Did the ancient Israelites perform rituals expressive of the belief in the supernaturalbeneficent power of the dead? Contrary to long held notions of primitive society and the euhemeristic origin of the divine, various factors indicate that the ancestor cult, that is, ancestor veneration or worship, was not observed in the Iron Age Levant. The Israelites did not adopt an ancient Canaanite ancestor cult that became the object of biblical scorn. Yet, a variety of mortuary rituals and cults were performed in Levantine society; mourning and funerary rites and longer-term rituals such as the care for the dead and commemoration. Rituals and monuments in or at burial sites, and especially the recitation of the deceased's name, recounted the dead's lived lives for familial survivors. They served broader social functions as well; e.g., to legitimate primogeniture and to reinforce a community's social collectivity. Another ritual complex from the domain of divination, namely necromancy, might have expressed the Israelite dead's beneficent powers. Yet, was this power to reveal knowledge that of the dead or was it a power conveyed through the dead, but that remained attributable to another supranatural being of non-human origin? Contemporary Assyrian necromancers utilized the ghost as a conduit through which divine knowledge was revealed to ascertain the future and so Judah's king Manasseh, a loyal Assyrian vassal, emulated these new Assyrian imperial forms of prognostication. As a de-legitimating rhetorical strategy, necromancy was then integrated into biblical traditions about the more distant past and attributed fictive Canaanite origins (Deut 18). In its final literary setting, necromancy was depicted as the Achille's heel of the nation's first royal dynasty, that of the Saulides (1 Sam 28), and more tellingly, its second, that of the Davidides (2 Kgs 21:6; 23:24).

A new reconstruction of cultic practices surrounding death in ancient Israel In Caring for the Dead in Ancient Israel, Kerry M. Sonia examines the commemoration and care for the dead in ancient Israel against the broader cultural backdrop of West Asia. This cult of dead kin, often referred to as ancestor cult, comprised a range of ritual practices in which the living provided food and drink offerings, constructed commemorative monuments, invoked the names of the dead, and protected their remains. This ritual care negotiated the ongoing relationships between the living and the dead and, in so doing, helped construct social, political, and religious landscapes in relationship to the past. Sonia explores the nature of this cult of dead kin in ancient Israel, focusing on its role within the family and household as well as its relationship to Israel’s national deity and the Jerusalem temple. Features: A reevaluation of whether burial and necromantic rituals were part of the cult of dead kin A portrait of the various roles Israelite women played in the cult of dead kin A reassessment of biblical writers’ attitudes toward the cult of dead kin

Death is one of the major themes of 'First Isaiah, ' although it has not generally been recognized as such. Images of death are repeatedly used by the prophet and his earliest tradents.The book begins by concisely summarizing what is known about death in the Ancient Near East during the Iron Age II, covering beliefs and practices in Mesopotamia, Egypt, Syria-Palestine, and Judah/Israel. Incorporating both textual and archeological data, Christopher B. Hays surveys and analyzes existing scholarly literature on these topics from multiple fields.Focusing on the text's meaning for its producers and its initial audiences, he describes the ways in which the 'rhetoric of death' functioned in its historical context and offers fresh interpretations of more than a dozen passages in Isa 5-38. He shows how they employ the imagery of death that was part of their cultural contexts, and also identifies ways in which they break new creative ground.This holistic approach to questions that have attracted much scholarly attention in recent decades produces new insights not only for the interpretation of specific biblical passages, but also for the formation of the book of Isaiah and for the history of ancient Near Eastern religions

The Old Testament was written for us, but not to us. Inviting us to leave our modern Christian preconceptions behind, John Walton contends that we will only grasp the Old Testament’s theology when we are immersed in its Ancient Near Eastern context, being guided by what the ancient authors intended as they wrote within their cognitive environment.

A synthetic reconstruction of women’s religious engagement and experiences in preexilic Israel “This monumental book examines a wealth of data from the Bible, archaeology, and ancient Near Eastern texts and iconography to provide a clear, comprehensive, and compelling analysis of women’s religious lives in preexilic times.”—Carol Meyers, Duke University Throughout the biblical narrative, ancient Israelite religious life is dominated by male actors. When women appear, they are often seen only on the periphery: as tangential, accidental, or passive participants. However, despite their absence from the written record, they were often deeply involved in religious practice and ritual observance. In this new volume, Susan Ackerman presents a comprehensive account of ancient Israelite women’s religious lives and experiences. She examines the various sites of their practice, including household shrines, regional sanctuaries, and national temples; the calendar of religious rituals that women observed on a weekly, monthly, and yearly basis; and their special roles in religious settings. Drawing on texts, archaeology, and material culture, and documenting the distinctions between Israelite women’s experiences and those of their male counterparts, Ackerman reconstructs an essential picture of women’s lived religion in ancient Israelite culture.

This volume of essays draws together specialists in the field to explain, illustrate and analyze this religious diversity in Ancient Israel.

Shows how ancient Near Eastern attitudes toward death illumine the Hebrew Bible Death is one of the major themes of First Isaiah, although it has not generally been recognized as such. In this work Christopher Hays offers fresh interpretations of more than a dozen passages in Isaiah 5-38 in light of ancient beliefs about death. What especially distinguishes Hays's study is its holistic approach, as he brilliantly synthesizes both literary and archaeological evidence, resulting in new insights. Hays first summarizes what is known about death in the ancient Near East during the Second Iron Age, covering beliefs and practices in Mesopotamia, Egypt, Syria-Palestine, and Judah/Israel. He then shows how select passages in the first part of Isaiah employ the rhetorical imagery of death that was part of their cultural context; further, he identifies ways in which these texts break new creative ground.