In Pursuit of Meaning: Collected Studies of Baruch A. Levine by Baruch Levine, Andrew Gross

By Baruch Levine, Andrew Gross

In a profession spanning nearly 5 many years, Baruch Levine s various guides replicate his wide-ranging pursuits and components of workmanship within the learn of the Hebrew Bible, the traditional close to East, and early Judaism. looking for which means brings jointly fifty-one of crucial articles that Professor Levine produced in the course of his years at Brandeis collage (1962 sixty nine) and ny collage (1969 2000, emeritus 2000 ). the 1st quantity, containing twenty-seven articles, specializes in the learn of faith within the biblical and old close to japanese worlds from a few views, starting from shut philological research of written assets to anthropological reports of old cultic practices. within the twenty-four articles of the second one quantity, Levine engages broader features of old close to japanese society, from felony associations of assorted forms to greater societal types of association. This latter quantity additionally comprises a few of his extra incisive lexicographical and philological contributions to the research of the Hebrew and Aramaic languages.

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2 H. L. Ginsberg, The Israelian Heritage of Judaism (New York, 1982); B. A. Levine, “Review of Ginsberg,” AJS Review 12 (1987) 143–57. {VOL 1, PP. 101–12} 30 THE NEXT PHASE IN JEWISH RELIGION the first time in Judah of the mid-to-late-seventh century, when we read in the book of Kings that the bāmôt “high places” were regarded as illegitimate, but rather at an earlier period and quite possibly in Northern Israel. E. E. His policy, though probably abortive and surely short lived, would have constituted a response to Northern Israelite prophetic teaching.

R, not Marduk, ruled Babylon, just as Assyria ruled in reality. ŠÁR is found in this period only at in the city of Aššur, whereas in texts from Nineveh the traditional writing is used. ŠÁR (see further below). This important cultic event can be dated to the period between 704 and 700. ŠÁR. Dust from the destroyed Babylon is placed there, and additional accoutrements are shipped to Aššur from Babylon. It is the god Aššur who vanquishes Tiamat in the Assyrian version of Enuma Eliš, not Marduk, and Sennacherib rides together with the god Aššur in his divine chariot!

IEJ 47:1–16. Goelet, O. and B. A. Levine 1998 Making Peace in Heaven and on Earth: Religious and Legal Aspects of the Treaty between Rameses II and Ḫattušili III. Pages 252–99 in Boundaries of the Ancient Near Eastern World, ed. M. Lubetsky et al. JSOTSup 273. Sheffield: Sheffield Academic Press. Gray, G. B. 1912 The Book of Isaiah, I–XXXIX, International Critical Commentary. Edinburgh: T. & T. Clark. Grayson, A. K. 1992 Sennacherib. ABD 5:1088–9. Hoftijzer, J. and K. ) 1995 Dictionary of the North-West Semitic Inscriptions.

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