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Blessing and Curse in Syro-Palestinian Inscriptions of the Iron Age is an examination of blessings and / or curses in all published alphabetic inscriptions from Iron II (1000-586 B.C.E.) Syria-Palestine. Inscriptions having either blessing, curse, or both (in general or specific forms) have been collected and sorted according to the presence therein of deity names. Those inscriptions which call upon Yahweh, God of Israel, for blessing or curse have been separated from those which call upon other deities and from those which did not contain a deity name. The blessings and curses in these inscriptions have then been compared and contrasted both to each other and the Hebrew Bible in order to show what the various peoples of that area and time meant by blessing and curse and how they expressed these ideas.
Jeremy Smoak presents a synthesis of recent discoveries bearing upon the early history and function of the biblical priestly blessing of Numbers 6:24-26. The book gives special focus to the importance of the discovery of the blessing on two silver amulets from Jerusalem dating to the late Iron Age and several other Iron Age inscriptions containing parallels to the blessing. The analysis of the inscriptions provides a new way to approach the meaning and significance of the instructions for the blessing in the biblical book of Numbers.
The practice of cursing remains a significant aspect of life in many African countries. This book addresses this practice with the seriousness it deserves, arguing that Christ is the ultimate curse remover. Dr. Elkanah K. Cheboi examines the meaning and implications of the Pauline statement in Galatians that “Christ became a curse for us.” Drawing from biblical passages referencing judicial curses, and the widespread practice of cursing and blessing within the Ancient Near East and Greco-Roman world, he investigates how the crucified and cursed Christ provides the ultimate solution to the power and dominion of curses. Demonstrating the insufficiencies of curse remedies, both in the ancient world and the modern African context, this study offers christological insight into the implications of Christ’s death not simply for human sin but also human curses. Dr. Cheboi specifically examines parallels between the New Testament context and Kenya’s Marakwet culture, where curses are still deeply feared as life-threatening and generational. Offering powerful insight into aspects of contemporary African culture not always fully understood, this book integrates biblical scholarship with practical application and is an excellent resource for pastors, missionaries, and theologians alike.
This is a book about curses. It is not about curses as insults or offensive language but curses as petitions to the divine world to render judgment and execute harm on identified, hostile forces. In the ancient world, curses functioned in a way markedly different from our own, and it is into the world of the ancient Near East that we must go in order to appreciate the scope of their influence. For the ancient Near Easterners, curses had authentic meaning. Curses were part of their life and religion. They were not inherently magic or features of superstitions, nor were they mere curiosities or trifling antidotes. They were real and effective. They were employed proactively and reactively to manage life’s many vicissitudes and maintain social harmony. They were principally protective, but they were also the cause of misfortune, illness, depression, and anything else that undermined a comfortable, well-balanced life. Every member of society used them, from slave to king, from young to old, from men and women to the deities themselves. They crossed cultural lines and required little or no explanation, for curses were the source of great evil. In other words, curses were universal. Because curses were woven into the very fabric of every known ancient Near Eastern society, they emerge frequently and in a wide variety of venues. They appear on public and private display objects, on tomb stelae, tomb lintels, and sarcophagi, on ancient kudurrus and narûs. They are used in political, administrative, social, religious, and familial contexts. They are the subject of incantations. They are tools that exorcise demons and dispel disease; they ban, protect, and heal. This is the phenomenology of cursing in the ancient Near East, and this is what the present work explores.
The first edition of this commentary has been the subject of much discussion, interpretation and study. The plates included will enable one to judge readings proposed by other scholars. One important addition has been made, a new set of photographs.
UNDERSTANDING THE BIBLE AS A SCRIPTURE IN HISTORY, CULTURE, AND RELIGION The Bible is a popular subject of study and research, yet biblical studies gives little attention to the reason for its popularity: its religious role as a scripture. Understanding the Bible as a Scripture in History, Culture, and Religion integrates the history of the religious interpretation and ritual uses of biblical books into a survey of their rhetoric, composition, and theology in their ancient contexts. Emphasizing insights from comparative studies of different religious scriptures, it combines discussion of the Bible’s origins with its cultural history into a coherent understanding of its past and present function as a scripture. A prominent expert on biblical rhetoric and the ritualization of books, James W. Watts describes how Jews and Christians ritualize the Bible by interpreting it, by expressing it in recitations, music, art, and film, and by venerating the physical scroll and book. The first two sections of the book are organized around the Torah and the Gospels—which have been the focus of Jewish and Christian ritualization of scriptures from ancient to modern times—and treat the history of other biblical books in relation to these two central blocks of the Hebrew Bible and New Testament. In addition to analyzing the semantic contents of all the Bible’s books as persuasive rhetoric, Watts describes their ritualization in the iconic and expressive dimensions in the centuries since they began to function as a scripture, as well as in their origins in ancient Judaism and Christianity. The third section on the cultural history and scriptural function of modern bibles concludes by discussing their influence today and the controversies they have fueled about history, science, race, and gender. Innovative and insightful, Understanding the Bible as a Scripture in History, Culture, and Religion is a groundbreaking introduction to the study of the Bible as a scripture, and an ideal textbook for courses in biblical studies and comparative scripture studies.
A cutting-edge scholarly review of how the Pentateuch functions as a scripture, and how it came to be ritualized in this way. Understanding the Pentateuch as a Scripture is a unique account of the first five books of the Bible, describing how Jews and Christians ritualize the Pentateuch as a scripture by interpreting it, by performing its text and contents, and by venerating the physical scroll and book. Pentateuchal studies are known for intense focus on questions of how and when the first five books of the Bible were composed, edited, and canonized as scripture. Rather than such purely historical, literary, or theological approaches, Hebrew Bible scholar James W. Watts organizes this description of the Pentateuch from the perspectives of comparative scriptures and religious studies. He describes how the Pentateuch has been used in the centuries since it began to function as a scripture in the time of Ezra, and the origins of its ritualization before that time. The book: Analyzes the semantic contents of the Pentateuch as oral rhetoric that takes the form of stories followed by lists of laws and sanctions Gives equal space to its ritualization in the iconic and performative dimensions as to its semantic interpretation Fully integrates the cultural history of the Pentateuch and Bible with its influence on Jewish and Christian ritual, and in art, music, theatre, and film Understanding the Pentateuch as a Scripture is a groundbreaking work that highlights new research data and organizes the material to focus attention on the Pentateuch’s—and Bible’s— function as a scripture.
Compares psalms and inscriptions to determine whether the aggression of the biblical God against his king and country was unique.
On a primary level, the author seeks to answer the question, what is the best interpretation of הדעת טוב ורע. "The Knowledge of Good and Evil," in Gen 2:9, 17; 3:5, and 3:22? In Gen 3:5 and 3:22, this knowledge is said to be possessed by YHWH and the divine beings. This study analyzes the permutations of ) טוב"good") and רעע ("evil/bad") in the Hebrew Bible, with a majority focus in Genesis and the Deuteronomistic History and with a focus upon those textual instances in which YHWH has influence over 'good' and 'bad/evil.' Due to the results of the data, the author brings in a second level of discussion that focuses upon the hermeneutical principle of divine retribution as a structuring element for ancient Near Eastern historiography. On a third level, the author turns to divine blessing and cursing, and its association with good and evil in ancient Near Eastern texts and in the Hebrew Bible. Due to this specific theocentric analysis of the lexemes juxtaposed with the author's wider study of ancient Near Eastern history and culture, the answer to the guiding question of this study is therefore proposed by the author as, 'The Divine Knowledge for Administering Reward and Punishment.' Ergo, the Eden Narrative tells a story of how humans partly attain divinity becoming like YHWH and the divine beings (Gen 3:5; 3:22; Ps 82) in having acquired the forbidden divine knowledge for wielding ultimate power.