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Cult Stands: A Bewildering Variety of Shapes and Sizes
Incense Altars’ – Are They?
Popular’ Religion and ‘Official’ Religion: Practice, Perception, Portrayal
The Dancer from Dan, the Empty Tomb and the Altar Room
A. Maeir, L. Hitchcock, L. Horwitz (2013)
ON THE CONSTITUTION AND TRANSFORMATION OF PHILISTINE IDENTITYOxford Journal of Archaeology, 32
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Limestone Incense Altars
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Towards a Principled Model for Biblical Hebrew Lexicology
Y. Aharoni
The Israelite Sanctuary at Arad
Reinier Blois (2004)
LEXICOGRAPHY AND COGNITIVE LINGUISTICS: HEBREW METAPHORS FROM A COGNITIVE PERSPECTIVE, 3
M. Haran
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Y. Shiloh
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On the Israelite Fortress at AradBulletin of the American Schools of Oriental Research, 263
Prize Find: Horned Altar from Tell es-Safi Hints at Philistine Origins
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Kirta
The Four-Horned Altar and Sacred Space: An Archaeological Perspective
AbstractAmong the ritual practices denigrated through explicit or implicit criticism levied by the biblical writers is the worship of a deity or deities on the rooftops – sometimes of royal architecture, and at other times on private houses. In the present study I interpret this practice using concepts derived from the cognitive science of religion (CSR) and cognitive linguistics. I summarize previous typologies of objects employed in the sacrificial cult of the ancient Southern Levant, confirming prior arguments for understanding shaft-type limestone altars as stylized models of architectural precursors. From a cognitive perspective, these stylized architectural models prompted offrants to run a conceptual blend that replaced the modest small-scale vegetable or incense offering of the offrant’s small-scale input space with the more sumptuous small-scale offering – or even large-scale animal sacrifice – of the monumental-scale input. This cognitive explanation provides explanation for Deuteronomistic and Priestly attempts to limit the practice, and occasions insight into the temporal aspects of “sacred space.”
Journal of Ancient Near Eastern Religions – Brill
Published: May 24, 2023
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