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The title, Marbeh ?okmah, meaning \"increases wisdom,\" reflects the fact that Victor Avigdor Hurowitz was a scholar who increased wisdom and who continues to increase the wisdom of scholars throughout the world even after his untimely death at the age of 64. The book was edited by five of Professor Hurowitz's colleagues: Profs. Shamir Yona and Mayer I. Gruber of Ben-Gurion University of the Negev, Edward L. Greenstein of Bar-Ilan University, Peter Machinist of Harvard University, and Shalom M. Paul of the Hebrew University of Jerusalem. The two-volume collection contains 49 groundbreaking essays written by 53 distinguished authors from various institutions of higher learning in Israel and around the world. The authors include Victor's teachers, colleagues, and students, and the essays deal with a great variety of subjects. The breadth of subject matter featured in Marbeh ?okmah is a most appropriate tribute to Victor Avigdor Hurowitz, whose published scholarship encompassed a wide variety of fields of interest pertaining to the study of the Hebrew Bible and the ancient Near East: Wisdom Literature, Psalmody, prophecy and prophets, the priesthood, eschatology, historiography, ancient inscriptions, medieval Hebrew biblical exegesis, religious rites, building and architecture, temples, the art of warfare, Semitic philology, Sumerian proverbs, epigraphy, rhetoric and stylistics, poetry, lamentations, the interconnections between Hebrew Scripture and the ancient Near East, the cultures of ancient Egypt and ancient Mesopotamia, innerbiblical parallels, and many other subjects.

The only Priestly pre-Exodus narrative to be framed in explicitly chronological terms is the Flood account. Here, in light of a recently published Akkadian text from Ugarit (RS 94.2953) and Berossus' version of the Flood story, I suggest that in this unique case P may be based on earlier models that were in possession of a precise temporal framework.

Israelite festival calendar texts (Exod 23; 34; Lev 23; Num 28–29; Deut 16; and Ezek 45) share many features; however, there are also differences. Some of the most-often-cited differences are the following: festival dates, festival locations, date of the New Year, festival timing, and festival names. Scholars have explored these distinctions, and many have concluded that different sources (authors/redactors) wrote the various calendars at different times in Israelite history. Scholars use these dissimilarities to argue that Lev 23 was written in the exilic or postexilic era. Babcock offers a new translation and analysis of a second-millennium B.C. multimonth ritual calendar text from Emar (Emar 446) to challenge the late dating of Lev 23. Babcock argues that Lev 23 preserves an early (2nd-millennium) West Semitic ritual tradition. Building on the recent work of Klingbeil and Sparks, this book presents a new comparative methodology for exploring potential textual relationships. Babcock investigates the attributes of sacred ritual through the lens of sacred time, sacred space and movement, sacred objects, ritual participants, and ritual sound. The author begins with a study of ancient Near Eastern festival texts from the 3rd millennium through the 1st millennium. This analysis focuses on festival cycles, common festival attributes, and the role of time and space in ritual. Babcock then moves on to an intertextual study of biblical festival texts before completing a thorough investigation of both Lev 23 and Emar 446. The result is a compelling argument that Lev 23 preserves an early West Semitic festival tradition and does not date to the exilic era—refuting the scholarly consensus. This illuminating reading stands as a model for future research in the field of ritual and comparative textual studies.

This volume assembles scholars working on cuneiform texts from different periods, genres, and areas to examine the range of social, cultural, and historical contexts in which specific types of texts circulated. Using different methodologies and sources of evidence, these articles reconstruct the contexts in which various cuneiform texts circulated, providing a critical framework to determine how they functioned.

Errors of many kinds abound in Akkadian writings, but this fact's far-reaching implications have never been unraveled and systematized. To attempt this is the aim of this book. Drawing on scholarship from other fields, it outlines a framework for the critical evaluation of extant text and the formulation of conjectural emendations. Along the way, it explores issues at the interface of orthography, textual transmission, scribal education, grammar, literacy, and literary interpretation.

Context leaves little doubt that the Hebrew כשני חשׂפי עזים, “like two ḥśps of goats” (1 Kgs 20:27) describing the camp of the sons of Israel as opposed to \"Aram filled the land,\" means to illustrate the meager size of the Israelite army. According to one of the later versions, following an elevation of one bëru (ca. 10,800 meters), the bird asked the hero what the land looked like, and the man answered that the land had become a fifth, and that \"the wide seáis as (small as) an animal enclosure\" (tâmtu rapastu mala tarbasi).9 Obviously, this object was chosen to illustrate the smallness of the sea when looked at from above, as opposed to the description of its wideness in the first part of the sentence.

Scholars often assume that the nature of Mesopotamian kingship was such that questioning royal authority was impossible. This volume challenges that general assumption, by presenting an analysis of the motivations,methods, and motifs behind a scholarly discourse about kingship that arose in the final stages of the last Mesopotamian empires. The focus of the volume is the proliferation of a literature that problematizes authority in the Neo-Assyrian period, when texts first begin to specifically explore various modalities for critique of royalty. This development is symptomatic of a larger discourse about the limits of power that emerges after the repatriation of Marduk's statue to Babylon during the reign of Nebuchadnezzar I in the 12th century BCE. From this point onwards, public attitudes toward Marduk provide a framework for the definition of proper royal behavior, and become a point of contention between Assyria and Babylonia. It is in this historical and political context that several important Akkadian compositions are placed. The texts are analyzed from a new perspective that sheds light on their original milieux and intended functions.

Sex and Eroticism in Mesopotamian Literature is a new contribution to current debates about sex and eroticism. It gives an insight into Mesopotamian attitudes to sexuality by examining the oldest preserved written evidence on the subject - the Sumero-Akkadian cuneiform sources - which were written between the 21st and the 5th centuries B.C. Using these long-neglected and often astonishing data, Gwendolyn Leick is able to anlayse Mesopotamian views of prostitution, love magic and deviant sexual behaviour as well as more general issues of sexuality and gender. This fascinating book sheds light on the sexual culture of one of the earliest literate civilisations.

The world's oldest work of literature, theEpic of Gilgameshrecounts the adventures of the semimythical Sumerian king of Uruk and his ultimately futile quest for immortality after the death of his friend and companion, Enkidu, a wildman sent by the gods. Gilgamesh was deified by the Sumerians around 2500 BCE, and his tale as we know it today was codified in cuneiform tablets around 1750 BCE and continued to influence ancient cultures-whether in specific incidents like a world-consuming flood or in its quest structure-into Roman times. The epic was, however, largely forgotten, until the cuneiform tablets were rediscovered in 1872 in the British Museum's collection of recently unearthed Mesopotamian artifacts. In the decades that followed its translation into modern languages, theEpic of Gilgameshhas become a point of reference throughout Western culture. InGilgamesh among Us, Theodore Ziolkowski explores the surprising legacy of the poem and its hero, as well as the epic's continuing influence in modern letters and arts. This influence extends from Carl Gustav Jung and Rainer Maria Rilke's early embrace of the epic's significance-\"Gilgamesh is tremendous!\" Rilke wrote to his publisher's wife after reading it-to its appropriation since World War II in contexts as disparate as operas and paintings, the poetry of Charles Olson and Louis Zukofsky, novels by John Gardner and Philip Roth, and episodes ofStar Trek: The Next GenerationandXena: Warrior Princess. Ziolkowski sees fascination with Gilgamesh as a reflection of eternal spiritual values-love, friendship, courage, and the fear and acceptance of death. Noted writers, musicians, and artists from Sweden to Spain, from the United States to Australia, have adapted the story in ways that meet the social and artistic trends of the times. The spirit of this capacious hero has absorbed the losses felt in the immediate postwar period and been infused with the excitement and optimism of movements for gay rights, feminism, and environmental consciousness. Gilgamesh is at once a seismograph of shifts in Western history and culture and a testament to the verities and values of the ancient epic.