By Jonathan S. Greer
In Dinner at Dan, Jonathan S. Greer offers biblical and archaeological facts for sacred feasting on the Levantine web site 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are argued to mirror a Yahwistic and conventional non secular context for those feasts and a clean research of formerly unpublished animal bone, ceramic, and fabric continues to be from the temple advanced at Tel Dan sheds mild on sacrificial prescriptions, cultic realia, and activities inside of this sacred house. 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 distinctive social constructions as a society strove to include its tribal prior inside of a monarchic framework.
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Additional resources for Dinner at Dan: Biblical and Archaeological Evidence for Sacred Feasts at Iron Age II Tel Dan and Their Significance
Their reference to the exception of a large number of terra-cotta figures may be even less significant than they suggest, on the one hand, in that many are only fragmentary and cannot be said to represent bovines for certain (cf. the plates in Holland 1977)—such may also be the case with the “bovine” zoomorphic vessels from an 8th century BCE cultic installation at Samaria (see Crowfoot, Crowfoot, and Kenyon 1957: 78–82; Pl. 12, no. 1). On the other hand, cf. the Transjordanian examples cited in n.
31. 11 On the possibility that the construct בית במותmay represent a polemical substitute for בית יהוה, see pp. 26–30, below. Cf. Blanco Wissmann 2008: 119; Kogan and Tishchenko 2002: 342. 12 Vv. , Provan 1988: 80, n. 66; Montgomery 1951: 259; Barrick 1996: 628) based on the following evidence: 1) no new material is presented in the pericope, and it merely repeats the actions of 28–32a in the context of Bethel; 2) the entire section is marked by Wiederaufnahme with ויעל על־המזבח, perhaps overlaid in two stages (so Knoppers 1994: 28–29); 3) the text may exhibit intentional literary arrangement confined to the unit (cf.
Cross 1973: 73–74; Albertz 1994: 145; Toews 1993: 134–35; Cogan 2001: 358) that may have been reworked after Jeroboam as part of an inner-Israelite priestly struggle in the North between Mushites from Shiloh and Aaronids from Bethel (so Cross 1973: 196–99; cf. Halpern 1976; on the wider context of priestly competition, see Propp 2006: 567–78). 57 See Aberbach and Smolar 1967; Hahn 1981: 304–13; such seems to have been intentional (Lasine 1992). 58 The most obvious example of a potential gloss is the change from a presumed singular construction זה אלהיך ישראל אשר העלך מארץ מצריםreconstructed for Exod 32:4 (since Aaron only made one calf; cf.
Dinner at Dan: Biblical and Archaeological Evidence for Sacred Feasts at Iron Age II Tel Dan and Their Significance by Jonathan S. Greer