Religion at Kuntillet ʿAjrud

Abstract

The discovery of early Hebrew inscriptions at the site of Kuntillet ʿAjrud has generated considerable discussion among scholars over the past few decades. The fact that the inscriptions contain explicitly religious themes led some to conclude that the site had a cultic function. In the present article, we challenge this assumption and argue that the inscriptions with religious themes are embedded in daily life as religion converges with scribal curriculum in ancient Israel. The inscriptions provide insights into conceptions of the Israelite pantheon, divine theophany, and theomachy in early Israelian religious ideology.

Religion on the move: Mobility, migration and internal religious: Diversity in Biblical and Early Israel and Judah

“…The author(s) of these inscriptions are unknown and their identity cannot be deduced by textual analysis alone. Asserting that the inscriptions share a common epistolary form, Smoak & Schniedewind (2019) surmise they are the work of a scribe(s) in training at the site, a position that I will show need not be the only conclusion to the evidence at hand. Along with Smoak & Schniedewind (2019), Baruch Levine (2014) makes a compelling argument for the text being northern Israelite/Israelian in form.…”

“…Similarly, the text of each retablo utilizes "standard vocabulary that has evolved over hundreds of years" (Durand & Massey 2010: 217). This fact reminds us that formulaic writing is not simply the domain of scribes, contrary to Smoak & Schniedewind (2019). Even contexts of limited literacy, like those of ancient Israel and of illiterate Central American migrants, does not completly preclude the ability to compose basic texts reflecting formulaic depictions of blessing, religious disposition, and personal aspirations.…”

“…Later analysis of the finds raised questions about the site's "Israelite" nature since the plaster paintings, inscribed votive bowls, and decorated pithoi failed to align with biblical accounts of Israelite religion, even those expressed in the text as being explicitly unorthodox (2 Kings 23) 9 . Other questions have surfaced regarding whether designating the site as cultic is at all correct (Keel & Uehlinger 1998;Lemaire 1984;Smoak & Schniedewind 2019). Thus, the architecture of the two buildings on the site has been described as temples, fortifications, and guest houses.…”

“…In the end, discussion of whether Kuntillet 'Ajrud is a religious or cultic site is ultimately misguided. Smoak & Schniedewind (2019) come close to recognizing this when they briefly discuss how religion is a part of life for those in Kuntillet 'Ajrud. Nevertheless, it is important to recall that locations where religiosity is enacted need not be explicitly or primarily cultic or religious.…”

Amuletos como mídia: poder estampado em ossos e o “Antigo Israel”.

“…O tema da materialidade é problemático para os Estudos Bíblicos, pois "acadêmicos tendem a priorizar 'Escritura' (vista como repositório de 'crenças'), em lugar de cultura material (caricaturada como 'prática'), como principal indicador de identidade no judaísmo e cristianismo, seja antigo ou moderno" (STAVRAKOPOULOU, 2015, p. 226, tradução nossa). Estudos recentes têm procurado integrar a perspectiva da materialidade à História da Religião de Israel (p.ex., CARDOSO, S., 2019b;SMOAK, 2019;SMOAK;MANDELL, 2019;SMOAK;SCHNIEDEWIND, 2019;STORDALEN, 2019;UEHLINGER, 2019), se juntando a uma seletiva corrente que tem procurado meios de integrar fontes distintas ao campo (p.ex., ALBERTZ, 1992;KEEL;UEHLINGER, 2010;KEEL, 2005;SCHROER, 2008;2018;ZEVIT, 2001). Enquanto esses estudos recentes se devem a diversos fatores, eles convergem teórico--metodologicamente à vertente intitulada Material Religion (cf.…”