By Bob E J H Becking
Of their contemporary booklet The Silent God, Marjo Korpel and Johannes de Moor awarded a provocative view at the notion of divine silence in historical Israel. of their view, divine silence may be defined as a solution to numerous situations. also, they decide on the view that divine silence has to be spoke back by way of applicable human behavior. The essays during this quantity applaud and problem their perspectives from various views: exegetical, old close to japanese, semantic, philosophical and so forth. a few authors trace on the view that divine silence will be construed as a sign of divine absence. Korpel and De Moor supply a discovered reaction to their critics.
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Extra resources for Reflections on the Silence of God: A Discussion with Marjo Korpel and Johannes de Moor
Darmstadt 1995–2003 (HAE); R. Deutsch and M. Heltzer, New Epigraphic Evidence from the Biblical Period, Tel Aviv 1995; R. Deutsch, Biblical Period Hebrew Bullae: The Josef Chaim Kaufman Collection, Tel Aviv 2003; ‘A Hoard of Fifty Hebrew Clay Bullae from the Time of Hezekiah’, in: R. ), Shlomo: Studies in Epigraphy, Iconography, History and Archaeology in Honor of Shlomo Moussaieff, (Tel Aviv 2003), 45–98. Many of the names from other language groups are drawn from N. Avigad and B. Sass, Corpus of West Semitic Stamp Seals, Jerusalem 1997 (WSS).
S. Sader, Iron Age Funerary Stelae from Lebanon [Cuadernos de arqueología mediterránea 11], Barcelona 2005, 74). See also Albertz, Schmitt, Family and Household Religion, 584. R. Bartlett, Edom and the Edomites [JSOT Sup77], Sheffield 1989, 214; Avigad, Sass, Corpus of West Semitic Stamp Seals, 389–390 no. 1051 A–V; G. Pratico, Nelson Glueck’s 1938–1940 Excavations at Tell el-Kheleifeh: A Reappraisal [ASOR Archaeological Reports 3], Atlanta 1993, 53–55) and partially reconstructed in Arad Ostracon 12:3 (HAE I, 372–373; III pl.
I. ), Ancient Hebrew Inscriptions: Corpus and Concordance, Cambridge: 1991, 109, 463 no. 003) and two unprovenanced inscriptions, one dated ca. 600 bce and believed to come from the Judean Shephelah (A. Lemaire and A. Yardeni. E. Fassberg and A. Hurvitz (eds), Biblical Hebrew in Its Northwest Semitic Setting: Typological and Historical Perspectives [Jerusalem/Winona Lake, Indiana 2006], 201 text 2 line 10, and p. 203) and the other a Hebrew or Aramaic seal (Davies, Ancient Hebrew Inscriptions, 142, 463 no.