Cylinder Seals and Impressions of the Third Millennium B. C. from the Dead Sea Plain

1989 ◽  
Vol 273 ◽  
pp. 1-15 ◽  
Author(s):  
Nancy L. Lapp
2012 ◽  
Vol 42 (2) ◽  
pp. 70-80
Author(s):  
Edward A. Beckstrom

For centuries a mystery has surrounded the meaning of Jesus' term “The Son of Man” in his ministry, and today it is often called “The Son of Man Problem.” Studying “Son of Man” in all of its biblical references, and apocryphal usages, together with insights from the Dead Sea Scrolls, I propose a solution that the idiom means “Priest” or “High Priest,” but most especially “Heavenly High Priest” and is framed in the third person by Jesus because it is expressed as his destiny given by God—it is the Will of God. “The Son of Man” is distinct from Jesus own will, but is the destiny he follows. It is also the use of this term that caused Caiaphas to cry “blasphemy” at Jesus' Sanhedrin trial, who then sent him to Pilate for crucifixion, yet asserting that Jesus proclaimed himself “King of the Jews.” Caiaphas, knew, I believe, that “Son of Man” was synonymous with “High Priest.”


Author(s):  
K. O. Emery ◽  
David Neev

Discussion of Early Bronze cultural history at Bab edh-Dhr’a and Numeira sites east of the Lisan Peninsula and on the northeast flank of the Dead Sea south basin is guided mostly by Rast (1987) and Rast and Schaub (1974, 1978, 1980, and 1981). This epoch was divided by Rast and Schaub into two sections according to traditional archaeological chronology. The first section is the urban period of Bab edh-Dhr'a (4890 to 4340 B.P.) including Early Bronze I, II, and III. The second is the posturban period (4340 to 4190 B.P.), Early Bronze IV or the Intermediate Bronze age according to Kochavi (1967), Kenyon (1979), Gophna (1992), and R. Amiran and Kochavi (1985) as well as Middle Bronze I according to Albright (1962). Although no prominent cultural hiatus separates these two sections, the transition between them contains abundant indications of extensive destruction and fire events brought about by natural disasters such as earthquakes. Donahue (1980, 1981) considered that not just one but two severe earthquakes occurred, one about 4400 B.P. and the other 4350 B.P. Numeira was totally and finally abandoned after the second earthquake, whereas Bab edh-Dhr’a was reinhabited apparently as a result of conquest by seminomadic people of the same cultural background. This second earthquake probably was the one by which Sodom and Gomorrah were totally destroyed. Abrupt cultural changes also were recorded in the southeast Negev at Uvda Valley during transition from Early Bronze III to Middle Bronze I about 4300 B.P. These changes were from a gradually increasing population within a walled city having a life-style based on a combination of agriculture and animal husbandry into a more nomadic community with unfortified houses and primarily a grazing economy. According to Avner (1990, p. 133) “Subsequent to a brief climatic crisis at the end of the third millennium BC the climate improved, allowing the new culture to blossom in the desert.” This climatic crisis could have been extreme dryness. By the middle of the Intermediate Bronze age at about 4200 B.P., Bab edh-Dhr’a, the last Early Bronze site to survive was totally abandoned and the Dead Sea south basin remained basically unsettled for more than 1,500 years until Hellenistic time.


Textus ◽  
2018 ◽  
Vol 27 (1) ◽  
pp. 44-84
Author(s):  
Drew Longacre

AbstractYardeni dated the charred En-Gedi Leviticus scroll (EGLev) to the second half of the first or early second century CE. Paleographic evidence is often ambiguous and can provide only an imprecise basis for dating EGLev. Nevertheless, a series of important typological developments evident in the hand of EGLev suggests a date somewhat later than the Dead Sea Scrolls of the first–second centuries, but clearly earlier than comparanda from the sixth–eighth centuries. The cumulative supporting evidence from the archeological context, bibliographic/voluminological details (wooden roller and metallic ink), format and layout (tall, narrow columns)—each individually indeterminative—also suggests dating EGLev to the period from the third–sixth centuries CE. I argue that EGLev should be dated to the third–fourth centuries CE, with only a small possibility that it could have been written in the second or fifth centuries, which is possibly supported by radiocarbon dating.


2018 ◽  
Vol 25 (1) ◽  
pp. 57-82
Author(s):  
Pierre Van Hecke

Abstract The question of how to classify the different texts of the Dead Sea Scrolls is a central issue in scholarship. There is little agreement or even little reflection, however, on the methodology with which these classifications should be made. This article argues that recent developments in computational stylometry address these methodological issues and that the approach therefore constitutes a necessary addition to existing scholarship. The first section briefly introduces the recent developments in computational stylometry, while the second tests the feasibility of a stylometric approach for research on the Scrolls. Taking into account the particular challenges of the corpus, an exploratory methodology is described, and its first results are presented. In the third and final section, directions for future research in the field are articulated.


2007 ◽  
Vol 17 (1) ◽  
pp. 29-46 ◽  
Author(s):  
Amy Rebecca Gansell

This article presents a study of the deposition of jewellery on bodies in the third-millennium bc Mesopotamian ‘Royal Cemetery’ at Ur. Four assemblages of adornments are identified and evaluated in relation to burial type, gender, age, privilege, and behavioural role. Aspects of the social and ritual identities of the dead are then interpreted through adornment. While the historic definition of the interred community and the precise nature of their practices are open to speculation, this study begins to clarify dynamics of group and individual identity at this site of human sacrifice.


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