A New Edition of Sappho by Dirk Obbink
More on Dirk Obbink and the Marketing of Cultural Heritage Items
Background here and links.
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Monday, January 27, 2020
More on Dirk Obbink
AT THE VARIANT READINGS BLOG, Brent Nongbri has a couple of posts involving Professor Dirk Obbink. Professor Obbink has reportedly been "suspended from duties" (first Guardian article) by Oxford University in relation to an investigation into the disappearance of more than a hundred papyri fragments from the Oxyrhynchus collection. Professor Obbink has denied any wrongdoing.
A New Edition of Sappho by Dirk Obbink
More on Dirk Obbink and the Marketing of Cultural Heritage Items
Background here and links.
A New Edition of Sappho by Dirk Obbink
More on Dirk Obbink and the Marketing of Cultural Heritage Items
Background here and links.
On Nebuchadnezzar’s Dream
READING ACTS: Daniel 2:1-13 – Nebuchadnezzar’s Dream (Phil Long).
For more on the term "enchanter" (אשף, 'āshaph) in Daniel 2:10, see the comments here (the immediately preceding post) on the Babylonian cleric known as āshipu. The "enchanters" appear a little more often in Daniel than Phil says (1:20; 2:2, 10, 27; 4:4; 5:7, 11, 15). I think that's a complete list. Both BHS and Lisowsky's Konkordanz miss one or more occurrence.
As Phil says, the term "Chaldean" is an ethnic designation for a Babylonian tribe. It is used sometimes in its original meaning in the Book of Daniel (1:4 [?], 5:30, 9:1; also Ezra 5:12).
Herodotus calls the Chaldeans "the priests of Bel." Later Greek writers continue to use the term to mean a type of magico-religious practitioner. That is the frequent usage also in the Book of Daniel (2:2, 5, 20; 3:8 [?]; 4:4 [Evv. 4:7]; 5:7, 11, 15). This is an example of a parallel in Daniel to what I like to call "Greek Fantasy Babylon," the imaginary Babylon described by Greek writers in the Persian and Hellenistic eras. It is another indication that the Book of Daniel was written much later than the sixth century BCE.
Elsewhere in the Bible, "Chaldeans" is used as an ethnic term, more or less synonymous with "Babylonians."
For more on the term "enchanter" (אשף, 'āshaph) in Daniel 2:10, see the comments here (the immediately preceding post) on the Babylonian cleric known as āshipu. The "enchanters" appear a little more often in Daniel than Phil says (1:20; 2:2, 10, 27; 4:4; 5:7, 11, 15). I think that's a complete list. Both BHS and Lisowsky's Konkordanz miss one or more occurrence.
As Phil says, the term "Chaldean" is an ethnic designation for a Babylonian tribe. It is used sometimes in its original meaning in the Book of Daniel (1:4 [?], 5:30, 9:1; also Ezra 5:12).
Herodotus calls the Chaldeans "the priests of Bel." Later Greek writers continue to use the term to mean a type of magico-religious practitioner. That is the frequent usage also in the Book of Daniel (2:2, 5, 20; 3:8 [?]; 4:4 [Evv. 4:7]; 5:7, 11, 15). This is an example of a parallel in Daniel to what I like to call "Greek Fantasy Babylon," the imaginary Babylon described by Greek writers in the Persian and Hellenistic eras. It is another indication that the Book of Daniel was written much later than the sixth century BCE.
Elsewhere in the Bible, "Chaldeans" is used as an ethnic term, more or less synonymous with "Babylonians."
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Review of Scholars and Scholarship in Late Babylonian Uruk (ed. Proust and Steele)
THE BIBLICAL REVIEW BLOG: Review: “Scholars and Scholarship in Late Babylonian Uruk” edited by Christine Proust and John Steele (William Brown).
I will mention another connection. The volume is full of information on the āshipu clergy in late Babylonian Uruk. They were medico-religious practitioners who treated people for physical and psychological disorders. In the Bible, the book of Daniel mentions them as among the Babylonian religious functionaries whom Daniel and his friends opposed. The NRSV translates the word as "enchanters."
For more on the economy, religion, scribes, religious practitioners, and muddled Greek reception of late ancient Babylonia, start here and follow the links.
UPDATE: See the next post for more on the "enchanters" in the Book of Daniel.
Christine Proust and John Steele. Eds. 2019. Scholars and Scholarship in Late Babylonian Uruk. Cham: Springer Press.I like to keep track of research on late ancient Babylonia, because it provides important background for Second Temple era Judaism. William Brown notes some points of interest for that field.
Scholars and Scholarship in Late Babylonian Uruk is part of the Springer series Why the Sciences of the Ancient World Matter, which builds bridges between the history of science in the ancient world and other fields in the humanities. With a wide range of subject matter, including mathematics, astronomy, astrology, ritual, and more, this volume works well in this series. After providing an overview of each chapter, I will consider ways that the contributions to this volume can contribute to conversations in religious and biblical studies. I will also comment on a few of the volume’s shortfalls.
[...]
I will mention another connection. The volume is full of information on the āshipu clergy in late Babylonian Uruk. They were medico-religious practitioners who treated people for physical and psychological disorders. In the Bible, the book of Daniel mentions them as among the Babylonian religious functionaries whom Daniel and his friends opposed. The NRSV translates the word as "enchanters."
For more on the economy, religion, scribes, religious practitioners, and muddled Greek reception of late ancient Babylonia, start here and follow the links.
UPDATE: See the next post for more on the "enchanters" in the Book of Daniel.
Visit PaleoJudaica daily for the latest news on ancient Judaism and the biblical world.
Sunday, January 26, 2020
Daniel, Joseph, and Tobit
READING ACTS: Faithful Diaspora Jews – Daniel, Joseph and Tobit. Another post in Phil Long's series on the Book of Daniel. For notice of previous posts, see here and links.
Past PaleoJudaica posts on Joseph and Aseneth are here and links. And for my reservations about accepting Joseph and Aseneth as an ancient Jewish compositions, see especially here.
Past PaleoJudaica posts on Joseph and Aseneth are here and links. And for my reservations about accepting Joseph and Aseneth as an ancient Jewish compositions, see especially here.
Visit PaleoJudaica daily for the latest news on ancient Judaism and the biblical world.
Women celebrating Daf Yomi
TALMUD WATCH: Women's group brings equality to Talmud study (Danny Zaken, Al-Monitor). Hadran celebrated the participation of women in the latest Daf Yomi cycle.
The Jan. 5 gathering in Jerusalem, attended by over 3,000 women, was a show of power and strength by religious women from almost every social sector, ranging from relatively liberal ultra-Orthodox women to women associated with the conservative movement. Some wore headscarves, while others walked around in jeans and t-shirts. The term “feminism” was conspicuously absent. On the contrary, the organizers wanted to send the message that Talmud study is not the result of a struggle but the natural continuation of a legacy of Torah study across Jewish history.For more on Beruria, see this recent post.
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CFP: Conference on Cosmic Ascent in Theory and Practice
THE NSEA BLOG: CONFERENCE ON COSMIC ASCENT IN THEORY AND PRACTICE: CALL FOR PAPERS
A conference in June of this year at Trinity College, Dublin on all aspects of cosmic ascent narratives. Papers are very welcome from scholars working on any aspect of this subject (in antiquity or later), viewed phenomenologically, comparatively, cognitively, narratologically, ritually …The conference takes place on 19-20 June, 2020. The deadline for paper proposals is 13 March, 2020.
Here is the call for papers ...
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Saturday, January 25, 2020
Beruria in the Talmud
TALMUD WATCH: The Sense of a Woman. Fighting her way into the male-dominated world of the Talmud, Beruria challenged the orthodoxy with her wit and learnedness (Richard Hidary, Tablet Magazine).
While a learned woman named Beruria likely did exist in second-century Eretz Yisrael, most of the narratives about her appear only later in the Babylonian Talmud and midrash, which lends doubt to their biographical value. Nevertheless, the literary persona of Beruria captured by these vignettes certainly reveals a great deal about the Talmudic storytellers and their anxieties about their own cultural and gender boundaries.
Many today look to Beruria as a proto-feminist who proved herself equal to her rabbinic colleagues in knowledge of Torah tradition and biblical interpretation. However, the debate continues among scholars as to whether the ancient rabbis themselves viewed her as an exceptional ideal or as a threat to their hegemony.
It was likely a paradoxical combination of both. ...
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Review of van der Toorn, Becoming Diaspora Jews
THE BIBLICAL REVIEW BLOG: Review: “Becoming Diaspora Jews: Behind the Story of Elephantine” by Karel van der Toorn (William Brown).
I have noted Professor van der Toorn's recent edition of Papyrus Amherst 63 here and links. For many other PaleoJudaica posts on Elephantine Island in Egypt and on the Elephantine Aramaic papyri, start here and follow the links.
Karel van der Toorn. 2019. Becoming Diaspora Jews: Behind the Story of Elephantine. Yale: Yale University Press.Excerpt:
In conclusion, van der Toorn’s Becoming Diaspora Jews: Behind the Story of Elephantine is an excellent and needed historical re-construction of the Jewish Elephantine community. More importantly, he draws into the conversation Papyrus Amherst 63, providing innovative and important insights to the Jews at Elephantine prior to their being in Egypt. Frankly, Becoming Diaspora Jews is a must-read for students and scholars of Jewish studies (broadly construed) and Egyptian history.Cross-file under New Book and Aramaic Watch.
I have noted Professor van der Toorn's recent edition of Papyrus Amherst 63 here and links. For many other PaleoJudaica posts on Elephantine Island in Egypt and on the Elephantine Aramaic papyri, start here and follow the links.
Visit PaleoJudaica daily for the latest news on ancient Judaism and the biblical world.
Friday, January 24, 2020
Daniel and the king's food
READING ACTS: Daniel 1:8-16 – What was Wrong with the King’s Food? (Phil Long).
Phil mentions several possibilities. Here is another.
Later in the book, Daniel's ritual preparations for invoking angelic revelations include dietary restrictions. See 9:3 and 10:3. Chapter one emphasizes that Daniel only ate vegetables and drank water. Verse 17 specifies that his abilities included understanding visions and dreams. Is his diet meant to be a relevant factor? Maybe.
As a side note: 10:3 says that Daniel went for "three whole weeks" without eating delicacies or meat or drinking wine.
Wait, what?
That implies he normally ate and drank those things. I thought he only ate vegetables and drank water. Did Daniel's king's-food-free diet go the way of all diets?
I have collected and commented on the previous posts in Phil's new series on the Book of Daniel here.
Phil mentions several possibilities. Here is another.
Later in the book, Daniel's ritual preparations for invoking angelic revelations include dietary restrictions. See 9:3 and 10:3. Chapter one emphasizes that Daniel only ate vegetables and drank water. Verse 17 specifies that his abilities included understanding visions and dreams. Is his diet meant to be a relevant factor? Maybe.
As a side note: 10:3 says that Daniel went for "three whole weeks" without eating delicacies or meat or drinking wine.
Wait, what?
That implies he normally ate and drank those things. I thought he only ate vegetables and drank water. Did Daniel's king's-food-free diet go the way of all diets?
I have collected and commented on the previous posts in Phil's new series on the Book of Daniel here.
Visit PaleoJudaica daily for the latest news on ancient Judaism and the biblical world.
A gift for President Putin
NUMISMATIC DIPLOMACY: Putin Receives 2,000-Year-Old Coin Uncovered in Jerusalem (TPS / Tazpit News Agency via the Jewish Press).
Putin is in Israel together with 45 global leaders and royals to attend the Fifth World Holocaust Forum at the Yad Vashem Holocaust memorial and to mark the 75th anniversary of the liberation of Auschwitz-Birkenau.Another "year two" coin from the Great Revolt (or possibly even the same one) was in the news a few years ago.
[...]
The coin is an original, inscribed with the ancient Hebrew words “Liberty of Zion.” On the other side of the coin are the words “year two” and refer to the second year of the Great Revolt during the years 66–73 CE.
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Niehoff and Levinson (eds.), Self, Self-Fashioning and Individuality in Late Antiquity
NEW BOOK FROM MOHR SIEBECK: Self, Self-Fashioning and Individuality in Late Antiquity. New Perspectives. Ed. by Maren R. Niehoff and Joshua Levinson. Culture, Religion, and Politics in the Greco-Roman World 4. 174,00 € including VAT. cloth ISBN 978-3-16-158990-4.
Published in English.
This collection of articles places the frequently discussed question of the introvert Self into a new interdisciplinary context: rather than tracing a linear development from social forms of life with an outward orientation to individual introspection, it argues for significant overlaps between interior and exterior dimensions, between the Self and society. A team of internationally renowned experts from different fields examines Pagan, Jewish and Christian voices on an equal basis and explores the complexity of their messages. Philosophical texts are analyzed next to letters, legal sources, Bible interpretation and material evidence. Not only is the experience of individuals examined, but also instructions from authoritative figures in a position to shape constructions of the Self. The book is divided into three parts; namely, »Constructing the Self«, a field usually treated by philosophers, »Self-Fashioning«, generally associated with literature, and »Self and Individual in Society«, commonly the domain of historians. This volume shows the complexity of each category and their overlaps by engaging unexpected sources in each section and interrogating internal as well as external dimensions.
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Thursday, January 23, 2020
Reading Acts takes up Daniel
AT THE READING ACTS BLOG, Phil Long has begun a series on the Book of Daniel. It happens that I just taught my honours (i.e., upper division) undergraduate course on the Book of Daniel last semester. The book is thus fresh in my mind. I look forward to noting Phil's posts and commenting when I have time. Thus far:
When was the Book of Daniel Written?
The key evidence for the date of the book is that it contains very detailed predictions about the future (from the perspective of the sixth-century BCE character Daniel) which are uncannily correct up to a certain point in the Maccabean revolt. Then they go wildly wrong. Case in point: Daniel 10-11 review Seleucid and Ptolemaic history in detail up to the desecration of the Temple by Antiochus Epiphanes. But then 11:40-45 has him undertaking a campaign in Egypt and Palestine and dying there. There was no such campaign. And our other sources - which granted are inconsistent in details - agree that he died in Persia.
It certainly looks as though an author during the Maccabean revolt wrote up predictions after the fact (vaticinia ex eventu), but then ventured some actual predictions about the future. The latter turned out wrong, as they usually do.
This feature of correct predictions after the fact, then wrong actual predictions, is typical of historical apocalypses, including the Animal Apocalypse (1 Enoch 85-90), 4 Ezra, and The Seventh Vision of Daniel. In all three, as in the Book of Daniel, the wrong actual prediction include the coming of the final judgement, which has not happened yet!
The stories in Daniel 2-6 may have their origins in Aramaic folk traditions of the Persian Period, but the book as we have it in our Bibles (the Masoretic Text) was put together during the Maccabean Revolt, and chapters 7-12 were written then.
Main Themes of Daniel
Daniel and the End of the Ages
Daniel 1:1-7 – Why was Daniel Taken to Babylon?
Daniel 1 serves as an introduction to chapters 2-6, for which it may have been written. It sets out the themes that will be important in the stories (e.g., introduces the main characters, the training of the four friends in wisdom, Daniel's mantic talents, and the temptation to assimilation) and to some degree in the visions in 7-12.
The meaning Phil gives for the name Belteshazzar is a bit confused. The name could mean "Guard the life of the king!" or "Guard his life!" depending on how you reverse-transcribe it into Akkadian. The divine name "Bel" is not involved. Phil's translation mixes in "Bel" from the similar-looking name of King "Belshazzar" of chapter 5, which means "Bel, guard the king!"
I would be cautious about the meanings of the Babylonian names assigned to the the three friends. These, especially the first two, are more or less garbled. They certainly don't look like transcriptions of Babylonian names made in the sixth century.
When was the Book of Daniel Written?
The key evidence for the date of the book is that it contains very detailed predictions about the future (from the perspective of the sixth-century BCE character Daniel) which are uncannily correct up to a certain point in the Maccabean revolt. Then they go wildly wrong. Case in point: Daniel 10-11 review Seleucid and Ptolemaic history in detail up to the desecration of the Temple by Antiochus Epiphanes. But then 11:40-45 has him undertaking a campaign in Egypt and Palestine and dying there. There was no such campaign. And our other sources - which granted are inconsistent in details - agree that he died in Persia.
It certainly looks as though an author during the Maccabean revolt wrote up predictions after the fact (vaticinia ex eventu), but then ventured some actual predictions about the future. The latter turned out wrong, as they usually do.
This feature of correct predictions after the fact, then wrong actual predictions, is typical of historical apocalypses, including the Animal Apocalypse (1 Enoch 85-90), 4 Ezra, and The Seventh Vision of Daniel. In all three, as in the Book of Daniel, the wrong actual prediction include the coming of the final judgement, which has not happened yet!
The stories in Daniel 2-6 may have their origins in Aramaic folk traditions of the Persian Period, but the book as we have it in our Bibles (the Masoretic Text) was put together during the Maccabean Revolt, and chapters 7-12 were written then.
Main Themes of Daniel
Daniel and the End of the Ages
Daniel 1:1-7 – Why was Daniel Taken to Babylon?
Daniel 1 serves as an introduction to chapters 2-6, for which it may have been written. It sets out the themes that will be important in the stories (e.g., introduces the main characters, the training of the four friends in wisdom, Daniel's mantic talents, and the temptation to assimilation) and to some degree in the visions in 7-12.
The meaning Phil gives for the name Belteshazzar is a bit confused. The name could mean "Guard the life of the king!" or "Guard his life!" depending on how you reverse-transcribe it into Akkadian. The divine name "Bel" is not involved. Phil's translation mixes in "Bel" from the similar-looking name of King "Belshazzar" of chapter 5, which means "Bel, guard the king!"
I would be cautious about the meanings of the Babylonian names assigned to the the three friends. These, especially the first two, are more or less garbled. They certainly don't look like transcriptions of Babylonian names made in the sixth century.
Visit PaleoJudaica daily for the latest news on ancient Judaism and the biblical world.
Algorithms are coming for Hebrew paleography!
NORTHWEST SEMITIC EPIGRAPHY: Algorithmic handwriting analysis of the Samaria inscriptions illuminates bureaucratic apparatus in biblical Israel (Shira Faigenbaum-Golovin, Arie Shaus, Barak Sober, Eli Turkel, Eli Piasetzky, Israel Finkelstein, Plos One).
In the past, the media published some overblown claims about algorithms applied to ancient languages. But the algorithms keep getting better. Recent studies like this one look cautious and credible. Background here, here, here, here, and links.
We may have reached the point when algorithms can outdo humans at Hebrew paleography.
AbstractThis story has received some attention in the media, but I think it is all based on the Plos One article and the following Tel Aviv University press release. It gives additional commentary by the authors: Study Reveals Two Writers Penned Landmark Inscriptions in Eighth-Century BCE Samaria. Discovery illuminates bureaucratic apparatus of ancient kingdom of Israel, say TAU researchers. A key point:
Past excavations in Samaria, capital of biblical Israel, yielded a corpus of Hebrew ink on clay inscriptions (ostraca) that documents wine and oil shipments to the palace from surrounding localities. Many questions regarding these early 8th century BCE texts, in particular the location of their composition, have been debated. Authorship in countryside villages or estates would attest to widespread literacy in a relatively early phase of ancient Israel's history. Here we report an algorithmic investigation of 31 of the inscriptions. Our study establishes that they were most likely written by two scribes who recorded the shipments in Samaria. We achieved our results through a method comprised of image processing and newly developed statistical learning techniques. These outcomes contrast with our previous results, which indicated widespread literacy in the kingdom of Judah a century and half to two centuries later, ca. 600 BCE.
"If only two scribes wrote the examined Samaria texts contemporaneously and both were located in Samaria rather than in the countryside, this would indicate a palace bureaucracy at the peak of the kingdom of Israel's prosperity," Prof. Finkelstein explains.I noted the previous research mentioned in the abstract above here.
"Our results, accompanied by other pieces of evidence, seem also to indicate a limited dispersion of literacy in Israel in the early eighth century BCE," Prof. Piasetzky says.
In the past, the media published some overblown claims about algorithms applied to ancient languages. But the algorithms keep getting better. Recent studies like this one look cautious and credible. Background here, here, here, here, and links.
We may have reached the point when algorithms can outdo humans at Hebrew paleography.
Visit PaleoJudaica daily for the latest news on ancient Judaism and the biblical world.
7th-grader finds late-antique tombstone in Caesarea
FUNERARY EPITAPH: 1,500-year-old Greek inscription uncovered by 13-year-old in Caesarea. "I immediately recognized that it was something ancient," the seventh-grader from Caesarea said (Rossella Tercatin, Jerusalem Post).
The white slab protruding from the ground uncovered by the boy turned out to be part of a burial inscription, Peter Gendelman, an IAA researcher in Caesarea, said in the press release. The inscription indicates the name of the deceased and the location of the grave within the cemetery, he said.The IAA has given the discoverer, Stav Meir, some well-deserved recognition for his sharp eye and good citizenship.
“The grave of.... and of Anastasius, or Anastasia…,” the inscription read, the IAA said.
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The Demon Epilepsy Tablet
CANDIDA MOSS: The Mysterious Case of the Demon Epilepsy Tablet (The Daily Beast).
The earliest image of the ancient demon believed to cause epilepsy has been discovered in the archives of a museum in Berlin. The 2,670-year-old tablet, which was originally part of the library of a family of exorcists, shows the demon with curvy horns, a long tail, a serpent’s tongue, and what might be a reptilian eye. Not that different, in other words, than some Christian depictions of the Devil.This text is early, but Professor Moss broadens the discussion to include the history of the religious and medical understanding of epilepsy from antiquity (with mention of ancient Judaism and Jesus) to the present.
[...]
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Wednesday, January 22, 2020
Coins of the Nabataeans
NUMISMATICS: CoinWeek Ancient Coin Series: Coins of the Nabataeans (Mike Markowitz).
This article gives a detailed survey of Nabatean coins, with good photos. It also amounts to a brief history of the Nabatean kingdom, whose spoke language was pre-Islamic Arabic, but whose written language was Aramaic.
Kings Obodas II and Aretas IV come up in a past PaleoJudaica post here. Obodas I (I think) comes up in this post.
Cross-file under Nabatean Watch (Nabataean Watch). For many past posts on the Nabateans and their language, see here, here, here, and here, and follow the links. For still more, search the PaleoJudaica archive.
This article gives a detailed survey of Nabatean coins, with good photos. It also amounts to a brief history of the Nabatean kingdom, whose spoke language was pre-Islamic Arabic, but whose written language was Aramaic.
Kings Obodas II and Aretas IV come up in a past PaleoJudaica post here. Obodas I (I think) comes up in this post.
Cross-file under Nabatean Watch (Nabataean Watch). For many past posts on the Nabateans and their language, see here, here, here, and here, and follow the links. For still more, search the PaleoJudaica archive.
Visit PaleoJudaica daily for the latest news on ancient Judaism and the biblical world.
Reviewlet of Orlov, The Glory of the Invisible God
FORBIDDEN GOSPELS BLOG: Book Note: The Glory of the Invisible God by Andrei Orlov (April DeConick). I noted the publication of the book here.
Visit PaleoJudaica daily for the latest news on ancient Judaism and the biblical world.
Tuesday, January 21, 2020
On Berenice, Titus, and "replacement theory"
TABLET MAGAZINE: Berenice, the Jewish Queen of Rome, and the Origins of Replacement Theory. How fear that a single Jew could transform Western society into a Jewish empire led to a broader anti-Semitism (Fredric Brandfon).
Past PaleoJudaica posts involving Julia Berenice, sister of Herod Agrippa II and lover of the Emperor Titus, are here and here.
Past PaleoJudaica posts involving Julia Berenice, sister of Herod Agrippa II and lover of the Emperor Titus, are here and here.
Visit PaleoJudaica daily for the latest news on ancient Judaism and the biblical world.
2020 archaeology scholarships available from BAS
BIBLE HISTORY DAILY: Dig Scholarships Available in 2020 (Michele Barasso).
The Biblical Archaeology Society, publisher of BAR, offers dig scholarships of $2,000 each to people who wish to participate in a dig and demonstrate financial need. ...Cross-file under News You Can Use.
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