The subject of the present book is the theme of Edom in the Old Testament. In the four long oracles against Edom (Isa. 34, Jer. 49.7-22, Ezek. 35, Obadiah), this nation serves as Israel's antagonist and the representative of the enemy nations. Edom also appears in the book of Genesis: Jacob's brother Esau is the patriarch of the Edomites and Esau himself is called Edom as well (Gen. 25-36). Although there is no such negative estimation of Edom as in the prophecies, here too Edom represents the nations, and serves as Israel's opponent. This study discusses the origin and development of Edom's exceptional role. It extensively analyses the connections between Obadiah (the only one of the four major oracles in which, like in Genesis, Edom is called Israel's brother), the other oracles, and Genesis. It sketches the literary history of these texts and discusses the possible historical background of the conceptions they share. Can the similarities in Edom's role be explained by assuming the same historical background for the two sets of texts? If so, why do the major oracles against Edom present an extremely negative, and the Jacob-Esau stories a relatively positive picture of Edom?

The subject of the present book is the theme of Edom in the Old Testament. In the four long oracles against Edom (Isa. 34, Jer. 49.7-22, Ezek. 35, Obadiah), this nation serves as Israel's antagonist and the representative of the enemy nations. Edom also appears in the book of Genesis: Jacob's brother Esau is the patriarch of the Edomites and Esau himself is called Edom as well (Gen. 25-36). Although there is no such negative estimation of Edom as in the prophecies, here too Edom represents the nations, and serves as Israel's opponent. This study discusses the origin and development of Edom's exceptional role. It extensively analyses the connections between Obadiah (the only one of the four major oracles in which, like in Genesis, Edom is called Israel's brother), the other oracles, and Genesis. It sketches the literary history of these texts and discusses the possible historical background of the conceptions they share. Can the similarities in Edom's role be explained by assuming the same historical background for the two sets of texts? If so, why do the major oracles against Edom present an extremely negative, and the Jacob-Esau stories a relatively positive picture of Edom?

No nation has been subjected to a wider range of biblical attitudes and emotions than Edom. In some sources, Edom is perceived as Israel’s brother; in many others, the animosity toward Edom is tremendous. The book of Genesis introduces Isaac, his wife Rebecca, and their twin sons, Esau and Jacob. Rivalry between the brothers emerges even before their birth and escalates over the course of their lives. The question of which son should be favored also causes tension in the parents’ relationship, and most of the Genesis text concerning Isaac and Rebecca revolves around this issue. The narrative describes the fraternal conflict between Jacob and Esau at length, and many hold that this description is a reflection of the hostility between Edom and Israel. However, the relationship between the brothers is not always depicted as strained. The twofold relationship between the brothers in Genesis—brotherhood and fraternity coupled with hatred and rivalry—introduces a dichotomy that is retained throughout the Hebrew Bible. In this monograph, Assis elucidates the complex relationship between Edom and Israel reflected in the Bible, to attempt to clarify the source of this complexity and the function that this relationship serves in the various biblical texts and Israel’s early history. He shows how this relationship plays an important role in the formation of Israel’s identity, and how the historical interaction between the nations influenced the people’s theological conception, as reflected in prophetic literature, poetry, and biblical narrative.

This Festschrift for Leslie C. Allen reflects the ferment in studies of Jeremiah. A group of international scholars examine the location of the prophecies in Jeremiah's life and consider the book's social, ethical, theological, political, and devotional implications.

Whether on a national or a personal level, everyone has a complex relationship with their closest neighbors. Where are the borders? How much interaction should there be? How are conflicts solved? Ancient Israel was one of several small nations clustered in the eastern Mediterranean region between the large empires of Egypt and Mesopotamia in antiquity. Frequently mentioned in the Bible, these other small nations are seldom the focus of the narrative unless they interact with Israel. The ancient Israelites who produced the Hebrew Bible lived within a rich context of multiple neighbors, and this context profoundly shaped Israel. Indeed, it was through the influence of the neighboring people that Israel defined its own identity-in terms of geography, language, politics, religion, and culture. Ancient Israel's Neighbors explores both the biblical portrayal of the neighboring groups directly surrounding Israel-the Canaanites, Philistines, Phoenicians, Edomites, Moabites, Ammonites, and Arameans-and examines what we can know about these groups through their own literature, archaeology, and other sources. Through its analysis of these surrounding groups, this book will demonstrate in a direct and accessible manner the extent to which ancient Israelite identity was forged both within and against the identities of its close neighbors. Animated by the latest and best research, yet written for students, this book will invite readers into journey of scholarly discovery to explore the world of Israel's identity within its most immediate ancient Near Eastern context.

This is the first in this series of specialised reference works, each addressing a specific subfield within biblical studies. Books of the Bible is in depth, with articles on all of the canonical books, major apocryphal books of the New and Old Testaments, important noncanonical texts and some thematic essays.

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

This volume explores the development of the idea of a common humanity for all human beings from Antiquity to the present time focussing on the "other" as "neighbour, enemy, and infidel", on the interpretation of the Biblical story of Abraham ́s sacrifice and on ancient and modern ethical and legal implications of the concept of human dignity.

According to Deuteronomy 7, God commands Israel to exterminate the indigenous population of Canaan. In The Command to Exterminate the Canaanites: Deuteronomy 7, Arie Versluis offers an analysis and evaluation of this command. Following an exegesis of the chapter, the historical background, possible motives and the place of the nations of Canaan in the Hebrew Bible are investigated. The theme of religiously inspired violence continues to be a topic of interest. The present volume discusses the consequences of the command to exterminate the Canaanites for the Old Testament view of God and for the question whether the Bible legitimizes violence in the present. Finally, the author shows how he reads this text as a Christian theologian.

Due to the complexity of the speech-cycles in the book of Job, scholars have struggled to resolve interpretive tensions in the author's characterization of Job's three friends. This book focuses on the significance of the ancient Near Eastern social and wisdom contexts for understanding the role that Eliphaz, the leading sage-counselor, fulfills in Job. Given the likely Edomite provenance of Eliphaz and the archaeological evidence linking the respective Israelite and Edomite schools of wisdom, Eliphaz articulates a polished wisdom tradition, the epitome of a worldview shared by Job prior to his calamity. Beyond a simplistic retribution perspective, Eliphaz draws from and refines each of the established sources of wisdom--experience, tradition, and revelation--to ground his counsel and censure of Job. Although Eliphaz is expected to exemplify the role of distinguished counselor-advocate in leading Job out of suffering into reconciliation with God, his ineffectual efforts highlight a significant purpose for the book of Job. The Joban author masterfully undermines conventional wisdom theodicy by exposing its inadequacy to reconcile the suffering of the righteous with divine compassion and sovereignty.