The Judean community at Elephantine has long fascinated historians of the Persian period. This book, with its stellar assemblage of important scholarly voices, provides substantive new insights and approaches that will advance the study of this well-known but not entirely understood community from fifth-century BCE Egypt. Since Bezalel Porten’s pioneering Archives from Elephantine, published in 1968, the discourse on the subject of the community of Elephantine during the Persian period has changed considerably, due to new data from excavations, the discovery and publication of previously unknown texts, and original scholarly insights and avenues of inquiry. Running the gamut from archaeological to linguistic investigations and encompassing legal, literary, religious, and other aspects of life in this Judean community, this volume stands at a crossroads of research that extends from Hebrew Bible studies to the history of early Jewish communities. It also features fourteen new Aramaic ostraca from Aswan. The volume will appeal to students and scholars of the Hebrew Bible and ancient Judaism, as well as to a wider audience of Egyptologists, Semitists, and specialists in ancient Near Eastern studies. In addition to the editor, the contributors to this volume include Annalisa Azzoni, Bob Becking, Alejandro F. Botta, Lester L. Grabbe, Ingo Kottsieper, Reinhard G. Kratz, André Lemaire, Hélène Nutkowicz, Beatrice von Pilgrim, Cornelius von Pilgrim, Bezalel Porten, Ada Yardeni, and Ran Zadok. Moreover, a video recording of an interview conducted with Porten on his long career in Elephantine studies accompanies the book through a link on the Eisenbrauns website.

The Achaemenid period (550-330 BCE) is rightly seen as one of the most formative periods in Judaism. It is the period in which large portions of the Bible were edited and redacted and others were authored--yet no dedicated interdisciplinary study has been undertaken to present a consistent picture of this decisive time period. This book is dedicated to the study of the touchpoints between Yahwistic communities throughout the Achaemenid empire and the Iranian attributes of the empire that ruled over them for about two centuries. Its approach is fundamentally interdisciplinary. It brings together scholars of Achaemenid history, literature and religion, Iranian linguistics, historians of the Ancient Near East, archeologists, biblical scholars and Semiticists. The goal is to better understand the interchange of ideas, expressions and concepts as well as the experience of historical events between Yahwists and the empire that ruled over them for over two centuries. The book will open up a holisitic perspective on this important era to scholars of a wide variety of fields in the study of Judaism in the Ancient Near East.

Based on a previously unexplored source, this book transforms the way we think about the formation of Jewish identity This book tells the story of the earliest Jewish diaspora in Egypt in a way it has never been told before. In the fifth century BCE there was a Jewish community on Elephantine Island. Why they spoke Aramaic, venerated Aramean gods besides Yaho, and identified as Arameans is a mystery, but a previously little explored papyrus from Egypt sheds new light on their history. The papyrus shows that the ancestors of the Elephantine Jews came originally from Samaria. Due to political circumstances, they left Israel and lived for a century in an Aramean environment. Around 600 BCE, they moved to Egypt. These migrants to Egypt did not claim a Jewish identity when they arrived, but after the destruction of their temple on the island they chose to deploy their Jewish identity to raise sympathy for their cause. Their story—a typical diaspora tale—is not about remaining Jews in the diaspora, but rather about becoming Jews through the diaspora.

The preeminent example of monotheism, the God of the Hebrew Bible, is the end product of a long process. The world from which this literature emerged was polytheistic. The nature and arrangement of the literature diminishes polytheistic realities and enhances the effort to portray a single divine being. The development of this divine character through the course of a sustained narrative with a sequential plot aided the move toward monotheism by allowing for the placement of diverse, even conflicting, portrayals of the deity at distant points along the plot line. Through the sequence of events the divine character becomes more withdrawn from the sphere of human activity, more aged in appearance and behavior, and increasingly disembodied. All these characteristics lend themselves to the presentation of disparate narrative portrayals as a singular subject in this Element.

Reveals the tradition of goddess worship in early Judaism and how Jesus attempted to restore the feminine side of the faith • Provides historical and archaeological evidence for an earlier form of Hebrew worship with both male and female gods, including a 20th-century discovery of a Hebrew temple dedicated to both Yahweh and the warrior goddess Anat • Explores the Hebrew pantheon of goddesses, including Yahweh’s wife, Asherah, goddess of fertility and childbirth • Shows how both Jesus and his great rival Simon Magus were attempting to restore the ancient, goddess-worshipping religion of the Israelites Despite what Jews and Christians--and indeed most people--believe, the ancient Israelites venerated several deities besides the Old Testament god Yahweh, including the goddess Asherah, Yahweh’s wife, who was worshipped openly in the Jerusalem Temple. After the reforms of King Josiah and Prophet Jeremiah, the religion recognized Yahweh alone, and history was rewritten to make it appear that it had always been that way. The worship of Asherah and other goddesses was now heresy, and so the status of women was downgraded and they were blamed for God’s wrath. However, as Lynn Picknett and Clive Prince reveal, the spiritual legacy of the Jewish goddesses and the Sacred Feminine lives on. Drawing on historical research, they examine how goddess worship thrived in early Judaism and included a pantheon of goddesses. They share new evidence for an earlier form of Hebrew worship that prayed to both male and female gods, including a 20th-century archaeological discovery of a Hebrew temple dedicated to both Yahweh and the goddess Anat. Uncovering the Sacred Feminine in early Christianity, the authors show how, in the first century AD, both Jesus and his great rival, Simon Magus, were attempting to restore the goddess-worshipping religion of the Israelites. The authors reveal how both men accorded great honor to the women they adored and who traveled with them as priestesses, Jesus’s Mary Magdalene and Simon’s Helen. But, as had happened centuries before, the Church rewrote history to erase the feminine side of the faith, deliberately ignoring Jesus’s real message and again condemning women to marginalization and worse. Providing all the necessary evidence to restore the goddess to both Judaism and Christianity, Picknett and Prince expose the disastrous consequences of the suppression of the feminine from these two great religions and reveal how we have been collectively and instinctively craving the return of the Sacred Feminine for millennia.

Offering a reading of the intermarriage debate and expulsion of the foreign women in Ezra 9-10, this book engages with the production and performance of masculinities in this biblical text, shifting the focus away from the 'foreign women' to the men who are the primary actors in this work. This approach addresses the diversity of masculinities and the ways in which they are implicated in the production of power relations in the text. It explores the ‘feminized’ masculinity of the peoples-of-the-lands, the unstable masculinity of the golah, Ezra’s performance of penitential masculinity, and the rehabilitation of divine masculinity. The rejection of the marriages and the call for the expulsion of the women and children are addressed as sites on which masculinities and power relations are configured. In doing so, this book sheds light on how women and the traits and performances culturally ascribed to women, femininity and inferior masculinities, are appropriated to produce masculinities and negotiate power relations between men. It posits that the debate in Ezra 9-10 is not, ultimately, about the women themselves, but about bringing the masculinities, bodies and practices of dissenting men under the ‘management’ of those who wield the Torah in the narrative world of the text. Men, Masculinities and Intermarriage in Ezra-9-10 is of interest for scholars and students working on the Book of Ezra specifically, as well as the Hebrew Bible and its world more broadly. It is also a valuable study for those working on masculinities and gender in the biblical world and ancient Near East.

This work examines the background of the Ethiopian eunuch in Acts 8:26–40. For a comprehensive study, it utilizes echoic allusion, cultural background, and narrative criticism. It explores the textual tradition of Deut 23:1–8 in Jewish literature, with a particular focus on Isaiah’s inclusive presentation of “eunuchs” and “foreigners” in contrast to the Deuteronomy stipulation for the assembly of the Lord. This work also explores the ancient practice of castration, the Jewish exiles in Elephantine, and Jewish pilgrimage to reconstruct the cultural background of the Ethiopian eunuch. Additionally, it focuses on Luke’s authorial role in presenting the gospel’s geographic, ethnic, and religious expansion to identify the Ethiopian’s ethnic and religious identity in the narrative development of the three trajectories. The conclusion drawn is that the Ethiopian eunuch cannot be identified as an uncircumcised gentile. Instead, he is more like an African man of Jewish descent, included in the Abrahamic covenant but excluded from the cultic setting of worship in the temple.