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for the actualization of prophecy relating to exile and restoration as conceived in each respective prophetic corpus. Ezra serves as a mediator between these traditions and bridges the conceptual gaps between them. The narrative thus speaks to a stage in the growth of a proto-canonical ideology, pointing to the authoritative strategies and agents facilitating this ideological trajectory. But the narrative also serves to claim the prophetic source traditions for a specific social circle, delineating the boundaries of the group who might ultimately share in and benefit from this enterprise. Joel LeMon, Emory UniversityThis paper exhibits how the Psalter’s metaphors, passive grammatical constructions, and other literary units portray elliptically the violence of the king, God, and the psalmist. To what extent does this Psalmic rhetoric of violence align with an historic Near Eastern iconography of violence? In the course of the dialogue along with defining “righteous violence”, the paper explores the consequences of these elliptical representations of violent acts towards enemies—how violence that is by some means obscured finally intensifies the impression of the imagery on the reader/hearer and viewer. André Lemaire, Ecole Pratique des Hautes EtudesA bronze oil lamp from the Moussaieff collection contains a Nabataean inscription indicating the name of his proprietor. This kind of Nabataean inscription isn’t well-known but has parallels on up to date South-Arabic bronze oil lamps. The paper will attempt to put this inscribed oil lamp in his historical context. Benjamin Laugelli, University of VirginiaMy paper explores the semantic effects of reading allusion to Daniel 7 in Mark 1.13, the place Jesus confronts Satan in the wilderness shortly after his baptism. This enigmatic verse in Mark is usually construed allusively, notably the reference to the forty days Jesus remains in the wilderness and the mention of the wild animals that were present with him. While most students construe the forty days as an allusion to Israel’s forty-yr sojourn in the wilderness, no consensus has emerged concerning the wild animals. Does their presence with Jesus evoke the image of the peaceful messianic kingdom present in Isaiah 11? Or do they allude to the predatory animals subdued underfoot in Psalm 91? I argue that the reference to wild animals in Mark 1.thirteen, along with an allusion to Daniel 7.22 in Mark 1.15, supplies textual warrant for studying Mark 1.thirteen as an allusion to Daniel 7. There, Daniel witnesses a cosmic transfer of energy from a series of belligerent overseas empires, figured as monstrous beasts , to a divine agent called the Son of Man. Reading allusion to Daniel 7 in Mark 1.thirteen attracts consideration to the political dimension of the cosmic battle between Jesus and Satan, which performs out primarily within the opposition Jesus faces from the temple leaders in Jerusalem. Methodologically, the paper attracts on the work of Ziva Ben-Porat for a

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