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			<title>Why are the Sins of Ephraim (Hos 13,12) and Job (Job 14,17) Bundled? Vol.93 (2012) 107-115</title>
			
					<author>
						<name>Shalom E. Holtz</name>
					</author>
			<link>http://www.bsw.org/Biblica/Vol-93-2012/Why-Are-The-Sins-Of-Ephraim-Hos-13-12-And-Job-Job-14-17-Bundled/491/</link>
			<description><![CDATA[Hos 13,12 and Job 14,17 describe sins as tied in a bundle. Since other verses imply that sins serve as God’s own evidence against sinners, the common image in these two verses is best explained in light of evidence preservation procedures attested in Neo-Babylonian legal texts.]]></description>
			<pubDate>2012-04-18T11:44:07Z</pubDate>
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			<title>A New Historical Reconstruction of the Fall of Samaria Vol.93 (2012) 98-106</title>
			
					<author>
						<name>Sung Jin Park</name>
					</author>
			<link>http://www.bsw.org/Biblica/Vol-93-2012/A-New-Historical-Reconstruction-Of-The-Fall-Of-Samaria/490/</link>
			<description><![CDATA[Most scholars accept the two-conquest model according to which Shalmaneser V conquered Samaria in 723/722 BCE but died shortly thereafter, and that Sargon II then suppressed the ancient city again in his second regnal year (720 BCE) after resolving the internal conflict in Assyria. This paper critically examines this model, discusses some problems regarding chronological order, and proposes a new historical reconstruction in support of one conquest. The probability of there having been propagandistic considerations motivating Sargon II’s scribes is also discussed.]]></description>
			<pubDate>2012-04-18T11:41:11Z</pubDate>
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			<title>The Baal Peor Episode Revisited (Num 25,1-18) Vol.93 (2012) 86-97</title>
			
					<author>
						<name>Joseph Blenkinsopp</name>
					</author>
			<link>http://www.bsw.org/Biblica/Vol-93-2012/The-Baal-Peor-Episode-Revisited-Num-25-1-18/489/</link>
			<description><![CDATA[The Baal Peor episode (Num 25,1-18), followed by the second census (Num 26), marks the break between the first compromised wilderness generation and the second. This episode is a &laquo;covenant of kinship&raquo; between Israelites and Midianites resident in Moab, sealed by marriage between high-status individuals from each of these lineages. The violent repudiation of this transaction by the Aaronid Phineas is in marked contrast to the Midianite marriage of Moses, for which an explanation is offered, and is paradigmatic of the attitude to intermarriage of the Aaronid priesthood during the mid-to-late-Achaemenid period.]]></description>
			<pubDate>2012-04-18T11:37:38Z</pubDate>
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			<title>The Gospel according to John: The New Testament’s Deutero-Deuteronomy? Vol.93 (2012) 68-85</title>
			
					<author>
						<name>George C. Heider</name>
					</author>
			<link>http://www.bsw.org/Biblica/Vol-93-2012/The-Gospel-According-To-John-The-New-Testament-S-Deutero-Deuteronomy/488/</link>
			<description><![CDATA[The article examines parallels in canonical function between Deuteronomy and John. Following clarification of the significance of &laquo;canonical function&raquo;, the essay investigates first external parallels between the two books that impact their reading especially within their sections of the OT and NT. It then looks at internal components of the books that contribute to their larger canonical role, with especial attention paid to the role of the future community as implied readership, rhetorical devices, location, and claims of final authority and sufficiency. The article concludes with a proposal regarding ways in which the two books do, indeed, function within their testamental canons in like ways.]]></description>
			<pubDate>2012-04-18T11:32:22Z</pubDate>
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			<title>Rural Galilee and Rapid Changes: An Investigation of the Socio-Economic Dynamics and Developments in Roman Galilee Vol.93 (2012) 43-67</title>
			
					<author>
						<name>Morten Hørning Jensen</name>
					</author>
			<link>http://www.bsw.org/Biblica/Vol-93-2012/Rural-Galilee-And-Rapid-Changes-An-Investigation-Of-The-Socio-Economic-Dynamics-And-Developments-In-Roman-Galilee/487/</link>
			<description><![CDATA[Much research on the socio-economic conditions of Galilee in the Herodian period has argued for a rapid economic deterioration amongst the rural population. This is said to have resulted in a deadly spiral of violence prompting popular protest movements of which Jesus of Nazareth became the most renowned. Other investigations, however, paint a much more lenient picture of Galilee being under only a moderate development. This article outlines the problem at hand in the research, suggests a methodology for further development and applies this to new archaeological material emerging from excavations in Galilee and the textual material available.]]></description>
			<pubDate>2012-04-18T11:28:38Z</pubDate>
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			<title>Biblical and Historical Jerusalem in the Tenth and Fifth-Fourth Centuries BCE Vol.93 (2012) 21-42</title>
			
					<author>
						<name>Nadav Na’aman</name>
					</author>
			<link>http://www.bsw.org/Biblica/Vol-93-2012/Biblical-And-Historical-Jerusalem-In-The-Tenth-And-Fifth-Fourth-Centuries-Bce/486/</link>
			<description><![CDATA[The article examines the accounts of construction works carried out in Jerusalem in the tenth and fifth-fourth centuries BCE and emphasizes the importance of local oral traditions, the role of biblical texts, and archaeological evidence. It demonstrates that the residence built by David played an important role throughout the First Temple period. The Millo is identified with the Stepped Stone Structure. Solomon possibly founded a modest shrine on the Temple Mount, which later became the main sanctuary of the kingdom. The Ophel was the earlier quarter settled and fortified in Jerusalem after the Babylonian destruction of 587/586.]]></description>
			<pubDate>2012-04-18T11:24:31Z</pubDate>
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			<title>Paronomasia or Wordplay? A Babel-Like Confusion. Towards a Definition of Hebrew Wordplay Vol.93 (2012) 1-20</title>
			
					<author>
						<name>Hans Ausloos</name>
					</author>
					<author>
						<name>Valérie Kabergs</name>
					</author>
			<link>http://www.bsw.org/Biblica/Vol-93-2012/Paronomasia-Or-Wordplay-A-Babel-Like-Confusion-Towards-A-Definition-Of-Hebrew-Wordplay/485/</link>
			<description><![CDATA[Against the general background of a terminological confusion that is present in contributions about Hebrew wordplay, the definition of the socalled paronomasia in relation to the term wordplay is especially debated. This article aims to clarify the concept of wordplay in the Hebrew Bible. After a survey of the current opinions in defining the terms «paronomasia» and «wordplay» (I), we propose our own definition of «Hebrew wordplay» (II). Thereafter, this description will simultaneously delimit the field of Hebrew wordplay as it excludes a few linguistic figures, although they are possibly classified as wordplay in other studies (III).]]></description>
			<pubDate>2012-04-18T11:19:19Z</pubDate>
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			<title>Aux frontières du discours en paraboles (Mt 13,1-53) Vol.92 (2011) 597-610</title>
			
					<author>
						<name>Céline Rohmer</name>
					</author>
			<link>http://www.bsw.org/Biblica/Vol-92-2011/Aux-Frontieres-Du-Discours-En-Paraboles-Mt-13-1-53/484/</link>
			<description><![CDATA[The parable discourse (Matt 13,1-53) belongs to a narrative structure that connects it to its two short bordering episodes. The first stages Jesus’ physical family (12,46-50) and the second stages his fatherland (13,54-58). This article purposes to show how this setting guides the discourse’s reading and how it highlights its effects on the hearers. The theme of the link passes through the three apparently independent stories. It also sets a high value on the new relationship with God. This relation is designated by Jesus and narrated from 12,46 to 13,58.]]></description>
			<pubDate>2012-01-31T19:30:01Z</pubDate>
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			<title>Prosopopoetics and Conflict: Speech and Expectations in John 8 Vol.92 (2011) 580-596</title>
			
					<author>
						<name>Alicia D. Myers</name>
					</author>
			<link>http://www.bsw.org/Biblica/Vol-92-2011/Prosopopoetics-And-Conflict-Speech-And-Expectations-In-John-8/483/</link>
			<description><![CDATA[This article explores the conflict of John 8 within the larger context of the Gospel and in the light of the ancient rhetorical practice of <i>prosopopoiia</i>: the creation of speech for characters. These speeches add to the credibility of a narrative by being &laquo;appropriate&raquo; for both the person speaking and the situation in which the speech is given. Although perhaps not <i>prosopopoiia</i> in the traditional sense of speeches from Greek histories, this essay argues that the Gospel nevertheless includes <i>prosopopoetics</i> by creating appropriate, albeit unnerving, words for Jesus that elevate the audience and add to the persuasiveness of the work.]]></description>
			<pubDate>2012-01-31T19:26:47Z</pubDate>
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			<title>Die Gebote Jesu im Johannesevangelium (14,15.21; 15,10) Vol.92 (2011) 554-579</title>
			
					<author>
						<name>Hanna Stettler</name>
					</author>
			<link>http://www.bsw.org/Biblica/Vol-92-2011/Die-Gebote-Jesu-Im-Johannesevangelium-14-15-21-15-10/482/</link>
			<description><![CDATA[The article addresses the controversial interpretation of the phrase &laquo;my commandments&raquo; (plural) in the mouth of Jesus, in John’s Gospel. It is to be understood against the threefold background of the new covenant according to Jer 31,31-34 and Ezek 36,26-27, the tradition of the eschatological Prophet like Moses in Deut 18,15-19, and the intrinsic connection between loving God and keeping his commandments in Deut 6,4-5. The expression implies a very high Christological statement: Only he, who is one with the Father, can demand obedience to his own commandments as a sign of his followers’ love for him.]]></description>
			<pubDate>2012-01-31T19:20:48Z</pubDate>
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			<title>Israels Exil in Juda und die Volkersprüche in Am 1-2 Vol.92 (2011) 528-553</title>
			
					<author>
						<name>Wolfgang Schütte</name>
					</author>
			<link>http://www.bsw.org/Biblica/Vol-92-2011/Israels-Exil-In-Juda-Und-Die-Volkerspruche-In-Am-1-2/481/</link>
			<description><![CDATA[For the composition of the oracles against the nations (Am 1,3–2,16) one historical background can be described. The disaster of the end of Israel 720 BCE was taken into consideration by Israelites living in a Judaean exile. Sorrow about Israelites deported to Edom, perhaps for working in copper mines, is connected with the threat of violence from neighbouring countries who kept some autonomy under the Assyrian reign. The oracles of Judah and Israel tell about religious and social problems in the Judaean exile as seen by the Israelite heirs of Amos’ and Hosea’s prophecies.]]></description>
			<pubDate>2012-01-31T19:15:27Z</pubDate>
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			<title>Jahwe oder der Perserkönig? Intertextuelle und semantische Studien zu Jes 40,10 Vol.92 (2011) 503-527</title>
			
					<author>
						<name>Erasmus Gass</name>
					</author>
			<link>http://www.bsw.org/Biblica/Vol-92-2011/Jahwe-Oder-Der-Perserkonig-Intertextuelle-Und-Semantische-Studien-Zu-Jes-40-10/480/</link>
			<description><![CDATA[Due to the chosen vocabulary and to intertextual connections, Isa 40,9-11 hint covertly at the Persian king who is responsible for the political turmoil that also affected the Babylonian Gola. The Persian king is characterized as a triumphant warrior (V. 10) and a caring shepherd (V. 11). Since Cyros administers the duties of a shepherd in Isa 44:28, he might be the one who acts on behalf of Yahweh here.]]></description>
			<pubDate>2012-01-31T19:08:39Z</pubDate>
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			<title>The Interpretation of Ps 144,14: Applying a Pluralistic Approach to a Manifold Difficulty Vol.92 (2011) 481-502</title>
			
					<author>
						<name>John Makujina</name>
					</author>
			<link>http://www.bsw.org/Biblica/Vol-92-2011/The-Interpretation-Of-Ps-144-14-Applying-A-Pluralistic-Approach-To-A-Manifold-Difficulty/479/</link>
			<description><![CDATA[The interpretation of Ps 144,14 remains unsettled, due primarily to the difficulty of identifying an overall context for the colon. Of the two major positions dominating the debate, one contends that the topic of the entire verse is bovine fecundity, whereas the other considers part of the colon (v. 14b-c) to be about national security. The author finds both views to be problematic and proposes another solution, which retains attractive elements from each position: Ps 144,14 promises the prosperity of livestock, by assuring that they will not become the spoils of war.]]></description>
			<pubDate>2012-01-31T19:01:19Z</pubDate>
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			<title>Note sur la traduction araméenne de 1 R 19,12. Vol.92 (2011) 442-444</title>
			
					<author>
						<name>Anne-Françoise Loiseau</name>
					</author>
			<link>http://www.bsw.org/Biblica/Vol-92-2011/Note-Sur-La-Traduction-Arameenne-De-1-R-19-12/478/</link>
			<description><![CDATA[Why has the Aramaic translator rendered the mysterious &laquo;sound of subdued silence&raquo; (<font face="SPTiberian">hqd hmmd lwq</font>) in 1 Kgs 19:12 by &laquo;the sound of those (= the angels) praising quietly&raquo; (<font face="SPTiberian">y#Oxb Nyxb#Omd lq</font>)? It can be that, with the root <font face="SPTiberian">Mmd</font> &laquo;to be silent, quiet&raquo; in front of him, the meturguman has thought of the synonym I <font face="SPTiberian">xb#O</font> &laquo;to calm&raquo; and from there has &laquo;skipped&raquo; to the (mainly Aramaic) homonym II <font face="SPTiberian">xb#O</font> &laquo;to praise&raquo;. This connection between <font face="SPTiberian">Mmd</font> and I <font face="SPTiberian">xb#O</font> + II <font face="SPTiberian">xb#O</font> would thus explain the Aramaic translation, which in its own peculiar way stays quite close to its Hebrew model.]]></description>
			<pubDate>2011-11-28T11:30:18Z</pubDate>
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			<title>The Deceptive Pen of Scribes: Judean Reworking of the Bethel Tradition as a Program for Assuming Israelite Identity. Vol.92 (2011) 427-441</title>
			
					<author>
						<name>Koog P. Hong</name>
					</author>
			<link>http://www.bsw.org/Biblica/Vol-92-2011/The-Deceptive-Pen-Of-Scribes-Judean-Reworking-Of-The-Bethel-Tradition-As-A-Program-For-Assuming-Israelite-Identity/477/</link>
			<description><![CDATA[Nadav Na’aman has <a href="http://www.bsw.org/Biblica/Vol-91-2010/The-Israelite-Judahite-Struggle-For-The-Patrimony-Of-Ancient-Israel/431/" target="_blank">recently proposed</a> that the Judean appropriation of Israel’s identity occurred as a result of the struggle for the patrimony of ancient Israel. This paper locates textual evidence for such a struggle in the Judean reworking of the Jacob tradition, particularly the Bethel account (Gen 28,10- 22), and argues that taking over the northern Israelite shrine myth after the fall of northern Israel was part of the ongoing Judean reconceptualization of their identity as «Israel» that continued to be developed afterwards.]]></description>
			<pubDate>2011-11-28T11:11:08Z</pubDate>
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