Texts about war pervade the Hebrew Bible, raising challenging questions in religious and political ethics. The war passages that readers find most disquieting are those in which God demands the total annihilation of the enemy without regard to gender, age, or military status. The ideology of the "ban," however, is only one among a range of attitudes towards war preserved in the ancient Israelite literary tradition. Applying insights from anthropology, comparative literature, and feminist studies, Niditch considers a wide spectrum of war ideologies in the Hebrew Bible, seeking in each case to discover why and how these views might have made sense to biblical writers, who themselves can be seen to wrestle with the ethics of violence. The study of war thus also illuminates the social and cultural history of Israel, as war texts are found to map the world views of biblical writers from various periods and settings. Reviewing ways in which modern scholars have interpreted this controversial material, Niditch sheds further light on the normative assumptions that shape our understanding of ancient Israel. More widely, this work explores how human beings attempt to justify killing and violence while concentrating on the tones, textures, meanings, and messages of a particular corpus in the Hebrew Scriptures.

The Hebrew Bible is permeated with depictions of military conflicts that have profoundly shaped the way many think about war. Why does war occupy so much space in the Bible? In this book, Jacob Wright offers a fresh and fascinating response to this question: War pervades the Bible not because ancient Israel was governed by religious factors (such as 'holy war') or because this people, along with its neighbors in the ancient Near East, was especially bellicose. The reason is rather that the Bible is fundamentally a project of constructing a new national identity for Israel, one that can both transcend deep divisions within the population and withstand military conquest by imperial armies. Drawing on the intriguing interdisciplinary research on war commemoration, Wright shows how biblical authors, like the architects of national identities from more recent times, constructed a new and influential notion of peoplehood in direct relation to memories of war, both real and imagined. This book is also available as Open Access on Cambridge Core.

When it was first published in 1957, Noam Chomsky's Syntactic Structure seemed to be just a logical expansion of the reigning approach to linguistics. Soon, however, there was talk from Chomsky and his associates about plumbing mental structure; then there was a new phonology; and then there was a new set of goals for the field, cutting it off completely from its anthropological roots and hitching it to a new brand of psychology. Rapidly, all of Chomsky's ideas swept the field. While the entrenched linguists were not looking for a messiah, apparently many of their students were. There was a revolution, which colored the field of linguistics for the following decades. Chomsky's assault on Bloomfieldianism (also known as American Structuralism) and his development of Transformational-Generative Grammar was promptly endorsed by new linguistic recruits swelling the discipline in the sixties. Everyone was talking of a scientific revolution in linguistics, and major breakthroughs seemed imminent, but something unexpected happened--Chomsky and his followers had a vehement and public falling out. In The Linguistic Wars, Randy Allen Harris tells how Chomsky began reevaluating the field and rejecting the extensions his students and erstwhile followers were making. Those he rejected (the Generative Semanticists) reacted bitterly, while new students began to pursue Chomsky's updated vision of language. The result was several years of infighting against the backdrop of the notoriously prickly sixties. The outcome of the dispute, Harris shows, was not simply a matter of a good theory beating out a bad one. The debates followed the usual trajectory of most large-scale clashes, scientific or otherwise. Both positions changed dramatically in the course of the dispute--the triumphant Chomskyan position was very different from the initial one; the defeated generative semantics position was even more transformed. Interestingly, important features of generative semantics have since made their way into other linguistic approaches and continue to influence linguistics to this very day. And fairly high up on the list of borrowers is Noam Chomsky himself. The repercussions of the Linguistics Wars are still with us, not only in the bruised feelings and late-night war stories of the combatants, and in the contentious mood in many quarters, but in the way linguists currently look at language and the mind. Full of anecdotes and colorful portraits of key personalities, The Linguistics Wars is a riveting narrative of the course of an important intellectual controversy, and a revealing look into how scientists and scholars contend for theoretical glory.

Holy war, sanctioned or even commanded by God, is a common and recurring theme in the Hebrew Bible. Rabbinic Judaism, however, largely avoided discussion of holy war in the Talmud and related literatures for the simple reason that it became dangerous and self-destructive. Reuven Firestone's Holy War in Judaism is the first book to consider how the concept of ''holy war'' disappeared from Jewish thought for almost 2000 years, only to reemerge with renewed vigor in modern times. The revival of the holy war idea occurred with the rise of Zionism. As the necessity of organized Jewish engagement in military actions developed, Orthodox Jews faced a dilemma. There was great need for all to engage in combat for the survival of the infant state of Israel, but the Talmudic rabbis had virtually eliminated divine authorization for Jews to fight in Jewish armies. Once the notion of divinely sanctioned warring was revived, it became available to Jews who considered that the historical context justified more aggressive forms of warring. Among some Jews, divinely authorized war became associated not only with defense but also with a renewed kibbush or conquest, a term that became central to the discourse regarding war and peace and the lands conquered by the state of Israel in 1967. By the early 1980's, the rhetoric of holy war had entered the general political discourse of modern Israel. In Holy War in Judaism, Firestone identifies, analyzes, and explains the historical, conceptual, and intellectual processes that revived holy war ideas in modern Judaism.

In the Hebrew Bible, war is a prominent topic which is dealt with in both legal and narrative texts. So far, the interplay between the two areas has received only little attention. This volume explores the impact of biblical war legislation on war accounts in the Hebrew Bible and in Early Jewish Literature. It provides case studies which show the importance of the topic and shed new light on redaction- and reception-historical developments.

The transition between the reality of war and a hope for peace has accompanied the Jewish people since biblical times. However, the ways in which both concepts are understood have changed many times over the ages, and both have different implications for an independent nation in its own land than they do for a community of exiles living as a minority in foreign countries. This book explores the concepts of war and peace throughout the history of Judaism. Combining three branches of learning - classical Jewish sources, from the Bible to modern times; related academic disciplines of Jewish studies, humanities, social and political sciences; and public discussion of these issues on political, military, ideological and moral levels - contributors from Israel and the USA open new vistas of investigation for the future as well as an awareness of the past. Chapters touch on personal and collective morality in warfare, survival though a long and often violent history, and creation of some of the world’s great cultural assets, in literature, philosophy and religion, as well as in the fields of community life and social autonomy. An important addition to the current literature on Jewish thought and philosophy, this book will be of considerable interest to scholars working in the areas of Jewish Studies, theology, modern politics, the Middle East and biblical studies.

The first of its kind, this collection offers a constructive response to the question of holy war and Christian morality from an interdisciplinary perspective. By combining biblical, ethical, philosophical and theological insights, the contributors offer a composite image of divine redemption that promises to take the discussion to another level.

In February 2004, Denver Seminary's annual Biblical Studies conference addressed the question of modern war and the teachings of biblical ethics regarding it. A year earlier, the invasion of Iraq had taken place. The questions created by the outbreak of war prompted an urgency in the consideration of the topic. Association for Christian Conferences, Teaching, and Service (ACCTS) provided ethicists and practitioners from within the military of both the U.S. and Great Britain. Hess and Martens also solicited papers from leading theologians and advocates representing pacifist and just-war views. They have succeeded in bringing together a group of Christians representing a wide range of perspectives to debate and discuss their heritage and biblical roots with regard to questions of war and its ethical dilemmas. --from publisher description.

Paperback edition is available from the Society of Biblical Literature (www.sbl-site.org)

This book interprets Mark's gospel in light of the Roman-Jewish War of 66-70 CE. Locating the authorship of Mark's gospel in rural Galilee or southern Syria after the fall of Jerusalem and the temple, and after Vespasian's enthronement as the new emperor, Kimondo argues that Mark's first hearers--people who lived through and had knowledge of the important events of the war--may have evaluated Mark's story of Jesus as a contrast to Roman imperial values. He makes an intriguing case that Jesus' proclamation as the Messiah in the villages of Caesarea Philippi set up a deliberate contrast between Jesus's teaching and Vespasian's proclamation of himself as the world's divine ruler. He suggests that Mark's hearers may have interpreted Jesus' liberative campaign in Galilee as a deliberate contrast to Vespasian's destructive military campaigns in the area. Jesus's teachings about wealth, power, and status while on the way to Jerusalem may have been heard as contrasts to Roman imperial values; hence, the entire story of Jesus may have been interpreted an anti-imperial narrative.