Dr. David A. Glatt-Gilad taught for thirty years in the Department of Bible, Archaeology, and Ancient Near Eastern Studies at Ben-Gurion University in the Negev, specializing in Deuteronomistic literature and Chronicles. Currently, he has commenced work on a book to be entitled History and Faith: 'Biblical Criticism' and the Modern, Traditional Jew.
Last Updated
April 9, 2025
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In the Book of Samuel, no clear explanation is given as to why Uzza’s offense is so grave that it warrants instant death. The author of Chronicles, finding this unsatisfactory, rewrites parts of the story and provides a concrete explanation for Uzza’s fatal punishment.
In the Book of Samuel, no clear explanation is given as to why Uzza’s offense is so grave that it warrants instant death. The author of Chronicles, finding this unsatisfactory, rewrites parts of the story and provides a concrete explanation for Uzza’s fatal punishment.
Before his death, David commands Solomon to kill two men: Joab, his loyal general, and Shimei, his enemy, whom he had sworn not to kill.
Before his death, David commands Solomon to kill two men: Joab, his loyal general, and Shimei, his enemy, whom he had sworn not to kill.
Upon purifying the Temple in his first year as king, Hezekiah delays the celebration of Passover until the 14th of Iyar, the date of the Torah’s Pesach Sheni, “Second Passover.” A close examination of the story (2 Chr 29–30) demonstrates that this wasn’t a simple application of the Pesach Sheni law, but that Hezekiah was innovating in order to create unity between the northern Israelites and southern Judahites.
Upon purifying the Temple in his first year as king, Hezekiah delays the celebration of Passover until the 14th of Iyar, the date of the Torah’s Pesach Sheni, “Second Passover.” A close examination of the story (2 Chr 29–30) demonstrates that this wasn’t a simple application of the Pesach Sheni law, but that Hezekiah was innovating in order to create unity between the northern Israelites and southern Judahites.
In a contest with the prophets of Baal, Elijah rebuilds an altar to YHWH that was on Mount Carmel and makes an offering. Later, he bemoans the destruction of other YHWH altars (1 Kgs 18–19). But doesn’t the Book of Kings clearly state that only the altar in Jerusalem was legitimate once Solomon built the Temple?
In a contest with the prophets of Baal, Elijah rebuilds an altar to YHWH that was on Mount Carmel and makes an offering. Later, he bemoans the destruction of other YHWH altars (1 Kgs 18–19). But doesn’t the Book of Kings clearly state that only the altar in Jerusalem was legitimate once Solomon built the Temple?
Before the Five Books of Moses were compiled as a complete work, evidence from Deuteronomy as well as from Joshua and Kings shows that Deuteronomy itself was known as “the Torah.”
Before the Five Books of Moses were compiled as a complete work, evidence from Deuteronomy as well as from Joshua and Kings shows that Deuteronomy itself was known as “the Torah.”
Deuteronomy commands centralizing worship of YHWH at the Temple once peace is obtained. When was this supposed to occur according to the Deuteronomic History, and when did it happen historically?
Deuteronomy commands centralizing worship of YHWH at the Temple once peace is obtained. When was this supposed to occur according to the Deuteronomic History, and when did it happen historically?
King Jehoiachin surrenders to Nebuchadrezzar in 597 B.C.E., on the 2nd of Adar. Decades later, he is released in the twelfth month (i.e., Adar), providing a historical precedent for the Purim story, where Adar is a month of changing fortunes. The fate of Jehoiachin is given dramatically different depictions by the prophets Jeremiah and Ezekiel.
King Jehoiachin surrenders to Nebuchadrezzar in 597 B.C.E., on the 2nd of Adar. Decades later, he is released in the twelfth month (i.e., Adar), providing a historical precedent for the Purim story, where Adar is a month of changing fortunes. The fate of Jehoiachin is given dramatically different depictions by the prophets Jeremiah and Ezekiel.
Did Israel Cross or Circumvent Edom? Deuteronomy versus Numbers.
Did Israel Cross or Circumvent Edom? Deuteronomy versus Numbers.
Deuteronomy prohibits certain groups from “enter[ing] the assembly of YHWH,” לא יבואו בקהל י־הוה, which likely reflects a ban on citizenship. Nevertheless, the oldest and most commonly known explanation for the term is as a prohibition against marriage, an interpretation already found in Kings and Ezra-Nehemiah.
Deuteronomy prohibits certain groups from “enter[ing] the assembly of YHWH,” לא יבואו בקהל י־הוה, which likely reflects a ban on citizenship. Nevertheless, the oldest and most commonly known explanation for the term is as a prohibition against marriage, an interpretation already found in Kings and Ezra-Nehemiah.
Exodus 12:40 declares that the Israelites were in Egypt for 430 years, yet evidence from other biblical texts suggests a much shorter sojourn.
Exodus 12:40 declares that the Israelites were in Egypt for 430 years, yet evidence from other biblical texts suggests a much shorter sojourn.
Three different sources in the Torah express the Israelites’ separation from their neighbors as a core ideal.
Three different sources in the Torah express the Israelites’ separation from their neighbors as a core ideal.
