By Diana V Edelman and Ehud Ben Eds

Ancient towns served because the real, worldly panorama populated by way of fabric websites of reminiscence. a few of these websites have been own and others have been without delay and deliberately all for the shaping of a collective social reminiscence, similar to palaces, temples, inscriptions, partitions, and gates. Many towns have been additionally websites of social reminiscence in a really diverse approach. Like Babylon, Nineveh, or Jerusalem, they served as ciphers that activated and communicated a variety of mnemonic worlds as they built-in a number of pictures, remembered occasions, and supplied various meanings in different old groups.

Memory and the town in historical Israel contributes to the examine of social reminiscence in historical Israel within the past due Persian and early Hellenistic sessions via exploring the town, either city areas and concrete facilities. It opens with a research that compares simple conceptualizing traits of towns in Mesopotamia with their opposite numbers in historic Israel. Its essays then discover thoughts of gates, family areas, threshing flooring, palaces, urban gardens and parks, average and domesticated water in city settings, cisterns, and wells. eventually, the stories flip to specific towns of reminiscence in old Israel: Jerusalem, Samaria, Shechem, Mizpah, Tyre, Nineveh, and Babylon. the quantity, which emerged from conferences of the eu organization of bible study, comprises the paintings of Stéphanie Anthonioz, Yairah Amit, Ehud Ben Zvi, Kåre Berge, Diana Edelman, Hadi Ghantous, Anne Katrine Gudme, Philippe Guillaume, Russell Hobson, Steven W. Holloway, Francis Landy, Daniel Pioske, Ulrike Sals, Carla Sulzbach, Karolien Vermeulen, and Carey Walsh.

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This phenomenon seems best explained as the result of the memorization of the city’s history along with the poetic genius of the redactors in the inal stages of the text. Part 2 Crossing the Gates and Entering into the City (of Memory): Memories of Urban Places and Spaces Testing Entry: The Social Functions of City Gates in Biblical Memory Carey Walsh Villanova University The city gate in ancient Israel was a focal point for a number of vital social purposes: among them, security (Gen 19:1, Judg 16:2–3), commercial transaction (2 Kgs 7:1; Amos 5:10, 15), and legal adjudication (Deut 21:15, 19; 22:24; 25:7).

28 Stéphanie Anthonioz cities and sanctuaries throughout their realms. We already quoted one of these belonging to Samsu-iluna. Interestingly, the royal glory of the rebuilding and restoring of cities may be found in West Semitic sources and the Bible. A number of notices in the books of Kings and Chronicles record the construction and fortiication of cities undertaken by the kings of Israel and Judah: • Rehoboam: “Rehoboam resided in Jerusalem, and he built cities for defense in Judah. He built up Bethlehem, Etam, Tekoa, Beth-zur, Soco, Adullam, Gath, Mareshah, Ziph, Adoraim, Lachish, Azekah, Zorah, Aijalon, and Hebron, fortiied cities that are in Judah and in Benjamin.

But again, it is noteworthy that no developed female images are found, except that the vineyard in 27:2–3, which usually is masculine in Hebrew, here is feminine. The following section (chaps. 28–35) marks the transition from judgment to promise: Yhwh alone is the salvation of Israel and Judah. Jerusalem, called Ariel in this part (29:1, 2, 7), is not personiied as a woman any more than in the preceding sections. However, the women of Jerusalem are singled out for their pride and complacency: Rise up, you women who are at ease, hear my voice; you complacent daughters, listen to my speech.

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