Prof. Reinhard G. Kratz is Professor in the Faculty of Theology at Georg-August-University Göttingen (Germany). He holds a Th.D. and Habilitation (venia legendi) for Old Testament/Hebrew Bible 1990 from Zürich University. He is the author of The Composition of the Narrative Books of the Old Testament (2005), The Prophets of Israel (2015), and Historical & Biblical Israel: The History, Tradition, and Archives of Israel and Judah (2015). He has been a member of the Academy for Sciences and Humanities Göttingen since 1999, and he was Principal Investigator in the German-Israeli cooperation project Scripta Qumranica Electronica (published on the IAA web-site), and is the director of the two long-term projects Editio critica maior of the Greek Psalter and Qumran Digital: Text and Lexicon at the Göttingen Academy. For further information see his faculty page, and see here for a full bibliography of his publications.
Last Updated
December 27, 2024
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The festival calendar in Deuteronomy 16 began as a short revision of the calendar in Exodus 23. As it was expanded to clarify and adjust its details, it merged its springtime Matzot festival with the Pesach offering, which was originally connected to the consecration of firstborn animals.
The festival calendar in Deuteronomy 16 began as a short revision of the calendar in Exodus 23. As it was expanded to clarify and adjust its details, it merged its springtime Matzot festival with the Pesach offering, which was originally connected to the consecration of firstborn animals.
Two key accusations against Antiochus IV in 1 Maccabees are that he suspended the tamid, the daily offering, and that he placed an “abomination of desolation” on the Temple altar— either a cultic object or a new, pagan altar. What does the older source, Daniel 11:31, actually tell us about these two accusations and, more broadly, about Antiochus IV’s intervention in the Jerusalem cult?
Two key accusations against Antiochus IV in 1 Maccabees are that he suspended the tamid, the daily offering, and that he placed an “abomination of desolation” on the Temple altar— either a cultic object or a new, pagan altar. What does the older source, Daniel 11:31, actually tell us about these two accusations and, more broadly, about Antiochus IV’s intervention in the Jerusalem cult?
