The Bible presents Hazael as a cruel and powerful enemy, who devastated Israelite and Philistine cities, forcing Jerusalem’s King Joash to empty the Temple coffers to save his city. Archaeology helps us to reconstruct his military campaigns and their impact on the Levant.

Blood has a significant role in many biblical stories and rituals, most prominently in the atonement sacrifices of Leviticus. With the destruction of the Temple and the loss of sacrifices, Judaism and Christianity took very different paths to achieving atonement.

The genealogy of the tribe of Manasseh appears in Numbers 26 and again in Joshua 17 with slight differences. It appears a third time, in 1 Chronicles 7, wholly reconceived, highlighting how certain biblical genealogies represent tribal kinship patterns that shift over time.

The Samaria ostraca and a close look at biblical verses help us locate Mahlah, Noa, Hoglah, Milkah, and Tirzah, in the territory of Manasseh.

The Torah describes Phinehas as a zealot, who kills Zimri in an act of vigilante fervor, and is rewarded by God with eternal priesthood. Anticipating the rabbis’ discomfort with Phinehas’ vigilantism, Josephus transforms Phinehas into a military general and Zimri’s sin into a dangerous sedition requiring a military response.

The Torah’s adaptation of a polytheistic ancient West-Semitic custom of sacrificing to seventy gods.

A burnt offering (olah), described as “sweet smelling” food for YHWH, always includes grain and wine libation “side-dishes,” constituting a complete meal. A purification offering (chattat), however, is a cleansing ritual. Should it also have an accompanying libation? The Masoretic Text of Numbers 28-29 offers an inconsistent answer that differs from that of the Septuagint and Samaritan Pentateuch.

Before Moses dies, he asks God for a leader who will “come and go” before the people. God’s response is unequivocal: appoint Joshua. Nevertheless, as the narrative continues, God places Joshua under Elazar the priest, a clear sign of later redaction. When was this change made and why?

Pinchas is portrayed as a hero in the Torah and Second Temple sources for killing Zimri and his Midianite lover, Cozbi. Rabbinic sources struggle with the absence of any juridical process or deliberative body, which contravenes their own judicial norms, and therefore recast or minimize his act in subtle ways.

The Torah’s two contradictory methods for how to divide the land among the tribes – a redactional and historical approach.

The laws of holiday sacrifices in Ezekiel 45–46 contradict the laws in Numbers 28–29. The problems are so significant that some Talmudic sages thought it would be best to withdraw (לגנוז) the book of Ezekiel. This piece lays out the discrepancies in detail, surveys some traditional and modern answers, and ends with my own thoughts about why Ezekiel’s system is so different.