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 article of an research of Yahwistic votive perform, witnessed in and outdoors 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 an essential component of the sacrificial approach within the Hebrew Bible. The Gerizim inscriptions are then analysed of their right archaeological and religio-historical context.
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Extra resources for Before the God in This Place for Good Remembrance: A Comparative Analysis of the Aramaic Votive Inscriptions from Mount Gerizim
Example text
In conclusion, votive practice is the practice of giving gifts to the gods or other counterintuitive agents with the intention to establish or maintain a lasting and mutually beneficial relationship between deity and worshipper. Votive practice mirrors the social act of gift giving, but with one important difference, namely that the receiver, the patient, is a counterintuitive agent. The act of giving has 151 Veyne 1990; Lomas and Cornell 2003. 152 Silber 2002: 299. 153 In cases of religious euergetism there is a tendency to stress the aspect of social prestige and downplay the religiosity of the donation.
Milgrom 1991: 133 ff. 172 Eberhart 2002: 163. ¹⁷⁷ The conditional vow is described by the root ndr. ” The root occurs 91 times in the MT, 60 times as a noun and 31 times as a verb. 17 times the noun is object of the verb: ‘to 173 Milgrom 1991: 145; TDOT volume 8: 152– 155; Zanella 2010: 240 – 252. 174 Eberhart 2011: 23. 175 Cf. Lundager Jensen 2000: 288 – 91. 176 Eberhart 2011: 23 – 24; Hundley 2011. 177 In the past few decades there has been a rise in the interest in conditional vows. See Schenker 1989; Berlinerblau 1991; Cartledge 1992; Berlinerblau 1996; Tita 2001; Gudme 2009a; Gudme (forthcominga).
The LXX reads δόγμασιν, “decrees” in Ezek 20:26, but two different words for gift in v. 31 (δόμα) and 39 (δῶρον). The Alexandrine text version reads “gifts,” see Brenton 2003: 1003 – 1004. Zanella points out that there seems to be a rather negative and polemic use of mattānâ as a gift to Yahweh in Ezekiel and a neutral generic use of the term in cultic prescriptive passages such as Exod 28:38, see Zanella 2010: 184– 186. 171 LXX: ʿōlâ : όλοκαύτωμα, minḥâ: δωρον θυσία, šělāmîm: θυσία σωτηρίου, ḥaṭṭāʾt: ἁμαρτίον, ʾāśām: πλημμελείας.