Yahweh’s position on bribery. As a corollary, the study explored how Nigerians are expected to handle the issue of bribery and corruption in our contemporary time. African Biblical Hermeneutics that makes the Bible relevant in any culture and nation was used for the study. It was discovered that the level of corruption in ancient Israel and Nigeria was very high. Findings revealed that some Nigerian judges and leaders collect bribes to pervert the course of justice. The poor and the less privileged in society suffer injustice of all sorts in the hands of leaders and judges who have received bribes. These corrupt practices are partly responsible for the unrest, banditry, underdevelopment, unemployment and insecurity that have bedevilled our nation today. For Nigeria to stand tall in the comity of Nations her citizens must make justice and equity their watchword. Nigerians who are involved in Bribery and Corruption be sanctioned.

How God Became a Lawgiver

The Torah is God’s law. This biblical concept is so prominent and is considered so self-evident that it has hardly been perceived as a historical problem until now. Traditionally, it was considered to be a basic element of the Bible within its historical context. But in fact, it represents an innovation in the ancient Near East, and for this very reason it should be investigated historically: In the ancient world, kings, not deities, were lawgivers. Only the legal tradition of ancient Israel developed the idea that God himself formulated laws and passed them on to his people. In the Torah, Moses plays a prominent role in this mediation. Divine laws then became a central element of religion in Judaism, Christianity, and Islam, but what historical circumstances and factors gave rise to them? The loss of kingship in Israel might have provided a major impact, but in addition to political and socio-historical developments, fundamental transformations in ancient Israel’s intellectual history must also be considered, which could have led to the formation of the idea of God as a lawgiver. Due to new insights into the historical emergence of the Torah, which research has developed in recent decades, but also due to new findings on the legal tradition of the ancient Near East, there is both the possibility and the need for reconstructing the historical forces and factors that made the Torah God’s law.