Birds in the Old Testament: I. Birds in Law

Driver, G. R.

doi:10.1179/peq.1955.87.1.5

Cited by 15 publications

(19 citation statements)

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“…21 Furthermore, one may also bring in the distinctions of clean and unclean animals in the non-P version of the flood narrative in Gen 7:2-3a and 8:20. 22 The dates for these non-Priestly texts remain highly contested, with views from post-Priestly, 23 to a separate non-Priestly source ending in Gen 8:21 (or 22) that is then combined with P, 24 to the classical J hypothesis. 25 Furthermore, Carr views these very verses as a mix of both: part of a separate pre-Priestly strand, with 7:3a, 8 forming part of a post-Priestly redactional edit attempting to smooth out the differences between the now combined versions by making the lists of animals more complete.…”

Section: Methodology Of Comparisonsmentioning

confidence: 99%

“…It may also be attested in KAI 222B 33 (Sefire); but in this context one might also read 'p II ("to grow weary"). The verb appears several times in Ugaritic with the basic meaning "to fly" in the G. 24 The nominal form 'p is also extant from Ugarit, both in masculine ('pmm, a m.p. noun + enclitic m) and feminine ('pt) 25 forms, meaning "birds of the sky (KTU 1.22 I 11) as well as "perishing" in a broken context (1.…”

Section: ‫עוף‬ : Flyermentioning

confidence: 99%

“…One can therefore conclude that these turtledoves do function as part of the offerings in Mesopotamia, 121 and one option is that Mesopotamians viewed them as wild fowl that one might catch and fatten. Therefore, domestication did not function as a definitive boundary for the category of "sacrificial" animal, at least in Mesopotamia.…”

Section: Cultic Use Of Birdsmentioning

confidence: 99%

“…These remains 120 Salonen, Vögel und Vogelfang, 254. 121 See CAD S 2:353 for a list of texts. 122 consisted of sheep, cattle, partridge, goose, a song bird, catfish, sea bream, and other fish.…”

Section: Cultic Use Of Birdsmentioning

confidence: 99%

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Banned Birds

Altmann¹

2019

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sub-area of study for this expansive project, happily shared with Anna Angelini of Lausanne and Abra Spiciarich of Tel Aviv, focused on the dietary laws from zooarchaeological, composition-critical, philological, ancient Near Eastern comparative, text-critical, and Second Temple reception-historical perspectives. Needless to say, the range of approaches far exceeds my own limited expertise. As I began researching the birds of Lev 11/Deut 14, I quickly came to the end of modern scholarship on them: we know little, and limits to research abound, especially on attempts to penetrate the identifications of the birds. However, I suspect that these creatures may provide more than a mere footnote on the dietary prohibitions and perhaps on larger conceptions of developments in Israelite religion as well. I am grateful to the leaders of the Sinergia project, especially Konrad Schmid and Christophe Nihan, who invited me to take part in the larger project and allowed me to investigate the dietary laws as a specific focus. Christophe Nihan has led our subgroup with enthusiasm and scholarly insight, while allowing us to develop the research questions (and answers!) according to our own understandings of the data. I have enjoyed the many hours spent with Abra Spiciarich and Anna Angelini discussing the detailed questions surrounding these seemingly distant prohibitions. They are both brilliant women! I have had the opportunity to work out various ideas and reflections of this volume in earlier venues, especially at the Sinergia meeting in Tel Aviv in Dec. 2016 and in a joint paper with Abra Spiciarich in the "Meals in the HB/OT" session of the Nov. 2017 SBL Annual Meeting in Boston. The discussion that follows has benefited from the expertise of many friends and colleagues; conversations with Jonathan Greer, Deirdre Fulton, Jürg Hutzli, and Dalit Rom-Shiloni on specific questions have significantly improved the study. Aren Wilson-Wright was especially kind to review my philological investigations. His insights have benefited the discussion greatly. Rebekah Walton generously read the entire manuscript and provided feedback. Walter Houston was kind enough to read the finished manuscript and indicate a number of weak points in the argument and language. Any remaining infelicities certainly arise from my own shortcomings. The unflagging curiosity of my wife, Birgit, and children, Elianah and Reuben, about the animals in our own immediate surroundings-rabbits, mustangs, quail, field mice, coyotes, geese, owls, hawks, and blue jays-have helped me develop eyes to see and the desire to understand the ways in which the realia and meanings of animals, and birds in particular, seep into the biblical texts. I experience a richer life as a result of their vision. The gift-challenges and all-provided by the return to living close to my parents, Fred and Jill Altmann, and sister, Niki Kobs (and John, Mia, and Calder of course!), has created and safeguarded the time, space, and energy to undertake this project far from the traditional academic...

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Section: Methodology Of Comparisonsmentioning

confidence: 99%

Section: ‫עוף‬ : Flyermentioning

confidence: 99%

Section: Cultic Use Of Birdsmentioning

confidence: 99%

Section: Cultic Use Of Birdsmentioning

confidence: 99%

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Banned Birds

Altmann¹

2019

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“…word o îm (Isa 13:21) may refer to a type of owl (HALOT,Study Edition,29). 20 The bat ya ănah in Job 30:29 is sometimes interpreted as the eagle owl (Driver 1955) or an unspecifi ed owl species (Cansdale 1970), but it is more convincingly interpreted as a type of ostrich. 21 A theme in pre-Islamic Arabic verse; see Homerin (1985: 168 n. 15).…”

Section: The Owl's Cultural Interpretationsmentioning

confidence: 99%

The Owl in Phoenician Mortuary Practice

Schmitz

2009

J Anc Near East Religions

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Recent excavations in the Iron Age necropolis of Tyre (al-Bass district) allow a substantial reconstruction of the Phoenician ritual of cremation burial. Among the faunal remains from Tyre al-Bass Tomb 8 are two talons from a species of owl. The talons had been charred and perhaps boiled before placement with the grave goods. This paper examines ancient Near Eastern and biblical cultural interpretations of the owl and suggests a range of possible explanations for the presence of owl remains in this Phoenician burial.

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Nativised, Playfully Aetiologised Literary Zoonyms, III: Abdim’s Stork. Substituted Eponym, Dense Cultural Rewiring, Ethics

Nissan

2014

Language, Culture, Computation. Computational Linguistics and Linguistics

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Birds in the Old Testament: I. Birds in Law

Cited by 15 publications

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Banned Birds

Banned Birds

The Owl in Phoenician Mortuary Practice

Nativised, Playfully Aetiologised Literary Zoonyms, III: Abdim’s Stork. Substituted Eponym, Dense Cultural Rewiring, Ethics

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