Monday, April 11, 2016

More on Tigay,The Lost Book of Moses

THE SHAPIRA SCROLLS: The Mysteries of Moses. Questions about an ancient set of scrolls—older than the Dead Sea Scrolls—led author Chanan Tigay around the world. Then the answer appeared in the library across from his office (Beth Kissileff, Tablet Magazine).
When he first began to probe the mystery behind these ancient scrolls, Tigay had no idea the search would require hundreds of hours of research and take him to nine countries. After four years, he finally saw physical evidence that granted him answers he had been seeking, close to home—in the library of San Francisco State University, the very place where he teaches in the creative writing department.

San Francisco State housed a collection of manuscripts that had once belonged to Jerusalem-based 19th-century antiquities dealer Moses Wilhelm Shapira. Tigay didn’t immediately appreciate the significance of what he’d found. It wasn’t the scrolls themselves, but what he discovered ultimately suggested a conclusion to his quest to find what and where the scrolls were and how and why their owner had acquired them. This discovery gave Tigay a satisfying conclusion after his years of research—including visits to Israel, the Netherlands, Australia, Jordan, Germany, England, and France. That painstaking research is the core of Tigay’s new book, The Lost Book of Moses: The Hunt for the World’s Oldest Bible. (Read an excerpt here.)

Unfortunately, Tigay’s discovery in the library came just eight days before his book was due to the publisher; he had to quickly rewrite the ending based on what he’d found. Tigay’s goal was to “try to have the reader feel like they are in my shoes the whole way through,” he told me recently in a Skype interview from Boston. “At any given moment, the reader knows what I knew, not what I don’t know yet.” So, just as Tigay rode a “roller coaster of emotion” during his research, readers will also not know the outcome until the very end of the book.
Everybody is keeping the ending of the book very hush-hush, which I guess is understandable. But I shall be very surprised indeed — pleasantly surprised, but surprised — if he has found any good reason to think that the Shapira scrolls are genuine ancient objects. I'm guessing not, though. If he had, I think he would have decided that announcing the breakthrough would sell more copies of the book than keeping it quiet like this. But maybe that's just what I would do.

Also in Tablet, this excerpt from Tigay's book: The Antiquarian and the Murderer. In an excerpt from Chanan Tigay’s new ‘The Lost Book of Moses,’ a historical detective tracks down what could be the original Book of Deuteronomy. Excerpt:
All he knew were the tantalizing tidbits he’d gathered a few days earlier at Sheikh Arakat’s home in the village of Abu Dis. Shapira—who would tell this story several times, with slight variations, in letters and newspapers and in conversation—had been chatting with the sheikh and several Bedouin guests when the subject turned to ancient inscriptions, and one of the guests told a story. About a dozen years before, he said, a few tribesmen on the run from Ottoman authorities had taken refuge inside a cave hewn high in an embankment overlooking Wadi Mujib, that gorge in Jordan where I’d hiked in neck-high water. Hiding in that cave just east of Dhiban, the ancient Moabite city that had yielded King Mesha’s victory stone, the men chanced upon several bundles of very old rugs. Hoping to find a stash of long-hidden gold rolled within the carpets’ linen folds, they peeled away several layers of material. To their disappointment, what they discovered was not gold. All they found was a bunch of old blackened leather strips, smelling of asphalt and covered in some sort of scrawl they could barely see, let alone read. When the Arabs departed the cave, the man told Shapira, they tossed aside the worthless strips. One of them, though, thinking better of so hasty a decision, snatched them up off the ground. A good career move, as it turned out: the man had since gone from privation to comfort, and now commanded a large flock of sheep that allowed him to keep his family clothed and fed.

Shapira was unsure what to make of the story. It was undeniably alluring. Ancient leather scrolls, covered in weird writing, ferreted away in cliffside caves, wrapped in linen and discovered by Bedouin on the lam. But he had already been burned by the Bedouin and the stories they had told him, and anyway, all this was hearsay more than a decade old.
This story is eerily like the story of the discovery of the first Dead Sea Scrolls, which you can read, for example, at the link given here. That said, one could ask where else one would be likely to find ancient scrolls preserved and who else in the region would be more likely to find them. Ancient manuscript treasures are sometimes discovered, or at least reported to have been discovered, in caves (e.g., here and here). But fakes or dubious cases are also sometimes reported to have been found in caves (e.g., here, here, and here). Such stories go back to Aladdin's cave and beyond, so they prove nothing in themselves.

I look forward to the formal announcement, in due course, of what Mr. Tigay's big discovery is. And if he wishes to make a case for reconsidering the genuineness of the scrolls, I look forward to seeing his evidence. Background on his book and on the Shapira scrolls in general is here.

Review of Eastman, The Ancient Martyrdom Accounts of Peter and Paul

BRYN MAYR CLASSICAL REVIEW:
David L. Eastman, The Ancient Martyrdom Accounts of Peter and Paul. Writings from the Greco-Roman World 39. Atlanta: SBL Press, 2015. Pp. xxv, 469. ISBN 9781628370904. $59.95.

Reviewed by Adam Carter McCollum, Institut für Byzantinistik und Neogräzistik, Universität Wie (acmccollum101@gmail.com)n


Preview

This volume collects several more or less related texts on the post-biblical tales about Peter and Paul. Like other volumes in the series, the texts appear in both the original or an early translation, and in English translation. Short introductions and a modicum of notes accompany the texts. The goal is, it seems, to shed more light on texts beyond the commonly studied Acts of Peter and Acts of Paul (both of which are also included in this volume) and to bring those texts into the discussion of the martyrdom traditions of these two major Christian figures (see especially p. xxii). That goal the author has achieved. These texts include some Greek and Latin texts, but Eastman especially singles out Syriac texts as having been unduly ignored. Consequently, Syriac has a relatively large place in the book. This inclusion is another sign of the happy trend to make the border between the Greco-Latin textual sphere and that of other languages (Syriac, Armenian, Georgian, etc.) less impassable and the territory on both sides better known. Eastman goes so far as to speak of earlier considerations of these (and presumably other similar) texts as having “been hampered by a kind of myopia”, considerations that consider “voices that are not in Latin or Greek” as “variant voices” (p. xxiv). He is not wrong, and even if his textual catalog and presentation might have been even more comprehensive, the fact that he puts Syriac texts as equals beside Greek and Latin texts marks a welcome corrective.

[...]
The book was noted here when it came out. Cross-file under New Testament Apocrypha Watch.

Lied and Lundhaug (eds.), Snapshots of Evolving Traditions

FORTHCOMING BOOK FROM DE GRUYTER: Snapshots of Evolving Traditions: Jewish and Christian Manuscript Culture, Textual Fluidity, and New Philology Hardcover – 15 Jan 2017 by Liv Ingeborg Lied (Editor), Hugo Lundhaug (Editor). The Amazon page does not yet have a description, but the De Gruyter page does:
Eschewing the search for the hypothetical original, this volume of essays places manuscripts and manuscript culture center stage and provides new readings of texts from various Christian and Jewish traditions in their manuscript contexts. With emphasis on method, the book takes materiality and manuscript practices into consideration, arguing for the significance of realizing the inherent fluidity of textual transmission in a manuscript culture.
I mentioned the book a couple of years ago here. I'm glad to hear that a publication date has now been announced. My article, "Translating the Hekhalot Literature: Insights from New Philology," is included in the volume.

Ancient glass kilns found in Israel

ARCHAEOLOGY: International archaeologists hail discovery as breakthrough in understanding ancient glass industry (i24News).
The remains of the oldest kilns in Israel, thought to be over 1,600 years old, were recently discovered where commercial quantities of raw glass were produced, indicating that the Land of Israel was one of the foremost centers for glass production in the ancient world, the Israel Antiquities Authority reported Monday.

The kilns, which were discovered during an excavation carried out as part of the Jezreel Valley Railway Project, consisted of two built compartments. They included a firebox where kindling was burnt to create a very high temperature, and a melting chamber – in which the raw materials for the glass (clean beach sand and salt) were inserted and melted together at a temperature of 1,200 C degrees.

[...]
Some past posts involving ancient glass are here, here, here, and here.

Craft Second-Temple-era beer

TECHNOLOGY WATCH: Wheat Feat Jerusalem Brewery Produces Second Temple-era Beer. The small Herzl Brewery has created a brew that’s as close as possible to an ancient strain of wheat, making it dry, syrupy and a very acquired taste (Nir Hasson, Haaretz).
In Jerusalem’s Talpiot industrial zone, amid the carpentry shops and tire repair garages, a small boutique brewery produces a beer called Herzl. One of the owners, Itai Gutman, 31, occasionally adds his own innovations to the standard beer recipes. For example, he recently managed to brew a beer from a heritage grain – a wild plant that’s as possible to the 2,000-year-old wheat from which modern wheat developed. Presumably, therefore, this brew comes closest to the ancient beer that was consumed after man learned how to ferment grain.

[...]

We can assume that Gutman’s beer is similar to the ancient beer consumed thousands of years ago. It’s 3 percent alcohol – a bit lower than modern-day wheat beer – and is rather dark and thick. And the taste? Well, it's a stretch to say it tastes good, but it’s definitely interesting.

“It’s unlike anything I have ever tasted,” nods Gutman. “From my viewpoint, as a person who has tried to hone his sense of taste, it was a surprise. It has a very dry taste, but it also has a strong aroma and suggestion of red fruit – almost like a syrup.”

[...]
For background on ancient Near Eastern and ancient Israelite beer and efforts to resurrect them, see here and follow the links.

Sunday, April 10, 2016

Brock on 50 years of Syriac studies

BIBLIOGRAPHIA IRANICA: A half century of Syriac studies. New article: Brock, Sebastian. 2016. A half century of Syriac studies. Byzantine and Modern Greek Studies 40(1). 38–48. Cross-file under Syriac Watch.

Shanks on the Eshba'al inscription

BIBLE HISTORY DAILY: First Person: Banning Ba’al (Hershel Shanks).
Was the proper name Eshbaal—man of Ba’al—banned in Judah after King David’s time? A recent analysis suggests that it was.

Ba’al, meaning lord or master, was a common divine appellative in Canaan and neighboring areas during Biblical periods, most frequently referring to the storm god.

[...]
It does look like it, yes.

There's more on the Eshba'al (Ishba'al) inscription from Khirbet Qeiyafa here, here, here, and here. Cross-file under Epigraphy.

Grabbe, Boccaccini, and Zurawski (eds.), The Seleucid and Hasmonean Periods and the Apocalyptic Worldview

ANOTHER NEW BOOK FROM BLOOMSBURY:
The Seleucid and Hasmonean Periods and the Apocalyptic Worldview

Editor(s): Lester L. Grabbe, Gabriele Boccaccini, Jason M. Zurawski

Published: 02-25-2016
Format: Hardback
Edition: 1st
Extent: 272
ISBN: 9780567666147
Imprint: Bloomsbury T&T Clark
Series: The Library of Second Temple Studies
Volume: 88
Dimensions: 6 1/8" x 9 1/4"
List price: $128.00

About The Seleucid and Hasmonean Periods and the Apocalyptic Worldview

This tightly focused collection of essays, from an invited seminar of international specialists, centres on the question of the apocalyptic worldview around the time of the Maccabean revolt. What was the nature of apocalyptic at this time? Did the Maccabees themselves have a distinct apocalyptic worldview? These questions lead to other, more specific queries: who of the various groups held such a view? Certain of the essays analyse the characteristics of the apocalypses and related literature in this period, and whether the apocalyptic worldview itself gave rise to historical events or, at least, influenced them.

The collection begins with two introductory essays. Both the main and short papers have individual responses, and two considered responses by well-known experts address the entire collection. The volume finishes with a concluding chapter by the lead editor that gives a perspective on the main themes and conclusions arising from the papers and discussion.
Again, follow the link for TOC and ordering information.

Jewish languages

MY JEWISH LEARNING: Jewish Languages: From Aramaic to Yiddish. A very brief sketch, some of which deals with areas outside my expertise. But looks accurate in areas with which I am familiar.

Merkava Technologies

VIRTUAL REALITY: MERKAVA TECHNOLOGIES is a new VR company in Australia. It's a promising name. We'll see what they come up with.

Saturday, April 09, 2016

Punic Playmobil

PUNIC WATCH: 26,000-Figure Playmobil Diorama Depicts Carthage Vs. Rome (JOHN KEEFER, The Escapist).
An avid Playmobil collector has set up a diorama depicting the Battle of Zama in what may turn out to be a world record.

The battle was epic ... and so was the set-up.

Playmobil collector Jean-Michel Leuillier has been collecting the figures for years and decided to go for a world record on March 19 in the sports hall of Heyrieux in southeastern France. He chose to depict the Battle of Zama from 202 BC, which had more than 40,000 Carthaginians facing off against more than 35,100 Romans in a battle that would end the Second Punic War.

[...]
Past posts involving the Battle of Zama are here, here, and here.

Yehudi

YONA SABAR: Hebrew word of the week: Yehudi. A couple of past PaleoJudaica posts dealing with the origin of the word "Jew" are here and here.

On childbirth and ritual impurity

LEVITICUS: Torah Portion of the Week: The Dynamics of Impurity. Is giving birth to a child a sin? That seems to be the message of Parashat Tazria (Ariel Seri-Levi, Haaretz). Not surprisingly, the answer to the question is no. Nor is a "sin" offering required because the woman rashly vowed during labor never to have sex again, even though she may well have done so.
In his book, “Leviticus: A Book of Ritual and Ethics,” the late Bible scholar Jacob Milgrom explains the role of the hatat offering and the significance of atonement. Commission of sins, bodily secretions and various biological phenomena give rise to impurity – a dynamic force that in essence adheres to the sanctuary and all it contains, which can endanger God’s continued presence both there and in Israel’s midst. For this reason, the Torah prohibits the new mother from coming into contact with anything holy during the period immediately following childbirth: “she shall touch no hallowed thing, nor come into the sanctuary, until the days of her purification be fulfilled” (Lev. 12:4).

But, even if she remains at home, her ritual impurity adheres to the sanctuary and can accumulate there. The impurity must be purged from the sanctuary to ensure that God will continue to reside there. The disinfectant the priest uses to remove the impurity from the altar – not from the new mother – is the blood of the hatat-offering, which is sprinkled not on the person bringing the offering but on the altar.

We can therefore understand that the Hebrew word for this offering, “hatat,” is linked not to sin (het) but to disinfection (hitui), and therefore should be translated not as “sin-offering” but as “purification-offering.” Disinfection is also referred to as atonement – kippur¸ whose root in Hebrew is kaf-peh-resh. In Akkadian, that root means “disinfection” or “wiping away.” Thus the meaning of the atonement in the purification-offering is removal of the impurity, of a kind of filth.
Or, as I suggest when I lecture on ritual impurity in P, a kind of cooties.

Three Bloomsbury books

NEW BOOKS FROM BLOOMSBURY:
Zechariah’s Vision Report and Its Earliest Interpreters
A Redaction-Critical Study of Zechariah 1-8


By: Lena-Sofia Tiemeyer

Published: 01-14-2016
Format: Hardback
Edition: 1st
Extent: 296
ISBN: 9780567665225
Imprint: Bloomsbury T&T Clark
Series: The Library of Hebrew Bible/Old Testament Studies
Volume: 626
Dimensions: 6 1/8" x 9 1/4"
List price: $120.00

About Zechariah’s Vision Report and Its Earliest Interpreters

If Zechariah's vision report (Zechariah 1.8-6.8) reflects the seer's visionary experience, how does that impact our understanding of the gradual growth of the text? Lena-Sofia Tiemeyer builds on the work done in her previous book Zechariah and His Visions (Bloomsbury-T&T Clark, 2014), to demonstrate that the visionary material forms the primary textual layer. The oracular texts constitute chronologically later interpretations. Zechariah and/or later authors/editors sought guidance in the earlier vision accounts, and the oracular material reflects these endeavours. Tiemeyer's investigation is guided by the question: what is the latter material doing with the former? Is it enforcing, contradicting, or adding to it?

Using a ratio composed of the difference between the intratexts and intertexts of Zech 1-8, Tiemeyer shows how this ratio is higher in the oracular material than in the visionary material. This difference points to the different origin and the different purpose of the two sets of material. While the earlier vision report draws on images found primarily in other biblical vision reports, the later oracular material has the characteristics of scribal interpretation. By drawing on earlier material, it seeks to anchor its proposed interpretations of the various vision accounts within the Israelite textual tradition. It is clear that the divine oracles were added to give, modify, and specify the meaning of the earlier vision report.

Worlds that Could Not Be: Utopia in Chronicles, Ezra and Nehemiah

Editor(s): Frauke Uhlenbruch, Steven J. Schweitzer

Published: 01-28-2016
Format: Hardback
Edition: 1st
Extent: 224
ISBN: 9780567664051
Imprint: Bloomsbury T&T Clark
Series: The Library of Hebrew Bible/Old Testament Studies
Volume: 620
Dimensions: 6 1/8" x 9 1/4"
List price: $112.00

About Worlds that Could Not Be: Utopia in Chronicles, Ezra and Nehemiah

The idea of Utopia was first made current and popular by Sir Thomas More with the publication of his book by the same name in 1516. The 'no-place' that was created has had a fantastic reception history, which makes its application to the biblical books of Nehemiah, Ezra and Chronicles as vibrant as the current scholarship which is ongoing into the Renaissance term and its implications. The essays in this collection take different approaches to the question: are there proto-utopian elements in the three books from the Hebrew Bible? Methodological considerations are to be found, but each essay also moves beyond the methodological constraint to raise the hypothetical question of 'what if?' in different ways.

The essays evaluate the potential, and pitfalls, of reading Biblical books as (proto-)utopian. Topics include how utopia construct intricate counter-realities, and how to tell whether a proposal diagnosed as 'utopian' from a modern point of view is meant to motivate its audience to political action. Case studies which read aspects of Chronicles, Ezra and Nehemiah as potential utopian traits include the restoration project of Ezra-Nehemiah and the rejection of foreign wives, utopian concerns in Chronicles, as well as the empire's role in writing a putative utopia, and King Solomon as a utopian fantasy-king.

The Return of the King
Messianic Expectation in Book V of the Psalter


By: Michael K. Snearly

Published: 11-19-2015
Format: Hardback
Edition: 1st
Extent: 248
ISBN: 9780567664334
Imprint: Bloomsbury T&T Clark
Series: The Library of Hebrew Bible/Old Testament Studies
Volume: 624
Dimensions: 6 1/8" x 9 1/4"
List price: $112.00

About The Return of the King

The clear structure of psalm groups in Psalms 107-150 can be interpreted as signaling a renewed hope in the royal/Davidic promises. Each psalm group of Book V is organized around a theme or key word that is related to the royal/Davidic hope in the earlier sections of the Psalter: Psalms 107-118; Psalm 119; Psalms 120-137; Psalms 138-145; Psalms 146-150. These words and themes figure prominently at the major seam psalms of the Psalter – Psalms 1-2 and 89. Thus, the content and subject matter at the end of the Psalter is integrally related to the content and subject matter at the beginning.

The editorial-critical method used by Snearly is an extension of the method used by David M. Howard, Jr. in The Structure of Psalms 93-100. Snearly also draws from recent insights in the fields of poetics and text-linguistics in order to establish a linguistically based foundation for reading the Psalter as a unified text. The methodology emphasizes parallel features, with special focus on key-word links. This method advances editorial criticism by not only discerning links within a group but also showing that those links do not occur with the same frequency outside of the group.
Follow the links for TOCs and ordering information.

The "messiah" in Daniel 9:27

PHILIP JENKINS: The Messiah, the Prince (The Anxious Bench).
I recently blogged on the many and various ways in which translators subtly (and usually unconsciously) change the meaning of a text by capitalization and punctuation. Here is an illustration that seems quite powerful to me.

[...]
Notice also the subtle but telling punctuation and translational differences in the translation of the chronology of the 70 weeks in Daniel 9:27. The more Christological ones differ from the ones that implicitly recognize the original sense of the title.

Also note the link to Professor Jenkins's earlier post, Revolutionary Years 1, which discusses the question of the date of the book of Daniel. I have linked to it already, but did not mention that particular aspect of it.

Friday, April 08, 2016

Palmyra's Arch of Triumph redivivus

OPEN THAT PORTAL: Why the Arch of Triumph of Palmyra is being recreated in London - 1,800 years after it was built (Nigel Richardson, The Telegraph).
We watch mesmerised as the robotic arm beavers away, the drill bit on the end painstakingly incising the precise lineaments of a 1,800-year-old monument that was blown up last October.

The monument in question is the Arch of Triumph of Palmyra, destroyed by Isil forces as they spread across Syria in the summer of 2015.

For the past two months, in a mountain workshop right next to where Michelangelo quarried a block of finest-quality white marble for his David, a new arch has been rising, and the week after next, in a culminating flight of fancy, it will touch down in Trafalgar Square.
Meanwhile, Adam Eliyahu Berkowitz in Breaking Israel News breathlessly reports Temple of Ba’al Replica Arrives in London Just in Time for Ancient Pagan Festival. It seems that the reconstructed arch will be on display in London at a time coinciding with the beginning of an occult festival (one I've never heard of) whose end culminates with May Day/Walpurgistnacht/Beltane. In my view, that's a pretty tenuous connection. I don't doubt that any day of the year could be traced back to some such occult connection with a little effort. This is what I call the Illuminatus fallacy: anything can be connected to anything else if you keep the parameters flexible and allow a few steps in between. Sometimes 19 April is just 19 April.

In any case, Mr. Berkowitz, as well as Michael Snyder of Charisma News (see here), will presumably be somewhat relieved to hear (as above) that it is the Arch of Triumph that is being reconstructed, not the entrance of the Temple of Bel. That should make for a less "eerie coincidence" and a less threatening portal.

Cross-file under Palmyra Watch. More on the reconstructed Arch is here and links. Additional background on the long, sad story of Palmyra, one that I hope is now moving to happier times, is here and here and links.

Yeasayer - "Dead Sea Scrolls"

POPULAR CULTURE WATCH:



The approximate lyrics are given here. Something to enjoy for the weekend.

On digging up the dead

ASKING THE IMPORTANT QUESTIONS: When Is It Okay To Dig Up The Dead? Human bones tell stories that would otherwise be lost to history. But archaeologists are increasingly confronted with demands to let past generations rest in peace (Mark Strauss, National Geographic). This article has a sensible and sensitive discussion of the full range of issues surrounding the question of archaeological excavation and study of human remains. Without wanting to oversimplify, I am in basic agreement with this:
Some bioarchaeologists are staunchly opposed to returning bones to the ground. Duncan Sayer, an archaeologist at the University of Central Lancashire, writes, “The destruction of human remains prevents future study; it is the forensic equivalent of book burning, the willful ruin of knowledge.”
But that does not exclude trying to find creative ways to accommodate the wishes of indigenous groups and (more cogently) direct descendants who feel they have a stake in the fate of the remains.

Another post on this subject, in which I give my own views and suggestions in greater detail, is here.

Kirsch awarded Guggenheim Fellowship

CONGRATULATIONS TO ADAM KIRSCH: Adam Kirsch Awarded Guggenheim Fellowship for Nonfiction (Jonathan Zalman, Tablet Magazine).
We’re excited and proud to learn that Adam Kirsch, Tablet’s long-time contributing editor and literary critic, has been awarded the 2016 Guggenheim Fellowship for General Nonfiction.

[...]
For the last few years Mr. Kirsch has been writing a weekly column in Tablet on the daily Daf Yomi cycle of Talmud readings, and PaleoJudaica has been following his work closely. I am very happy that he has received this well deserved award.

For his Daf Yomi columns, start here and just follow those links.

Creationism

YONA SABAR: Hebrew word of the week: Creationism/bri’atanut. No, this isn't an ancient Hebrew word. But I couldn't resist. I have posted comments on the ancient use of the root here and here.