New PDF release: Before the God in This Place for Good Remembrance: A
By Anne Katrine De Hemmer Gudme
This monograph explores Yahwistic votive perform within the Hellenistic interval. The dedicatory inscriptions from the Yahweh temple on Mount Gerizim are the thing of an research of Yahwistic votive perform, witnessed in and out of doors Biblical literature.The study starts the dialogue via putting votive perform in a theoretical framework of gift-giving and fills a scholarly void by way of developing this tradition as a vital part of the sacrificial process within the Hebrew Bible. The Gerizim inscriptions are then analysed of their right archaeological and religio-historical context.
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Extra info for Before the God in This Place for Good Remembrance: A Comparative Analysis of the Aramaic Votive Inscriptions from Mount Gerizim
69 Cf. Kathryn E. Slanski’s study of Babylonian entitlement stelae, the so-called narûs or kudurrus. The narûs are placed in temples to memorialize individuals and their roles in entitlement transactions (Slanski 2003). 70 Schwarz 2012: 115 – 116. 71 Podemann Sørensen 1993: 19 – 20. 72 Podemann Sørensen 1993: 18. Cf. Podemann Sørensen 2012. 73 Podemann Sørensen 2006: 66 – 67. ⁷⁷ In their “theory of religious ritual competence” Robert N. McCauley and Thomas E. ”⁷⁸ According to them a religious ritual is an action that contains the roles of “agent,” “act” and “patient” and in which one of these roles includes a reference to a counterintuitive agent.
144 van Baal 1976: 172. 34 1 Votive Practice: A Methodological Framework the regular gift, but the reaction of the deity to the gift is also a matter of interpretation: To give a gift to the gods is to enter into a relationship from which the return is uncertain. Both when and how a supernatural power will react to a gift are not only unknown at the time that the object is dedicated, but remain unknown. ’¹⁴⁵ An aspect of votive practice, which has been entirely omitted so far, is the extraritual social consequences of votive practice; roughly speaking there are three groups of receivers in religious ritual actions: the ritual actor(s), the bystanders and the counterintuitive agent.
Reciprocity is most commonly conceptualized as involving two parties and is known as direct reciprocity. But indirect reciprocity, involving a third party, is also well-known. Direct reciprocity is straightforward: A offers something, a gift, a challenge, respect, threats etc. to B who requites it at a later time. ⁹² Asymmetrical reciprocity, that is reciprocity between parties of different social status, will be treated below. The above-mentioned construction of gift and commodity as complete opposites helps to clarify the nature of reciprocity.
Before the God in This Place for Good Remembrance: A Comparative Analysis of the Aramaic Votive Inscriptions from Mount Gerizim by Anne Katrine De Hemmer Gudme