Melvin traces the emergence and development of the motif of angelic interpretation of visions from late prophetic literature (Ezekiel 40-48; Zechariah 1-6) into early apocalyptic literature (1 Enoch 17-36; 72-82; Daniel 7-8). Examining how the historical and socio-political context of exilic and post-exilic Judaism and the broader religious and cultural environment shaped Jewish angelology in general, Melvin concludes that the motif of the interpreting angel served a particular function. Building upon the work of Susan Niditch, Melvin concludes that the interpreting angel motif served a polemical function in repudiating divination as a means of predicting the future, while at the same time elevating the authority of the visionary revelation. The literary effect is to reimagine God as an imperial monarch who rules and communicates through intermediaries-a reimagination that profoundly influenced subsequent Jewish and Christian tradition.

In July, 2011, the International Association for Assyriology met in Rome, Italy, for 5 days to deliver and listen to papers on the theme “Tradition and Innovation in the Ancient Near East”. This volume, the proceedings of the conference, contains more than 40 of the papers read at the 57th annual Rencontre, including 3 plenary lectures/papers, many papers directly connected with the theme, as well as a workshop on parents and children. The papers covered every period of Mesopotamian history, from the third millennium through the end of the first millennium B.C.E. The attendees were warmly hosted by faculty and students from the Università di Roma “La Sapienza”.

How did the visual, the oral, and the written interrelate in antiquity? The essays in this collection address the competing and complementary roles of visual media, forms of memory, oral performance, and literacy and popular culture in the ancient Mediterranean world. Incorporating both customary and innovative perspectives, the essays advance the frontiers of our understanding of the nature of ancient texts as regards audibility and performance, the vital importance of the visual in the comprehension of texts, and basic concepts of communication, particularly the need to account for disjunctive and non-reciprocal social relations in communication. Thus the contributions show how the investigation of the interface of the oral and written, across the spectrum of seeing, hearing, and writing, generates new concepts of media and mediation.

In the week between July 21 and 25, 2014, the University of Warsaw hosted more than three hundred Assyriologists from all over the world. In the course of five days, nearly 150 papers were read in three (and sometimes four) parallel sessions. Many of them were delivered within the framework of nine thematic workshops. The publication of most of these panels is underway, in separate volumes. As is usually the case, the academic sessions were accompanied by many opportunities for social interaction among the participants, and there was time to enjoy the historical and cultural benefits of Warsaw. Special honor was accorded to two American Assyriologists whose origins can be traced to Warsaw, Piotr Michalowski and Piotr Steinkeller, and a special session to recognize their contributions to the study of ancient Mesopotamia was organized. In this book are presented papers on the main theme of the meeting, “Fortune and Misfortune in the Ancient Near East.” The 31 essays are organized into 5 sections: (1) plenary presenations on “What Is Fortune? What Is Misfortune?” ; (2) humanity and fortune/misfortune and luck, with discussion of specific examples; (3) additional papers on definitions of fortune and misfortune; (4) the effects on city and state; and (5) God and temple.

One of the enduring problems in biblical studies is how the Bible came to be written. Clearly, scribes were involved. But our knowledge of scribal training in ancient Israel is limited. William Schniedewind explores the unexpected cache of inscriptions discovered at a remote, Iron Age military post called Kuntillet 'Ajrud to assess the question of how scribes might have been taught to write. Here, far from such urban centers as Jerusalem or Samaria, plaster walls and storage pithoi were littered with inscriptions. Apart from the sensational nature of some of the contents-perhaps suggesting Yahweh had a consort-these inscriptions also reflect actual writing practices among soldiers stationed near the frontier. What emerges is a very different picture of how writing might have been taught, as opposed to the standard view of scribal schools in the main population centers.

During the past two generations, there have been many studies on the structure, organization, and "function" of the gods of the Levantine and ancient Near Eastern worlds. In this important study, Lowell Handy provides new directions for thinking on this crucial topic, arguing that the structure of the pantheon worshiped in Syria-Palestine mirrored the social structure of the city-states in that region. While many recent studies have investigated the relations of the gods in both biblical and extra-biblical texts from the area, Handy shows that the pantheon functioned as a bureaucracy. This perspective may well be the primary key for understanding hierarchy among the gods.

The Chronicler distinguishes between "traditional prophets" and "inspired messengers", and thereby highlights a radical transition in the meaning of the "word of God" which takes place in the post-exilic period. The Chronicler summarizes his perspective in 2 Chron. 36.16, saying that Israel rejected "his prophets", "the messengers of God", and "his word" (i.e. Torah). This distinction is reflected in the forms and functions of prophetic speech in the books of Chronicles. Thus, the prophets speak to the king, and the inspired messengers (e.g. priests, levites) speak to the people. The prophets interpret narrative events for the king; they explain how God acts. The inspired messengers exhort the people, admonishing them how they should act. The prophets' speeches usually do not use any kind of inspiration formula, but the inspired messengers' speeches are prefaced with possession formulas. These possession formulas are not typical of classical prophecy and mark the rise of a new kind of prophecy, namely, the inspired interpretation of texts. These inspired messengers are thus forerunners of the inspired interpreters of scripture in Qumran, early Christianity and Judaism.