By Jonathan S. Greer
In Dinner at Dan, Jonathan S. Greer offers biblical and archaeological facts for sacred feasting on the Levantine website of Tel Dan from the past due tenth century - mid-8th century BCE. Biblical texts are argued to mirror a Yahwistic and conventional non secular context for those feasts and a clean research of formerly unpublished animal bone, ceramic, and fabric is still from the temple complicated at Tel Dan sheds mild on sacrificial prescriptions, cultic realia, and routine inside this sacred area. Greer concludes that feasts at Dan have been used by the kings of Northern Israel at the start to unify tribal factions and later to augment certain social constructions as a society strove to include its tribal prior inside of a monarchic framework.
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Additional info for Dinner at Dan: Biblical and Archaeological Evidence for Sacred Feasts at Iron Age II Tel Dan and Their Significance
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33 and the repeated focus on Bethel throughout, setting the scene as a redactional bridge for the encounter with the Man of God at Bethel in 1 Kgs 13 (cf. McKenzie 1991: 51–52); and, perhaps, 5) the specific use of the name “Israel” for the Northern Kingdom may be seen to contrast with the apparently inclusive use of “Israel” in the creed of v. 28. If 1 Kgs 12:32b–33b was added in the DHJ, which may be assumed based on its link to the Man of God episode in 1 Kgs 13, then 1 Kgs 12:28–32a was most likely part of the earlier DHH (so, too, Barrick 1996: 628).
49, above. In fact, calf iconography is never used for the head El-type deity in comparative contexts (so Fleming 1999; cf. p. 24, n. 86 below). 52 One notes that fierce opponents of the Omride baal such as Jehu (cf. 2 Kgs 10:18–29) and Elijah (cf. 1 Kgs 18:16–45) do not equate the calves with baal worship. Further, the deuteronomistic condemnation of Ahab in 1 Kgs 16:30–32 states that his sin went beyond the sin of Jeroboam in worshiping הבעל, which, in this case most likely refers to the Omride baal (cf.
53 In fact, the association of Yahweh with calf iconography may have been a long-standing tradition within certain circles, as attested in Exod 32. This well-known text narrates an episode during the wilderness wanderings of post-exodus Israel in which the people pressure Aaron into constructing a golden calf while Moses tarries on the mountain. , the meanings of אבירand תועפת, respectively) and the extent of metaphoric implication as implied in G (G Gen 49:24 reads δυνάστου Ιακωβ, “the might of Jacob”; G Num 23:22//24:8 reads δόξα μονοκέρωτος, “the glory of a wild ox” [cf.