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In Jer 15:19, Yhwh calls the prophet Jeremiah “my mouth”. This unique designation highlights his importance and finds support in several other features: Jeremiah is portrayed as the promised successor to Moses (Jer 1:7, 9), opposes all other contemporary prophets (e.g., Jer 20; 23; 26–29), and has many additional roles and activities. Furthermore, he shares traits with Yhwh’s servant from Isa 49 and 53. His ‘biography’ is extraordinary and is shown at length, unusual for the Latter Prophets, ranging from before his birth (Jer 1:5) to his disappearance in Egypt (Jer 43–44). His ‘confessions’ in Jer 11–20 testify to immense suffering and have become models for personal prayer. Like the prophet, his scroll is unique, too. No other biblical writing deals so extensively with trauma, exemplified at the downfall of Jerusalem in 587 BC, its roots, and its impact. This even leads to an uncommon structure of the scroll, ending with disaster in Jer 52, whereas all other scrolls of prophets contain hope as conclusions. Jer stands out with the analysis of guilt as cause for the catastrophe, yet it conveys also consolation, especially in Jer 29–33. In these chapters, elements for a renewed society emerge, corresponding to the name of the prophet, which signifies “Yhwh will raise up”. The real source for this change lies in the way Jer conceives the biblical God. No other writing in the Bible tells about his weeping, as a sign of helplessness vis-à-vis the continuing resistance of his people. Many prayers in the scroll, including the confessions, focus on the importance of an intimate, personal relationship with him, going beyond traditional piety in several aspects; Moshe Weinfeld has called them “spiritual metamorphosis”. The singularity of Jer applies also to its literary features. Its mixtures of poetry and prose, of divine and human speaking, of narratives about the prophet in first and third person are a challenge for every reader, as well as the ‘unordered’ chronology and retarded information. Jer excels in the use of other scrolls; the degree of intertextuality and the way of combining motifs from ‘foreign’ sources in a synthetic way are outstanding. To grasp fully its message requires familiarity with more than half of what later became the Hebrew Bible. Full article

The Hebrew Scroll, catalogued as Magliabekian Manuscript III 43 and belonging to the National Central Library of Florence (BNCF), is a membranous richly decorated scroll, with colorful depictions of sacred sites through the Holy Land to Lebanon along with handwritten texts in Hebrew and notes in Italian. Despite the fact that the manuscript was originally catalogued as an “object of no artistic or scientific value”, recent paleographic studies dated it to the XIV century and highlighted it as the oldest scroll still available, depicting holy places from Egypt to Lebanon. Nevertheless, precise dating, authorship, and the interpretation of its original function are still uncertain. A suite of complementary techniques was used, including photographic documentation in visible (VIS) light in diffuse light, grazing light, and transillumination, luminescence induced by ultraviolet (UV) radiation, imaging spectroscopy (IS), Macro Area X-ray Fluorescence (MA-XRF), and spot analyses such as fiber-optic reflectance spectroscopy (FORS) in the UV, VIS, and near-infrared (NIR) regions, Fourier transform infrared spectroscopy (FT-IR) in external reflectance mode (ER), and micro-Raman spectroscopy. The results of the non-invasive diagnostic campaign enabled the identification of several constituting materials (parchment, pigments, binder, and inks). The identified materials were consistent with the proposed dating and geographical manufacturing area of the artefact. Full article

Esther, Mordecai and the Jewish People’s survival in ancient Persia alert readers that anti-Semitism can exist even in professedly peaceful and progressive settings. Esther’s scroll is not only designed to be read, but it too reads contemporary circumstances of trauma and oppression. This Hebrew Bible narrative offers a critique and a challenge to present interpreters, especially those belonging to professed progressive and peaceful societies. Esther’s scroll exposes how the propaganda of peace and progress, foundational to various imperial and institutional contexts, can veneer structures and events of violence and trauma. Informed by the death-dealing realities of anti-Black racism, a reading of Esther’s key scenes and themes provides insight into the destructive and deadly ways that injustices such as anti-Black racism are supported and sustained by institutional policies and practices. Inherent within this Jewish survival account is an indictment of complicit and culpable individuals and institutions that enable, fund and sanction violence against marginalized members. Although there are numerous sites of oppression and violence throughout society, this essay highlights the institution of academia, which is often upheld as a paragon of progress and peace but which is frequently a prime site of racism and its attendant inequities. As a piece of trauma and survival literature, Esther’s scroll makes a valuable contribution to the repertoire of resilience and resistance curated by many Black individuals and communities to counter anti-Black racism. Full article