Prof. Ada Taggar-Cohen is a professor of Bible and Ancient Near Eastern studies, and the Head of the Program of Jewish Studies, at the School of Theology of Doshisha University, Kyoto, Japan. She earned her BA and MA degrees from the Hebrew University in Jerusalem at the Bible and History of Israel departments, and her PhD from Ben Gurion University in the Negev, under the supervision of Prof. Victor A. Hurowitz (ז״ל) and Prof. Theo van den Hout of the University of Chicago. Her research focuses on Hittite priesthood and comparative studies of issues related to Hittite and ancient Israelite cultures. Her book Hittite Priesthood (Heidelberg: Universitätsverlag Winter, 2006) is a comprehensive work on this topic. She has recently co-edited with Roy E. Gane a volume in memory of Jacob Milgrom, Current Issues in Priestly and Related Literature: The Legacy of Jacob Milgrom and Beyond (Resources for Biblical Study 82; Atlanta: SBL Press, 2015).
Last Updated
March 5, 2020
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The ancient Near East, including biblical Israel, tried to come to terms with the horrific realities of war by understanding the destruction it wreaks as an act enjoined by divine command, whether of YHWH, Dagan, Ashur, Marduk, Kemosh, Teshub, etc., who also participated in the battles.
The ancient Near East, including biblical Israel, tried to come to terms with the horrific realities of war by understanding the destruction it wreaks as an act enjoined by divine command, whether of YHWH, Dagan, Ashur, Marduk, Kemosh, Teshub, etc., who also participated in the battles.
Deuteronomy’s requirement to destroy a city whose inhabitants worship another god and to leave it as an eternally desolate mound, can be understood in the context of ancient Near Eastern vassal treaties. Specifically, Hittite texts describe how kings dealt with rebellious vassal cities, by destroying them utterly and dedicating their land to the gods.
Deuteronomy’s requirement to destroy a city whose inhabitants worship another god and to leave it as an eternally desolate mound, can be understood in the context of ancient Near Eastern vassal treaties. Specifically, Hittite texts describe how kings dealt with rebellious vassal cities, by destroying them utterly and dedicating their land to the gods.
Leviticus allows priests and their families to enjoy the donations and sacrifices to YHWH. This differs from Hittite practice of forbidding priests access to holy objects outside of limited ritual contexts. What is the reason for the difference between these two priestly systems?
Leviticus allows priests and their families to enjoy the donations and sacrifices to YHWH. This differs from Hittite practice of forbidding priests access to holy objects outside of limited ritual contexts. What is the reason for the difference between these two priestly systems?
Hittite texts show us that in the ancient Near East, women, including the queen, served as priestesses. The biblical authors, in their fervor for YHWH, monotheism, and centralization of worship through one Temple and one priesthood, strongly objected.
Hittite texts show us that in the ancient Near East, women, including the queen, served as priestesses. The biblical authors, in their fervor for YHWH, monotheism, and centralization of worship through one Temple and one priesthood, strongly objected.
