Spirit possession is more commonly associated with late Second Temple Jewish literature and the New Testament than it is with the Hebrew Bible. In Unfamiliar Selves in the Hebrew Bible, however, Reed Carlson argues that possession is also depicted in this earlier literature, though rarely according to the typical western paradigm. This new approach utilizes theoretical models developed by cultural anthropologists and ethnographers of contemporary possession-practicing communities in the global south and its diasporas. Carlson demonstrates how possession in the Bible is a corporate and cultivated practice that can function as social commentary and as a means to model the moral self. The author treats a variety of spirit phenomena in the Hebrew Bible, including spirit language in the Psalms and Job, spirit empowerment in Judges and Samuel, and communal possession in the prophets. Carlson also surveys apotropaic texts and spirit myths in early Jewish literature—including the Dead Sea Scrolls. In this volume, two recent scholarly trends in biblical studies converge: investigations into notions of evil and of the self. The result is a synthesizing project, useful to biblical scholars and those of early Judaism and Christianity alike.

Spirit possession is more commonly associated with late Second Temple Jewish literature and the New Testament than it is with the Hebrew Bible. In Unfamiliar Selves in the Hebrew Bible, however, Reed Carlson argues that possession is also depicted in this earlier literature, though rarely according to the typical western paradigm. This new approach utilizes theoretical models developed by cultural anthropologists and ethnographers of contemporary possession-practicing communities in the global south and its diasporas. Carlson demonstrates how possession in the Bible is a corporate and cultivated practice that can function as social commentary and as a means to model the moral self. The author treats a variety of spirit phenomena in the Hebrew Bible, including spirit language in the Psalms and Job, spirit empowerment in Judges and Samuel, and communal possession in the prophets. Carlson also surveys apotropaic texts and spirit myths in early Jewish literature—including the Dead Sea Scrolls. In this volume, two recent scholarly trends in biblical studies converge: investigations into notions of evil and of the self. The result is a synthesizing project, useful to biblical scholars and those of early Judaism and Christianity alike.

"In Crown of Aleppo, Hayim Tawil and Bernard Schneider tell the incredible story of the survival, against all odds, of the Aleppo Codex—one of the most authoritative and accurate traditional Masoretic texts of the Bible. Completed circa 939 in Tiberias, the Crown was created by exacting Tiberian scribes who copied the entire Bible into book form, adding annotations, vowel and cantillation marks, and precise commentary. Praised by Torah scholars for centuries after its writing, the Crown passed through history until the 15th century when it was housed in the Great Synagogue of Aleppo, Syria. When the synagogue was burned in the 1947 pogrom, the codex was thought to be destroyed, lost forever. That is where its great mystery begins. Miraculously, a significant portion of the Crown of Aleppo survived the fire and was smuggled from the synagogue ruins to an unknown location— presumably within the Aleppan Jewish community. Ten years later, the surviving pages of the codex were secretly brought to Israel and finally moved to their current location in the Israel Museum in Jerusalem. "

The gospel of Mark purposefully employs characters with specific and nuanced representations of dis/ability to portray the unique authority, the engaging message, and the mission of the Markan Jesus. Based on hermeneutical insights from Dis/ability Studies, this monograph is a contribution to the research of culturally and historically normalized corporeality in the biblical scriptures. At the core of the investigation are the healing narratives: passages that explicitly deal with a transformation from a described deviant bodily state to a positively valued corporeality. Lena Nogossek-Raithel not only analyzes the terminological and historical descriptions of these physical phenomena but also investigates their narrative function for the gospel text. The author argues that the images of dis/ability employed are far from accidental. Rather, they significantly influence the narrative’s structure and impact, embody its theological claims, and characterize its protagonist Jesus. With this thorough exegetical analysis, Nogossek-Raithel offers a firm historical foundation for anyone interested in the critical interpretation and theological application of the Markan healing narratives.

Modern study of biblical prophecy frequently defines prophecy as a message from God and has focused almost exclusively on prophets' words. But prophecy was always also embodied. Anathea E. Portier-Young insists on the synergy of word and body in biblical prophecy. Prophets did more than reveal knowledge: the prophetic body connected God and people, making them present to one another, channeling divine power, traveling between realms. Drawing insights from disciplines ranging from neurobiology to cultural studies, the author examines stories of prophetic commissioning, bodily transformation, asceticism and ecstasy, mobility and immobility, affect and emotion, revealing the body's centrality to prophetic mediation.

"The characteristics of possession are numerous and vary between different socio-cultural and historical contexts. Different ideas of possession can be observed within different cultural and social contexts both past and present. This makes defining possession all the more difficult. Various approaches to "ideas of possession" in different academic disciplines and in different cultural contexts allow the discourse(s) to benefit from insights that would otherwise remain confined to the society under discussion or the field that determines the method of study. The introduction presents an overview of recent interdisciplinary research on possession and scholarly attempts at a working definition, followed by a brief outline of the individual case studies in this volume"--

Who are the ancient role models for the sacred relationship between Jews and non-Jews today? Now more than ever, gentiles are an integral part of the Jewish community. But they are not new to the Jewish story. In fact, righteous gentiles go back to Abraham. The story of the Jewish people can’t be told without them. Noted author and educator Rabbi Jeffrey Salkin provides an informative and inspiring look at the sympathetic non-Israelite characters of the Hebrew Bible and the redemptive relationships they had with the Jewish people. Relying on biblical and extra-biblical sources, he introduces each character, drawing lessons from the life of each that will be relevant to you, whatever your faith tradition. They include the ... First gentile to bless a Jew First woman to hear the Divine voice and save a Jewish baby First teacher of morality to the Jews First gentile mother of Jewish children Gentile midwives who invented civil disobedience Mother of Moses and nurturer of the Jewish people Father-in-law and teacher of Moses First “gentile Zionist” Gentile warrior who fought for the Israelites Gentile contractor for Solomon’s Temple Gentiles who acknowledged God and repented Creator of the Second Jewish Commonwealth