Israel in the Time of Kings:
Social Structures and Social
K. C. Hanson
Resources for Chapter 7
Political Religion in Ancient Israel
FULL-TEXT ARTICLES ON THE WEB
Michael Avioz, "When Was the First Temple Destroyed, according to the Bible?"
Biblica 84 (2003) 562-65.
Abstract: This article deals with the contradiction between 2 Kgs 25 and Jer 52 regarding the date on which the First Temple was destroyed. Comparing the descriptions of the destruction in Kings and in Jeremiah shows that the two descriptions were borrowed from a common third source. In our view, this common third source is better preserved in Jeremiah 52 than in 2 Kings 25. We therefore deduce that Jeremiah 52 preserves the more exact date of the Temple’s destruction: the tenth of Ab. This claim is based on the fact that the description of the destruction in Kings is in any case truncated, and is therefore likely that it contains the textual corruptions as opposed to Jeremiah.
Th. Booij, "Psalm 132: Zion's Well-being,"
Biblica 90 (2009) 75-83.
Abstract: Psalm 132, a text from the later pre-exilic time, is about the well-being of Zion and its faithful. This well-being, essentially David’s, is grounded on the presence of YHWH in Zion. It is realized when YHWH looks friendly upon the Davidic king. The first part of the psalm (vv. 1-10) asks for this favour on the strength of David’s hardships to find for his God a place to dwell. The second part (vv. 11-18) is an answer to the first. The psalm is an introit-song, composed for the festival of Sukkoth. Expressing notions that remained important to the religious community, it was reintroduced after the exile to be used at the same festival.
"Divine Intermediaries in 1 Chronicles 21: An Overlooked Aspect of the Chronicler’s Theology,"
Biblica 85 (2004) 545-58.
Abstract: This paper challenges current scholarly opinion in regard to the Chronicler’s belief in divine intermediaries. In 1 Chronicles 21, unlike in the Chronicler’s Vorlage, the angel is clearly distinguished from Yahweh himself, communicates Yahweh’s word to Gad, and flies. The Chronicler’s replacement of Yahweh with satan also reflects this belief. Persian Dualism may have been influential but there is no evidence that the Chronicler felt the need to remove all aspects of evil from originating in God. Although not representing a complete doctrine of Satan, as developed in later Jewish writings, 1 Chronicles 21 is an important stage its development.
"Allusions to the Stream of Tradition in Neo-Assyrian Oracles."
Ancient Near Eastern Studies 46 (2009) 5061.
Abstract: The purpose of this article is to begin the evaluation of the rhetorical aims and strategies of the use of allusions within Neo-Assyrian oracles. These allusions are to some of the most prominent texts within the Mesopotamian literary stream of tradition: Adapa and the South Wind, Atra-Ìasis, and the Gilgames Epic. The authors borrowed imagery from these works and fused it with their own rhetorical purposes. Prophets even used allusions that contained a complex set of apparently conflicting associations. The use of subtle allusions that often contain complex associations should cause modern readers to more greatly appreciate the rhetorical abilities of the Neo-Assyrian prophets.
Seung Il Kang,
"The 'Molten Sea', or Is It?"
Biblica 89 (2008) 101-3.
Abstract: Contrary to the conventional rendering of hym mwsq (1 Kgs 7, 23), the name of the huge water basin in the Solomonic Temple, as the “Molten Sea,” the author suggests that hym mwsq should be seen as one of the cultic proclamations declared during the New Year festival and should be translated “The Sea has been constrained!”
Alan Lenzi, editor, Reading Akkadian Prayers and Hymns: An Introduction.
Society of Biblical Literature Ancient Near East Monographs 3. Atlanta: Society of Biblical Literature, 2011.
Steven James Schweitzer, "The High Priest in Chronicles: An Anomaly in a Detailed Description of the Temple Cult,"
Biblica 84 (2003) 388-402.
Abstract: The high and chief priests mentioned in both the genealogy of 1Chr 6,1-15 and the narrative of Chronicles (Zadok and Hilkiah) are compared with priests mentioned only in the narrative (the Azariah under Uzziah, the Azariah under Hezekiah, and Jehoiada); the Amariah under Jehoshaphat, possibly Amariah II in 1 Chr 6,11, is treated separately. This article concludes: Chronicles has not enhanced the Zadokite high priests; the three priests not mentioned in the genealogy are presented with increased cultic roles which delineate some of their duties; leading priests in Chronicles operate within the cultic sphere while their precise ceremonial role is unclear.
ANCIENT TEXTS AND INTERPRETATIONS
Mesha Stela (9th century BCE)
Amman Citadel Inscription (9th century BCE)
Ekron Inscription (7th century BCE)
Megiddo Horned Altarartifact and interpretation
Hadad enthroned on two lions9th century BCE (Dick Osseman)
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Last Modified: 20 March 2012