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            "abstractNote": "In this monograph—a revision of her doctoral dissertation—Southwood takes up the issue of Mixed Marriage Crisis in Ezra 9-10. Interacting with social and anthropological theory, Southwood finds that ethnic boundaries are at their sharpest during times that a people group experience crisis, migration, and remigration. As such, Southwood finds that events described within Ezra 9-10 occurred predominately for ethnic reasons, as they sought to create an ethnically pure people group.",
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            "title": "\"Early Rabbinic Exegesis on Noah’s Son Ham and the So-Called 'Hamitic Myth'\"",
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                    "firstName": "Kenton L.",
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            "abstractNote": "This selection from Spark’s book consists of the “Introduction” and the subsequent chapter (1) on “Ethnicity and Identity in Ancient Israel’s Context” (1-22 and 23-93, respectively). In the introduction, Sparks helpfully summarizes some of the key theoretical works dealing with ethnicity. Further, he rightly notes that definitions of ethnicity often times do not fit the findings of ethnography, and so one must approach the question of ethnicity and the Israelites inductively rather than deductively. Our selection concludes with a chapter providing how Israel’s neighbors—namely, Assyria, Greece, and Egypt—conceived of ethnicity, in an effort to frame the discussion in light of broadband Mesopotamian thinking.",
            "bookTitle": "Ethnicity and Identity in Ancient Israel",
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            "abstractNote": "In this chapter of The Bible Unearthed, the authors take up the question of the origin of Israel and the Israelites, a fruitful conversation for considering how and why an “ethnic” group emerges. The chapter begins by discussing the narrative history of The Bible (i.e., the loosely sequential narrative from Genesis through Kings) and how historians now doubt the historicity of this narrative, since it does not match up with archaeology (97-101). With the biblical explanation for the origins of Israel called into question, historians over the past fifty years have investigated afresh how and when Israel and the Israelites emerged. Finkelstein and Silberman survey a few of the models, including the “peaceful-infiltration” model and the “peasant-rebel” model (101-5), both of which are found wanting since these models do not consider archeological data (105). \n\nFinkelstein and Silberman then offer their own view of Israelite origins with primary consideration being given to archaeology and not the Bible. For Finkelstein and Silberman, archaeology reveals that “[t]here was no sign of violent invasion or even infiltration of a clearly defined ethnic group. Instead, [the cause for the emergence of this new people group] seemed to be a revolution in lifestyle” (107). This revolutionary lifestyle occurred in a distinct geographic region, namely, a “dense network of highland villages—apparently all established within the span of a few generations . . .” (107). After investigating highland life versus lowland life (107-10), Finkelstein eventually conclude that “the early Israelites were—irony of ironies—themselves originally Canaanites.” As for “ethnic” markers which set this people group apart from other people groups, Finkelstein and Silberman argue that archaeology reveals that those who lived in the highlands did not eat pigs, since archaeologist did not find any pig bones in the highlands (119). This dietary choice would thus eventually become a distinctive feature of their identity (119).",
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            "abstractNote": "Baker explores “Jewish ethnic multiplicity” and through analysis of Philo’s Flaccum 46 and Acts 2, she argues that Judeans could be part of multiple ethnicities. For example, a Judean may be a Judean and an Egyptian. In light of this analysis, she exhorts the academic community to think no longer in terms of Jewish “particularity” vis-à-vis Christian “universalism, since there are, as she argues, universal elements to Jewishness.",
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            "note": "<p>Kaminsky's volume tackles the question of \"election\" or \"chosenness\": the idea that Yahweh has special relationships with some groups and individuals in the Hebrew Bible. Section 1, chapters 1-4, deals with the patriarchal narratives and their stories of brotherly rivalry and inversion of roles. Section 2 deals with chosenness on a corporate or communal level: chapter 5 introduces the concept of Israelite election and links it to the idea of covenant, while chapter 6 explores the different iterations of election in Leviticus and Deuteronomy. Chapters 7 and 8 articulate Kaminsky's main innovation, the idea that non-Israelite groups&nbsp; are either classed as \"non-elect,\" lacking a unique relationship to Yahweh but not denigrated or ill-fated, or \"anti-elect,\" characterized as evil/demonic and fated for destruction. The remaining chapters, 9-11, discuss the appropriation and creative reuse of election theology in prophecy, wisdom literature, and New Testament and Rabbinic writings. </p>\n<p>Kaminsky's elect/non-elect/anti-elect typology and his analysis of the shifting role of the \"foreigner\" between pre-D and D texts are both very relevant for thinking about Israelite ideas of communal identity and views of \"others\"</p>",
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            "title": "Yet I Loved Jacob: Reclaiming the Biblical Concept of Election",
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            "abstractNote": "That the People of Israel are especially chosen by God is an idea affirmed by both early Christians and the ancient rabbis. However, the notion that God would favor one person or group over another tends to be viewed as highly problematic in today's democratic and pluralistic society. Thus, the Bible's affirmation of Israel's divine election is often ignored or even repudiated by contemporary Christians and Jews. In his new book, Joel S. Kaminsky provides a clear and nuanced understanding of what the Bible really says about God's choosing. Beginning with the stories of family rivalry in Genesis (Cain and Abel; Isaac and Ishmael; Jacob and Esau; Joseph and his brothers), Kaminsky shows how God chooses, how humans participate, and what we know from the Bible about God's intentions. The book maps out the Hebrew Bible's theology of election by asking about the fates of those whom God chooses to favor, those whom God rejects, and those who are neither favored nor rejected. A close reading of the biblical text uncovers that the idea of election is at the heart of the Hebrew Bible and reveals profound insights about God, Israel, and God's larger plan for the world. Kaminsky goes on to show how both the New Testament authors and the classical rabbis adopted the Hebrew Bible's view of divine election in unique but related ways. Understanding how Jews and Christians define themselves as God's special people in turn opens up new avenues of Jewish-Christian dialogue.\n\n(http://sophia.smith.edu/~jkaminsk/)",
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            "note": "<p>Kutler examines the terms <em>iš </em>(man) and <em>am </em>(people) in contrast to the terms&nbsp;<em>adam </em>(man) and <em>goy</em> (nation) in Biblical Hebrew and (reconstructed) Northwest Semitic. He is not directly concerned with the nature of ancient Israel, but rather with the terms used to describe it and its constituent parts. He argues that both&nbsp;<em>i</em>š<em> </em>and <em>am</em> have an essentially martial component and denote consanguinity, finding evidence for <em>i</em>š<em></em> as soldier in Moabite and Amarna Akkadian. Largely, however, the terms are not directly comparable to Semitic cognates.&nbsp;<em>Adam&nbsp;</em>and&nbsp;<em>g</em><em>oy,&nbsp;</em>Kutler argues, have a more political connotation: a&nbsp;<em>goy&nbsp;</em> is a nation possessing territory and ruled by a king (<em>melek)</em>, an <em>adam</em> is subject to that king. He further argues that the linguistic development of both <em>iš </em> and <em>adam </em> was toward specificity: from the general term \"man\" they diverged form each other and Semitic cognates to become \"soldier\" and \"commoner\"</p>",
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            "dateAdded": "2015-01-16T16:53:50Z",
            "dateModified": "2015-01-16T17:05:12Z"
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