Old Testament Theology

Annotation

Description: It is well known that Babylon became the paradigm of the "wicked city" in ancient literature, the Bible, and even in art. What is less well-known is that neo-Assyrian Nineveh also held such a role.

Its sudden collapse in 612 BC, after centuries of imperial rule over the ancient Near East, was widely seen as punishment for its arrogance against the gods. Not only was Nineveh conquered but, unlike Babylon, Jerusalem, Rome, etc., it was not re-inhabited.

It is a rarity that we have such a breadth of material explaining the fall of an ancient city. In Nineveh's case we have explanations in Babylonian, in classical Greek and Latin, and in biblical literatures.

This course will examine the fall of Nineveh, as known from recent archaeological excavations, and its theological justifications in ancient writings, both biblical and non-biblical. We shall also study Nineveh as symbol in such later writings as Tobit, Judith, and the New Testament.Excavations: We shall review the 1980-90s exactions at Nineveh which tell us much about the fall of that city.Non-Biblical Texts: Such cuneiform sources as "A Declaration of War (against Nineveh)," the Babylonian Chronicles, Nabonidus' s justification for the sack of Nineveh (basalt stele), and Babylonian dynastic prophecies. (Although these texts will be read in translation, I am willing to work with the Akkadian with any students with the background.).

We shall also read such classical sources as Berossus, Ktesias, Xenophon, Diodorus Siculus, etc. Wherever possible, we shall read sources in their original languages.Biblical Texts: Nineveh receives considerable attention in the prophets of the Hebrew Bible, in both Isaiah and in the Book of the Twelve.

We shall read passages in Isaiah, and the books of Zephaniah, Nahum, and Jonah. We shall read these books carefully using all of the tools of the biblical exegete: textual criticism (Old Greek, Dead Sea manuscripts, Vulgate, Old Latin, Targumim), form criticism, literary or rhetorical criticism, form criticism (especially of Jonah), and historical criticism.

As part of our historical-critical study of these texts we shall review the neo-Assyrian conquest and control of Syro-Palestine to help us understand the background of these texts. Since many of these texts are poetical, we shall also look at some modern theories of metrics and apply them to assorted passages.Goal: The goals of the course are to sharpen student abilities to work in comparative materials, especially ancient Near Eastern religious texts.

The course will also develop student linguistic abilities in Hebrew, Greek, Latin and Aramaic and their use in biblical exegesis. Students will also be introduced to the use of the Rabbinic Masorah of the Codex Leningradensis.

We shall often work from photographs of original biblical manuscripts. The course will also consider the controversial issue of the impact of Assyrian rule on Israelite religion, more specifically on King Manasseh of Judah.Method: The class will be in seminar form with students preparing various assigned texts and presenting them to the class.

Although, the class will be conducted in English, the culture will be quite informal so that students will have opportunities to ask fellow students for help in understanding. I will also make use of PowerPoint presentations to help with and language difficulties.

Grading will depend on both participation/ preparedness (40%) and a research paper (60%), which can be written (typed) in Czech.