Bible Review

Mashafa Kufale sive Liber Jubilaeorum (Kiel: van Maack; London: Williams and Norgate, 1859).

Fragmenta Sacra et Profana (Milan: Bibliotheca Ambrosiana, 1861) 1.15–54.

Heinrich Ewald, Zietschrift für die Kunde des Morgenlands, vol. 5, 1844, pp. 164–201.

Geza Vermes coined this term in Scripture and Tradition in Judaism: Haggadic Studies (Leiden: Brill, 1961).

We label the seventh-century Deuteronomist DTR₁, the Exilic Deuteronomist DTR₂. The former was a propaganda work of the late seventh-century court of Josiah, reviewing Israel’s history in order motivate the reform of Josiah. The latter retouches Deuteronomy and the Deuteronomistic history in the interests of transforming it into an elaborate sermon justifying Israel’s exile, underlining Israel’s breach of covenant and apostasy, and defending the justice and sovereignty of Israel’s God.

See Albright, “Neglected Factors in the Greek Intellectual Revolution,” Proceedings of the American Philosophical Society 116 (1972), pp. 225–242.

Martin Bernal’s attempt to place the transmission of the alphabet to the Aegean before 1400 B.C.E. I believe to be without merit. See his Cadmean Letters: The Transmission of the Alphabet to the Aegean and Further West Before 1400 B.C. (Winona Lake, IN: Eisenbrauns, 1992).

The most influential of the defenders of this late date was Rhys Carpenter. See his “The Antiquity of the Greek Alphabet,” American Journal of Archaeology 37 (1933), pp. 8–29. The discovery of Phrygian inscriptions (a daughter script of Greek) from Gordion dating to the middle and second half of the eighth century renders the seventh century date impossible. Rhys Carpenter dated the development of the Phrygian script from the Greek after 600.

Frank Moore Cross, “Newly Discovered Inscribed Arrowheads of the 11th Century B.C.E.,” Israel Museum Journal, vol. 10 (1992), pp. 57–62 and Cross, “An Inscribed Arrowhead of the Eleventh Century B.C.E. in the Bible Lands Museum in Jerusalem,” Eretz-Israel 23 (Jerusalem: Israel Exploration Society and Hebrew Union College—Jewish Institute of Religion, 1992), pp. 21–26.