Thursday, September 17, 2026

Voo, ... Composite Allusions in the Gospel of John and Other Jewish Literature (Mohr Siebeck)

NEW BOOK FROM MOHR SIEBECK:
Samuel L. Voo

Themes, Lexemes, and »Mnemes«

Composite Allusions in the Gospel of John and Other Jewish Literature

2026. 336 pages.
Wissenschaftliche Untersuchungen zum Neuen Testament 2. Reihe (WUNT II) 643

€99.00
including VAT

sewn paper
available
978-3-16-163517-5

Also Available As:
eBook PDF

Summary

Samuel L. Voo examines composite allusions to the Jewish scriptures in the Gospel of John and compares these to similar phenomena in late Second Temple Jewish literature. Composite allusions are defined in this study as allusions clustered together in a single literary unit that are best interpreted together. To analyze such allusions, the author develops a three-fold method integrating literary analysis, Jewish catchword exegesis, and insights from studies in ancient media culture. He examines six passages from Jewish literature (from the Hodayot, the Damascus Document, and the LXX), and four passages in the Fourth Gospel (12:37¬-40; 1:29; 7:37-39; 15:1-11). The author argues that the composite features across all of these passages function on the basis of common lexemes, common themes, and orally-derived metonymy.

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Fragments of lost late-antique Roman law code found in Penn Museum

MUSEUM EXCAVATION: 1,600-Year-Old Scraps Turn Out to Be a Lost Roman Law Book. Learn how seven pieces of 1,600-year-old parchment revealed what may be a Roman pocket law book about taxes, roads, grain, and public buildings (Anastasia Scott, Discover Magazine).
Matthijs Wibier’s love of Latin first drew him to Classics. Years later, that fascination brought him to 50 tattered scraps of animal skin at the Penn Museum in Philadelphia, where faded Latin sentences stopped at torn edges.

[...]

Substantial fragments of a lost late-antique Latin law code languished in the Penn Museum for over a century until Prof. Wibier noticed them. Just a reminder of how many ancient texts still lie buried, not just in the field, but also in museum collections.

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Wednesday, September 16, 2026

Is Moses' name really Egyptian?

PROF. THOMAS SCHNEIDER: Moses’ Name Is Semitic, Not Egyptian (TheTorah.com).
Pharaoh’s daughter names the baby מֹשֶׁה, “for I drew him out of the water”—a Hebrew wordplay from an Egyptian princess?! Since the 19th century Egyptologist, Karl Lepsius, scholars have dismissed this biblical explanation as folk etymology, and instead posited that the name derives from Egyptian mśy, “to give birth,” as in Ramesses or Ahmose. But neither the consonants nor the vowels line up, and no ancient author ever made the connection. Rather, Moses’ name derives from the Semitic מ.שׁ.י, “to draw or glean.”

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Did Herodotus think that Linear B was Phoenician?

PHOENICIAN WATCH: Greek Alphabet’s Phoenician Origins Questioned After 2,500 Years (Dimitrios Aristopoulos, Greek Reporter).
The Phoenician alphabet myth has long dominated discussions of Greek writing. Herodotus’ prestige and clarity made his account persuasive, but evidence from other traditions, linguistic analysis, and modern archaeology challenges his claim. The phrase “phoinikeia grammata” did not originally mean “Phoenician letters” after all; it referred instead to an older practice—Linear B writing on palm leaves.

Herodotus reinterpreted the phrase and linked it to the Phoenicians. His version prevailed, transforming Cadmus into a foreign bringer of letters. Yet the deeper truth is more complex: the Greeks had their own pre-alphabetic writing, and they preserved faint memories of it in myths, scholia, and surviving phrases.

This headline sounds completely daft. The article doesn't help much. You have to look at the underlying technical article to see what is actually being argued.

There are two separate issues. First, the origin of the Greek alphabet. It was developed from the Phoenician alphabet—the Northwest Semitic alphabet used by naval traders from Lebanon, whatever you call it and them. This is obvious. No one disputes it. The Greek Reporter article doesn't quite come out and deny this, but it doesn't ever say it clearly either.

Second, Herodotus, in his account of the Cadmus myth, say that in pre-Trojan War times the "Phoenicians" brought a writing system in "Phoenician letters" which the Greeks used. The article argues that this is a reference to the syllabic (not alphabetic) Linear B script, which was indeed used early on to write Greek. Arguably, Linear B was written mostly on palm leaves, which is one meaning of this Greek word phoinix. Herodotus misunderstood earlier references to Linear B as phoinikeia grammata, "palm-leaf letters," to mean the Northwest Semitic alphabet from which the Greek alphabet derives. Thanks to him that alphabet was erroneously called "Phoenician."

I don't know if this argument is correct, but it looks credible. There's nothing daft about it.

The full article in The Journal of Hellenic Studies (2022), 142, 219–254 (doi:10.1017/S0075426922000131) is available online.

Deconstructing the Phoenician myth:‘Cadmus and the palm-leaf tablets’ revisited

Willemijn Waal

Leiden University, The Netherlands Institute for the Near East
E-mail: w.waal@hum.leidenuniv.nl

Abstract

According to Herodotus, the expression phoinikeia grammata means ‘Phoenician letters’ and refers to the Phoenician origins of the Greek alphabet. This account has found general acceptance, but it is not the only interpretation possible and other theories circulated in antiquity. The adjective φοῖνιξdoes not only mean‘Phoenician’; it can also refer to a palm tree or the colour red. This article argues that the expression phoinikeia grammata did not originally refer to the alphabet, but to Linear B writing on palm leaves, as already suggested by Frederick Ahl. It is shown that the account of Herodotus is the result of a‘learned reinterpretation’, triggered by the ambiguity of the word φοῖνιξ. The new under- standing of phoinikeia grammata proposeds here has some important consequences: it implies that Linear B, as has long been suspected, was primarily written on palm leaves (hence‘palm-leaf writ- ing’) and that in classical antiquity there was at least a limited historical awareness of the existence of pre-alphabetic writing systems in the Aegean. This paper adduces additional evidence to substan- tiate these claims. Lastly, a case will be made that Herodotus’ incorrect reinterpretation has led to the‘Phoenicianization’ of Cadmus, who was originally a Greek hero.

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Sheridan, Sogdian Christians (Brepols)

BIBLIOGRAPHIA IRANICA: Sogdian Christians.

Notice of a New Book: Sheridan, Daniel . 2026. Sogdian Christians. Networks, Books, Homilies, and Medicine. Turnhout: Brepols.

PaleoJudaica has considerable interest in the Sogdian Manicheans, who preserved much of our surviving material from and on the Book of Giants. More on them, it, and the ancient Sogdian language is here and links. The promised volume, MOTP2, came out not long after that post.

This book on Sogdian Christians looks like a valuable contribution to the field of Sogdian studies.

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Tuesday, September 15, 2026

How did Prof. Christopher A. Rollston change his mind?

SYMPOSIUM: I CHANGED MY MIND: Farm Boy to Biblical Scholar (Prof. Christopher A. Rollston, TheTorah.com).
This pilgrimage of mine is certainly not unique to me. But it does reveal something about the way in which the texts of the Hebrew Bible and Greek New Testament themselves, knowledge about their transmission through the centuries (i.e., the copying), and knowledge about the world from which these texts hailed, have all combined to refine and nuance my understanding of the Hebrew Bible and New Testament. The pilgrimage continues, and I am grateful for that.
For more on the series, see here. A recent topically related post is here.

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Scripta Classica Israelica again

THE AWOL BLOG: Open Access Journal: Scripta Classica Israelica.

It's been a while since I noted this journal, so this is a good chance to mention it again.

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At the National Library of Israel

LIBRARY TOUR: What Can Texts Do? A Morning at the National Library of Israel (Keira Kahn, Yeshiva University Commentator).
The oldest items in the collection are in the first display case. They are clay incantation bowls made by the Jews of Babylonia between roughly the fifth and eighth centuries, and they look like ordinary cereal bowls, except that the inside of each one is covered in Aramaic script that spirals from the center outward. They are amulets. People commissioned them by name, had them inscribed with blessings and incantations, and then buried them upside down beneath the threshold of the house so that demons could not get in. Nobody was ever supposed to read them; we only have them because they were buried intentionally and then unearthed. The plaque above the case ends by asking the question the entire exhibit is built around: what can texts actually do?

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Monday, September 14, 2026

How did ancient Israelites actually live?

DOMESTIC ARCHAEOLOGY: How People Actually Lived in Ancient Israel According to Archaeology. Excavated four-room houses, ancient grains, and domestic tools reveal the daily struggles, diets, and routines of everyday life in ancient Israel (Eljoh Hartzer, The Collector).
While paging through the Bible, one can find it hard to truly see the daily life of ancient Israelites. What did they eat? Where did they live? What kind of clothes did they wear? In recent years, however, Levantine domestic archaeology has given us a few rare glimpses into what that life was like, with magnificent findings like the famous four-room houses, Judean pillar figurines, and even insights into the probable diet that sustained the people who lived in that reality.
This article does give a realistic view of the lives of people in antiquity, including the endemic parasite infestations. On that, related posts here and here and links. Life in antiquity was not very pleasant, even for the elites, let alone for regular people.

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"Cursed! The Power of Magic in the Ancient World" coming to ISAW (NYU)

EXHIBITION: ISAW presents: Cursed! The Power of Magic in the Ancient World. Exhibition explores the central role of magic in ancient societies; opens September 17 (NYU News).
The Institute for the Study of the Ancient World at New York University presents Cursed! The Power of Magic in the Ancient World (September 17 to December 13, 2026), an exhibition that examines the central role of magic in ancient societies. From its integration into religious traditions in Mesopotamia and Egypt, to its marginal, often illicit status in Greece and Rome, Cursed! explores the visualization and practice of magic in these communities between the years 2000 BCE and 300 CE.

[...]

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Longacre's Psalms book is forthcoming

THE OTTC BLOG: Psalms Monograph Submitted (Drew Longacre).

That's good news!

For more on Dr. Longacre's work on the text of the Hebrew Psalter, see here and links. And for updates on the related lawsuit, see the Critical Edition of the Hebrew Psalter Blog here.

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Sunday, September 13, 2026

Gadot, A Historical Archaeology of Jerusalem: Bronze and Iron Ages (SBL)

NEW BOOK FROM SBL PRESS:
A Historical Archaeology of Jerusalem: Bronze and Iron Ages

Yuval Gadot

ISBN 9781628377910
Volume ABS 35
Status Available
Price $62.00
Publication Date March 2026

Paperback $62.00
Hardback $82.00
eBook $62.00

In the first book to examine Jerusalem’s archaeological remains in detail since Kathleen M. Kenyon’s Digging Up Jerusalem (1974), Yuval Gadot reexamines the results of more than one hundred years of excavations and incorporates findings from recent research based on the most up-to-date scientific methods. The book covers six pivotal periods of Jerusalem’s development and correlates those with historical texts, including those from the Hebrew Bible, for the purpose of portraying a nuanced and detailed reconstruction of Jerusalem during the Bronze and Iron Ages. More than one hundred color illustrations and maps supplement Gadot’s analysis of the archaeological data and reconstruction of Jerusalem’s history. This volume presents the most complete picture of Jerusalem’s history for scholars and students interested in the city’s role as a royal seat and a religious center.

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Saturday, September 12, 2026

Congress Volume Zurich 2022 (Brill)

NEW(ISH) BOOK FROM BRILL:
Congress Volume Zurich 2022

Proceedings of the 24th Congress of the IOSOT

Series:
Vetus Testamentum, Supplements, Volume: 201

Volume Editors: Samuel Arnet, Konrad Schmid, and Lena-Sofia Tiemeyer

This volume presents the main lectures of the 24th Congress of the International Organization for the Study of the Old Testament (IOSOT) held in Zurich, Switzerland, in August 2022. It is written by nineteen established international scholars, whose combined research reflects the broad spectrum of contemporary biblical scholarship. The volume includes articles ranging from the study of the ancient Near East, the archaeology of ancient Israel and Judah, and the Dead Sea Scrolls, via thematic investigations and ideological readings of key texts, to studies exploring the formation, ideology, and reception of biblical books.

Copyright Year: 2025

E-Book (PDF)
Availability: Published
ISBN: 978-90-04-74047-1
Publication: 20 Oct 2025
EUR €159.00

Hardback
Availability: Published
ISBN: 978-90-04-74046-4
Publication: 06 Nov 2025
EUR €159.00

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Friday, September 11, 2026

Rosh HaShanah 2026

HAPPY NEW YEAR (ROSH HASHANAH - Jewish New Year 5787) to all those celebrating. The New Year begins tonight at sundown.

Last year's Rosh HaShanah post is here. For biblical background, see here.

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Rosh HaShanah and the Akedah

FOR ROSH HASHANAH: The Ram Caught in the Thicket by Its Horns—Rosh Hashanah’s Shofar (Prof.Rivka Ulmer, The Torah.com).
At the climax of the binding of Isaac, Abraham sees אַיִל אַחַר “a ram behind” (MT)... or does he see אַיִל אֶחָד “one ram” (SP, LXX, etc.)? Both readings are developed in midrash: aḥar into Israel’s future redemption through the shofar, eḥad into the primordial ram created for the Akedah—two paths that converge in the shofar of Rosh Hashanah.

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How did Prof. Rabbi Phil Lieberman change his mind?

SYMPOSIUM: I CHANGED MY MIND: De-anthropomorphizing God: Did It Really Begin with Onkelos? (Prof. Rabbi Phil Lieberman, TheTorah.com).
Onkelos’ choice, then, to dissolve the metaphor “fat of the land” in favor of “goodness of the land,” then, may be evidence of a broader, deliberate program eschewing metaphor more generally. That might imply that when Targum Onkelos dissolves metaphors, even about God, it has something more than deanthropomorphizing in its program: the translator appears to prefer semantic clarity to figurative language. In other words, this is part of a literary project rather than a theological one.
For more on this series, see here.

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