By Galil, Gershon; Gilboa, Ayelet; Maeir, Aren; M. Kahn, Dan'el

Reinhard Achenbach - Divine conflict and Yhwh’s Wars: spiritual Ideologies of battle within the old close to East and within the outdated Testament
Michal Artzy - Continuation and alter within the 13th–10th Centuries BCE: Bronze-Working Koine?
Michael Avioz - The Davidic Covenant in 2 Samuel 7: Conditional or Unconditional?
Yigal Bloch - Assyro-Babylonian Conflicts within the Reign of Aššur-rēša-iši I: The Contribution of Administrative files to History-Writing
Walter Dietrich - David and the Philistines: Literature and History
Frederick Mario Fales - Ḫanigalbat within the Early Neo-Assyrian Royal Inscriptions: A Retrospective View
Avraham Faust - among Israel and Philistia: Ethnic Negotiations within the South throughout the Iron Age I
Gershon Galil - Solomon’s Temple: Fiction or Reality?
Yosef Garfinkel, Saar Ganor and Michael G. Hasel - The Iron Age urban of Khirbet Qeiyafa after 4 Seasons of Excavations
Moshe Garsiel - Ideological Discordance among the prophets Nathan and Samuel as reflecting the Divergence among the e-book of Samuel’s authors
Moti Haiman - Geopolitical points of the Southern Levant desolate tract within the 11th–10th Centuries BCE
Larry G. Herr - Jordan within the Iron I and IIB Periods
Richard S. Hess - The particular price of Human lifestyles in Israel’s Earliest criminal Traditions
Victor Avigdor Hurowitz - Yhwh’s Exalted residence Revisited: New Comparative gentle at the Biblical picture of Solomon’s Temple
Sandra Jacobs - נפש תחת נפש “A lifestyles for A lifestyles” and napšāte umalla
Dan'el Kahn - A Geo-Political and old viewpoint of Merneptah’s coverage in Canaan
Aaron Koller - The Kos within the Levant: innovations on its Distribution, functionality, and unfold from the overdue Bronze to the Iron Age II
André Lemaire - West Semitic Epigraphy and the heritage of the Levant in the course of the 12th–10th Centuries BCE
Yigal Levin - Ideology and truth within the publication of Judges
Mario Liverani - Melid within the Early and heart Iron Age: Archaeology and History
Aren M. Maeir - Insights at the Philistine tradition and comparable concerns: an outline of 15 Years of labor at inform eṣ-Ṣafi/Gath
Alan Millard - Scripts and their makes use of within the 12th–10th Centuries BCE
John P. Nielsen - Nebuchadnezzar I’s japanese Front
Troy Leiland Sagrillo - Šîšaq’s military: 2 Chronicles 12:2–3 from an Egyptological Perspective
Itamar Singer - The Philistines within the North and the dominion of Taita
Ephraim Stern - Archaeological is still of the Northern Sea humans alongside the Sharon and Carmel Coasts and the Acco and Jezrael Valleys
Christoffer Theis and Peter van der Veen - a few “Provenanced” Egyptian Inscriptions from Jerusalem: A initial learn of previous and New Evidence
Koert van Bekkum - Coexistence as Guilt: Iron I stories in Judges 1
Assaf Yasur-Landau - Chariots, Spears and Wagons: Anatolian and Aegean parts within the Medinet Habu Land conflict Relief
Ran Zadok - The Aramean Infiltration and Diffusion within the top Jazira, 1150–930 BCE
Wolfgang Zwickel - Cult within the Iron Age I–IIA within the Land of Israel
Wolfgang Zwickel - The swap from Egyptian to Philistine Hegemony in South-Western Palestine in the course of the Time of Ramesses III or IV


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Sample text

According to the pre-Deuteronomistic tradition regarding the implementation of a ban ritual, the deed was associated with a special vow, as demonstrated by the etiological legend on Hormah: Num 21:1–3. 45 Amalek had attacked the peaceful crowd of the Israelites on their way through the desert (Ex 17:8–14). This attack offended fundamental laws, because the people in the desert were under divine protection, as demonstrated in the warfare at Refidim (Ex 17:15). Therefore there were no limitations on the persecution of the offenders (Deut 25:17–19).

After taking the city of Ataroth he reports on the capture of Nebo: “And Kemosh said to me: ‘Go, seize Nebo and fight Israel’! I proceeded by night and fought with it from the crack of dawn until high noon. I captured it and I killed all of them ([‫)ואהרג כל]ם‬: 7000 men and boys, women and girls, and unmarried women, because I had dedicated it in a ban ritual to Ashtar Kemosh (‫)כי לעשתר כמש החרמתה‬. I took out from there the vessels of YHWH, and I dragged them before Kemosh (‫( ”)ואסחב הם לפני כמש‬ll.

This motif is expressed in the oracle of legitimization on the occasion of David’s eventual accession to the throne. The text functions as a ‘charter’ for the Davidic dynasty, cf. 2 Sam 7:8–11: “Now therefore so shalt thou say unto my servant David, Thus says the Lord of hosts, I took thee from the sheepcote, from following the sheep, to be ruler over my people, over Israel. And I was with thee whithersoever thou wentest, and have cut off all thine enemies out of thy sight, and have made thee a great name, like unto the name of the greatest men that are in the earth.

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