Journal of Hebrew Scriptures (JHS)
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Review of Lenzi, Alan, Secrecy and the Gods: Secret Knowledge in Ancient Mesopotamia and Biblical Israel (State Archives of Assyria Studies, 19; Helsinki: The Neo-Assyrian Text Corpus Project, 2008).
No full textReview of García Fernández, Marta, Consolad, consolad a mi pueblo”. El tema de la consolación en Deuteroisaías (Analecta Bíblica, 181; Rome: Gregorian & Biblical Press, 2010).
No full textReview of Contreras, Elvira Martín, and Guadalupe Seijas de los Ríos-Zarzosa, Masora: La transmisión de la tradición de la Biblia Hebrea (Instrumentos para el estudio de la Biblia, 20; Estella [Navarra]: Verbo Divino, 2010).
No full textאני ולבי - The Syntactic Encoding of the Collaborative Nature of Qohelet\u27s Experiment
No full textThe language of the book of Qohelet has both intrigued and frustrated generations of scholars due to its abundant orthographic, morphological, syntactic, and lexical peculiarities. One linguistic feature that has not received proper attention, however, is the presence and syntactic position of the first-person subject pronoun אני, e.g., 1:16דברתי אני עם־לבי. The independent subject pronoun is variously described as pleonastic, a strategy for emphasizing the subject, and a strategy for marking an important narrative point. However, none of these descriptions accurately describe its use in the book, and so in this essay I will address the syntax and function of Qohelet\u27s use of the first-person subject pronouns
Persian Period Jerusalem and Yehud: A Rejoinder
Get PDFThis is a rejoinder to several recently published articles which take issue with my views on Persian period Jerusalem and Yehud. The article deals with methodological issues such as inconsistencies between archaeology and text and the meaning of negative evidence in archaeology. On the factual level, with the available data at hand, I see no reason to change my views : Persian period Jerusalem covered ca. 2-2.5 hectares, and both the description of the construction of the city-wall in Nehemiah 3 and the List of Returnees in Ezra and Nehemiah probably reflect late Hellenistic (Hasmonean) period realities
