Ancient Israel Research Papers - Academia.edu (original) (raw)

Religiöse, "heilige" Texte waren in der Antike weit verbreitet. Aber warum lesen wir bis heute die Bibel? Konrad Schmid und Jens Schröter erklären, wie aus alten Erzählungen, Liedern, Weisheitssprüchen und Gesetzen, aus Briefen an frühchristliche Gemeinden und den Erzählungen über Jesus in einem langen Prozess heilige Schriften von Juden und Christen hervorgingen, die heute überall auf der Welt verbreitet sind. Mit diesem Buch liegt nach Jahrzehnten erstmals wieder ein Überblick über die Entstehung der Bibel auf dem neuesten Forschungsstand vor. Die Forschung der letzten Jahrzehnte hat viele gängige Annahmen über die Geschichte Israels und die Entstehung der Bibel revidiert. Ereignisse wie der Auszug aus Ägypten oder der Tempelbau unter König Salomo gelten nicht länger als historisch. Damit verschärft sich die Frage, wie die großen Geschichten des Alten Testaments entstanden sind und wann sie Teil "heiliger Schriften" wurden. Auch gängige Annahmen über die Sammlung der Evangelien oder frühe Apostelbriefe stehen neu auf dem Prüfstand. Das vorliegende Buch beschreibt auf dem aktuellen Forschungsstand den langen Weg von frühen Erzählungen des alten Israel über Schlüsseltexte des jüdischen Monotheismus und des frühen Christentums bis hin zu heiligen Büchern der Weltreligionen Judentum und Christentum. Wer wissen will, wie es zu einem solchen überlieferungsgeschichtlichen Wunder kommen konnte, sollte diese Biographie des berühmtesten Buches der Welt lesen.

- by Konrad Schmid and +1
- •
- New Testament, Early Christianity, History Of The Bible/Biblical Canon, Bible

Most scholars in the late 20th and early 21st century believed that cultic activity in the kingdoms of Israel and Judah was practiced in various temples that were scattered throughout the kingdoms. Still, a detailed study of the archaeological evidence on Israelite cult reveals that Israelite cultic buildings were extremely rare, both in absolute terms and when compared to other ancient Near Eastern societies, suggesting that cultic activity in temples was the exception rather than the norm and that typical Israelite cult was practiced in the household and in other, non-temple settings. Hence, the evidence suggests that rather than viewing temples, like the one in Arad, as exemplifying typical cultic activity, they should be viewed as exceptions that require a special explanation. The first part of the article develops and updates the suggestion, first raised about ten years ago, that Israelite temples were indeed extremely rare. Given the ancient Near Eastern context, however, such practices seems to be exceptional, and the second part of the article will therefore explain why was such a unique pattern not identified in the past, and will suggest a possible explanation as to how was such an outstanding practice developed and adopted.

- by Avraham Faust
- •
- Religion, Archaeology of Ancient Israel, Levantine Archaeology, Biblical Studies

"Chronology is the backbone of history" is usually taught in schools but what is very disturbing is the total absence of reliable chronology to fix the Exodus because the date goes from 2100 to 650 BC (Sparks: 2015, 60); such a 1500-year gap is not at all serious. Furthermore, Exodus pharaoh identifications and theories (page 61) are absurd because the pharaoh of the Exodus died suddenly in the Red Sea according to the biblical text (Ps 136:15) and it is easy to see that the state of the mummy of Seqenenre Taa (Cairo Museum, The Royal Mummies CG 61051) proves that his body received severe injuries and remained abandoned for several days before being mummified. In addition Crown Prince Ahmose Sapaïr (Musée du Louvre, Paris: statue E 15682), who was the eldest son of Seqenenre Taa (1543-1533), died shortly before his father (Ex 12:29), who himself died on May 10, 1533 BCE. According to the biblical chronology based on absolute dates, not to the scholarly chronology of Edwin R. Thiele, the pharaoh of the Exodus died on May 10, 1533 BCE (exactly the same day). Consequently Seqenenre Taa was the pharaoh of the Exodus, according to absolute chronology.

Biblical scholars have long debated the identity of the suffering servant of Isaiah 53. Most Christians identify the servant as Jesus and interpret Isaiah 53 as a description of Jesus’ unique, substitutionary death. However, Isaiah 40–55 repeatedly identifies God's servant as Israel. Was Isaiah 53 about the unique experience of a future individual, or was the passage about what all of God’s people would experience? The aim of this paper is to determine how best to understand the suffering servant of Isaiah 53 from an exegetical (rather than a modern theological) standpoint. The thesis is that the suffering servant was to be both the forerunner to and the paradigmatic exemplar of the ideal people of God—a paradigm the people of God were called to conform to. Thus, in light of the ancient conception of corporate solidarity, the answer to the question of whether the servant was to be an individual or a group is: “both.”

- by Anthony Daw
- •
- Old Testament Theology, Biblical Studies, Bible Translation, Corporate Anthropology

The David and Solomon's kingdoms are no longer considered as historical by minimalist archeologists. According to Israel Finkelstein and Neil Silberman, for example, authors of The Bible Unearthed: Archaeology's New Vision of Ancient Israel and the Origin of Its Sacred Texts, at the time of the kingdoms of David and Solomon, Jerusalem was populated by only a few hundred residents or less, which is insufficient for an empire stretching from the Euphrates to Eilath. They suggest that due to religious prejudice, the authors of the Bible suppressed the achievements of the Omrides. Some Biblical minimalists like Thomas L. Thompson go further, arguing that Jerusalem became a city and capable of being a state capital only in the mid-seventh century. Likewise, Finkelstein and others consider the claimed size of Solomon's temple implausible. A review of methods and arguments used by these minimalists shows that they are impostors for writing history. The historical testimonies dated by a chronology anchored on absolute dates (backbone of history) are replaced by archaeological remains dated by carbon-14 (backbone of myths). The goal of these unfounded claims is clearly the charring of biblical accounts.
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- by Gerard GERTOUX
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- Archaeology of Ancient Israel, Hebrew Bible, Israel/Palestine, Truth

Israel Finkelstein’s detailed criticism of my 2019 publication “The Architectural Bias in Current Biblical Archaeology” provides an opportunity to further clarify my arguments and to deepen the discussion on issues related to the early Iron Age archaeology of the Arabah and nearby regions. In addition to pointing out specific problems in Finkelstein’s treatment of the archaeological evidence—the dating of Khirbat en-Nahas fortress, the material culture of Tel Masos and more—I elaborate on my main argument regarding the prevailing methodological deficiencies in the interpretation of biblical-era nomads. I maintain that the chance discovery of a strong nomadic polity in the Arabah, whose existence is known to us solely because of its engagement in the archaeologically visible copper production activities, necessitates a revision in the common treatment of nomads in archaeology-based historical reconstructions. The basic conclusion is that archaeology is inadequate for providing any substantial historical and social insights regarding mobile societies; and while it might be frustrating to scholars who use archaeology as history, adhering to notions about nomadic existence that have not changed much since the days of William Foxwell Albright is not conducive to the quest for accurate historical realities (to the degree that these even exist).

“The LORD makes poor and makes rich; he brings low, he also exalts” (1 Sam 2:7). How is this seen in the life of Saul in the book of 1 Samuel?
This essay seeks to use the life of Saul as seen in the book of 1 Samuel as an example of God’s sovereign rule and command over all mankind. Based on the premise of Hannah’s prayer in 1 Samuel 2:7, “The LORD makes poor and makes rich; he brings low, he also exalts”, the question of how this is evidenced in Saul’s life is explored. The essay seeks to show that God’s hand is at work to exalt or humble not just individuals, but also nations.

- by Davide Verlingieri
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- Old Testament Theology, Biblical Studies, Old Testament, Israel
- by John C Franklin and +2
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- Philology, Religion, Ancient Egyptian Religion, Sumerian Religion
- by Julia Rhyder
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- Ritual, Israelite Religion, Torah/Pentateuch, Leviticus

Entry on Chesalon (Place Name) for volume I of the Anchor Bible Dictionary (1992)

- by Ann E. Killebrew
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- History, Archaeology, Near Eastern Archaeology, Archaeology of Ancient Israel

Eldad Keynan, a native of Israel's Galilee region, finishes a lunch of hummus and pita on the outskirts of the Christian town of Mailia, and engages in the customary post-prandial coffee with none other than the restaurant owner, an agile widow in her mid-seventies who keeps a baby stroller below the counter and faded posters of Italian soccer stars on her eatery's inner walls. Conversing in Modern Hebrew, the lingua franca of this multi-cultural region of Jews, Christians, Muslims, and Druze, they name rural localities that only homegrown Galileans can visualize without a map. After about ten minutes of rapid discussion, during which time I study the triumphal scenes of the 2006 World Cup, the mid-afternoon traffic outside the window, and a small group of townsfolk who enter without any immediate need of being served, Keynan turns to me and signals, with satisfaction, another victory: "she has told me of a place near here where tombs are found."

- by Jessica Dello Russo and +1
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- Jewish Studies, Archaeology of Ancient Israel, Israel/Palestine, Jewish - Christian Relations

Practically every culture distinguishes between clean and unclean things, actions, and people. This is true for simple hygiene as well as for ritual or
religious purity. While in most cultures both men and women can become polluted, impurity is more often associated with women, especially during menstruation. Consequently, restrictions on menstruating women were imposed in a vast number of societies—both ancient and modern—including ancient Israel, where the Bible regarded all bodily emissions as defi ling and women were regulated by the niddah laws.
Throughout history, various societies have developed different ways of separating the pure and the impure, usually by imposing restrictions on the movement and behavior of the impure. The question of impurity, therefore, has a spatial dimension, and rules governing impurity had to be formulated in relation to space. So how were women and their families expected to follow such restrictions within the specific conditions of their settlements and houses?
This paper analyses this question within the context of Iron Age Israel, and demonstrates how this society separated the pure and the impure within the domestic context.

- by Avraham Faust
- •
- Archaeology, Anthropology, Archaeology of Ancient Israel, Levantine Archaeology
- by Ann E. Killebrew
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- Ancient History, Archaeology, Public Archaeology, Jewish Studies

There is still controversy today about the counting to and including the Jubilee year. The original count was the 49th year, but the expansion of earth's orbit in the days of Hezekiah required an additional year be inserted into the... more

- by M. A. Hook
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- Archaeology of Ancient Israel, Ancient Israel, World Trade, Ancient zodiac
- by Paolo Merlo
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- Hebrew Bible, Biblical Studies, Old Testament, Biblical Theology

Far from being an accident of Redaction criticism, the description of the boundary in Joshua 1:4 appears to be elaborate combination of different traditions of the Torah with an implicit theological message. It is neither the description of the land of Canaan, nor of the conquered or inhabited territory of Israel, but the boundary of the Promised Land from the perspective of the plains of Moab beyond the Jordan.

The paper summarizes the available information on Iron Age Jerusalem

The first encounter between archaeologists and the sites or areas of their study is the topsoil. Still, very little attention is paid to the processes that create the matrix of the topsoil and the archaeological assemblage contained within it, and hence to what data can be obtained from it. This paper, which is part of a larger study on the formation of the archaeological record at Tel 'Eton, aims to reconstruct the way the topsoil was formed. For this purpose, we studied not only the mound's topsoil and archaeological layers below it, but also the site's environment, in terms of texture (sedimentation/decantation method), color (Munsell charts), phosphate concentration (Olsen method) and vegetation (aboveground plant biomass). Results showed differentiation between the sampling groups and geographical settings in all the measured parameters-in both values and variance. The data imply that the mound's topsoil was created by an upward movement of materials and their homogenization in the topsoil. Our results strongly suggest that these processes are likely to be more frequent on mounds, compared to their uninhabited environment. Beyond new insights on the processes of archaeological soil formation, this study has implications for both chemical and archaeological phenomena, such as the presence of artifacts on the surface, the color of archaeological soils, the widespread use of archaeological sites for agriculture (from antiquity to the 20 th century), and the provenance of mud-brick material.

- by Avraham Faust and +1
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- Near Eastern Archaeology, Geoarchaeology, Landscape Archaeology, Archaeology of Ancient Israel
- by Łukasz Niesiołowski-Spanò
- •
- Ancient History, Ancient Jewish History, Ancient Israel

This article deals with the process of the formation of the traditions concerning the three patriarchs in the book of Genesis. It can already be stated that the traditions concerning Abraham, Isaac, and Jacob were initially formed independently of each other. Chronological priority should be assigned to the tradition concerning Jacob. It was originally somehow combined with the tradition concerning Isaac (in Amos), and at the time before the exile it constituted the earliest point of reference for seeking the roots and identity of Israel. Only by the end of the exile did the particular time and situation cause the local Judaean traditions concerning Abraham to play a greater role also from a theological aspect. Abraham then became not only a model of faith and an example of behaviour for the exiles and the repatriates, but also from a the first link in the chain of the three patriarchs. It is possible that at that time some of the motifs of the story of Abraham were borrowed from the traditions concerning Isaac (cf. Gen 26).

- by Collectanea Theologica
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- Hebrew Bible, Book of Genesis, Bible, Hebrew Bible and Ancient Near East

Summary of the study of water system in ancient Israel, from the Early Bronze Age to the Iron Age.

- by Pieter Gert van der Veen
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- History, Ancient History, Archaeology, Historical Archaeology

The Regnal Chronology of the Kings of Judah and Israel: An Illustrated Guide is directed at students and academics of the Hebrew Bible/Old Testament who have a specific interest in the chronology of the biblical Kings of Judah and Israel. The chronology is not my personal system, but that of Edwin R. Thiele who developed his chronology in the 1940s and 1950s and published widely on the subject. The most current edition of his work is known as “The Mysterious Numbers of the Hebrew Kings,” which was published in various editions up until 1983. I have arranged the chart into a series of eight 50-year panes that are accompanied with a breakout chart of all of the available regnal details of each king. Wherever possible, I have included extra-biblical information to supplement and illustrate the chronology. This also includes a brief summary of each of the major intersections with the major imperial powers of Egypt, Assyria, and Babylon.

- by Chris McKinny
- •
- History, Ancient History, Archaeology, Near Eastern Archaeology

The flow of time can be divided into three aspects: past, present, and future. It is often believed that the past creates the present, and thus the future. Yet, the quest for the past is always motivated by perspectives from the present, and writing past events is an action inevitably related to the present of the authors/readers. In this sense, the present creates the past. Investigating archaeology’s past relating to the Hebrew Bible is nothing more than an examination of the contemporary situation of archaeology and the Hebrew Bible. To understand the current situation and proceed to the future, it is necessary to collect information from what happened in the past. This paper will present a history of the relationship between archaeology and the Hebrew Bible, from the origin of biblical archaeology to the era in which biblical archaeology was lauded as proving the historicity of biblical story, through the fall of biblical archaeology, and the rise of archaeology independent of the Hebrew Bible, and finally to a future where these two disciplines have the potential to work in harmony with each other.

The Old Testament researcher Thomas Römer (Uivesity of Lausanne and Collège de France, Paris) leads the readers competently and fascinatingly through the history of Israel from its dark beginnings to the Hellenistic period. In the environment of desert and cultivated land - in the Levant and Mesopotamia - presents itself powerfully a multiplicity of gods and goddesses. In the face of political upheavals collateral gods appear in Cannan at the turn of the first millennium B.C. There are among others. El in different expressions and Jhwh. They first show themselves henotheistic and only later is Jhwh worshiped monotheistically. In the centuries that followed, these changes in Israel (the northern kingdom) and in Judah (the southern kingdom) received further intensification and differentiation from the other gods. This tendency is further intensified by military defeats and expulsions of the autochthonous population. Key events of faithful coping are the case of Samaria in 722 BC. through the Assyrians and then especially in 587 BC. the conquest of Jerusalem by the New Babylonians. Salvation-historical theological responses to these historic upheavals finally lead in the Hellenistic period (4th / 3rd century BC) to the only universal God, who no longer needs a name for Judaism, but as monotheistic kyriós and théos throughout the Mediterranean and finally worldwide until today veneration finds.

- by Reinhard Kirste
- •
- Second Temple Judaism, Pre-Judaic Semitic Monotheism, Ancient Israel, Baal

Festschrift edited by T. M. Lemos, Jordan Rosenblum, Karen Stern, and Debra Ballentine. Atlanta: Society of Biblical Literature, 2021.

- by T. M. Lemos (Tracy Maria Lemos) and +1
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- Archaeology of Ancient Israel, Hebrew Bible, Violence in the Bible, Rabbinics

early Israel involve the interplay between archaeology and ethnicity. The first is related to the formation of the early Israelite ethnicity: can we identify a new ethnic entity in the archaeological record of the highlands in the Iron I? The second: what can we learn from the archaeological record about the origin of the people who settled the hundreds of new Iron I villages in the hill coun-try? In a recent issue of Biblical Archaeologist (1995a) as well as elsewhere (1993: "Will the Real Israel Please Stand Up?"), W. Dever has delved into this thicket of issues. But his reconstruction remains too wedded to the biblical story and too conservative archaeologically. I wish to refute Dever's answers to these questions and offer my own, alternative solutions. Dever's Hypothesis on the Rise of Early Israel Ethnicity in Early Israel Dever's response to the question of ethnicity in the highlands of Canaan in the Iron I is based on three related arguments. He asserts, first and foremost, that archaeology can identify a distinct new ethnic entity in the highlands of Canaan in the Iron I. According to Dever, The village of Deir Ammar west of Ramallah. The settlement history of the site is typical of central hill country sites in the second-first millennia BCE: a small Middle Bronze site was deserted in the Late Bronze, resettled in the Iron I, and grew significantly in the Iron II. in twelfth century BCE Canaan, there did exist, at least on the highland frontier, a new ethnic entity, which we can recognize in the archaeological remains, and which we can distinguish from other known ethnic groups such as "Canaanites" and "Philistines" (1993:24; see also 1995a:201). Yet, as far as I can judge, this is a circular argument. It is based on the biblical text, rather than on the archaeological data. There is a remarkable continuity in the material culture in the Late Bronze/Iron I transition (Dever 1991; 1993; 1995a). The differences between the two cultures can be explained on the basis of socioeconomic and environmental differences (e.g., London 1989). If this is the case, how can archaeologists trace a new ethnic group in the Iron I? Moreover, if material culture of the Iron I highlands sites did not depart from the Late Bronze traditions until ca. 1100-1050 (Dever 1995a:206), how can one distinguish a distinct new ethnos in the late-thirteenth century, over a century before this point of departure? I refer to the methodological 198

- by Israel Finkelstein
- •
- Archaeology of Ancient Israel, Ancient Israel
- by Brock Whisler
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- Hebrew Bible, Book of Genesis, Religious Studies, Ancient Israel

Con questo primo volume si inaugura la nuova edizione interamente rinnovata di un’introduzione sulla quale si sono formate generazioni di studenti e di cultori della Bibbia. Nella nuova versione l’autore della prima parte, riservata all’archeologia e alla geografia (Joaquín González Echegaray) è lo stesso della versione precedente, mentre le altre due parti sono state affidate ad autori nuovi (Francisco Varo si è fatto carico della storia, Ignacio Carbajosa è autore della sezione dedicata al testo e alla critica testuale).
La parte che tratta dell’archeologia si arricchisce ora anche di utili carte geografiche; la parte storica espone la storia dell’Israele antico secondo i criteri interamente ripensati nella ricerca dell’ultimo ventennio, mentre la terza e ultima parte è opera di uno specialista del settore che illustra – anche con dovizia di esempi – la problematica e l’utilità dello studio critico dei testi e dei materiali originari per una lettura della Bibbia che miri a una consapevolezza libera da pregiudizi e al piacere del testo antico.

- by Francisco Varo
- •
- Ancient History, Archaeology of Ancient Israel, Hebrew Bible, Textual Criticism
- by Ofer Gat
- •
- Archaeology, Archaeology of Ancient Israel, Mediterranean archaeology, Ancient Israel

Данная статья предлагает некоторые принципы реконструкции истории древнего Израиля, которые могут помочь избежать крайностей как фундаментализма (библейский текст понимается как буквально достоверный), так и гиперкритицизма (любое сообщение библейского текста отвергается сходу как недостоверное). Любая реконструкция предлагает лишь вероятностную модель, но не истину в последней инстанции, археологические данные обладают приоритетом, но не правом на односторонний диктат, привлекаться должны все доступные данные и учитываться все разумные объяснения. Крайне важно при этом понять, как и в каких отношениях можно доверять библейскому тексту. Здесь помогут критерии нарративного анализа: наибольшую степень историчности можно приписать тем повествованиям, которые наименее удобны для повествователя, а степень его личной вовлеченности может подсказать, насколько близок он к очевидцам описываемых событий. Эти принципы, равно как и общие проблемы реконструкции истории древнего Израиля, проиллюстрированы конкретными примерами.

- by Andrei Desnitsky
- •
- Myth and History, Ancient Israel, Historical Reconstruction

This article describes the earliest evidence for the growing of two prestigious fruit trees: Juglans regia (Persian walnut) and Citrus medica (citron) in ancient Israel. The study also tries to identify the origin of these trees as well as their influence on Jewish tradition and culture. The palynological information from the Southern Levant supports the hypothesis of the survival of J. regia during the Last Glacial period in some areas of Eurasia. Accumulating palynological information as well as archeobotanical evidence of J. regia plant remains from northern Israel from »1800 years BCE suggests the beginning of horticulture of walnut in the Southern Levant. The growing of walnut within Israel probably started in the north, and nearly one millennium later, palynological evidence indicates that J. regia cultivation had spread also to the Judean Mountains. Walnut is mentioned only once in the Bible, in Song of Solomon (6:11). From the interpretation of this text as well other Jewish texts and the available palynological diagrams, it is clear that since the Persian period (fifth to fourth centuries BCE), J. regia was well established in ancient Israel. Citron, although being one of the four species of the Jewish feast of Tabernacles (Sukkot), is not native to the flora of the Near East. The earliest archeobotanical evidence of the growing of C. medica in Israel was recently discovered in a Royal Persian garden in Ramat Rahel near Jerusalem, dated to the fifth to fourth centuries BCE. C. medica seems to have made its way to Ramat Rahel from India via Persia. From that point on, citron gradually penetrated the Jewish culture and tradition. The citron is not mentioned in the Bible, and the association between the citron and the P€ urî`€ ec h€ ad€ ar (Leviticus 23:40), translated "fruit of the goodly tree," was only made during the first century AD.

- by Dafna Langgut
- •
- Archaeobotany, Palynology, Garden History, Vegetation History and Archaeobotany

This study explicates the function of the Abraham narrative in its current position ahead of Jacob in Genesis by means of a comparison with the Period of the Three Kingdoms in ancient Korean history. After establishing the similarity between the two settings, I demonstrate how ancient Korean monarchic history sheds light on the specific function of the Abraham narrative in providing a narrative space in which Judeans found and expressed their new identity after the fall of northern Israel.

- by Koog P Hong
- •
- Social Identity, National Identity, Book of Genesis, Abraham
- by Karoly Daniel Dobos
- •
- Jewish Studies, Theology, Dead Sea Scrolls (Religion), Early Christianity

This work studies different cultures regarding cults, myths and various religious beliefs. Its focus lies in examining the significance of the sun and its influence on shaping different cultures and the consolidation of their religious attitudes and trends. The people of antiquity did not fail to notice the daily movement of the sun in the sky, from its rise in the east to its setting in the west. Moreover, already in ancient civilizations people were aware of the connection between the change of the seasons and the movement of the sun. Solar deities, unlike territorial gods, dominate vast geographical space. It rises at one end of the cosmos and sets at the opposite end, as it encircles the whole globe. The rays of the sun illuminate the ground with no consideration to political-artificial borders, and hence the sun contributes, in human consciousness, to the elimination of 'earthly' boundaries, and to the formation of global rule. The sun's rays illuminating the ground are like a symbol of ownership of the entire space.

- by Sarah Shectman
- •
- Marriage and Divorce, Ancient Israel, Hebrew Bible/Old Testament

Deuteronomy 20 is studied in order to apprehend the holy war ideology in Ancient Israel. Redaction layers within the chapter help us understand the evolution of the concept from the earliest stage, where one wages war and tries to assimilate the conquered population and the latest phase, where the holy war supports a segregationist ideology.

- by Alexandru Mihaila
- •
- Deuteronomy, Holy War, Book of Deuteronomy, ancient Israelite religion

A difícil relação entre “cultura popular” e “religião” é alvo recorrente de discussões nas Ciências da Religião e na História da Religião do Antigo Israel. Dentre as variadas aproximações ao tema, há dificuldades na categorização dos conceitos, assim como posições divergentes sobre o lugar dessas práticas dentre o quadro sócio-religioso mais amplo. O presente artigo, alimentado e reagindo à discussão, coopera através da conceituação de objetos de poder como mídia, i.e., como objetos que, ao encarnar “poder religioso”, tornam-se, em si, poder religioso, hibridizando alteridade e identidade últimas. Para tanto, é realizado breve panorama sobre a discussão de magia na História da Religião de Israel e uma discussão, a partir da filosofia de mídia e estudos de cultura material, para a conceituação de objetos de poder. Ao fim, é apresentado estudo de caso com análise de um selo de estampar de osso de tell en-Nasḅeh.

- by Silas Klein
- •
- History of Religion, Archaeology of Ancient Israel, Religious Studies, Amulets