This thesis explores the economic rationale behind the Deuteronomistic reforms of centralisation and aniconism, as demonstrated through the biblical texts and extra-biblical material. The aniconistic centralised Temple complex promoted by Dtr was a repository of wealth, power, and influence, which was threatened by the iconographic system of shrines and temples spread throughout the Judahite and Israelite areas. This is evidenced through the economic underpinnings of the society which have contributed to these 'reforms', such as the development of an ethnos Israel and the fiscal manipulation of the temple complex and system of tithing. The iconography of the goddess Asherah is used as an example of this, but other forms of iconography associated with the early cult of YHWH are also considered.

Economic implications of the Deuteronomistic reform and the elimination of the Goddess Asherah

DEUTERONOMY 26:16-19 AS THE CENTRAL FOCUS OF THE COVENANTAL FRAMEWORK OF DEUTERONOMY Steven Ward Guest, Ph.D. The Southern Baptist Theological Seminary, 2009 Chairperson: Dr. Russell T. Fuller This dissertation maintains that the covenant relationship formula (CRF) as expressed in Deuteronomy 26:16-19 (~[;l. Al tAyh.li . . . ~yhil{ale ^l. tAyh.li) serves as a focal point which defines, unifies and bears the weight of the covenantal framework of the book of Deuteronomy. Chapter 1 reviews previous assertions that Deuteronomy is patterned after ancient Near Eastern treaties, highlights the conclusions of Rendtorff regarding the CRF, and identifies the translation difficulties in 26:16-19. Chapter 2 critiques the proposals of von Rad, Kline, Kitchen, and Wenham who suggest that Deuteronomy follows the pattern of the ancient Near Eastern treaties. An alternate schema for the covenantal framework of Deuteronomy 1-30 is proffered. Finally, an excursus addressing the Mosaic authorship of Deuteronomy 27 is included. Chapter 3 proposes that the Hiphil of rma in verses 17 and 18 is functioning causatively and utilizes dual direct objects in the sentence construction. Grammatical and syntactical features of the text of 26:16-19 are observed. Theological concerns on the translational renderings of 26:17-19 are posed. A proposed conceptual model of the sequence of events that may underlie the text of Deuteronomy 26:17-19 is offered. Chapter 4 considers the canonical context of Deuteronomy 26. A chart demonstrates the literary-structural unity of the three ceremonies of confession (26:1-11; 26:12-15; and 26:16-19). Further analysis, however, reveals that 26:16-19, while integrally connected to the other ceremonies, functions also on the macro level within the greater covenantal framework of Deuteronomy. Chapter 5 examines each of the expressions of the CRF (4:20; 7:6; 14:2; 27:9; 28:9; and 29:12) as they occur in the covenantal framework of Deuteronomy. An analysis of the function of the CRF reveals that prior to its expression in the focal text (26:16-19) it is associated with the notion of exclusive loyalty to Yahweh and after the focal text it is associated with the expectation of obedience to Yahweh. Chapter 6 summarizes the work of chapters 1 and 2 then applies the findings of chapters 3 through 5 to demonstrate that the CRF (Al tAyh.li . . . ~yhil{ale ^l. tAyh.li ~[;l. ) as expressed in 26:16-19 with its concomitant covenantal obligations can bear the weight of and does indeed serve as the keystone of the covenantal framework of Deuteronomy. The covenantal exchange in 26:17-19 connects the emphasis on obedience in 26:17 to that of the covenant relationship formula in 27:9; 28:9; and 29:12 and connects the emphasis on exclusive loyalty in 26:18-19 to that of the covenant relationship formula in 4:20; 7:6; and 14:2.

Deuteronomy 26: 16-19 as the central focus of the covenantal framework of Deuteronomy

Taking up the challenge to develop a new study of the economic patterns in the ancient Near East, including what passes for ancient “Israel’ (the Persian province of Yehud), this article proposes a model of the “sacred economy.” A study in economic history, it seeks to map out the broad contours of this sacred economy in light of the neglected but crucial economically–informed scholarship from the Soviet Union on the ancient Near East. The article identifies the key nodes of the sacred economy as the village–commune, the temple–city complex, the formation of the despotic state, the tensions between labour and class, and mediations between empire and village commune. It traces the development of the State to the tensions between the village commune and the city–temple complex. It also argues that the key features of this sacred economy may be described as regimes of allocation and regimes of extraction. The unique combination of these regimes and the tensions between them make up the sacred econom...

The Sacred Economy of Ancient Israel

This article examines recent trends in the study of the book of Kings in the 1990s and in the beginning years of the third millennium. It focuses on issues pertaining to: composition and redaction; structure; sources; purpose; and date of the book. After a survey of recent commentaries, the studies on the book of Kings are presented in various circles and contexts, such as the Deuteronomistic History, the relation of the book of Kings with other biblical sources, and several disciplines, including text criticism, history and historiography, archaeology, cult and religion, society, and literary criticism. The second part of this article, scheduled to appear in a subsequent issue of Currents, will deal with specific literary units of the book of Kings.

The Book of Kings in Recent Research (Part I)

Egyptian religious symbols in Judah and Israel from 900 B.C.E. to 587 B.C.E. : a study of seal inconography

death-resurrection pattern of the master story. Romans 6:3-8 affirms that the experience now of newness of life will find its logical conclusion in the experience of resurrection to eternal life in the future. The cruciform life is depicted as life in community, and this always involves corporate and even political relationships. \"To be in Christ' is to live within a community that is shaped by his story, not merely to have a 'personal relationship' with Christ\" (p. 350). Gorman acknowledges that the church living as God's avant garde of the new creation at times was a threat over against the Greco-Roman culture.

David G. Hansen

Papers

What Did the Biblical Writers Know and When Did They Know It? What Archaeology Can Tell US about the Reality of Ancient Israel