Biblical Archaeology Review

Several wooden coffins were also found in a Judean desert cave. See Nachman Avigad, “Expedition A—The burial caves in Nahal David” Israel Exploration Journal 12 (1962) pp. 181–83.

The Hasmonean period began with the successful revolt of the Maccabees; Jews even today celebrate this event at the festival of Chanukah. The Hasmonean period ended when Herod the Great assumed the crown of the Jewish state in 37 B.C. He ruled until 4 B.C. when his son Archelaus succeeded him as the ethnarch of Judea, Samaria and Idumea until his removal in 6 A.D.

See M. A. Cohen, “The Hasmonean Revolution Politically Considered,” Salo Wittmayer Baron Jubilee Volume (Jerusalem, 1975), Vol. 1, pp. 265–285; revised version, Journal of the Central Conference of American Rabbis, Fall 1975, pp. 13–34.

Arguments such as that of W. H. Bennet, The Religion of the Post-Exilic Prophets (Edinburgh, 1907) that “the prophets from Ezekiel onwards for the most part recognize the sacrificial ritual as an antecedent or accompaniment of the restoration of Israel to full fellowship with Yahweh; while … they are even more insistent on the moral conditions of reconciliation,” do not sufficiently stress the fact that by this time there was no chance whatever of their separating ritual and morality.

See G. Kateb and B. F. Skinner, “Utopianism,” International Encyclopedia of the Social Sciences, Vol. 16 (New York, 1968), pp. 267–275 and the bibliography therein. As this bibliography reveals, there has been practically no application of contemporary techniques for pre-modern utopias. For an insight, albeit underdeveloped, into this aspect, see J. Morgenstern, “Amos Studies—Part IV”, HUCA 32 (1961), pp. 330 f.

Amos 7:10–17. For an analysis of this key passage, see L. Rost, “Zu Amos 7, 10–17, ” Zahn-Festgabe (Leipzig, 1928), pp. 229–236.

Amos 7:10.

For example, Jeremiah 26:11, 37:13 f., 38:4. See also S. H. Blank, Jeremiah, Man and Prophet (Cincinnati, 1961), pp. 9 ff.

Jeremiah 26:20 ff.