Congress Volume Helsinki 2010 by Martti Nissinen
By Martti Nissinen
This quantity brings jointly the most contributions to the 20 th congress of the foreign association for the examine of the outdated testomony (IOSOT) held in Helsinki, Finland in August, 2010. The 24 articles speak about the next 5 subject matters: Archaeology and texts, with an emphasis at the Persian interval; Qumran, the Septuagint and the Textual background of the Hebrew Bible; Deuteronomistic texts, with a unique specialize in the query "What is 'Deuteronomistic?'"; knowledge and Apocalypticism; and methodological and interdisciplinary matters corresponding to Bible and artwork and intertextuality. the amount offers readers an updated view of the latest advancements within the learn of those issues and the learn of the Hebrew Bible generally.
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50 One group of special cases is not included in the table because the infinitive is placed after the finite verb. The instances are of the type of a finite verb + the infinitive absolute ַה ְשׁ ֵכּים+ we-conjunction and the cognate infinitive absolute of the finite verb. 18 raija sollamo preceding the cognate finite form are more literal and more unidiomatic than in the books of the Pentateuch. The decisive factors are the use of compounds and tenses and the use of synonymous verbs instead of cognates.
Why then, would I myself persecute your country? Now then, I am writing to you. 15’ Send to me Nabû-bel-šumati, and those with him, and then I myself will send (back) to you your gods and make peace. As Assurbanipal points out in this very sarcastic letter, he is interested in the elimination of anti-Assyrian individuals, and especially in the resources of others. kar = “trade stations” or the kāru/m office), resources of all kinds into his hands and to add them to Assyria, would be his goal and indicate success.
The question is twofold. What did they do with the Levantine deportees in Syria and Assyria—and what did they do with the deportees which they forced to settle in Palestine? 3. How did the Assyrians use their language and script? 4. How did they use their religion, gods and images of gods? Did they have a religious policy for the empire? 5. How did they use their royal ideology and images of kings? 6. Is “colonization,” “assyrianization,” “robbery,” “indifference,” or “development policy” the correct label for Assyrian politics?