Analyzes Isaiah 40–48 as a single literary work through levels of speakers (frame and subordinate) with implications for its construction of divine potency and communication.

Analyzes Isaiah 40–48 as a single literary work through levels of speakers (frame and subordinate) with implications for its construction of divine potency and communication.

Analyzes Isaiah 40–48 as a single literary work through levels of speakers (frame and subordinate) with implications for its construction of divine potency and communication.

The central argument for source division of the Pentateuch is that the present form of the literature is incoherent. The first place most readers notice the incoherence, and where biblical scholarship began giving it attention a few centuries ago, is in the Primevel Story in Genesis 1-11. Among those who accept some form of the Documentary…[Read more]

The central argument for source division of the Pentateuch is that the present form of the literature is incoherent. The first place most readers notice the incoherence, and where biblical scholarship began giving it attention a few centuries ago, is in the Primevel Story in Genesis 1-11. Among those who accept some form of the Documentary…[Read more]

The central argument for source division of the Pentateuch is that the present form of the literature is incoherent. The first place most readers notice the incoherence, and where biblical scholarship began giving it attention a few centuries ago, is in the Primevel Story in Genesis 1-11. Among those who accept some form of the Documentary…[Read more]

The central argument for source division of the Pentateuch is that the present form of the literature is incoherent. The first place most readers notice the incoherence, and where biblical scholarship began giving it attention a few centuries ago, is in the Primevel Story in Genesis 1-11. Among those who accept some form of the Documentary…[Read more]

In Matt 23:31 and Luke 11:47 Jesus accuses his Jewish opponents of killing prophets. The gospel texts provide no basis for this charge, other than the conflict that Jesus seems to be facing at the moment. Even the one prophetic figure whose death has affected Jesus, John the Baptist, was not killed in Jerusalem, but was executed, according to the…[Read more]

In Matt 23:31 and Luke 11:47 Jesus accuses his Jewish opponents of killing prophets. The gospel texts provide no basis for this charge, other than the conflict that Jesus seems to be facing at the moment. Even the one prophetic figure whose death has affected Jesus, John the Baptist, was not killed in Jerusalem, but was executed, according to the…[Read more]

In Matt 23:31 and Luke 11:47 Jesus accuses his Jewish opponents of killing prophets. The gospel texts provide no basis for this charge, other than the conflict that Jesus seems to be facing at the moment. Even the one prophetic figure whose death has affected Jesus, John the Baptist, was not killed in Jerusalem, but was executed, according to the…[Read more]

An analysis of pentateuchal laws pertaining to women either born or married into priestly and levitical families in ancient Israel.

An analysis of pentateuchal laws pertaining to women either born or married into priestly and levitical families in ancient Israel.

First publication of two late period Elamite language cuneiform texts house in the Yale Babylonian Collection

First publication of two late period Elamite language cuneiform texts house in the Yale Babylonian Collection

This publication systematically describes ancient-world information resources on the world-wide web. The bibliographic data presented herein has been programmatically extracted from the content of AWOL – The Ancient World Online (ISSN 2156-2253) and formatted in accordance with a structured data model. In continuous operation since 2009, AWOL is a…[Read more]