To See and to be Seen ראה in Genesis 16 and Genesis 22

ABSTRACT

The aim of this article is to demonstrate: 1) that the root ??? plays a crucial role in Genesis16 and 22, where Hagar and Abraham see and acknowledge Yahweh, and Yahweh sees and shows solicitude; 2) that there is a close connection between Yahweh as ‘he who sees and he who is seen’, i.e. between his solicitude and his appearance, as expressed in the names for God and places in Gen 16,13-14 and Gen 22,14; 3) that there is a link between Yahweh’s appearance, his holy places, and his double promise; 4) that Genesis16 and 22 are variants of the same narrative with the same theological point, namely: Yahweh’s solicitude; and 5) that the theological criticism of God in Genesis 22 as an authoritarian being whose will may lead to violence being committed in his name, ignores the central message of Genesis 22, namely, God’s solicitude in rejecting human sacrifice.     

Yahweh's divorce in Hosea 2 — Who is that woman?

Abstract

The proposal that Yahweh's wife being divorced in Hos 2 is Asherah fails all tests that one puts to it. The monotheistic prophet would not have dignified the Canaanite Goddess with such a recognition. Nor would the Israelites have claimed the Canaanite mother of the Gods as their own mother. The city of Samaria is the only bride/divorcee around. (Israel, being masculine, is son m not wife — of Yahweh). Hosea does not create the idea of the city as woman; the usage is an ancient West‐Semitic way of speaking of cities. Hosea is simply one of the first Israelite prophets to use the Canaanite imagery for cities, but his utterance was preserved. He probably is distinctive as the first to have Yahweh divorce his city‐wife. Thus, Hosea in Chap 2 proclaims the future demise of Samaria.     

The Limits of Power: Revisiting Elijah at Horeb

When the story of Elijah at Horeb (1 Kgs 19,3–18) is held in narrative continuity with the preceding showdown between Elijah and the priests of Baal on Mount Carmel (1 Kgs 18,1–39), it reads as a compelling lesson on the limitations of power. Whereas power is clearly the means of persuasion on Mount Carmel, the “still small voice” (1 Kgs 19,12, NKJV) at Horeb introduces a revised perception of transcendence within which power is no longer the central element.     

Ahab of LXX: Making Sense of the Swap of 1 Kgs/3 Kgdms 20-21

ABSTRACT

The article argues that the different sequence of chapters in the LXX (3 Kgdms 20-21) and MT (1 Kgs 20-21) is due to the different focus of each tradition. The LXX focuses on Ahab and portrays his life as an accumulation of the fatal sins of his main royal predecessors—Saul, David, Solomon, and Jeroboam—but in a reverse order. This reverse cycle of kings indicates that Ahab was a turning point in Israelite history. MT, on the other hand, focuses on Jezebel. The placement of the account of Naboth’s vineyard right beforw chapter 22 creates in the audience an expectation of Jezebel’s death which would not be realized until 2 Kgs 9.     

The use of scripture in the temple scroll and the status of the scroll as law

Abstract

The narrative sections of the Hexateuch seem to reflect an Israelite pre‐history which contained experience of both tribal and city‐state life, but the history is presented in a tribal form. It is suggested that this is explained by a particular ideology underlying the narratives and rituals; that real tribes existed in the national memory, and these carried religious and political values which it was felt important to preserve. Such values, however, could not have survived without the support of a state apparatus, especially the Jerusalem temple and the Davidic kingship.

The paper concludes that this tribal ideology was related both to law and to the role of the Yahweh prophets, whose influence helped to counteract development of too much power in the kingship. As the structural tribe weakened with the advance of bureaucracy, tribal ideology strengthened, taking on a political function and becoming articulated with the bureaucratic process. Tribal ideology interacted with state‐type traditions inherited from the Cana‐anite element, producing a religious and political pluralism in Israel which gave her a distinctive character.

A return is made to the classic scholarship of Mowinckel, von Rad and Weiser, for construction of a hypothetic framework for further examination of Hebrew tribal values. Through the insights of these authors, together with sociological considerations drawn from modern ethnographies, it is felt that understanding of the tribe/state paradox in Israel may be heightened. In this respect, the paper opposes the position of the “social evolutionary” school, which fails to explain the place of tribal values in the Hebrew literature. Parallels seen as relevant to Israelite history and culture come from special tribal forms, specified within the paper.     

The Monotheism of the Deuteronomistic History

The Hebrew Bible is often characterized as a monotheistic book, but a closer inspection reveals that monotheistic passages represent only a thin and late layer: There are only six passages in the Deuteronomistic history that contain monotheistic vocabulary. They are late additions that belong to the latest editorial phases of the composition. They were probably added to the composition in the 5th century BCE or later. This means that the final shift to monotheistic conceptions, as far as the Deuteronomistic History is concerned, occurred in the Persian period. The monotheism of the Deuteronomistic History is “nationalistic.” Although other gods are assumed to be non-existent, the other nations are not invited to join the Israelites in their worship of Yahweh. This also reveals the preliminary stage of the monotheism. It is improbable that there is a planned religious system behind the monotheistic passages of the Deuteronomistic History. The authors are convinced that there is no other deity but Yahweh, but all the consequences of this view have not yet been drawn. The authors assume that Yahweh has already created humankind as well as the whole world. This idea is not found in the older texts. It is probable that the monotheistic authors are dependent on a later form of the Pentateuch, which already includes a creation story. The idea that Yahweh lived in heaven, whence he spoke to the Israelites, is also late. It is the end of the development caused by the destruction of Yahweh's physical representation in the temple where he lived: Yahweh moved to heaven. Differences between the monotheism of the Deuteronomistic History and Deutero-Isaiah are evident. Deutero-Isaiah is more open to the possibility that other nations worship Yahweh. Deutero-Isaiah also makes a connection between idol criticism and monotheism, whereas in the Deuteronomistic History these themes are found in different texts. Idol criticism seems to be older than monotheism. The differences between the monotheism of the Deuteronomistic History and Deutero-Isaiah suggest that none of them is dependent on the other. Although some mutual interaction and influence should not be excluded, they seem to be two distinct developments that took place in different contexts. While external influence is also possible, it seems that many roots of the monotheism of the Deuteronomistic History can be found in the older conceptions of Israel's religion and especially in the Deuteronomistic theology, which is a product of the events in 587 BCE. It is probable that without the destruction of the temple Israel's religion would not have developed monotheistic conceptions. In view of the literary development in the Deuteronomistic History, any pre-587 BCE dating of monotheistic conceptions or phraseology is improbable.     

“If I were hungry,I would not tell you” (Ps 50, 12): Perspectives on the Care and Feeding of the Gods in the Hebrew Bible

Abstract

In the Hebrew Bible, sacrifices are described as food for Yahweh and thus the sacrificial system corresponds with the general Ancient Near Eastern system of the “care and feeding of the gods” At the same time, human-divine commensality is problematized in narrative texts such as Judges 6 and 13, where the burnt offering is stressed as the only and necessarily different way the deity may consume food. Finally, some passages, such as Psalm 50, quoted above, explicitly reject the notion that sacrifices and offerings should be required as sustenance for Yahweh since he is the creator and owner of the world and everything in it.

This article offers a survey of various views on sacrifice as food for the deity in the Hebrew Bible and discusses these views in their Ancient Near Eastern context. It is suggested that the main understanding of sacrifice as meal in the Hebrew Bible is one that emphasizes difference through commensality and stresses the incompatibility of the human and the divine sphere through the social locus of the meal.     

Istanbul’s intangible cultural heritage as embodied by street animals

ABSTRACT

Green, marginal, and sacred spaces in Istanbul host dogs, cats, and wild birds. In this essay, I argue that citizens enact embodied memories from the Ottoman era by caring for these animals. While birds are iconic representatives of the modern city, and street cats have become media denizens, the lives of street dogs are sadder. Animal rights activists are mobilized by the history of Ottoman administration efforts at eradicating them. Unlike actions inspired by this history, enactments of embodied memory are less conscious, such as residents cooking and distributing food to street cats. However, I argue that these are enacted social memories of compassion and charity and are an embodied form of intangible cultural heritage. Ottoman-era social practices of caring for street animals create an historical and legal foundation for justifying the right of street animals to live in the city.     

A Reevaluation of the Kesil’s Image in the Book of Qohelet

Abstract

During the early stages of its evolution, the book of Kings was a history narrative uninfluenced by Deuteronomy. Later, as the scroll ceased to express an interpretation of the past—that is to say, ceased to be a history narrative—it began to reflect a literary dialogue with Deuteronomy. At no point in time was Kings both Deuteronomistic and a history, and it was not, therefore, a component of Martin Noth’s hypothetical Deuteronomistic History. Rather, the pre-canonical scroll is best defined as an anthology, or “reader,” of fanciful stories about fallible nebi’im (prophets and kings) who find themselves in relationship with a fallible patron god. Ironically, because Kings was preserved as sacred literature, its god has been reconceptualized, against the plain sense of the text, as a reliable, just, and compassionate patron god.     

DOGS, 'WATER' AND WALL

1 Sam 25 describes David and Nabal on a collision course diffused by Nabal's wife Abigail. Had she not been successful, David would not have left ''a single one who urinates against a wall'' (25,22.34). The phrase also appears a number of times in 1-2 Kgs. Much has been written about this phrase either in reference to dogs or male humans, but very little scholarship has discussed it in terms of canine realia. We intend to re-examine all of the verses and will attempt to show that some of the later Rabbinic commentary was sensitive to canine realia and maybe of help in determining the meaning of the phrase.     

“A Different Kind of Theo-Politics: Abraham Joshua Heschel,the Prophets and the Civil Rights Movement”

ABSTRACT

This paper explores the sharp differences in the understanding of the Hebrew prophets by theologians, Jewish and Protestant, in Germany and the United States, with a particular focus on their invocation of prophetic teachings in relation to social and political movements. The sharp denigrations of the prophets – described as ecstatics (Gunkel) or rural naifs (Troeltsch) rendered the prophets useless as figures of inspiration in Germany in relation to racism, colonialism, and WWI. By contrast, the prophets have played a crucial role in American civil thought, especially in the Civil Rights Movement. The distinctive and influential interpretation of prophetic consciousness developed by the German-American Jewish theologian Abraham Joshua Heschel is examined for its parallels with the prophetic theology of Martin Luther King, Jr., and the political ramifications of Heschel's link between prophetic revelation and political leadership.     

Karl Barth and Jürgen Habermas: Transcendental aporias of Global Civil Society

Abstract

Currently, religion and globalization seem to be working towards opposite ends. As Mark Juergensmeyer has noted, while religiously invoked terrorism fragments society, the Internet, cell phones and the media industry foster the formation of an increasingly global social fabric. But religion is not a single faceted phenomenon. As much as there are prophets of violence such as Osama bin Laden, there are prophets of peace and reconciliation such as Bishop Desmond Tutu. How a civil society might be configured in relation to the inherent ambiguity surrounding religious traditions remains difficult to discern. How might Christian traditions make a positive contribution to this context? To answer this question I will articulate a dialogue between Jürgen Habermas's theory of civil society and the politico-ethical theology of Karl Barth.     

The Rhetoric of the Expressions in the Song by the Sea (Exodus 15,1-18)

The author considers the expressions used in the Song by the Sea (Exodus 15,1-18) in connection with the commonly accepted bipartite structure of the Song. He analyzes the expressions by categorizing them, grouping them, and considering their rhetoric. This literary analysis, supported by tables and graphic illustrations, highlights the basic rhetoric of the Song. The two parts of the Song have different themes but an interconnected rhetoric centered in Yahweh and his relationship with Israel and her enemies.     

An Intertextual Reading of the Theophany of Psalm 97

This article applies an intertextual method of reading the Psalms in order to discern the full meaning of the theophany of Ps 97. It is argued that Ps 97 actualizes the claims in Pss 93-100 that Yahweh reigns by giving the reader a (textual) theophany which would have been particularly meaningful in an exilic or post-exilic context.     

Carnivores and their prey in the Wezmeh Cave (Kermanshah,Iran): a Late Pleistocene refuge in the Zagros

Wezmeh Cave is located on the northeastern edge of the Islamabad plain, a high intermontane valley in the western‐central Zagros. In 1999 a disturbed but large faunal assemblage was recovered from this site. The abundant and extremely diverse faunal spectra present at Wezmeh Cave has highlighted the importance of this assemblage. Carnivore remains constitute the bulk of the assemblage; red fox (Vulpes vulpes) has the highest number of identified specimens followed by spotted hyena (Crocuta crocuta), brown bear (Ursus arctos), wolf (Canis lupus), felids (lion, leopard, lynx/caracal and wildcat), mustelids (badger, polecat, marten) and viverrids (mongoose). Artiodactyls (bovid, cervid, suid), equids, rhinoceros (Dicerorhinus sp.) and small animals (Cape hare, porcupine, tortoise, snake, birds) are also present. According to U‐series dating, the site was occupied from around 70 ka BP through to sub‐recent periods by carnivores. Amongst this rich assemblage, a human fossil tooth was also found and dated by non‐invasive spectrometry gamma dating to 20–25 ka BP. A preliminary zooarchaeological and taphonomic study shows that Wezmeh Cave was used by multiple carnivore species, a unique phenomenon in the Zagros Mountains in particular and southwest Asia in general. Copyright © 2008 John Wiley & Sons, Ltd.     

Knowledge of God According to Hosea the Ripper: The Interlacing of Theology and Social Ideology in Hosea 2*

Abstract

A semiotic reading of Hosea 2 suggests that two stories are told: The story of Hosea and Gomer, and the story of Yahweh and Israel. This semiotic entanglement, however, is also present in the passage of cosmic promises, Hos 2,18–25. “Knowing God” in the Book of Hosea is not just a question of adhering to a system of religious thoughts, it is a question of knowing how to live one's life according to specific social rules, namely that of patriarchy. The theology of the text cannot be separated from the ideology of the text. This is to be tested on the text of Hos 2,18–25 in which the emphasis is apparently firmly placed on the universal signified.     

Extraordinary Creatures: The Role of Birds in Early Iron Age Slovenia

ABSTRACT

Depictions of birds are overrepresented in the Dolenjska Hallstatt culture, and appear on over a quarter of artefacts depicting animals. A wide variety of artefacts with birds have been found primarily in graves, and crosscut gender, status, and age. However, poor preservation of zooarchaeological remains has made reconstructions of lived human-bird interactions difficult. This study uses ecological and ethological data, combined with local imagery, to provide insight into prehistoric human-bird interfaces in this area, and the cultural conceptions surrounding these interactions. Birds would have been a constant presence in the lives of Dolenjska Hallstatt people; however, human relationships with them were based more on observation than direct interaction. Birds were ubiquitous in imagery, and it is proposed that this stemmed from Dolenjska Hallstatt conceptions of birds as important observers of human actions, ritual mediators, and possibly guides or guardians. Their differences from humans and other animals distinguished them – they were set apart, and depictions highlighted non-normative behaviours. Birds in the Dolenjska Hallstatt worldview were more than animals, ascribed extraordinary capabilities that made them ritually potent and richly symbolic creatures.     

DECEIVING HOPE

Abstract

In Jeremiah, irony permeates the ethical texture of hope. For poetics and power intersect the Utopian aspirations and images of the text no matter how one theorizes its multiplicity of voices and occasions.

A reader may well recoil in horror from the fantastic landscape of violence painted by the oracular tradition attributed to Jeremiah. Moreover, being horrified may indeed be the desired effect of the rhetoric. Thus, a reader may well seek (be led to) metaphorical relief and comfort within the restoration traditions (equally attributed to Jeremiah) that on the surface reverse the terrors of divine violence rhetorically unleashed on the Jerusalem community.

However, should it be so easy for the rhetoric of hope to assuage the terrors of doom? For such Utopian desire to succeed it must construct a symbolic landscape that rewrites the myth of Yahweh and Israel as well as lay claim to the right to do so in exclusion of all others. The restoration hope deceives and offers its own Utopian terrors.

For it must dispossess and destroy alternative myths of Yahweh and Israel with their adherents. Irony on irony generates. Indeed, the terrors of doom and hope serve each other. Explicit rhetoric of dispossession (oracles of doom) provides the metaphorical means to open a symbolic space for the “imperial” restoration desires of colonial elites. Thus, the rhetoric of explicit comfort sustains a subtext of ideological terror. Both doom and hope dispossess and repossess rights to the myth of Yahweh and Israel. It is a matter of where a metaphorical reader is placed or takes up their place within the symbolic landscape called Jeremiah.