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Roberts Journal of Biblical Literature, Vol. 109, No. 2 (Summer, 1990), pp. 316-317 Published by: The Society of Biblical Literature Stable URL: http://www.jstor.org/stable/3267022 . Accessed: 19/05/2013 20:04
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Fowler. by Jeaneane D. she discusses the theophoric elements and then analyzes the various types of theophoric names: nominal sentence names. Aramaic. verbal sentence names. including the nonbiblical inscriptional material. he leaves these issues to his audience to formulate and explore. Amorite.5 on Sun. a good bibliography. Akkadian. Old Akkadian. construct form names. ?20. and Moabite theophoric names. One may also be dissatisfied with her criteria for excluding shortened or abbreviated names from her discussion. the discussion usually judicious.152. It is a comparison of the concept of deity found in the Hebrew onomastica with the concept found in a series of other onomastica: Ugaritic. 1988. because according to Judg 6:30-32 Gideon was given the name for destroying the cultic installations of Baal (p. Sheffield: JSOT Press. there is no text for nonspecialists that better presents the divine name and titles with a concern for their theological depth. The work is developed in five chapters. The heart of the work is chap. Smith Yale University. and his influence is discernible throughout the work. Aramaic. 19 May 2013 20:04:26 PM All use subject to JSTOR Terms and Conditions . and Ammonite. and one may certainly reject some of her interpretations of individual names. Phoenician. Old Akkadian. and Fowler gives alternative interpretations offered by other scholars. and this results in her being too dependent on the opinions of her mentor. difficult forms.149. other grammatical forms. Despite these weaknesses. This study of the ancient Hebrew theophoric personal names is a revision and expansion of a doctoral dissertation done under Alan Millard at the University of Liverpool. Fowler does not appear to have the same control here over the primary sources. 206) are gender-neutral diminishes the importance of the issues surrounding these images. Amorite. This section is not as impressive as the analysis of the Hebrew onomastica. New Haven. For all the difficulties raised. Akkadian.there is a clear apologetic bias at work in the attempt to demonstrate the uniqueness and superiority of Israel's concept of God over against that of its pagan neighbors. twenty tables. CT 06520 TheophoricPersonalNames in Ancient Hebrew:A ComparativeStudy. Edomite. Nevertheless. followed by four appendixes. 410. Mettinger's work brings his audience to the biblical data raising theological questions such as these. The analysis is careful. Phoenician. however.316 Journal of Biblical Literature when applied to Yahweh. and abbreviated forms. Ugaritic. and Palmyrene. Moreover. this is the most useful part of the work and will undoubtedly serve as an important reference tool on Hebrew names for some time to come.50 ($34.or the comrealities? The argument that terms like "father. 58). Mark S. and a very helpful series of indexes of Hebrew names. After discussing the problem of source material. This content downloaded from 204.95). JSOTSup 49. Chapter 4 forms the other major chapter in the work. the section is useful in outlining the basic name types found in these other onomastica and in pointing out certain major differences between them and the Hebrew onomastica. 2 where Fowler gives her analysis of Hebrew personal names.' parison of Yahwehwith a woman in labor (p. however. One glaring weakness that does appear in this section. and Palmyrene name elements. is the confidence that Fowler puts in the popular etymologies offered in the OT narratives. Pp. names of the pattern qBft'l1. Thus she argues that the name Jerubbaal cannot imply that its wearer was an advocate of Baal.
not just of different religious groups. and sometimes what she finds lacking in the Hebrew onomasticon is clearly present in other sources for Israelite religion. The overall aim is to force a full acknowledgment of the restraints imposed upon historians by their sources and to begin a process of rethinking Israel's history. But it is a misleading signpost. or a wild bull (p. On the other hand. Much of what she underscores as distinctive seems insignificant.a lion. Hebrew names may not refer to God as a warrior. She often seems to be unaware that she is comparing the onomastica. The requisite chronological table listing ancient monarchs. 302). It comprises more an essay on historical research than a comprehensive assemblage and sifting of data. Despite the prophetic attacks on Israel'sreligious syncretism.152. There are no notes. NJ 08542 Ancient Israel:A New History of Israelite Society. The occasional appearances of the names of OT scholars serve more to conjure up worlds of thought than to acknowledge debt or buttress argumentation. One cannot expect every element popular in Akkadian or Ugaritic even to exist in Hebrew. M.95 ($34. 19 May 2013 20:04:26 PM All use subject to JSTOR Terms and Conditions . J. seems ill-founded and shallow. Pp. She makes the same mistake with particular words present in the Hebrew onomasticon but absent in those of the other languages (see pp. or if it does. to have the same figurative significance in different languages.95). stands at the beginning of the body of Lemche's Ancient Israel. but of different linguistic groups. the relatively rare occurrence of the names of gods other than Yahwehin the Hebrew onomasticon is quite different from the situation found in the onomastica of polytheistic peoples. Thus Lemche's study is no history textbook to be placed in the typical genre of biblical histories. Roberts Princeton Theological Seminary.149. 276. for Lemche is scarcely interested in tracing the succession of political leadership. 5. The Biblical Seminar 5. no matter how closely related. 1988. Princeton. particularly in her conclusion in chap. of any significance? J. demography and economy offers a stage setting which serves to underscore the extent to which any political or national developments in this corner of the world could not have escaped integration into the larger This content downloaded from 204. so is this omission in the onomasticon. 286-87). by Niels Peter Lemche. Instead this new history devotes itself to the emergence of historical ideas against the skeletal backbone of a reconstruction of the history of the society. but Israelite religious poetry and prophetic oracles did. Saul to Zedekiah. much of Fowler's discussion of the difference between the Hebrew conception of God and that of its neighbors. Yet Fowler repeatedly points to particular words that are missing in Hebrew theophoric names but that are present in the theophoric names of her other comparative onomastica (see especially pp.50/8.5 on Sun. Sheffield: JSOT Press. The almost total absence not only of feminine deities but even of feminine epithets for the deity again points to the distinctiveness of Israel's religious faith.95/14. 312-13) as though this absence in Hebrew were theologically significant. if it can be sustained. though an annotated literature guide occupies a dozen pages. ?22.Book Reviews 317 Fowler is certainly correct in pointing out that Israelite monotheism has left a significant impression on the Hebrew onomasticon. An initial chapter on geography.
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