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“In Genesis, I consider how body is related to self, to individual identity in the sense of numerical identity (what makes an individual this person and not that person); my suggestion is that the temporal discontinuities in God’s bodies in Genesis mean that the relation between body and self, or body and individual identity, is in God’s case not the one with which we are most familiar, and therefore not the same relation as the one that is described in our terminology as ‘having a body’ or ‘being embodied.’ And in Job, I consider how having a temporal span seems to be constitutive of what it is to have a body; the book presents this as true of Job’s body but not true of God’s.” —Jennie Grillo

Read “On Having a Body: Time and Divine Embodiment" by Jennie Grillo in #JBL144.3. Access the article online using your SBL username and password. tinyurl.com/a6cbyh55. #WomensHistorySBL26

La parte superior derecha de la luneta, de unos 15 cm de altura, se ha perdido. El texto posee 38 líneas, cada una de ellas de una altura de 5 cm. Los signos están orientados hacia la derecha, y la primera línea comienza en la mitad de una oración, lo que hizo suponer la existencia de una primera parte de la estela aún no encontrada —Roxana Flammini

La Segunda Estela de Kamose: Un estudio integral en contexto by Roxana Flammin is available in open access and print. buff.ly/FMx2jPL #WomensHistorySBL26

Female Power as Liability: The Queen Mother and a Theodicy of Exile in 1 and 2 Kings If every queen mother is the foremost of her nation and can lose the position of גבירה as opposed to the status of mother, then the title imbues the mother of the king with a position that the monarchy sanctions. —Ginny Brewer-Boydston

Read "Female Power as Liability: The Queen Mother and a Theodicy of Exile in 1 and 2 Kings" by Ginny Brewer-Boydston in Theology of the Hebrew Bible, Volume 2: Texts, Readers, and Their Worlds edited by Soo Kim Sweeney, David Frankel, and Marvin A. Sweeney. buff.ly/786LICv #WomensHistorySBL26

A Influência de Daniel e Apocalipse na História do Futuro do Padre António Vieira, SJ António Vieira, como muitos outros antes dele tenta interpretar os eventos e o tempo a eles associados descritos em Daniel e mais tarde reutilizados em Apocalipse. Apesar de tudo, o conteúdo da História do Futuro de Vieira, mesmo parecendo problemático do ponto de vista da Inquisição, foi considerado como um livro que seguia a ortodoxia da Igreja e que o seu autor era um intérprete soberbo do texto bíblico. —Ana T. Valdez

Read "A Influência de Daniel e Apocalipse na História do Futuro do Padre António Vieira, SJ" by Ana T. Valdez in Estudios Iberoamericanos en torno al Judaísmo del Segundo Templo. buff.ly/qscsmtC @manavaldez.bsky.social #WomensHistorySBL26

Bordered Hospitality and “the Least of These”: The Bible as a Tool of Citizenship Excess in the Contemporary US Immigration Crisis Given the history of US rhetorics, which deeply connect the United States as a nation to biblical Israel, and the histories of settler colonial and imperial violence that have accompanied such rhetorics, a minoritized critic would likely be suspicious of readings that connect a US interpreter too easily to Israel. —Jacqueline M. Hidalgo

"Bordered Hospitality and 'the Least of These': The Bible as a Tool of Citizenship Excess in the Contemporary US Immigration Crisis" by Jacqueline M. Hidalgo in Reading in These Times: Purposes and Practices of Minoritized Biblical Criticism buff.ly/yq3XgYU #WomensHistorySBL26

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Political circumstances alone explain neither the obsession of Judahite scribes with Davidic-Israelite interaction nor the need to forge a Judahite identity and ideology vis-à-vis Israel. There is no way to escape the conclusion that Israelite politics and by extension Israelite identity were a matter of importance in the Davidic court long before the fall of Samaria. Why was this so? —Omer Sergi

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During the eighth century BCE, female fertility figurines appeared for the first time, a specific. type known as the Judean Pillar Figurine. Fertility figurines appear in the Levant beginning with the Neolithic period, and in Iron Age II such figurines are well-known at Philistine sites and in the kingdom of Israel. —Yosef Garfinkel

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In the biblical text, the participation of Judah in the Arabian trade under Assyrian hegemony is probably represented by the tale of the queen of Sheba’s visit to King Solomon in Jerusalem (Finkelstein and Silberman 2006a, 167–71). —Israel Finkelstein

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Adriaen van der Werff, The Expulsion of Hagar and Ishmael (detail), ca. 1699, oil on canvas, 77 x 62 cm. Courtesy the RISD Musuem.

How and when did divorce take place in ancient Israel? Find out in Divorce in the Hebrew Bible by Eve Levavi Feinstein buff.ly/SeBeDlC #WomensHIstoryMonth

Miss Piggy and the Pretty Woman of Proverbs 11:22: Beauty, Animality, and Gender Keeping the connection alive between the adorned pig and the pretty woman brings forth many fruitful interpretative possibilities. I offer to go beyond the tendency to limit the meaning of a proverb to its parallelistic structure in order to consider appositional tensions as well as reversible metaphors at play. —Anne Létourneau

Check out "Miss Piggy and the Pretty Woman of Proverbs 11:22: Beauty, Animality, and Gender" by Anne Létourneau in Ask the Animals: Developing a Biblical Animal Hermeneutic edited by Arthur W. Walker-Jones, Suzanna R. Millar. buff.ly/USlwpnC #WomensHistorySBL26

Two questions regarding the developmental timeline and local usage of writing and literacy are particularly relevant to the current discussion of state formation in Israel and Judah. The first has to do with when linear alphabetic writing was initially used in the royal courts of Israel and Judah as anm administrative tool meant to normalize political hegemony. The second concerns when and how it was used for producing intellectual and literary works. —Omer Sergi

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The innovation in the eighth century BCE is the appearance of inscribed administrative seals. It attests to the emergence of a circle of educated officials in the kingdom who carried seals inscribed with their names. While many seals from the eighth century BCE were decorated with an iconographic symbol, the private seals on the royal lmlk jar handles are without decoration. —Yosef Garfinkel

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Although the Large Stone Structure reaches close to the top edge of the Stepped Stone Structure, no clear-cut, physical connection between the two structures has been established. Also, it is doubtful whether such a connection—if it existed at all—can be established, as the present top of the Stepped Stone Structure seems to be a modern restoration. As will be discussed below, the Stepped Stone Structure seems to represent more than one phase of construction, with its upper part probably dating to the Hellenistic period, if not later. —Israel Finkelstein

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The scope of this project is limited to the distinctiveness of socioeconomic and religious transgressions in Micah’s oracles and how these chains of preserved traditions equip contemporary readers and communities of readers in their struggle and resistance against socioeconomic and religious contradictions. —Blessing Onoriode Boloje

Reading Micah in Nigeria: Ethics, Wealth, and Corruption by Blessing Onoriode Boloje. The book is open access and print in the International Voices in Biblical Studies series. buff.ly/EiXnjJR #BlackHistorySBL26

The name Israel in the phrase “king of Israel,” which appears in both the Mesha Inscription and the Tel Dan Stela, does not specify what exactly this Israel was but only that it was ruled by a king. In light of the fact that within the same period another king from the same dynasty, Ahab, is referred to as an “Israelite,” it may well have been that Israel was still the name of a kinship group, even if by the ninth century BCE its usage extended well beyond the group that the scribes of Merenptah identified as Israel 350 years earlier. —Omer Sergi

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Scholars of the minimalist school attribute great significance to Judah’s absence in the inscriptions of Mesha and Shalmaneser III, citing it as evidence that Judah was not yet a kingdom during the ninth century BCE. There is a clear methodological fault here: instead of examining archaeological data in the kingdom of Judah, they reach conclusions based upon its absence in inscriptions of foreign kings who did not have a common border with Judah. This is a clear case in which the absence of evidence is taken as evidence of absence. —Yosef Garfinkel

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The takeover of Jerusalem (impossible to know from whom) enabled Saul to expand to the south as far as the Hebron Highlands and to the border with Gath, the major city-state of the Shephelah. At a certain stage, he seems to have managed to extend his activity to the upper Shephelah. Khirbet Qeiyafa could have been built as a stronghold facing Gath (Finkelstein and Fantalkin 2012). —Israel Finkelstein

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“It is imperative that we recognize, even if belatedly, those few black pioneers of the decades before the initiatives of Hoyt and Waters—the likes of Leon Edward Wright; Charles B. Copher; G. Murray Branch; and Joseph A. Johnson. We must inscribe them and a few others into our full organizational consciousness and memory. These few are no longer with us; they have yet to be fully claimed and recognized. They struggled mightily to figure out how to speak to the challenges and pressures of the different worlds they intersected as black male intellectuals on the peripheries of the field.” —Vincent L. Wimbush

Access Vincent L. Wimbush's Presidential Address, “Interpreters—Enslaving/Enslaved/Runagate” in JBL 130.1. buff.ly/Z66VcDy #BlackHistorySBL26

The shift in the historical and archaeological research on early monarchic Israel went hand in hand with major shifts in the biblical studies field: long-standing paradigms regarding the formation of the Pentateuch and the Former Prophets were dismissed in the face of new and bold models. —Omer Sergi

Through 1 March, the ebook of The Two Houses of Israel: State Formation and the Origins of Pan-Israelite Identity by Omer Sergi is $5 with code ARCH26. buff.ly/B2evZ9c

The kingdom existed for about 420 years, from the early tenth century to the first half of the sixth century BCE. According to some approaches, Judah existed for only half of that time, from the eighth to the early sixth century BCE. Despite Judah’s small size and its marginal location, it became a landmark in the development of human culture. This was due to its key role in the Hebrew Bible, but also to its capital city Jerusalem becoming holy in Judaism, Christianity, and Islam. —Yosef Garfinkel

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The geographical backdrop of the book is the old part of the city of Jerusalem, which is composed of three components: the Temple Mount; the City of David ridge to its south, with the Gihon Spring on its eastern slope; and the southwestern ridge, mainly the Armenian and Jewish Quarters of today’s Old City —Israel Finkelstein

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Archaeology Flash Sale Through 1 March, purchase these ebooks or $5.00 each with Code ARCH26 from SBL Press Jerusalem the Center of the Universe: Its Archaeology and History (1800–100 BCE), The Archaeology of the Kingdom of Judah, The Two Houses of Israel: State Formation and the Origins of Pan-Israelite Identity

Purchase the ebooks of Jerusalem the Center of the Universe: Its Archaeology and History (1800–100 BCE), The Archaeology of the Kingdom of Judah, and The Two Houses of Israel: State Formation and the Origins of Pan-Israelite Identity for $5.00 each with Code ARCH26 through 1 March. buff.ly/XosEuoX

“Colonialism never goes without a translation transcript. A colonial context is a translation zone that seeks to translate the Other into its image. The plot, from ancient to missionary and post-missionary translation, is widely attested. Beginning with the Septuagint and continuing to the modern nineteenth-century and current neoliberal context, Bible translation has thrived through and within the context of empirical structures, ideologies, and impact.”

Access Musa W. Dube's Presidential Address “Behold, the Global Translated Bible(s)! Research and Pedagogical Implications.” JBL 143.1 buff.ly/0I348gn #BlackHistorySBL26

“Du Bois’s twentieth-century comments about the color line are immensely helpful for a study of global cultural hermeneutics in the twenty-first century. From his sociological study I recognize a biblical corollary. Those who hold interpretive power establish those outside their circle as Other and assign to them the status of Problem and subsequently the problematic task of working their way out of their Otherness by becoming less like themselves and more like those holding such power.” — Brian K. Blount

Access Brian K. Blount's Presidential Address “The Souls of Biblical Folks and the Potential for Meaning.” JBL 138.1 (2019): 6–21. buff.ly/D1o4HMS #BlackHistorySBL26

For God’s Sake, Mommie, Help! The Mother-Daughter Dyad in Leviticus 18 and the Biblical Directive for Equity in the Family Pastors and practitioners must begin to face the unthinkable incest taboo with the courage and the determination to learn and understand an experience that impacts 30–50 percent of all women and 20–40 percent of boys. We must unravel erroneous assumptions about the acceptability of incest in biblical narratives and law. Mommie Dearest must be empowered to become Mother Jones. —Madeline McClenney-Sadler

Read “For God’s Sake, Mommie, Help! The Mother-Daughter Dyad in Leviticus 18 and the Biblical Directive for Equity in the Family” by Madeline McClenney-Sadler in Mother Goose, Mother Jones, Mommie Dearest. The ebook is $5.00 today when you use code BHM26. buff.ly/Ufc9fx5 #BlackHistorySBL26

Sensitized by the stories and challenges of American enslavement recorded by women writers (some of whom were enslaved persons themselves) slows the rush to distance the positive metaphorical usages of enslavement in the New Testament from the physical experience of enslavement in the Roman world. From this vantage point, the metaphorical usage of enslavement in 2 Peter is more than an ancient institutional relic with diminished historical relevance for the present. It is an important element of the letter’s cultural rhetoric. —Shively T. J. Smith

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The Road We Are Traveling The challenge, which is an interstructured analysis that begins with class, gender, race, sex, and sexuality, provides for a dynamic tension in womanist thought for all of the theological disciplines. Such an analysis is not only descriptive but prescriptive as well. Womanist religious reflections provide descriptive foundations that lead to analytical constructs for the eradication of oppression in the lives of African Americans and, by extension, the rest of humanity and creation. —Emilie M. Townes

Read “The Road We Are Traveling” by Emilie M. Townes in Womanist Interpretations of the Bible: Expanding the Discourse. Get the ebook for $5.00 from 19–22 Feb. when you use code BHM26 buff.ly/y3gipTu #BlackHistorySBL26

Mother Knows Best Messianic Surrogacy and Sexploitation in Ruth A contemporary hermeneutic applied to the book of Ruth compares the characters in Ruth and women in the African diaspora (African slaves in the Americas, contemporary Tutsi and Darfurian women) who have been abducted and sexually assaulted to provide progeny for an alien culture. —Wil Gafney

Read “Mother Knows Best: Messianic Surrogacy and Sexploitation in Ruth” by Wil Gafney in Mother Goose, Mother Jones, Mommie Dearest: Biblical Mothers and Their Children. Get the ebook for $5.00 from 19–22 Feb. when you use code BHM26. buff.ly/Ufc9fx5 #BlackHistorySBL26

The range of meaning potentials accompanying the multiform deployments of the Greek word dikaiosynē in 2 Peter reappears in the moral discourses of nineteenth-century African American women. Through their deployment of the words “justice” and “righteousness,” African American women compose a cultural rhetoric that produces the same three major social responses to the world as 2 Peter: reformist, conversionist, and revolutionist —Shively T. J. Smith

The ebook of Interpreting 2 Peter through African American Women's Moral Writings by Shively T. J. Smith is $5.00 from 19–22 Feb. when you use code BHM26 cart.sbl-site.org/books/064533E #BlackHistorySBL26