Leaves from an Epigrapher's Notebook: Collected Papers in Hebrew and West Semitic Palaeography and Epigraphy

Cross, Frank Moore

doi:10.1163/9789004369887

Cited by 26 publications

(5 citation statements)

References 0 publications

Supporting

Mentioning

Contrasting

Order By: Relevance

“…143-144;Cross 1984[= Cross 2003) and the ostracon found in Level VI, Pit 3867, at Lachish, which should be dated to ca. 1200 BCE or somewhat earlier (Ussishkin 1983;Cross 1984[= Cross 2003 Because Pit 605, from which the abecedary was recovered, cannot be stratigraphically associated with the Level 2 house or any other datable feature at >Izbet Ṣarṭah, the most that can be said archaeologically is that the abecedary must date from Iron I (1200-1000 BCE), the period during which the site was occupied. Furthermore, as stressed by Naveh (1978: 35), one must take into account the scribe's conspicuous lack of expertise, which raises doubts about relying on his handiwork to form paleographic judgments.…”

Section: Hementioning

confidence: 94%

“…The awkward result does not, however, offer a plausible alternative reading to nun (a short horizontal stroke serving as a word divider followed by a large acute gimel or pe?). 4 Close examination, however, shows that the loop of Sign 7 may not close on the viewer's right, so that it might in fact not be a closed circle but rather the upper hook of a sign like yod or pe or even šin, assuming 90-degree counterclockwise rotation from its later, classical stance, as seen, for example, in the šin of the Lachish ewer (Gaster 1940: 47-54 and frontispiece;Cross 1954[= Cross 2003) or the Qubūr el-Walaydah bowl (Cohen 1978;Cross 1980: 1-4 = Cross 2003: 213-216 andFig. 32.1-32.2]).…”

mentioning

confidence: 99%

“…175, 177). 12 The resulting form is reminiscent of the bet of the <El-Ḫaḍr and other typologically early arrowheads, usually dated to the early 11th century (Milik andCross 1954 [= Cross 2003: 303-308]; Cross 1980[= Cross 2003; cf. Sass 1988: 76-77); in form it also closely resembles the bet of the Khirbet Qeiyafa ostracon of the late 11th century (Misgav et al 2009), which, however, retains the archaic stance of the bet of Lachish Bowl No.…”

mentioning

confidence: 99%

See 2 more Smart Citations

An ArchaicBa^clInscription from Tel Beth-Shemesh

2011

View full text Add to dashboard Cite

Section: Hementioning

confidence: 94%

mentioning

confidence: 99%

mentioning

confidence: 99%

See 1 more Smart Citation

An ArchaicBa^clInscription from Tel Beth-Shemesh

2011

View full text Add to dashboard Cite

“…Interestingly, the oldest copy of Words of the Luminaries is 4Q504, a large leather scroll that was dated to the first half of the second century BCE, which seems to suggest a continuation of liturgical practices for about two centuries. The palaeography of 4Q504 was extensively discussed by Frank Moore Cross (2003).…”

Section: Papyrus Oxyrhynchus 654mentioning

confidence: 99%

Two Opisthographs and Scribal Practices in the Ancient Near Eastern World: Thoughts on Use and Reuse

Aksu

2022

Special Issue: Ancient Lives, New Stories 2018 Conference Proceedings

View full text Add to dashboard Cite

Recent scholarship has developed an increasing interest in the materiality of ancient manuscripts. Opisthographs, manuscripts that contain writing on both sides, are of special interest in this regard. This short study focuses on two papyrus opisthographs, originating from two different collections: the Oxyrhynchus Papyri and the Dead Sea Scrolls. These manuscripts each bear different compositions on the front side (the recto) and on the back side (the verso). The Greek Papyrus Oxyrhynchus 654 (dated to the third century CE) contains on its recto an unpublished survey-list of pieces of land. On the verso we find one of the three copies of the Greek version of the Gospel of Thomas. The Dead Sea Scroll 4Q509, Festival Prayers, is the recto of a Hebrew papyrus that bears copies of two compositions on its verso: the War Scroll (4Q496) and Words of the Luminaries (4Q506). These texts were dated to the first century BCE and the middle of the first century CE. By contextualizing these two manuscripts, I aim to explore the nature of opisthographs as a scribal phenomenon across different cultures in the region. This comparative research will be conducted by considering the materiality of these manuscripts from the perspective of both codicology and palaeography. Subsequently, I will investigate the intertextual relationships between the compositions on both sides of the manuscripts and address related issues such as the ‘useful life’ of these manuscripts and the possibility of personal copies.

show abstract

“…The inscribed ones frequently bear personal names, such as the particular one from a private [35] collection, which is presented by the famous epigrapher Frank M. Cross (Cross 1992(Cross , 21, 1996 Nr. 17 with Fig.…”

Section: The Extra-biblical Evidence For Yhwh In the Ninth Century Bcementioning

confidence: 99%

When and from Where did YHWH Emerge? Some Reflections on Early Yahwism in Israel and Judah

Frevel

2021

View full text Add to dashboard Cite

The paper addresses two crucial questions of the history of Israelite religion. Did YHWH emerge in the southern steppe and when did YHWH become the God of Judah? After discussing the available evidence for YHWH’s origin in the South, the paper tests the extra-biblical evidence for the worship of YHWH in Israel and Judah and questions his widespread importance in the tenth and early ninth centuries BCE in the mentioned territories. By presenting the theophoric personal names, the hypothesis is corroborated that YHWH was significantly introduced at the earliest by the Omrides. Moving then to the epigraphic evidence, the additional evince for YHWH’s origin in the South is reviewed negatively. YHWH of Teman from Kuntillet ʽAjrud cannot prove the origin of this deity in the South. It is rather a piece of evidence that the worship of this deity in the South was not natural even in the mid-eighth century BCE. That YHWH’s true origin is in Midian, Paran, Seir, etc. remains a speculative hypothesis that is built on the tradition-history of some biblical passages and the biblical Sinai tradition. This particular feature is indeed related to the South and its struggle to claim independence for the Southern YHWH from the North. YHWH was only introduced to Judah as a patron deity of the dynasty, and that is the state of the Omrides ruling in Jerusalem.

show abstract

Leaves from an Epigrapher's Notebook: Collected Papers in Hebrew and West Semitic Palaeography and Epigraphy

Cited by 26 publications

References 0 publications

An ArchaicBa^clInscription from Tel Beth-Shemesh

An ArchaicBa^clInscription from Tel Beth-Shemesh

Two Opisthographs and Scribal Practices in the Ancient Near Eastern World: Thoughts on Use and Reuse

When and from Where did YHWH Emerge? Some Reflections on Early Yahwism in Israel and Judah

Contact Info

Product

Resources

About

Leaves from an Epigrapher's Notebook: Collected Papers in Hebrew and West Semitic Palaeography and Epigraphy

Cited by 26 publications

References 0 publications

An ArchaicBaclInscription from Tel Beth-Shemesh

An ArchaicBaclInscription from Tel Beth-Shemesh

Two Opisthographs and Scribal Practices in the Ancient Near Eastern World: Thoughts on Use and Reuse

When and from Where did YHWH Emerge? Some Reflections on Early Yahwism in Israel and Judah

Contact Info

Product

Resources

About

An ArchaicBa^clInscription from Tel Beth-Shemesh

An ArchaicBa^clInscription from Tel Beth-Shemesh