The Religion of Idumea and Its Relationship to Early Judaism

Levin, Yigal

doi:10.3390/rel11100487

Cited by 5 publications

(1 citation statement)

References 57 publications

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“…In the Neo-Assyrian and Neo-Babylonian periods (Iron Age II), the Kingdom of Edom existed with Bozrah as the primary urban centre (Bartlett 1989, pp. 115-46;Edelman 1995;Knauf-Belleri 1995;Levin 2020). It controlled copper mines and the lucrative trade routes from southern Arabia ("the King's Highway") to the east of the Arabah Valley in southern Transjordan.…”

Section: Lot the Pentapolis Kings And Judah's Neighbours In The Persian And Hellenistic Periodsmentioning

confidence: 99%

Abram the One from Beyond-the-River, and King Chedorlaomer of Elam (Genesis 14): Persia and the Formation of Judaean Ethnic Identity in a Late Patriarchal Narrative

Granerød

2021

Religions

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The perception of Persia in Judaean/Jewish texts from antiquity contributed to the construction of a Judaean/Jewish identity. Genesis 14 gives an example of this; in it, Abra(ha)m wages war with a coalition headed by King Chedorlaomer of Elam. The article argues that Genesis 14 is one of the latest additions to the patriarchal narratives (Genesis 12–36), composed in the Persian or early Hellenistic period. It was conceived and used as an ethnic identity-forming story. The characters in the narrative represented groups and nations in the neighbourhood of the province of Judah. Abra(ha)m was perceived as the ancestor of the Judaeans and the inhabitants of the province Beyond-the-River. The King of Elam represented the Persian Empire. The article uses redaction criticism to argue that Genesis 14 is among the latest additions to the patriarchal narrative in the late Persian or Hellenistic period. Moreover, it uses a combination of philological and historical methods to argue that the description of Abra(ha)m as hāʿibrî (traditionally translated “the Hebrew,” Gen 14: 13) characterises him as a person from the region Eber-nāri (Beyond-the-River). The article uses similar methods to argue that the names of people and places in Genesis 14 referred to political entities in and around Judah. Eventually, the article uses Anthony D. Smith’s theory of ethnic community and elements from postcolonial theory as “reading lenses” and a framework for analysing Genesis 14. Reading this way underscores that Genesis 14 originated and worked as an ethnic identity-forming story.

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Section: Lot the Pentapolis Kings And Judah's Neighbours In The Persian And Hellenistic Periodsmentioning

confidence: 99%

Abram the One from Beyond-the-River, and King Chedorlaomer of Elam (Genesis 14): Persia and the Formation of Judaean Ethnic Identity in a Late Patriarchal Narrative

Granerød

2021

Religions

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The Satrapies of the Persian Empire

Bedford¹

2023

The Oxford History of the Ancient Near East Volume V

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According to Herodotus, the Levant and Cyprus constituted the “fifth satrapy” of the Persian Empire, known as Ebir-nari, “Across-the-River,” in Akkadian texts. This chapter discusses the region of Across-the-River, briefly examining its constituent districts and comparing the urbanism, population density, and economic activity on the Levantine coast with less developed inland territories. The chapter also reviews aspects of the administration of Across-the-River, including evidence for the history of satrapal leadership, the various forms of sub-provincial organization, the role of Phoenician cities in Persian imperial politics, tribute/taxes and their collection, lower-level bureaucrats, the administration of law, and the place of Judah (Yehud) among sub-provinces in the southern Levant.

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Transitive Analogies and the Meaning of Balaam’s Origin: A Literary Analysis

Gelblum

2023

Journal for the Study of the Old Testament

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A set of parallels between the Balaam pericope and the encounter with Edom in Num. 20.14-21 form a literary allusion to the latter, which also draws on elements in the Jacob cycle – especially in Genesis 27. I suggest that these parallels encourage us to associate Balaam with Edom – as do Gen. 36.31-32 and other previously discovered evidence. A key to understanding these literary connections is the sword motif in Num. 20.14-21 and Num. 22.21-35, which points back to “you shall live by your sword” in Gen. 27.40. The allusion seems to present Esau’s sword blessing and Balaam’s intended curse as futile against the divine will. Another layer of meaning of the Balaam-Edom connection becomes clear when we consider the biblical motif of Edom as a symbol of the “nations” (Israel’s enemies), as well as Frisch’s recent proposal that Balaam’s jenny is a symbol of Israel.

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The Religion of Idumea and Its Relationship to Early Judaism

Cited by 5 publications

References 57 publications

Abram the One from Beyond-the-River, and King Chedorlaomer of Elam (Genesis 14): Persia and the Formation of Judaean Ethnic Identity in a Late Patriarchal Narrative

Abram the One from Beyond-the-River, and King Chedorlaomer of Elam (Genesis 14): Persia and the Formation of Judaean Ethnic Identity in a Late Patriarchal Narrative

The Satrapies of the Persian Empire

Transitive Analogies and the Meaning of Balaam’s Origin: A Literary Analysis

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