The Alien in Israelite Law by Christiana van HoutenReview by: Victor H. MatthewsJournal of the American Oriental Society, Vol. 115, No. 4 (Oct. - Dec., 1995), pp. 722-724Published by: American Oriental SocietyStable URL: http://www.jstor.org/stable/604768 .
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Journal of the American Oriental Society 115.4 (1995) Journal of the American Oriental Society 115.4 (1995)
Exegetisch-musikalische Beobachtungen zu der Motette, 'Fir- chte dich nicht, ich bin bei dir' (BWV 228)" (pp. 1-19), dis- cusses Bach's theological interpretation of texts from Isaiah 41 and 43 through dramatized music as an effective means of tra- dition transmission. Kai Brodersen, in "Salomon in Alexan- dria? Der weise Richter in 1 Konige 3, antiker Bildtradition und P. Oxy. 2944" (pp. 21-30), collects parallels to Solomon as wise judge in Greek texts and iconography from the fourth to the first centuries B.C., and concludes that the origin of the motif is probably to be found in Egypt. Russell Fuller, in "The
Blessing of Levi in Deuteronomy 33, Malachi 2, and Qumran"
(pp. 31-44), traces the reappropriation of the blessing in Mal.
2:4-9, where Levi is an ideal of the past, and in 4Q175 and
4Q177, where it is given eschatological reference to a priestly messiah. Dieter Georgi, in "Die Aristoteles- und Theophrast- ausgabe des Andronikus von Rhodes: Ein Beitrag zur Kanons-
problematik" (pp. 45-78), challenges current notions of canon
development. He suggests that the canon refers to the official sanction given to a defined collection of writings judged to em-
body the faith, but only after the church became a state insti-
tution and quite contrary to the attitude towards written texts in
the early church. Manfred G6rg, in "Juda: Namesdeutung in
Tradition und Etymologie" (pp. 79-87), proposes an Egyptian
etymology for Judah, based on the verbal root HD and used with
a divine name E1/Yhwh, meaning the god "vanquishes." Ingrid
Grill-Ahollinger, in "Biblische Gattungen als didaktische Im-
pulse im Religionsunterricht" (pp. 89-114), uses the form-
critical and theological discussion of narrative as a pedagogical method in the German Gymnasium, with application to the
David and Goliath story. Baruch Halpern, in "The Baal (and the Asherah) in Seventh-
Century Judah: Yhwh's Retainers Retired" (pp. 115-54), argues that the "Israelite elite" at the end of the Iron Age arrived at
monotheism by rejecting as foreign their own gods, the baCalim, who had previously been members of the heavenly court. Jorg Jeremias, in "Das unzugingliche Heiligtum: Zur letzten Vision
des Amos (Am 9, 1-4)" (pp. 155-67), interprets the vision as
a continuation of the earlier visions, but also as reflecting the
Judean Zion tradition (cf. Isaiah 6). Kenichi Kida, in "The
Sovereignty of God and the Destiny of the Nations in the
Prophecies of Amos, Isaiah and Jeremiah" (pp. 169-81), sur-
veys the application of social ethics in a universalistic context
by these pre-exilic prophets. Hans Klein, in "Zur Wirkungsge- schichte von Psalm 8" (pp. 183-98), shows that the primary themes of Psalm 8 have a very different development in the
Old Testament and Judaism from that in early Christianity. Only in the latter is there any messianic/Christological connection,
and, in the case of Matthew, his understanding of the psalm leads him to modify the passion narrative. Helmut Koester, in
"Jesu Leiden und Tod als Erzahlung" (pp. 199-204), suggests that the passion narrative developed as a liturgical legend in-
terpreting Isaiah 53. Thomas Kriger, in "Genesis 38: Ein 'Lehr-
stick' alttestamentlicher Ethik" (pp. 205-26), sees this text in
Exegetisch-musikalische Beobachtungen zu der Motette, 'Fir- chte dich nicht, ich bin bei dir' (BWV 228)" (pp. 1-19), dis- cusses Bach's theological interpretation of texts from Isaiah 41 and 43 through dramatized music as an effective means of tra- dition transmission. Kai Brodersen, in "Salomon in Alexan- dria? Der weise Richter in 1 Konige 3, antiker Bildtradition und P. Oxy. 2944" (pp. 21-30), collects parallels to Solomon as wise judge in Greek texts and iconography from the fourth to the first centuries B.C., and concludes that the origin of the motif is probably to be found in Egypt. Russell Fuller, in "The
Blessing of Levi in Deuteronomy 33, Malachi 2, and Qumran"
(pp. 31-44), traces the reappropriation of the blessing in Mal.
2:4-9, where Levi is an ideal of the past, and in 4Q175 and
4Q177, where it is given eschatological reference to a priestly messiah. Dieter Georgi, in "Die Aristoteles- und Theophrast- ausgabe des Andronikus von Rhodes: Ein Beitrag zur Kanons-
problematik" (pp. 45-78), challenges current notions of canon
development. He suggests that the canon refers to the official sanction given to a defined collection of writings judged to em-
body the faith, but only after the church became a state insti-
tution and quite contrary to the attitude towards written texts in
the early church. Manfred G6rg, in "Juda: Namesdeutung in
Tradition und Etymologie" (pp. 79-87), proposes an Egyptian
etymology for Judah, based on the verbal root HD and used with
a divine name E1/Yhwh, meaning the god "vanquishes." Ingrid
Grill-Ahollinger, in "Biblische Gattungen als didaktische Im-
pulse im Religionsunterricht" (pp. 89-114), uses the form-
critical and theological discussion of narrative as a pedagogical method in the German Gymnasium, with application to the
David and Goliath story. Baruch Halpern, in "The Baal (and the Asherah) in Seventh-
Century Judah: Yhwh's Retainers Retired" (pp. 115-54), argues that the "Israelite elite" at the end of the Iron Age arrived at
monotheism by rejecting as foreign their own gods, the baCalim, who had previously been members of the heavenly court. Jorg Jeremias, in "Das unzugingliche Heiligtum: Zur letzten Vision
des Amos (Am 9, 1-4)" (pp. 155-67), interprets the vision as
a continuation of the earlier visions, but also as reflecting the
Judean Zion tradition (cf. Isaiah 6). Kenichi Kida, in "The
Sovereignty of God and the Destiny of the Nations in the
Prophecies of Amos, Isaiah and Jeremiah" (pp. 169-81), sur-
veys the application of social ethics in a universalistic context
by these pre-exilic prophets. Hans Klein, in "Zur Wirkungsge- schichte von Psalm 8" (pp. 183-98), shows that the primary themes of Psalm 8 have a very different development in the
Old Testament and Judaism from that in early Christianity. Only in the latter is there any messianic/Christological connection,
and, in the case of Matthew, his understanding of the psalm leads him to modify the passion narrative. Helmut Koester, in
"Jesu Leiden und Tod als Erzahlung" (pp. 199-204), suggests that the passion narrative developed as a liturgical legend in-
terpreting Isaiah 53. Thomas Kriger, in "Genesis 38: Ein 'Lehr-
stick' alttestamentlicher Ethik" (pp. 205-26), sees this text in
critical dialogue with other Old Testament legal and religious traditions. Heinz-Wolfgang Kuhn, in "Die drei wichtigsten Qum-
ranparallelen zum Galaterbrief: Unbekannte Wege der Tradi- tion" (pp. 227-54), explains Qumran's similarities with Paul as
reflecting his background within Judaism. Norbert Lohfink, in "Zur Fabel in Dtn 31-32" (pp. 255-79), explores the "plot" or narrative structure of these chapters as a basis for their unity. Peter Marinkovic, in "Was wissen Wir uber den zweiten Tempel aus Sach 1-8?" (pp. 281-95), proposes that Zechariah is more concerned with the establishment of the Yhwh community than with the physical structure of the temple. Eckhard von Nord-
heim, in "Das Gottesurteil als Schutzordeal fur die Frau nach Numeri 5" (pp. 297-309), asserts that, unlike the ordeals of the
Middle Ages, the ordeal envisioned in Numbers 5 was never a
physical threat to the woman undergoing it. Robert B. Robinson, in "The Coherence of the Jericho Narrative: A Literary Reading of Joshua 6" (pp. 311-35), gives a synchronic reading of the
story. Josef Scharbert, in "Die Landverheissung an die Vater als
einfache Zusage, als Eid und als 'Bund'" (pp. 337-54), traces
the development of the land promise theme in the Pentateuch
and Deuteronomistic corpus. Eberhard Schwarz, in "'Ziehet aus
ihrer Mitte und sondert euch ab!' Abgrenzung als Ursprungssit- uation paulinischer Gemeindebildung: Beobachtungen zu 2 Kor
6, 14-7, 1" (pp. 355-72), sees this as the initial stage in Paul's
attempt to establish the Christian community as distinct from
the synagogue. Christopher R. Seitz, in "The Patience of Job in
the Epistle of James" (pp. 373-82), understands the reference to
the "patience" of Job in James as an erroneous rendering of the
text that should be understood as "endurance," which is more
appropriate to the book of Job as a whole. Helmut Utzschneider, in "Zur vierfachen Lektiire des Alten Testaments: Bibelrezeption als Erfahrung von Diskrepanz und Perspektive" (pp. 383-401),
attempts a modern "fourfold reading of scripture": a historical-
literary, a psychological-rhetorical, a moralistic-political, and a
theological one. While not all pieces conform strictly to the theme of the title,
most fit it with interesting variety. As a whole the quality of
contributions is very high and a worthy tribute to this respected scholar.
JOHN VAN SETERS
UNIVERSITY OF NORTH CAROLINA
The Alien in Israelite Law. By CHRISTIANA VAN HOUTEN. JSOT
Supplement Series, 107. Sheffield: JSOT PRESS, 1991. Pp. 200. ?22.50, $39.50.
In this partial revision of her Ph.D. dissertation, van Houten
examines the process of how "the status of the alien, the con-
tent of the law, the form of the law and the motivation for
critical dialogue with other Old Testament legal and religious traditions. Heinz-Wolfgang Kuhn, in "Die drei wichtigsten Qum-
ranparallelen zum Galaterbrief: Unbekannte Wege der Tradi- tion" (pp. 227-54), explains Qumran's similarities with Paul as
reflecting his background within Judaism. Norbert Lohfink, in "Zur Fabel in Dtn 31-32" (pp. 255-79), explores the "plot" or narrative structure of these chapters as a basis for their unity. Peter Marinkovic, in "Was wissen Wir uber den zweiten Tempel aus Sach 1-8?" (pp. 281-95), proposes that Zechariah is more concerned with the establishment of the Yhwh community than with the physical structure of the temple. Eckhard von Nord-
heim, in "Das Gottesurteil als Schutzordeal fur die Frau nach Numeri 5" (pp. 297-309), asserts that, unlike the ordeals of the
Middle Ages, the ordeal envisioned in Numbers 5 was never a
physical threat to the woman undergoing it. Robert B. Robinson, in "The Coherence of the Jericho Narrative: A Literary Reading of Joshua 6" (pp. 311-35), gives a synchronic reading of the
story. Josef Scharbert, in "Die Landverheissung an die Vater als
einfache Zusage, als Eid und als 'Bund'" (pp. 337-54), traces
the development of the land promise theme in the Pentateuch
and Deuteronomistic corpus. Eberhard Schwarz, in "'Ziehet aus
ihrer Mitte und sondert euch ab!' Abgrenzung als Ursprungssit- uation paulinischer Gemeindebildung: Beobachtungen zu 2 Kor
6, 14-7, 1" (pp. 355-72), sees this as the initial stage in Paul's
attempt to establish the Christian community as distinct from
the synagogue. Christopher R. Seitz, in "The Patience of Job in
the Epistle of James" (pp. 373-82), understands the reference to
the "patience" of Job in James as an erroneous rendering of the
text that should be understood as "endurance," which is more
appropriate to the book of Job as a whole. Helmut Utzschneider, in "Zur vierfachen Lektiire des Alten Testaments: Bibelrezeption als Erfahrung von Diskrepanz und Perspektive" (pp. 383-401),
attempts a modern "fourfold reading of scripture": a historical-
literary, a psychological-rhetorical, a moralistic-political, and a
theological one. While not all pieces conform strictly to the theme of the title,
most fit it with interesting variety. As a whole the quality of
contributions is very high and a worthy tribute to this respected scholar.
JOHN VAN SETERS
UNIVERSITY OF NORTH CAROLINA
The Alien in Israelite Law. By CHRISTIANA VAN HOUTEN. JSOT
Supplement Series, 107. Sheffield: JSOT PRESS, 1991. Pp. 200. ?22.50, $39.50.
In this partial revision of her Ph.D. dissertation, van Houten
examines the process of how "the status of the alien, the con-
tent of the law, the form of the law and the motivation for
722 722
This content downloaded from 91.229.229.49 on Wed, 18 Jun 2014 00:43:50 AMAll use subject to JSTOR Terms and Conditions
Reviews of Books
obedience have changed through time" (p. 173). Taking as her
premise that "the intent of laws is to reform society" (p. 160), she notes that each of the major legal collections (Covenant Code, Deuteronomic, and Priestly) are reform documents, in- tended to reformulate the laws in response to new socio- historical situations; that is, they state what ought to be rather than what may have been actual legal practice. The pre- Deuteronomic pronouncements on the alien are described as
apodictic in form, probably reflecting the more formal actions of the cult. Later legal statements are termed "preached law," addressed to the people in a cultic setting with the intent of
convincing them of right behavior and attitude in order to live
holy (pure) lives. She concludes that the expression of the legal status of the
alien shifted from laws dealing specifically with foreigners to whom hospitality and justice are required (Covenant Code), to
"legislation dealing with a class of vulnerable, landless people" (p. 164), creating an economic support system (Deuteronomic Code). This second stage made no provision for aliens joining the Israelite community. They are clearly designated as "second- class" citizens. The first level of redaction of the Priestly laws also reflected this attitude of separation. However, a second re- daction, dated to the Restoration period, has a split attitude. While cultic activities (sabbath year and jubilees) remained a
solely Israelite concern, there are indications of a growing sen- timent to allow a joining of the two communities, at least with regard to economic matters. It should be noted, however, that these "aliens" are most likely Israelites who remained in Pales- tine during the Exile and Samaritans, and who could be reas- similated into the Jewish community.
Among the arguments in favor of this pattern of legal trans- formation is the increasing number of motivations provided for obedience to the law in later periods. Van Houten notes the growth from three in the Covenant Code, to six in the Deuteronomic Code (including four new ones), and again six in the Priestly laws (some new and some employing familiar themes in newly expanded ways). In this way, the laws re- garding aliens developed from a simple appeal to justice and charity into a more inclusive pronouncement, giving them the right to share in the "rights and privileges of Israelite society" (p. 175).
Van Houten sees an almost evangelical impulse in this pro- gression toward full acceptance of the alien into the commu- nity. Using Isaiah's call to Zion in 2:2-4, she points to this tendency toward inclusion as a working out "of God's purpose to include and save all" (p. 175). This may be stretching the intent of the biblical writer a bit too far. It implies a degree of universalism that goes beyond our understanding of the devel- opment of normative Judaism during the post-exilic period, even if this is only a "preached" legal tradition.
As van Houten notes, the range of possible ways to treat the alien in the legal materials quite likely reflects both actual and desirable practice. It should not be assumed, however, that
there are necessarily rigid stages of development which logi- cally progress from a sense of obligation to provide justice to a desire to include foreigners into the Israelite community. It is clear that it would have been advantageous during many pe- riods of Israelite history for "aliens" to be assimilated into the
community, as a boost to the labor force or the military, or as a way of expanding economic opportunities through marriage and business contracts. Thus the provision in Exod. 12:48-49, which allows aliens to participate fully in the Passover if they agree to be circumcised, may be a specified legal rite of pas- sage created for those who wish to join the Jewish commun-
ity, similar to the ritual of perpetual servitude in Exod. 21:5-6. Exclusionist policies most likely reflect the post-exilic period when identity was considered more precious and not to be shared with outsiders.
Another issue may be the range of definitions of persons de- signated as "aliens" (see the author's discussion on pp. 52-62). This label could have been applied to non-Israelites, as well as to landless Israelites or "resident aliens" (such as the Ephraim- ite in Gibeah in Judges 19) throughout Israelite history. Legal or social context would therefore have determined which code or pronouncement applied to particular persons and cases. The sensitivity of the Israelites to the needs of the "alien" or "stranger" which van Houten points out (p. 36), is probably reflective of their own concept of origin as immigrants, even if this is an idealized view. The term does not, however, have to be limited to outsiders, who require the "protection of a pow- erful member of the Israelite society" (p. 62).
Van Houten uses the argument that hospitality customs are the basis for the legal progression toward "inclusion of outsid- ers as equal members of the Israelite community" (p. 67). How- ever, hospitality customs are designed to transform strangers temporarily into members of the host group. There is never any intention to make this condition permanent. It is, rather, a situa- tion of truce, which allows for enemies to share a peaceful period together and for strangers to create a sense of reciprocity which promotes travel and communication (see my discussion of the protocol of hospitality, in "Hospitality and Hostility in Judges 4" Biblical Theology Bulletin 21 [1991]: 13-21; and "Hospitality and Hostility in Genesis 19 and Judges 19," Bib- lical Theology Bulletin 22 [1992]: 3-11).
In pulling together the laws and literature dealing with the "alien" in the Bible and the ancient Near East, van Houten has done the academy a service. It would have been helpful if more revision and updating had been done on the original disserta- tion. The bibliography reflects close attention to works in the 1970s and early 1980s, but very few works after 1985 are cited. In addition, there are a number of important scholars whose works are not cited at all (e.g., J. J. Finkelstein, S. E. Loewenstamm, E. Otto). Among the articles which might have been helpful to van Houten's revision are Donald E. Gowan, "Wealth and Poverty in the Old Testament," Int. 41 (1987): 341-53; and Stephen A. Kaufman, "A Reconstruction of the
723
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Journal of the American Oriental Society 115.4 (1995) Journal of the American Oriental Society 115.4 (1995)
Social Welfare Systems of Ancient Israel," in In the Shelter of Elyon, ed. G. Ahlstrom (Sheffield: JSOT Press, 1984), 277-86.
This volume can be recommended to those with an interest in ancient legal and social systems. Its focus on social reforms as a part of legal pronouncement is intriguing and merits fur- ther discussion. It is to be hoped that the author will continue to develop these ideas in future publications.
VICTOR H. MATTHEWS
SOUTHWEST MISSOURI STATE UNIVERSITY
A Bibliography of the Samaritans. By ALAN DAVID CROWN. Sec- ond edition. American Theological Library Association Bib-
liography Series, no. 32. Metuchen, N. J.: SCARECROW PRESS,
1993. Pp. xviii + 376. $39.50.
The first edition of this bibliography, which appeared in 1984 and which contained 2806 entries of books and articles published by 1983, is here reprinted with corrections, together with almost 1000 new items. This is by far the most comprehensive bibliog- raphy of Samaritan studies. The author, who has himself written or edited some 46 items in the field, is admirably equipped to do this bibliography. The items are arranged alphabetically accord-
ing to the authors' names. What is particularly useful is that at the end of each item there is a classification number indicating the
subject matter. The topics of classification are: Bibliography (in-
cluding a listing of reviews of books); General and Popular Works; Sources; Geography and Topography; Diaspora; Archae-
ology and Material Remains; Chronology: History by Period and
Topic; Social and Economic Conditions; History of Religion by
Topic and Period; Theology and Beliefs; Rites, Rituals and Prac-
tices; Religious Institutions; Religious Calendar and Festivals; Sects and Movements; Literature; Pentateuch Versions, Commen- taries and Exegesis; Inscriptions and Paleography; Samaritan
Languages; Samaritan Ethnology and Ethnography; Samaritan
Individuals; Samaritan Art; Samaritan Music; Samaritan Medi-
cine and Science; and Samaritan Cooking. What makes this sys- tem particularly helpful is that there are numerous sub-headings under these topics; for example, under Literature there are 42 sub-
topics. There is also a useful short-title index. In the case of rare
items, Crown generally indicates the name of the holding library. In the case of items published by the Samaritans themselves with-
out indication of place of publication or the name of the publisher, Crown very helpfully often indicates dimensions in centimeters.
The volume has a very high degree of both completeness and
accuracy. This reviewer has one specific suggestion for the next
edition, namely to list the reviews of a given book after the list-
ing of the book itself rather than after (or in addition to) the
listing of the reviewer.
Social Welfare Systems of Ancient Israel," in In the Shelter of Elyon, ed. G. Ahlstrom (Sheffield: JSOT Press, 1984), 277-86.
This volume can be recommended to those with an interest in ancient legal and social systems. Its focus on social reforms as a part of legal pronouncement is intriguing and merits fur- ther discussion. It is to be hoped that the author will continue to develop these ideas in future publications.
VICTOR H. MATTHEWS
SOUTHWEST MISSOURI STATE UNIVERSITY
A Bibliography of the Samaritans. By ALAN DAVID CROWN. Sec- ond edition. American Theological Library Association Bib-
liography Series, no. 32. Metuchen, N. J.: SCARECROW PRESS,
1993. Pp. xviii + 376. $39.50.
The first edition of this bibliography, which appeared in 1984 and which contained 2806 entries of books and articles published by 1983, is here reprinted with corrections, together with almost 1000 new items. This is by far the most comprehensive bibliog- raphy of Samaritan studies. The author, who has himself written or edited some 46 items in the field, is admirably equipped to do this bibliography. The items are arranged alphabetically accord-
ing to the authors' names. What is particularly useful is that at the end of each item there is a classification number indicating the
subject matter. The topics of classification are: Bibliography (in-
cluding a listing of reviews of books); General and Popular Works; Sources; Geography and Topography; Diaspora; Archae-
ology and Material Remains; Chronology: History by Period and
Topic; Social and Economic Conditions; History of Religion by
Topic and Period; Theology and Beliefs; Rites, Rituals and Prac-
tices; Religious Institutions; Religious Calendar and Festivals; Sects and Movements; Literature; Pentateuch Versions, Commen- taries and Exegesis; Inscriptions and Paleography; Samaritan
Languages; Samaritan Ethnology and Ethnography; Samaritan
Individuals; Samaritan Art; Samaritan Music; Samaritan Medi-
cine and Science; and Samaritan Cooking. What makes this sys- tem particularly helpful is that there are numerous sub-headings under these topics; for example, under Literature there are 42 sub-
topics. There is also a useful short-title index. In the case of rare
items, Crown generally indicates the name of the holding library. In the case of items published by the Samaritans themselves with-
out indication of place of publication or the name of the publisher, Crown very helpfully often indicates dimensions in centimeters.
The volume has a very high degree of both completeness and
accuracy. This reviewer has one specific suggestion for the next
edition, namely to list the reviews of a given book after the list-
ing of the book itself rather than after (or in addition to) the
listing of the reviewer.
Excellent as this bibliography is, the following items have been missed or should be corrected:
Bertil Albrektson, "Reflections on the Emergence of a Stan- dard Text of the Hebrew Bible," VT Supplement 29
(1978): 49-65. William F Albright, "New Light on the Early Recension of the
Hebrew Bible," BASOR 140 (1955): 27-33. Faud Hasanein (Foad Hassanein) Ali, "The Hebrew of the Sa-
maritans," Bulletin of the University of Egypt, Faculty of Arts, 6:55-71.
."Beitrage zur Kenntnis der hebraisch-samaritanischen
Sprache. I-II," ibid. 8.2: 19-37; 9.2: 17-84.
George W. Anderson, "Canonical and Non-Canonical," in The
Cambridge History of the Bible, vol. 1: From the Begin- nings to Jerome, ed. Peter R. Ackroyd and Christopher F Evans (Cambridge: Cambridge Univ. Press, 1970), 123-
24, 143-45. Robert T. Anderson, "Samaritans," in Anchor Bible Dictionary,
ed. David N. Freedman, vol. 5 (New York: Doubleday, 1992), 940-47.
Bezalel Bar-Kochva, Judas Maccabaeus: The Jewish Struggle against the Seleucids (Cambridge: Cambridge Univ. Press, 1989), esp. pp. 130-31, 203-4.
Salo W. Baron, A Social and Religious History of the Jews (New York: Columbia Univ. Press, 1952), add: vol. 2, pp. 26-
35, 339-42; eliminate pp. 81-87, 193-96; add: vol. 5,
pp. 170-77, 367-73. Jacob Ben Uzzi ha-Kohen, "Old-Time Samaritans and the Arabic
Works of Their Scholars" [in Hebrew], Keneset 4 (Tel- Aviv: Dvir, 1939): 321-27.
Elias J. Bickerman, The Jews in the Greek Age (Cambridge, Mass.: Harvard Univ. Press, 1988), esp. pp. 9, 12, 185-
87, 212, 243, 265-66. Frank M. Cross and David N. Freedman, Early Hebrew Orthog-
raphy: A Study of the Epigraphic Evidence (New Haven: American Oriental Society, 1952).
Shimon Dar, "Samaria (Archaeological Survey of the Region)," in Anchor Bible Dictionary, ed. David N. Freedman, vol.
5 (New York: Doubleday, 1992), 926-31. Christian Dietzfelbinger, "Pseudo-Philo, Liber Antiquitatum
Biblicarum" (Theol. diss., Gottingen, 1964), 153-66. Louis H. Feldman, Josephus and Modern Scholarship (1937-
1980) (Berlin: de Gruyter, 1984), add: p. 946.
."Josephus' Attitude toward the Samaritans: A Study in Ambivalence," in Jewish Sects, Religious Movements, and Political Parties, ed. Menachem Mor (Omaha: Creigh- ton Univ. Press, 1992), 23-45.
Martin Goodman, The Ruling Class of Judaea: The Origins of the Jewish Revolt against Rome A.D. 66-70 (Cambridge: Cambridge Univ. Press, 1987), esp. pp. 49, 63, 97, 146, 149-50, 174-75.
Excellent as this bibliography is, the following items have been missed or should be corrected:
Bertil Albrektson, "Reflections on the Emergence of a Stan- dard Text of the Hebrew Bible," VT Supplement 29
(1978): 49-65. William F Albright, "New Light on the Early Recension of the
Hebrew Bible," BASOR 140 (1955): 27-33. Faud Hasanein (Foad Hassanein) Ali, "The Hebrew of the Sa-
maritans," Bulletin of the University of Egypt, Faculty of Arts, 6:55-71.
."Beitrage zur Kenntnis der hebraisch-samaritanischen
Sprache. I-II," ibid. 8.2: 19-37; 9.2: 17-84.
George W. Anderson, "Canonical and Non-Canonical," in The
Cambridge History of the Bible, vol. 1: From the Begin- nings to Jerome, ed. Peter R. Ackroyd and Christopher F Evans (Cambridge: Cambridge Univ. Press, 1970), 123-
24, 143-45. Robert T. Anderson, "Samaritans," in Anchor Bible Dictionary,
ed. David N. Freedman, vol. 5 (New York: Doubleday, 1992), 940-47.
Bezalel Bar-Kochva, Judas Maccabaeus: The Jewish Struggle against the Seleucids (Cambridge: Cambridge Univ. Press, 1989), esp. pp. 130-31, 203-4.
Salo W. Baron, A Social and Religious History of the Jews (New York: Columbia Univ. Press, 1952), add: vol. 2, pp. 26-
35, 339-42; eliminate pp. 81-87, 193-96; add: vol. 5,
pp. 170-77, 367-73. Jacob Ben Uzzi ha-Kohen, "Old-Time Samaritans and the Arabic
Works of Their Scholars" [in Hebrew], Keneset 4 (Tel- Aviv: Dvir, 1939): 321-27.
Elias J. Bickerman, The Jews in the Greek Age (Cambridge, Mass.: Harvard Univ. Press, 1988), esp. pp. 9, 12, 185-
87, 212, 243, 265-66. Frank M. Cross and David N. Freedman, Early Hebrew Orthog-
raphy: A Study of the Epigraphic Evidence (New Haven: American Oriental Society, 1952).
Shimon Dar, "Samaria (Archaeological Survey of the Region)," in Anchor Bible Dictionary, ed. David N. Freedman, vol.
5 (New York: Doubleday, 1992), 926-31. Christian Dietzfelbinger, "Pseudo-Philo, Liber Antiquitatum
Biblicarum" (Theol. diss., Gottingen, 1964), 153-66. Louis H. Feldman, Josephus and Modern Scholarship (1937-
1980) (Berlin: de Gruyter, 1984), add: p. 946.
."Josephus' Attitude toward the Samaritans: A Study in Ambivalence," in Jewish Sects, Religious Movements, and Political Parties, ed. Menachem Mor (Omaha: Creigh- ton Univ. Press, 1992), 23-45.
Martin Goodman, The Ruling Class of Judaea: The Origins of the Jewish Revolt against Rome A.D. 66-70 (Cambridge: Cambridge Univ. Press, 1987), esp. pp. 49, 63, 97, 146, 149-50, 174-75.
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