I noted a publication announcement for the book here and two related ETC blog posts by Dr. Meade on the subject here and here.
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E-mail: paleojudaica-at-talktalk-dot-net ("-at-" = "@", "-dot-" = ".")
Visit PaleoJudaica daily for the latest news on ancient Judaism and the biblical world.
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The celebration of the first of Nisan as the beginning of the new year is rooted both in Biblical, extra-Biblical and Talmudic sources. Exodus 12:1-2 states that Nisan is the first month in the setting of the new year. The book of Ezekiel (45:18-19) says: “Thus saith the Lord God: In the first month, in the first day of the month, thou shalt take a young bullock without blemish; and thou shalt purify the sanctuary.”The celebration began on the Sabbath last week in that Egyptian-Jewish rite.
Ezekiel contains many laws and festivals that are not found in the Pentateuch. Many interpret these as being meant for a future (third) Temple. Ezekiel does not explicitly describe the first of Nissan as a celebration of the new year per se but this description is nonetheless the earliest evidence of the day having special significance.
We find a similar reference in the Temple Scroll (11Q19) of the Dead Sea Scrolls. The Temple Scroll describes the ideal Temple of the Qumran sectarians. The Festival of the first day of the first month (Nissan) is one of three additional extra-biblical festivals that are mentioned in the Dead Sea Scrolls: ...
If the first of Nisan is such an important date to both the Bible and Talmud then, why is the day celebrated today only by this small Jewish community? To answer this question we must look to the Geonic period of Jewish history, corresponding roughly to the second half of the first millennium. ...
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[Though not specifically antiquity facing, I include this new tool from the Internet Archive because it will be useful to the many teachers and students who use AWOL]Thanks Chuck.
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Geography and ReligionCross-file under New Book.
Geography, and the geological formations and climatological effects derived thereby, have a distinct shaping influence on the everyday lives of people who live in particular areas. This shaping influence extends naturally to the religious traditions that develop in certain places, affecting the figures, metaphors, motifs, and physical structures that are relevant in certain areas of the world. To be meaningful, of course, something must be relevant. The Eastern Mediterranean was shaped by certain geographical and climatological forces that enabled life, through rainfall agriculture, but that also limited life, due to a lack of largescale irrigative rivers, constant aridity, and the blight of frequent drought. Geographical and agricultural motifs developed in the region that both were relevant and meaningful in such a setting. Such agricultural motifs earliest were associated with the figure of the ancient storm-god, and then became associated with his subsequent regional manifestations and alternatives, in the figures of Jewish Elijah, Christian St. George, and Muslim al-Khiḍr. Investigating this particular example offers a good case study for the usefulness of geography of religion as both a theory (geography shapes religions) and as a method (geographical contextualization allows us to see that religious traditions always are a product of both place and time).
See Also: Geography, Religion, Gods, and Saints in the Eastern Mediterranean (Routledge, 2020).
By Erica Ferg
Assistant Professor, Religious Studies
Regis University
March 2020
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David Frankfurter, Guide to the study of ancient magic. Religions in the Graeco-Roman world, volume 189. Leiden: Brill, 2019. xx, 797 p.. ISBN 9789004171572 €249,00.This volume gives plenty of attention to ancient Jewish magic, among many other magical traditions. For more on the Mesopotamian āshipu practitioner (also mentioned in the biblical book of Daniel as "enchanter") see here and here.
Review by
Markham J. Geller. m.geller@ucl.ac.uk
Lindsay Watson, Magic in ancient Greece and Rome. London; New York: Bloomsbury Academic, 2019. x, 248 p.. ISBN 9781788312981 £21.59 (pb).Excerpt:
Review by
Adam Parker, Open University. adam.parker@open.ac.uk
The main strength of this book lies in its concise introduction of different facets of ancient magical practices, drawing on a broad (although exclusively textual) evidence base, predominantly informed by the PGM, the corpus of curse tablets, and the writings of Pliny the Elder, Dioscorides, Theophrastus, and Ovid. This focus is surprising when the recent ‘material turn’ in ancient magical studies has helped to develop a deeper understanding of the nature and scale of such practices.
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([hugoye-list] Sheltering at Home & Deduping SEDRA - Monday, 23 March 2020 at 9:48 pm)Cross-file under Syriac Watch.
Dear Friends of Beth Mardutho,
We hope that you are keeping safe during this difficult time. As many of you are likely sheltering at home, you may find yourselves with extra time on your hands. Therefore, we at Beth Mardutho have decided to put out a call to those of you who know Syriac and are interested in volunteering some of your free time. As most of you are aware, SEDRA is a database of the Syriac language. Currently, it contains 4,264 duplicated lexemes. We would like to merge these duplicates. If you are interested in helping dedupe SEDRA and you know Syriac (2 years University level experience), please contact Shelby Loster at shelby@bethmardutho.org for more information.
Thank you. We look forward to hearing from you.
Best wishes,
The Beth Mardutho Team
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William M. Schniedewind. 2019. The Finger of the Scribe: How Scribes Learned to Write the Bible. Oxford: Oxford University Press.Excerpt:
Schniedewind’s The Finger of the Scribe provides an insightful and unique approach the Kuntillet ‘Ajrud inscriptions. By drawing from Near Eastern scribal curriculum, he effectively demonstrates that the early Israelite scribal curriculum—as evidenced at Kuntillet ‘Ajrud—may have been heavily influenced by the Mesopotamian scribal curriculum. Surely, scholars exploring literacy and scribal practices in the Levant should engage with this volume. That said, as Schniedewind occasionally suggests, many of his arguments rely on conjecture and extrapolative thinking.I noted another review of the book here.
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Al-Aqsa Mosque is the world's third holiest site for Muslims. Jews refer to the area as the "Temple Mount," claiming it was the site of two Jewish temples in ancient times."claiming"
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