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    Wasn\u27t it a Party?

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    My brother said it\u27s just withdrawal from the ecstasy. It\u27s such a high, he told me, that a normal low is so far down it\u27s like jumping off a building. Just don\u27t do it too often,he said. You might rewire your brain and your normal will never be the same again. He told me this while he helped me look for the stolen painting last weekend. When I told my landlord the painting from the second floor stairwell was ripped off the wall at a party my roommate Sandra and I had thrown, I\u27d steeled myself to hear it was irreplaceable. But he told me he thought he\u27d bought the print from a vendor outside the Met, and if I wanted to make things right, I would find a copy, buy it, hang it, and we would pretend the whole thing never happened. I\u27m relieved that at least this one problem might have a solution, so this is my second weekend getting off the subway at 86th and Lex and hiking my way over to the Met in search of a replacement for the stolen print

    Of God and Gods: Egypt, Israel, and the Rise of Monotheism (Book Review)

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    Legalists, Visionaries, and New Names: Sectarianism and the Search for Apocalyptic Origins in Isaiah 56–66

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    This essay re-examines the difficult questions concerning the origins of apocalyptic literature and the rise of Jewish sectarianism. Since the publication of O. Plöger’s Theokratie und Eschatologie and P. Hanson’s The Dawn of Apocalyptic, the search for proto-apocalyptic origins in early post-exilic period sectarian conflict has generated a fair amount of debate. The most cogent and sustained response to Hanson’s and Plöger’s theories, S. Cook’s Prophecy & Apocalypticism (1995), attempted to purge the influence of “deprivation theory” from the field of biblical studies, and, more broadly, social anthropology. The present essay makes a fresh study of some central lines of thought in these works, especially as they relate to the issue of sectarianism and the social framework used for drawing exegetical conclusions. In particular, one prominent theory of the symbolic—in this case, textual—expression of sectarian groups, that of the anthropologist Mary Douglas, is applied to a series of enigmatic and highly debated texts in Trito-Isaiah in order to show the continued viability of the “sectarian” interpretation of these passages

    Book Review: The Responsive Self: Personal Religion in Biblical Literature of the Neo-Babylonian and Persian Periods

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    In this short, engaging, and learned book, Susan Niditch takes readers into the world of sixth–fifth century BCE Judah/Yehud to understand what it might have meant for religion during this period to have become “personal.” Books like Jeremiah, Ezekiel, Job, Ecclesiastes, Psalms, Proverbs, and Zechariah, among others, take center stage as examples of the turn toward the individual’s relationship to God and the personal psychology of discrete actors in the process of figuring out their place in the world. Though biblical scholars have often correctly emphasized the “group identity” of ancient Israelites, rallying around symbols like temple, land, and king, the era under Niditch’s focus saw many fascinating expressions of a singular person, a “self” in the making, forging an autobiographical relationship to the deity. Not limited purely to biblical texts, Niditch illuminates this phenomenon through the sociological study of religion as well as archaeology. Her simple but convincing argument is that during the exilic and post-exilic periods in Israel authors turned toward complex descriptions of the self, and in doing so ushered in a new period in which religiously creative expressions of personality entered the world of “lived religion” as never before

    Book Review: Poetic Heroes: Literary Commemorations of Warriors and Warrior Culture in the Early Biblical World

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    Mark Smith’s Poetic Heroes: Literary Commemorations of Warriors and Warrior Culture in the Early Biblical World is a tour de force of philological commentary, comparative religion, and historical reconstruction that ultimately focuses its attention on the way warriors and their concerns appear in the Hebrew Bible. After an introduction posing the question of warrior poetry’s broad cultural appeal (1–12), Smith devotes part 1 to “the literary commemoration of warriors and warrior culture” (15–47), in which he lays out a glossary of heroic terminology and literary practice in the Hebrew Bible, highlighting the problem of finding cultural reality within literary representations. Part 2 (51–67) explores “three warrior pairs in Mesopotamia, Greece, and Israel” (i.e., Gilgamesh and Enkidu, Achilles and Patroklos, and David and Jonathan) and then “gender inversion in the poetry of heroic pairs” (68–95). Part 3 undertakes a detailed study of “human and divine warriors in the Ugaritic texts” (99– 208), focusing on the Aqhat and Baal epics as well as the Rephaim texts, and part 4 arrives at “Israelite warrior poetry in the early Iron Age” (211–332), where the focus is on Judges 5 and 2 Sam. 1:19–27. The book is replete with maximal citation to the secondary literature, featuring nearly 250 pages of endnotes (333–576) as well as a detailed set of indexes
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