By Anne Katrine De Hemmer Gudme
This monograph explores Yahwistic votive perform within the Hellenistic interval. The dedicatory inscriptions from the Yahweh temple on Mount Gerizim are the article of an research of Yahwistic votive perform, witnessed in and outdoors Biblical literature.The examine starts off the dialogue by way of putting votive perform in a theoretical framework of gift-giving and fills a scholarly void via setting up this custom as an essential component of the sacrificial process within the Hebrew Bible. The Gerizim inscriptions are then analysed of their right archaeological and religio-historical context.
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This monograph explores Yahwistic votive perform within the Hellenistic interval. The dedicatory inscriptions from the Yahweh temple on Mount Gerizim are the item of an research of Yahwistic votive perform, witnessed in and outdoors Biblical literature. The examine starts the dialogue through putting votive perform in a theoretical framework of gift-giving and fills a scholarly void via setting up this tradition as a vital part of the sacrificial approach within the Hebrew Bible.
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Extra resources for Before the God in This Place for Good Remembrance: A Comparative Analysis of the Aramaic Votive Inscriptions from Mount Gerizim
114 Algazi 2003: 10, 17, 21– 22; Bourdieu 1990: 105. 115 Bourdieu 1990: 99. 116 Osteen 2002: 16. 28 1 Votive Practice: A Methodological Framework Figure 3: The Maussian gift in a personal/impersonal spectrum. ’¹¹⁸ Thus, gift giving is a dynamic and open-ended social transaction the nature of which is never definitively determined until a response to the action has been made. The balance of the gift can be fragile and it is dependent on misrecognition: The magic of the gift can only operate as long as the underlying rules are not formulated.
When the food is eaten it is all mixed in one large dish, so that no one knows where the individual dishes came from. ¹⁰⁹ This leads us to the disadvantages of constructing gift exchange (reciprocity) as the absolute opposite of commodity exchange (see figure 1): 103 104 105 106 107 108 109 Derrida 1992: 24 (italics in original). Derrida 1992: 16. Derrida 1992: 13 – 14, 37; Laidlaw 2000: 621. Derrida 1992: 14. Derrida 1992: 14. Derrida 1992: 37. Laidlaw 2000: 617– 619; Parry 1986. 26 1 Votive Practice: A Methodological Framework Figure 1: Gift exchange as the opposite of commodity exchange.
As mentioned above the votive offering is a response to a tangible occurrence in the life of the group or the individual. The gift may be a reaction to a crisis of some sort or it may be a ritual of maintenance. In this context it is interesting to note that although votive practice is always initiated by the worshipper, it is always perceived as being initiated by the deity: 124 van Baal 1976: 167. 125 Postgate 1994: 176 – 177; Pinch 1993: 103 – 132. 126 Stowers 2011; McCauley and Lawson 2007: 227– 228.
Before the God in This Place for Good Remembrance: A Comparative Analysis of the Aramaic Votive Inscriptions from Mount Gerizim by Anne Katrine De Hemmer Gudme