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Abstract: Anecdotes in Polyaenus, Herodotus and Diodorus Siculus concerning oracles that both predicted and played a role in Psammetichus I's rise to power in 664–658 BCE may reflect later etiologies. After attempting to reconstruct the historical context of the rise of the Saite dynasty in the seventh century BCE Egypt, we will evaluate the possible role of Karians in the defeat of the Nubians by their Saite rivals. A century later, the Karians may have played a role in another significant event, the coup d’état of Amasis. In magnifying their role in the earlier conflict, the Karians who lived in the Karikon district of Memphis may have created a foundation story for their community. © 2025 Akadémiai Kiadó, Budapest
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Abstract While the familiar Hanukkah story of the ‘miracle of the oil’ is often dismissed as quaint and fanciful, it may be seen as a final link in an interesting chain of traditions about the sanctity of Judaism’s holiest of places. In the book of Exodus, one type of oil is used to light the lamps and another oil is used to anoint the Tabernacle and make it inviolate. The Tabernacle became part of the First Temple so there was no need to anoint the Holy of Holies there. In the time of the First Temple, some considered the Temple to be inviolate. When the First Temple was destroyed, no aspect of the new Temple was anointed. In the 160s BCE, during the Antiochene persecution, some felt the need to explain how the Temple could have been violated. The author of Daniel 9 reinterpreted Jeremiah’s prophecies of the 70 years of exile to be 70 weeks of years so that everything that had befallen the Judeans was seen as part of God’s overarching plan. The complex issues of continuity/discontinuity between, and the violability/inviolability of the temples, underlie Dan. 9 and related texts.
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The nostos, the return home in Greek mythology, is most often a journey over the sea, and it is the god Poseidon who rules the sea, both ensuring the safe passage of fishermen and sailors and causing disasters to individuals like Ajax son of Oileus, sometimes through obstacles like his daughter Charybdis. Most famously, he uses his power to hinder the nostos of Odysseus, all the while knowing he cannot prevent him from reaching home. This example illustrates how a god who may once have been the most powerful deity can no longer control ultimate results. As his power declines over the centuries, that of Zeus increases. It is also by sea that we see the ships in Isaiah 23, attempting to return to their homes in Sidon and Tyre on the eastern Mediterranean coast. In this Biblical passage from the eighth century BCE, the ships wail when they see that their seaport homes have been destroyed; there are no homes to which they can return. The great god of the Sea and the epichoric gods have failed to protect the cities which are considered their progeny. The Israelite prophet mocks their powerlessness and celebrates the power of his One God. There is no nostos, no homecoming for ships because they no longer have homes. Just as Poseidon could not prevent Odysseus from his nostos, the so-called Averter of Disaster has not prevented the disaster that has befallen his children. © 2023 Akadémiai Kiadó, Budapest.
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King Zedekiah of Judah’s covenant to release Hebrew slaves during the siege of Jerusalem by the Babylonians in 588/587 and Jeremiah’s idealistic denunciation of the reclaiming of those slaves in Jer 34 has been the subject of interesting scholarly debate. For all the proposed foreign and intra-Biblical parallels, the policy was purely pragmatic and can be understood as a recognizable strategy from ancient texts that recommend procedures during a siege. Therefore when the siege is temporarily lifted, the policy is reversed.