Tanach Thoughts

On this blog I've discussed a couple of times the Exodus and archeology (see here and here ). Recently, I have been thinking to myself that perhaps the lack of hard evidence means something. True, there's a loose collection of findings (such as the Ipuwer Papyrus or the Book of Gates (see here )) that many Bible-believers hold to be evidence of the Exodus, but since they have all been dismissed by academic scholars in a manner that has lulled the world into a belief that there is zero evidence for the Exodus, it is difficult to consider them hard evidence. Not impossible, just difficult. Which led me to think that perhaps there's a reason for us not having found hard evidence for the Exodus, i.e., something that will completely knock the socks off of academia, and that is that the Exodus stands as a challenge to our generation: Will you believe or will you deny? Look at it this way: Although we have not yet found evidence for portions of the Tanach, it is no longer (compa...

A couple of days ago I read a great essay by Yairah Amit . Amit argued that the story of Shmuel's becoming a prophet as described in Shmuel 1:3:1-21  reflects matters of interest and comes to answer subjects that were debated in the circles of the prophets of Yisrael. In short: Prophets were rare in the time of the judges. People generally turned to the kohanim (priests) for guidance. The story is designed in a way that shows the divine providence leaving the kohanim and passing over to the prophets. Prophecy was individualistic, i.e., only the prophet could hear Hashem talking to him. In another essay I saw today by Chaim Gevaryahu, he argued (based on similar prior suggestions) that most prophets of the early days made a living off of donations from people who came to them, or they wandered from town to town and city to city collecting donations. This can be seen in several instances in Tanach, including by Eliyahu, Elisha, Shmuel, Achiyah Hashiloni and more. Now, about a year ag...

Not long ago I was reading a section of Epiphanius's Panarion. Epiphanius was a Jewish apostate who converted to Christianity. He was born in the Land of Israel and eventually became the Bishop of Salamis (no surprise there. Jews + salami...okay, I'll stop...). Epiphanius wrote a book called " Panarion " (thought to mean "bread basket" in Latin or "medicine chest" in Greek) about Jewish, Judeo-Christian and Christian sects from before his time and during his time. The book provides a lot of interesting information. In the section I was reading he discussed a certain Jewish or Judeo-Christian sect (unclear from the bits of information he provides) called "the Osseans" (he writes that it either means "impudent ones" or "strong ones". To me that means that in Hebrew or Aramaic their name was העזיים or העזאיים, since עז (Az) means both strong and impudent. Strangely, I have yet to come across an academic scholar who makes...