Acknowledgments (page 9) Table of Contents (page 5) Abbreviations (page 11) Introduction (page 15) Chapter One: The Relationship Between Religion and Magic (page 23) I. Defining Religion (page 23) A. Experiential Method (page 25) B. Substantive Method (page 26) C. Functionalist Method (page 26) D. Family-Resemblance Method (page 27) II. Defining Magic (page 28) A. The Evolutionary Approach and the Animistic Approach (page 29) B.
The Psychological Approach (page 31) C. The Prelogical/Prescientific Approach (page 32) D. The Sociological Approach (page 33) E. The Synthetic Approach (page 34) III. Magic in the Hebrew Bible (HB) (page 36) A. Genesis 30 (page 38) B. Exodus 17:8-16 (page 42) C. 2 Kings 13:14-19 (page 44) D.
Urim, Thummim, and Ephod (page 46) E. Reactions Against Magical Practices (page 48) F. Non-Israelite Magical Practices in the HB (page 51) G. Selected HB Passages Influenced by Egyptian Practice (page 53) Exodus 7: Turning Serpents into Rods (page 54) Exodus 7-12: The Plagues Stories and the Egyptian Pantheon (page 56) Ability to Control Water (page 59) IV. Conclusion (page 62) Chapter Two: Egyptian Magic and the Execration Ritual (page 63) I. Egyptian Understanding and View of Magic (page 63) A. Key Terms in Understanding Ancient Egyptian Magic:Heka and Maat (page 63) Heka (page 63) Maat (page 65) B. Comparison of Egyptian Ideas of Magic and Religion (page 66) C.
Power and Use of Magic in Ancient Egyptian Society (page 69) D. Core Magical Practices of Sound, Word, and HieroglyphicImages (page 71) E. Status and Role of the Magician in Ancient EgyptianSociety (page 76) II. Mythological and Ritual Background to the Execration Ritual (page 76) A. Apep (page 76) B. Seth (page 77) C. Egyptian Cosmology and Ritual Actions to Combat Evil (page 78) III. Archaeological Discoveries of Execration and Related Materials (page 90) A.
Execration Materials Discovered in Egypt (page 90) B. Related Archaeological Finds in Palestine, Sinai, and Israel (page 93) C. The Story of Sinuhe (page 97) IV. Description of the Execration Ritual (page 98) V. Conclusion (page 109) Chapter 3: Study of Jeremiah 19 (page 111) I. Review of the Literature (page 111) A. Robert Carroll (page 112) B. William L.
Holladay (page 114) C. William McKane (page 116) D. Carolyn Sharp (page 117) II. Exegesis of Jeremiah 19 by Carroll, McKane, and Holladay (page 120) III. Jeremiah, The Book of Jeremiah, and Possible Connections to Egypt (page 127) IV. Sympathetic Magic and Jeremiah''s Symbolic Action (page 134) V. Similarities Between the Execration Ritual and Jeremiah (page 142) A. Chaotic Situation (page 142) B.
Divine Representative Intervenes (page 144) C. Ritual is Witnessed by Others (page 146) D. Promise of Destruction/Annihilation of Opposition (page 147) E. Equation of Opposition with Ritually Smashed Item (page 148) VI. Conclusion (page 150) Chapter 4: Exodus 32:19 and the Execration Ritual (page 151) I. Review of the Literature (page 151) A. Modern Commentaries (page 153) William H. C.
Propp (page 153) Brevard Childs (page 157) Martin Noth (page 161) Umberto Cassuto (page 164) Nahum Sarna (page 167) B. Other Modern Interpretations (page 169) William M. Schniedewind (page 169) Alan Millard (page 172) Dmitri Slivniak (page 173) Craig Evan Anderson (page 175) Carol Meyers, James K. Bruckner, Tremper Longman III, and William T. Miller, S.J. (page 177) Jeffrey M. Cohen (page 180) Rabbinic Exegesis (page 181) D.
Early Christian Exegesis of Exod 32:19 (page 184) Exodus Through the Centuries (page 184) John Calvin (page 186) John Wesley (page 187) II. Study of The Breaking of the Covenantz (page 188) A. Most Common Hebrew Expressions (page 188) to break, to destroyz (page 190) to go through, to pass through, to transgressz (page 193) to leave, to abandon, to forsakez (page 197) to forget, to fall into oblivionz (page 197) to be taken into common use, to profanez (page 198) to not watch, to not guardz (page 199) B. The Function of ??? "to break, to shatter" (page 199) III. Similarities Between the Execration Ritual and Exodus 32 (page 205) A. The Egyptian Setting of the Story (page 207) B. Divine Representatives (page 208) C. Situation of Chaos or Disorder (page 209) D.
Identification of Offending Action or Party with ItemBroken (page 211) E. Priestly Assistance in Ritual Sacrifice (page 213) F. Word Studies (page 214) Conclusion (page 217) Bibliography (page 221) Index (page 247).