2017-12-14
437CourseDescription
ThiscourseisanintroductiontoreadingtheBibleinthelightofancientNearEasterncultures.Wewilldiscussaselectionofbiblicaltraditions,genres,andthemesfromacomparativeperspectiveandexplorehowthediscoveryofancientNearEasternmaterialsinthemodernerahaschangedthewaysinwhichweread,interpret,andcontextualizetheHebrewBible.WhilethecoursewilldealwithavarietyofancientNearEasterncivilizations,weshall focus in particular ontheculturallegacyofMesopotamia,whosecontributiontothecomparativestudyoftheHebrewBibleismost striking.
CourseObjectives
ThiscoursewillintroducestudentstothefascinatingworldoftheneighboringcivilizationsofIsraelinbiblicaltimesandthecomparativestudyoftheBibleandother contemporarycultures.
LearningOutcomes
1. Generalacquaintancewith the ancientNear East.
2. GeneralknowledgeofthewayinwhichancientNearEasternculturescontributetotheinterpretationoftheHebrewBible,specificallywithregardtocreation,theFlood,the Tower of Babel,and legal, prophetic,and wisdomliterature.
3. Basicunderstandingofthevariouscomparative-researchschoolsandtheiracademic andpolitical context.
Estimated Effort
2–4 hours perweek
Pre-requisites
This is a general introductorycourse. No previousknowledge is required
CourseSchedule
StartingDate: October25, 2017.
Unit Schedule:
· Thecourseincludes 9 lessons.
· Thefirstlessonwill openon Wednesday,October25th, 2017.
· Over the following8 weeks, a newlesson will open everyweek.
· Each weeklylessonwill open on Tuesday, 10:00,Israel time (08:00UTC).
· Instructorsand discussion moderatorswill followdiscussions inthe forumsonweekdays.
End Date: January10, 2018.
· Theunits can be watchedandstudiedaftertheyopen, with no timelimit.Weeklyquizzes must be taken before the courseend date, however-thatis,no laterthan January 10, 2018. Inaddition,discussion moderators will not beavailableafter the courseenddate.
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Course Program
Lesson1: TheAncientNear East: Historical andCulturalIntroduction. Lesson2: Biblical Creation Traditions intheir AncientNearEastern Context. Lesson3: TheBiblicalFlood Storyinits AncientNearEastern Context.
Lesson4: A TheologicalPerspective on theCreator God: Between theBiblical Godand the AncientNearEastern Gods.
Lesson5: TheBiblical Tower of Babel StoryinitsAncientNearEastern Context. Lesson6: BiblicalLegalLiteraturein its AncientNearEastern Context, PartI. Lesson7: BiblicalLegalLiteraturein its AncientNearEastern Context, PartII. Lesson8: Biblical Prophecyinits AncientNearEastern Context.
Lesson9: Biblical Wisdom inits AncientNearEastern Context.
GradingPolicy
Thefollowinginstructions refer to three typesoflearners:
1. Bar-Ilanstudents.
2. Non Bar-Ilan students who wish togainanedXcertificate of completion.
3. Non Bar-Ilan studentsauditingthe course.
| CourseComponents | Bar-Ilanstudents | Non Bar-Ilanstudents who wish to gainanedXcertificate | Non Bar-Ilanstudents auditingthecourse |
| Knowledge-CheckQuestions:Eachunitincludesseveralknowledge-checkquestions.Thesequestionsappearaftersomeofthevideolecturesandaredesignedtohelpyoumakesurethatyouhaveunderstoodthelectures. | Ungraded | Ungraded | Ungraded |
| AdditionalActivities: Attheendofsomeunitsyouwillfindspecialassignments.Thesearedesignedtobroadenyourhorizonsregardingthematerialandenableyoutobecomepartofthelearningspace.Attheendofeachunit youarealsoinvitedtoparticipateinthediscussionforum. | Ungraded | Ungraded | Ungraded |
| WeeklyQuizzes: Eachlessonconcludeswitha5-questionquiz.Total45quizquestionspertheentirecourse. | 45%ofthecoursegrade. 1pointperquestion. Total5pointsperlesson. Total45pointsper | Tobeeligibleforacoursecertificateofcompletion,youmustgetapassinggradeinatleast5quizzes. | Ungraded |
| theentirecourse. | |||
| Finalexam | 55%ofthefinalgrade. TheexamwilltakeplaceatBar-IlanUniversity.Seemoredetailsbelow. | Notrequired | Notrequired |
| Needtoupgradetotheverifiedtrack? | NO | YES | NO |
Final Exam (Information for Bar-Ilanstudentsonly):
Theexam will take placeatBar-IlanUniversity.Bar-Ilan students will be notifiedbythe universityof thetime andplace in thesame wayastheyareinformed ofotherexams.
Exam StructureandRequirements:
· Theexam will include 30 questions. You must answerall 30.
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· The examwill focus primarily on historical facts, names,scholarly opinions,and other detailsmentionedthroughoutthelessons.
· Details in the bibliographynot covered in thecourselessons will not be includedin theexam.
RecommendedBibliography
Unit 1
Secondarysources:
History of the Ancient Near East:
F. Adcock et al. (eds.), Cambridge Ancient History, the following vols.:
I.II: Early History of the Middle East.
II.I: History of the Middle East and the Aegean Region c.1800-1380.
III.II: The Assyrian and Babylonian Empires and other States of the Near East, from the Eighth to the Sixth Centuries B.C.
IV: Persia, Greece and the Western Mediterranean C. 525 to 479 B.C.
G. Contenau, Everyday life in Babylon and Assyria (trans. K.R. and A.R. Maxwell-Hylsop), London 1954.
H.W.F. Saggs, The Greatness that was Babylon, London 1962.
L. Oppenheim, Ancient Mesopotamia, Chicago and London 1964.
C. Burney, The Ancient Near East, Ithaca 1977.
M. Roaf, Cultural Atlas of Mesopotamia and the Ancient Near East, Oxford 1990.
J. Bottero, Mesopotamia, Writing, Reasoning and the Gods (trans. Z. Bahrani and M. Van de Mieroop), Chicago 1992.
idem, Everyday Life in Ancient Mesopotamia (trans. A. Nevill), Maryland 2001.
A. Kuhrt, The Ancient Near East, London and New York 1995, vol. 1, pp. 1–15.
K.R. Nemet-Nejat, Daily Life in Ancient Mesopotamia, London 1998, pp. 17-45, 47-305.
J. Sasson (ed.), Civilizations of the Ancient Near East, Michigan 1995, vol. 1, pp. 273-650, vol. 2, 651–1355 and vol. 3.
M. Van De Mieroop, History of the Ancient Near East, Malden 2004.
Ludlul Bēl Nēmeqi:
A. Annus, Ludlul bēl nēmeqi: the standard Babylonian poem of the righteous sufferer; introduction, cuneiform text, and transliteration with a translation and glossary, Helsinki 2010.
T. Oshima, Babylonian Poems of Pious Sufferers: Ludlul Bēl Nēmeqi and the Babylonian Theodicy, Tübingen 2014.
Persian Empire:
A. Kuhrt, The Ancient Near East, London and New York 1995, vol. 1, pp. 647-701.
Unit 2
PrimarySources:
Genesis 1; Isaiah 27:1; Isaiah 51:9; Psalms 74:12-13; Psalms 89:11; Job 7:12; Job 9:8-13; Job 26:12.
TheBabylonianCreationMyth, Enūma Eliš:
W.G. Lambert, Babylonian Creation Myths, Winona Lake 2013, pp. 51, 99-101.
SecondarySources:
God's battle with the sea:
N. Ayali-Darshan, "The Question of the Order of Job 26, 7–13 and the Cosmogonic Tradition of Zaphon", ZAW 126,3 (2014), 402-417.
Enuma Elish and Genesis 1:
- U. Cassuto, A commentary on the Book of Genesis (trans. I. Abrahams), Jerusalem 1961, Vol. 1, pp. 7, 49-51, 55-58.
- N. Sarna, Understanding Genesis, New-York 1966.
- C. Westermann, Genesis 1–11: a Commentary (trans. J.J. Scullion), London 1984, pp. 19–47, 201-208.
Creation of Humankind:
This lesson dealt with myths about the creation of the world. We did not have time to discuss the creation of humankind, which is described in several Mesopotamian works. If you are interested in this topic, here are some good reading recommendations:
1. E.L. Greenstein, "God's Golem: the Creation of the Human in Genesis 2", in: H.G. Reventlow et al. (eds.), Creation in Jewish and Christian Tradition, Sheffield 2002, pp. 219–239.
2. K. Polinger-Foster, "Ceramic Imagery in Ancient Near Eastern Literature", in: P. B. Vandiver et al. (eds.), Materials Issues in Art and Archaeology II: Symposium held April 17-21, 1990, San Francisco, Pittsburgh 1991, pp. 389-413.
3. K. Polinger-Foster, "Well Tempered Words: Ceramic Metaphors in Mesopotamian Literature", in: S.C. Melville et al. (eds.), Opening the Tablet Box: Near Eastern Studies in Honor of Benjamin R. Foster, Leiden 2012, pp. 141-153.
Unit 3
PrimarySources:
Genesis 6:5-9:17; GilgameshtabletXI(A.R. George, The Babylonian Gilgamesh Epic: Introduction, Critical Edition and Cuneiform Texts, 2 Vols., Oxford 2003, pp. 152–155, 703-712); M. Civil,“TheSumerianflood story”in:W.G.Lambertand A.R. Millard, Atra-hasis: The Babylonian Storyof theFlood, Oxford1969, pp.140-145.
An English translation of the Sumerian Flood Story; An English translation of the Sumerian King List.
SecondarySources:
General:
G.W. Lambert and A.R. Millard, Atra-Hasis: The Babylonian Story of the Flood, Oxford 1969.
G.J. Wenham, Genesis 1–15 (WBC), Waco 1970, pp. 159–166.
C. Westermann, Genesis 1–1: A Commentary, London 1984,pp. 398- 406.
A.R. George, The Babylonian Gilgamesh Epic: Introduction, Critical Edition and Cuneiform Texts, 2 Vols., Oxford 2003.
On the Sumerian King List:
P. Michalowski, "History as Charter: Some Observations on the Sumerian King List", JAOS 103 (1983), pp. 237–248.
On the origin and meaning of the name Uta-Napishtim:
A.R. George, The Babylonian Gilgamesh Epic: Introduction, Critical Edition and Cuneiform Texts, 2 Vols., Oxford 2003, 152–155,pp. 703-712.
On the Sumerian Flood Story:
M. Civil, "The Sumerian Flood Story", in: W.G. Lambert and A.R. Millard, Atrahasīs: The Babylonian Story of the Flood, Oxford 1969, 138–145,pp. 167–172.
Y.S. Chen, The Primeval Flood Catastrophe, Oxford 2013,pp. 118–121.
On the ark tablet:
E. Finkel, The Ark Before Noah: Decoding the Story of the Flood, London 2014.
On the Similarities between the Biblical and Mesopotamian Flood Stories:
U. Cassuto, A Commentary on the Book of Genesis (trans. I. Abrahams), Jerusalem 1961, Vol. 2,pp. 3-29.
N.M. Sarna, Understanding Genesis, New York 1970,pp. 37–59.
On the Diverse Sources of the Biblical Flood Story:
J. Day, "The Flood and the Ten Antediluvian Figures in Berossus and in the Priestly Source in Genesis", in: J.K. Aitken et al (eds.), On Stone and Scroll, Essays in Honour of Graham Ivor Davies, Berlin and Boston 2011,pp. 211-224.
G. Darshan, "The Calendrical Framework of the Priestly Flood Story in Light of a New Akkadian Text from Ugarit (RS 94.2953)", JAOS 2016,pp. 507-514.
On the issue of the divine attitude towards human procreation in Mesopotamian and biblical flood stories:
T. Frymer-Kensky, “The Atrahasis Epic and Its Significance for Understanding Gen 1–9.”, The Biblical Archaeologist 40 (1977),pp. 147–55.
A.D. Kilmer, “The Mesopotamian Concept of Overpopulation and Its Solution as Reflected in the Mythology”, Orientalia 41 (1972),pp. 160-177.
On Targum Onkelos to Genesis 8:21:
The Aramaic version presented in the video (min. 3:48) reads: "and the Lord accepted his sacrifice with favor", for the Hebrew "and the Lord smelled the pleasing odor". On this deliberate change see e.g.:
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I. J.Schochet, The Treatment of Anthropomorphism in the Targum Onkelos, McMaster University, 1966.
P.V.M. Flesher and B. D. Chilton, The Targums: A Critical Introduction, Leiden 2011,pp. 45-46.
On a possible moral behavior of the gods in the Mesopotamian flood story:
W.L. Moran, “Some Considerations of Form and Interpretation in Atra-Hasis”, in: F. Rochberg-Halton (ed.), Language, Literature and History: Philological and Historical Studies Presented to Erica Reiner, New Haven 1987, pp. 251–255.
Unit 4
Primary Sources:
Exodus 15:11; Judges 11:24; 1 Samuel 26:19; Jeremiah 16:19-20; Micah 4:5; Psalms 29:1; Psalms 74:13–17.
SecondarySources:
Different Scholarly Views of Monotheism in Ancient Israel:
J. Wellhausen, Prolegomena to the History of Israel, with a Reprint of the Article Israel from the "Encyclopedia Britannica" (trans. J. Sutherland Black and Allan Menzies), Edinburgh 1885.
W.F. Albright, From Stone Age to Christianity: Monotheism and the Historical Process, Baltimore 1946.
G.E. Wright, The Old Testament against Its Environment, London 1950.
Y. Kaufmann, The Religion of Israel (trans. M. Greenberg), Chicago 1960, esp. 22-23; 56-57; 62-63; 68.
Idem., “Israelite religion” in: Encyclopedia Biblica II (Hebrew), Jerusalem 1965, pp. 724-772.
N.M. Sarna, Understanding Genesis, New York 1970.
B. Halpern, "Brisker Pipes than Poetry: The Development of Israelite Monotheism", in: N. Neusner (ed.), Judaic Perspectives on Ancient Israel, Philadelphia 1987,pp. 88–89.
J.D. Levenson, Creation and the Persistence of Evil: the Jewish Drama of Divine Omnipotence, San Francisco 1989.
B. Oppenheimer, "Biblical Monotheism: Between Two Cultures" (in Hebrew), Beit Mikra 4 (1995),pp. 302–330.
E.L. Greenstein, "The God of Israel and the Gods of Canaan: How Different Were They?", in: R. Margoloin (ed.), Proceedings of the Twelfth World Congress of Jewish Studies, vol. 1, Jerusalem 1999,pp. 47–58.
P.D. Miller, "God and the Gods: History of Religion as an Approach and Context for Bible and Theology", in: P.D. Miller, Israelite Religion and Biblical Theology, Sheffield 2000, 365-396.
B.N. Porter, One God or Many? Concepts ofpinity in the Ancient World, Vol. 1, Casco Bay Assiriological Inst. 2000, esp. 273–319.
Y. Muffs, The Personhood of God: Biblical Theology, Human Faith, and the Divine Image, Woodstock, VT 2005.
B. Becking, "The Boundaries of Israelite Monotheism", in: A.M. Korte (ed.), The Boundaries of Monotheism: Interdisciplinary Explorations into the Foundations of Western Monotheism, Leiden 2009,pp. 9−27.
M.S. Smith, The Origins of Biblical Monotheism, Oxford 2011.
Pharaoh Akhenaten and Monotheism:
S. Freud, Moses and Monotheism, trans. K. Jones, New York 1939.
J. Assmann, Moses the Egyptian: The Memory of Egypt in Western Monotheism, Cambridge 1998.
J.K. Hoffmeier, Akhenaten and the Origins of Monotheism, Oxford 2015.
The Ideological and Political Background of the Scholarly Discourse of Biblical Monotheism:
Y. Shavit and M. Eran, The Hebrew Bible Reborn: from Holy Scriptures to the Book of Books, Berlin 2007.
A. Elrefaei, Wellhausen and Kaufmann: ancient Israel and its religious history in the works of Julius Wellhausen and Yehezkel Kaufmann, Berlin 2016.
Unit 5
PrimarySources: Genesis 11:1-9.
SecondarySources:
On the biblical Tower of Babel story in General:
E.A. Speiser, Genesis (AB), New-York 1964, pp. 75–76.
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J. Blenkinsopp, Creation, Un-creation, Re-creation: A Discursive Commentary on Genesis 1-11, London 2011.
R. Gnuse, Misunderstood Stories: Theological Commentary on Genesis 1-11, Eugene 2014.
For the interpretation of the story as an anti-Babylonian polemic see especially:
U. Cassuto, A commentary on the Book of Genesis (trans. I. Abrahams), Jerusalem 1961, Vol. 2, pp. 225-238.
G.J. Wenham, Genesis (WBC), Waco 1987, pp. 236–238.
N.M. Sarna, Understanding Genesis, New York 1970, pp. 63–77.
For the interpretation of the story as a criticism of human civilization in general see especially:
G. von Rad, Genesis: A Commentary (OTL), Philadelphia 1968, pp. 145–147.
C. Westermann, Genesis 1–11: a Commentary (trans. J.J. Scullion), London 1984, pp. 540–542.
On the Mesopotamian background of the Tower of Babel story:
L. Woolley, Excavations at Ur, London 1928.
A. Parrot, The Tower of Babel, London 1954.
A. Kempinski and R. Reich, T he Architecture of Ancient Israel: from the Prehistoric to the Persian Periods, Jerusalem 1992, pp. 1–9.
S. Bertman, Handbook to Life in Ancient Mesopotamia, Oxford 2003, pp. 186ff.
On the Mesopotamian perception that Babylon is the center of the universe:
W. Horowitz, Mesopotamian Cosmic Geography, Winona Lake 1998,pp. 20–42.
W.G. Lambert, Babylonian Creation Myths, Winona Lake 2013, pp. 196–200.
Ziggurats and Jacob’s Dream in Genesis 28:
E.A. Speiser, Genesis (AB), New York 1964, pp. 219–220.
N. Sarna, Understanding Genesis, New York 1966, pp. 191–194.
Units 6
PrimarySources: Exodus 21:28–32 and Exodus 21:35.
For the full texts of Ancient Near Eastern Law Collections:
M. Roth, Law Collections in Mesopotamia and Asia Minor, Atlanta 1997.
SecondarySources:
On Ancient Near Eastern Law:
M. Roth, Law Collections in Mesopotamia and Asia Minor, Atlanta 1997.
R. Westbrook, A History of Ancient Near Eastern Law, Leiden 2003.
R. Westbrook and B. Wells, Everyday Law in Biblical Israel, an Introduction, Louisville 2009.
B. Wells and F.R. Magdalene (eds.), Law from the Tigris to the Tiber: The Writings of Raymond Westbrook, Winona Lake 2009, vol. I.
On the Biblical and Mesopotamian Goring Ox Laws:
A. Van Selms, “The Goring Ox in Babylonian and Biblical Law”, ArOr 18 (1950), pp. 321–330.
R.Yaron, “The Goring Ox in Near Eastern Laws”, Israel Law Review 1(1966), pp. 396– 406.
U. Cassuto, A Commentary on the Book of Exodus (trans. I. Abrahams), Jerusalem 1967, pp. 257-305
B.S. Jackson, Essays in Jewish and Comparative Legal History, Leiden 1975, pp. 25–63.
H.J. Boecker, Law and the Administration of Justice in the Old Testament and Ancient East, Minneapolis 1980.
S. Loewenstamm, Comparative Studies in Biblical and Ancient Oriental Literatures (AOAT 204), Neukirchen-Vluyn 1980, pp. 146–153; 341–345.
J. J. Finkelstein, “The Ox That Gored”, T ransactions of the American Philosophical Society 71 (1981), pp. 1–89.
M. Malul, The Comparative Method in Ancient Near Eastern and Biblical Legal Studies, AOAT 227 Neukirchen-Vluyn 1990.
On Biblical Law, with a Special Focus on the Question of its Uniqueness:
S. Paul, Studies in the Book of the Covenant in the Light of Cuneiform and Biblical Law, Leiden 1970.
M. Greenberg, "Some Postulates of Biblical Criminal Law", in M. Haran (ed.), Yehezkel Kaufmann Jubilee Volume: Studies in Bible and Jewish Religion; Dedicated to Yehezkel Kaufmann on the Occasion of His Seventieth Birthday, pp. 5–28.
Idem., “More Reflections on Biblical Criminal Law”, in S. Japhet (ed.), Studies in Bible II, Jerusalem 1986, pp. 1-18.
D.P. Wright, Inventing God’s law: How the Covenant Code of the Bible Used and Revised the Laws of Hammurabi, Oxford 2009.
Units 7
PrimarySources:
Gen 16:1–6; Gen 21:1–21; Gen 30:1–13.
For the Mesopotamian sources quoted in this unit see:
M. Roth, Law Collections in Mesopotamia and Asia Minor, Atlanta 1997, pp. 26, 81, 109, 156.
J. Lewy, “On some institutions of the Old Assyrian Empire.” HUCA 27 (1956).
J.B. Pritchard and D.E. Fleming, The Ancient Near East: An Anthology of Texts and Pictures, New Jersey 2001, p. 188.
J. N. Postgate, Fifty Neo-Assyrian Legal Documents, Warminster 1976, p. 106.
SecondarySources:
Who were the nadītus ?
R. Harris, “The nadītu-woman,” in R.D. Biggs et al. (eds.), Studies Presented to A. Leo Oppenheim, Chicago 1964, pp. 106–135.
On the Casuistic and Apodictic Patterns:
A. Alt, “Origins of Israelite law”, in: A. Alt, Essays on Old Testament history and religion (trans. R.A. Wilson), Oxford 1966, pp. 101–171.
S.M. Paul, "Types of Formulation in Biblical and Mesopotamian Law" (in Hebrew), Leshonenu 34 (1970),pp. 265–266.
S. Paul, Studies in the Book of the Covenant in the Light of Cuneiform and Biblical Law, Leiden 1970, esp. 36–42.
For the argument that the apodictic law is not an Israelite innovation:
G.E. Mendenhall, Law and Covenant in Israel and the Ancient Near East, Pittsburgh, 1955,pp. 126–146.
T.J. Meek, Hebrew Origins, New York 1960, p. 72.
D.J. McCarthy, Treaty and Covenant, Rome 1963, p. 160.
Nuzi:
M.P. Meidman, Nuzi Texts and their Uses as Historical Evidence, Atlanta 2010.
D.I. Owen and G. Wilhelm, Nuzi at Seventy-Five, Bethesda 2003.
On the Ancient Near Eastern Legal Background of the Patriarchal Stories (including the problem of their dating and historicity):
C. Gordon, “Biblical Customs and the Nuzu Tablets”, The Biblical Archaeologist 3 (1940), pp. 1–12.
E.A. Speiser, Genesis: Introduction, Translation and Notes (AB), Garden City 1964.
T.L. Thompson, The Historicity of the Patriarchal Narratives: The Quest for Biblical Abraham, Berlin 1974.
S. Van Seters, Abraham in History and Tradition, New Haven 1975.
M. Tucker, “The Legal Background of Genesis 23”, JBL 85 (1966).
J. Van Seters, “The Problem of Childlessness in Near Eastern Law and the Patriarchs of Israel”, in: Changing Perspectives I, New York 2011, 31-38.
I. Finkelstein and N.A. Silberman, The Bible Unearthed, New York 2001, pp. 27–47.
Unit 8
PrimarySources:
1 Samuel 19:23–24; 1 Kings 22:5–17; Isaiah 1:16–17, 30:1–2, 57:19; Jeremiah4:10, 6:14,8:11, 14:13, 23:17; Ezekiel 7:25, 13:17;Micah 3:5, 6:8.
For the passages quoted in this unit see:
M. Nissinen et al., Prophets and Prophecy in theAncientNear East, Atlanta2003, pp. 21-22, 28, 30-31, 56-57, 102-103, 119; A. Malmat, Mari and Israel, Jerusalem 1991 (in Hebrew), 136-137.
SecondarySources
On Divination in the Ancient Near East:
S.M. Freedman, If a City is Set on a Height: the Akkadian Omen Series Šumma Alu ina Mēlê Šakin, Philadelphia 1998.
F. H. Cryer, Divination in Ancient Israel and its Near Eastern Environment: a Socio-Historical Investigation, Sheffield 1994.
U. Koch-Westenholz, Babylonian Liver Omens, Copenhagen 2000.
Ancient Near Eastern Prophecy in General:
H.B. Huffmon, "Ancient Near Eastern Prophecy", The Anchor Bible Dictionary V, New York 1992, pp. 477–482.
H. Barstad, “No Prophets? Recent Developments in Biblical Prophetic Research and Ancient Near Eastern Prophecy”, JSOT 57 (1993), pp. 39–60.
D.E. Fleming, “The Etymological Origins of the Hebrew nābi: The One Who Invokes God”, CBQ 55 (1993), pp. 217–24.
D.E. Fleming, “nābû and munabbiātu: Two New Syrian Religious Personnel”, JAOS 113 (1993), pp. 175–83.
J.Huehnergard, “On theEtymologyand Meaning of HebrewNĀBÎʾ”, Eretz-Israel:Archaeological,Historical and Geographical Studies 26 (1999),pp.*88–*93.
M. Nisinnen, Prophecy in Its Ancient Near Eastern Context: Mesopotamian, Biblical, and Arabian Perspectives, Atlanta 2000.
M. Nissinen et al., Prophets and Prophecy in the Ancient Near East, Atlanta 2003.
The Balaam Prophecies from Deir Alla:
J. Hoftijzer and Gerrit van der Kooij (eds.), Aramaic Texts from Deir 'Alla, Leiden 1976.
J. Hoftijzer and Gerrit van der Kooij (eds.), The Balaam Text from Deir ʻAlla Re-evaluated: Proceedings of the International Symposium Held at Leiden, 21-24 August 1989, Leiden 1991.
For more bibliography see: M. Nissinen et al., Prophets and Prophecy in the Ancient Near East, Atlanta 2003, p. 209.
The Egyptian Wenamon Inscription:
M. Lichtheim, Ancient Egyptian Literature: volume II: The New Kingdom, Berkeley 1976, pp. 224-230.
The Lachish Prophecy Reports:
K.A.D. Smelik, Writings from Ancient Israel (trans. G. I. Davies), Louisville 1991, pp. 133-136.
H. M. Barstad, "Lachish Ostracon III and ancient israelite prophecy", Eres Israel 24 (1993), pp. 8-12.
S. B. Parker, “The Lachish Letters and Official Reactions to Prophecies”, in: L. M. Hopfe (ed.), Uncovering Ancient Stones: Essays in Memory of H. Neil Richardson, Winona Lake 1994, pp. 65–78.
Unit 9
PrimarySources:
Prov22:17-24:22
SecondarySources
On the Ancient Near Eastern parallels to the Book of Job:
C.A. Newsom, The Book of Job: A Contest of Moral Imaginations, Oxford 2003, pp. 72ff.
Karel van der Toorn, “The Ancient Near Eastern Literary Dialogue as a Vehicle of Critical Reflection,” in G.J. Reinlink and H.L.J. Vanstiphout (eds.), Dispute Poems and Dialogues in the Ancient and Mediaeval Near East, Leuven 1991.
T. Oshima, Babylonian Poems of Pious Sufferers, Tübingen 2015.
Karel van der Toorn, “Theodicy in Akkadian Literature,” in A. Laato and J.C. de Moor (eds.), Theodicy in the World of the Bible, Leiden, pp. 64–76.
On the Ancient Near Eastern parallels to the Book of Qohelet:
N. Samet, "Religious Redaction in Qohelet in light of Mesopotamian Vanity Literature", Vetus Testamentum 65 (2015), pp. 1-16.
Idem., "The Gilgamesh Epic and the Book of Qohelet: A New Look", Biblica 96 (2015), pp. 375–390.
On the Book of Proverbs and Egyptian Wisdom:
N. Shupak, Where can Wisdom be Found? The Sage's Language in the Bible and in Ancient Egyptian Literature,Fribourg 1993.
For the biblical and Egyptian quotes in this unit see:
M. Fox "From Amenemope to Proverbs", ZAW 126 (2014), pp. 76–91.
On the Instructions of Amenemope:
M. Lichtheim, Ancient Egyptian literature: a book of readings, Berkeley 1973, vol. 1, pp. 58-80.
M. Fox, Proverbs (AB), New Haven 2009, vol. 2, pp. 705–753.
