Memory and the City in Ancient Israel by Diana V Edelman and Ehud Ben Eds

By Diana V Edelman and Ehud Ben Eds

Ancient towns served because the real, worldly panorama populated by means of fabric websites of reminiscence. a few of these websites have been own and others have been at once and deliberately serious about the shaping of a collective social reminiscence, resembling palaces, temples, inscriptions, partitions, and gates. Many towns have been additionally websites of social reminiscence in a truly various means. Like Babylon, Nineveh, or Jerusalem, they served as ciphers that activated and communicated quite a few mnemonic worlds as they built-in a number of photographs, remembered occasions, and supplied numerous meanings in different historic groups.

Memory and the town in old Israel contributes to the research of social reminiscence in historical Israel within the past due Persian and early Hellenistic sessions by way of exploring town, either city areas and concrete facilities. It opens with a research that compares easy conceptualizing traits of towns in Mesopotamia with their opposite numbers in historical Israel. Its essays then discover thoughts of gates, family areas, threshing flooring, palaces, urban gardens and parks, traditional and domesticated water in city settings, cisterns, and wells. ultimately, the stories flip to specific towns of reminiscence in historical Israel: Jerusalem, Samaria, Shechem, Mizpah, Tyre, Nineveh, and Babylon. the amount, which emerged from conferences of the ecu organization of religious study, contains the paintings of Stéphanie Anthonioz, Yairah Amit, Ehud Ben Zvi, Kåre Berge, Diana Edelman, Hadi Ghantous, Anne Katrine Gudme, Philippe Guillaume, Russell Hobson, Steven W. Holloway, Francis Landy, Daniel Pioske, Ulrike Sals, Carla Sulzbach, Karolien Vermeulen, and Carey Walsh.

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Extra resources for Memory and the City in Ancient Israel

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At the center of this world organization stands the city of Ur. For this reason, Enki and the World Order has been dated to the end of the third millennium, when the city of Ur was lourishing as a vast kingdom. From this mythological discourse, it can be seen that cities are not just human creations built to protect and help humanity to develop (humanly, economically, and politically); they have a quasi-divine status they receive from their establishment at the beginning of time. Moreover their economical, urban, and social organization exists from the beginning.

Cities of Glory and Cities of Pride 37 The longer form attested in the MT is structured in the following way: 38 Jeremiah 1–24, Visions, oracles of judgment and lamentations Jeremiah 25–36, Sermons and narratives, consolation in Jeremiah 30–33 Jeremiah 37–45, Biographical narratives Jeremiah 46–51, Oracles against nations Jeremiah 52, Destruction of Jerusalem and exile The main diference between the MT version and the previous LXX version is the displacement of the oracles of the nations to second-to-last position from second position.

Wilshire, “Jerusalem as the ‘Servant City’ in Isaiah 40–66: Relections in the Light of Further Study of the Cuneiform Tradition,” in The Bible in the Light of Cuneiform Literature (ed. William W. Hallo, Bruce W. Jones, and Gerald L. Mattingly; Lewiston, NY: Edwin Mellen, 1990) 231–55. 5. Mark E. Biddle, “The Figure of Lady Jerusalem: Identiication, Deiication and Personiication of Cities in the Ancient Near East,” in The Biblical Canon in Comparative Perspective (ed. K. Lawson Younger; Lewiston, NY: Edwin Mellen, 1991) 175.

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