By Saul M. Olyan
This quantity assesses previous, theoretically engaged paintings on Israelite faith and offers new ways to specific difficulties and bigger interpretive and methodological questions. It gathers formerly unpublished examine via senior and mid-career students popular for his or her contributions within the region of social concept and the examine of Israelite faith and by means of junior students whose writing is simply commencing to have a major effect at the box. the quantity starts with a serious advent by means of the editor. issues of curiosity to the members contain gender, violence, social swap, the fairs, the dynamics of disgrace and honor, and the connection of textual content to ritual. The individuals have interaction thought from social and cultural anthropology, sociology, postcolonial experiences, and formality reviews. Theoretical types are evaluated in mild of the first info, and a few authors adjust or adapt thought to extend its application for bible study. The individuals are Susan Ackerman, Stephen L. prepare dinner, Ronald Hendel, T. M. Lemos, Nathaniel B. Levtow, Carol Meyers, Saul M. Olyan, Rüdiger Schmitt, Robert R. Wilson, and David P. Wright.
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Extra resources for Social Theory and the Study of Israelite Religion: Essays in Retrospect and Prospect
Example text
Lewis that the tĕrāpîm figurines mentioned in some eight passages in the Bible are representations of a family’s deceased ancestors,71 I suspect that it was not the norm to make this sort of ancestor figurine to represent a woman 69. Avraham Malamat, “King Lists of the Old Babylonian Period and Biblical Genealogies,” in Essays in Memory of E. A. Speiser (ed. William W. Hallo; AOS 53; New Haven: American Oriental Society, 1968), 173 n. 29; this quote brought to my attention by van der Toorn, Family Religion, 214.
Klein, 1 Samuel (WBC 10; Waco: Word, 1983), 70, 87; David Toshio Tsumura, The First Book of Samuel (NICOT; Grand Rapids: Eerdmans, 2007), 107; John T. Willis, “An AntiElide Narrative Tradition from a Prophetic Circle at the Ramah Sanctuary,” JBL 90 (1971): 308; idem, “Cultic Elements in the Story of Samuel’s Birth and Dedication,” ST 26 (1972): 45. , however, McCarter, 1 Samuel, 163 and 175, note on 1 Sam 9:5, who, while he unequivocally locates the shrine mentioned in 7:17 in Benjaminite Ramah (see McCarter, 1 Samuel, 148), understands the shrine in 1 Sam 9 to be located in Ephraimite Ramathaim, the town that McCarter takes one strand of the Samuel tradition (based on the text from 1:1 cited above) to identify as Samuel’s hometown.
74. , 28. 75. , 29. 76. , 28. 77. The history of scholarship concerning the so-called theophoric names and concerning the proponents of various interpretations of them has been well catalogued by van der Toorn, “Ancestors and Anthroponyms: Kinship Terms as Theophoric Elements in Hebrew Names,” ZAW 108 (1996): 1–4. 78. For this meaning of ’ēl/’ĕlōhîm, see above, n. 19. ACKERMAN: CULT CENTRALIZATION 37 As van der Toorn explains, his hypothesis—that “the gods referred to in these theophoric names are not gods in the usual sense of the term, but deified ancestors”79—would account well for the fact that the names in question can use kinship terms such as ’āh,̣ “brother,” or ‘am, “paternal uncle,” which otherwise are not epithets used of known divinities.