Preface

Cambridge Semitic Languages and Cultures

The Bible in the Bowls: A Catalogue of
Biblical Quotations in Published Jewish
Babylonian Aramaic Magic Bowls

DaNieL JAMES WALLER

@ UNIVERSITY OF
7? CAMBRIDGE

Faculty of Asian and Middle
Eastern Studies

THE BIBLE IN THE BOWLS

THE BIBLE IN THE BOWLS
A Catalogue of Biblical Quotations in

Published Jewish Babylonian Aramaic
Magic Bowls

Daniel James Waller

With a contribution from
Dorota Molin

UNIVERSITY OF
CAMBRIDGE OpenBook
Becoliy of Dates and Publishers

https://www.openbookpublishers.com

© 2022 Daniel James Waller, with a contribution from Dorota Molin.

Ea 98

This work is licensed under a Creative Commons Attribution-NonCommercial 4.0
International (CC BY-NC 4.0). This license allows you to share, copy, distribute and
transmit the text; to adapt the text for non-commercial purposes of the text providing
attribution is made to the authors (but not in any way that suggests that they endorse you
or your use of the work). Attribution should include the following information:

Daniel James Waller, The Bible in the Bowls: A Catalogue of Biblical Quotations in Published
Jewish Babylonian Aramaic Magic Bowls. Cambridge Semitic Languages and Cultures 16.
Cambridge, UK: Open Book Publishers, 2022, https://doi.org/10.11647/OBP.0305

Copyright and permissions for the reuse of many of the images included in this publication
differ from the above. Copyright and permissions information for images is provided
separately in the List of Illustrations.

Further details about CC BY-NC licenses are available at, https://creativecommons.org/
licenses/by-nc/4.0/

All external links were active at the time of publication unless otherwise stated and have
been archived via the Internet Archive Wayback Machine at https://archive.org/web

Updated digital material and resources associated with this volume are available at
https://doi.org/10.11647/OBP.0305#resources

Every effort has been made to identify and contact copyright holders and any omission or
error will be corrected if notification is made to the publisher.

ISBN Paperback: 9781800647633
ISBN Hardback: 9781800647640
ISBN Digital (PDF): 9781800647657
DOI: 10.11647/OBP.0305

Semitic Languages and Cultures 16.

ISSN (print): 2632-6906
ISSN (digital): 2632-6914

Cover images: Museu da Farmacia, Lisbon

Cover design: Jeevanjot Kaur Nagpal

CONTENTS

PE CTAGG ie pecs esd oes siren esse Rs vii
ATEPOCUCHOE otic cher coh teks ies aoe dk onde Cohen dteceatea is 1
1.0. Quotation and Allusion 8

2.0. The Form and Uses of the Biblical

Quotations in the BOWIS................cccccccessseeceeeees 12

2.1. The Form of the Quotations ..................cccceee0e 13
2.2. The Uses of the Quotations .................cccccceeeee 18
2.2.1. Prophylactics and Apotropaics................ 23
2izide” ACUPALIVEIISES stinithcioeesthiehsest arcane astiates 24
2.2.3. For Popularity and Success ................0066 27
2. 2A.» IAS CTOSSIVE USES: onus ssescausevaceondonxseunasoievee 28

3.0. The Orthography of the Quotations in the

Context of Late Antique Bible Transmission......30

4.0. Reconstructing the Language behind the
QUOTATIONS a sarsaeavencvacannstertetianaeses qatanrnavientax eek 34

5.0. Note on the Transcription of Bowl Texts........... 39

Catalogue of Biblical Quotations in Published

Jewish Babylonian Aramaic Magic Bowla...................:00++ 41
1.0. Note on the Catalogue ................ccccceeesseeeeeeeeeeees 41

2.0. Abbreviations and Symbols ................ccccceeeeeeeees 42

vi The Bible in the Bowls

BiQs: - SiS lessee hy cogs seve dea ea zesee eh reheated vee 44
4.0. Reference Guide to Bowl Texts..............ccccceeeeees 44
5.0. Catalogue of Biblical Quotations ....................... 46

Table Showing the Distribution of Biblical
Quotations in Published JBA Incantation Bowls............ 153

Bibliography esc: ssauaesca uaa nae narnans 163

Ancient Sources Index............ccccccseccssccescccssccssccesscessceeece 181

PREFACE

The Jewish Babylonian Aramaic incantation bowls represent our
only significant corpus of direct epigraphic documents from late
antique Mesopotamia written by that region’s Jewish communi-
ties. They are of immense importance for our understanding of
these communities, and scholarship has increasingly come to rec-
ognise just how far these previously marginalised artefacts may
lead to new perceptions of ancient Jewish society. As of Novem-
ber 2022, over 460 Jewish Babylonian Aramaic bowls have been
published in widely scattered editions of varying quality, a cir-
cumstance that impedes the systematic study of various aspects
of the bowl texts, including their extensive quotation of the He-
brew Bible. The present work collates all of the biblical quota-
tions found in these disparate publications.

By making these quotations easily accessible to scholars,
this catalogue is designed to facilitate research not just by stu-
dents of Jewish magic, but by linguists, liturgists, biblical text
critics, and historians. It will hopefully aid and accelerate further
research on the use and dynamics of scriptural citation in the
magic bowls and ancient Jewish magic more broadly; on the so-
cial locations of biblical knowledge in the Jewish communities of
Sasanian Mesopotamia; on the formation of the liturgy and the
development of the Jewish prayer book; on the transmission of
biblical texts in late antiquity and the phonology and morphology
of the Babylonian reading tradition; and in the area of biblical
text criticism, as some bowl texts contain the earliest attestations

of biblical passages not found in the Dead Sea Scrolls.

© 2022 Waller and Molin, CC BY-NC 4.0 https: //doi.org/10.11647/OBP.0305.04

viii The Bible in the Bowls

The publication of bowl texts is an ongoing process, and
unpublished bowl texts currently outnumber published bowl
texts. The number of biblical quotations known from the bowls
will thus continue to grow. As such—and given the possibilities
afforded by publication in this series—it is my intention to peri-
odically update this catalogue as editions of new bowl texts ap-
pear. In its current form, the present work represents a complete
catalogue of biblical quotations from the corpus of Jewish Baby-
lonian Aramaic bowls published as of November 2022.

Finally, it is my great pleasure to thank Dorota Molin for
her contribution to 883.0 and 4.0 of the introduction to the cata-
logue and for her help with several other aspects of the catalogue.
I would also like to thank Hindy Najman for her generous en-
couragement and support; Siam Bhayro for his assistance; and
Geoffrey Khan and Aaron Hornkohl for their patience with the
technical aspects of the catalogue. I am also indebted to the anon-
ymous reviewers of the manuscript for their helpful comments,
and for a meticulous reading of the catalogue. Work on the cata-
logue was made possible by funding from the Niels Stensen Fel-
lowship and was completed while I was a Visiting Scholar of the
Centre for Hebrew and Jewish Studies of the University of Ox-
ford.

Daniel James Waller

I thank Geoffrey Khan for introducing me to the incantation
bowls and for his support in my study of the Babylonian Hebrew
pronunciation tradition.

Dorota Molin

INTRODUCTION

with Dorota Molin

Late antique Mesopotamia was a dangerous place. It was popu-
lated by a true rogues’ gallery of demons, who were participants
in—and often the principal cause of—domestic crises, disease,
and various other misfortunes. Curses, sorcery, and other forms
of human malice were also a common threat. In light of this men-
acing reality, large numbers of people availed themselves of the
objects that we now refer to as magic bowls or incantation
bowls. These reflect a largely apotropaic practice, whereby pro-
tective spells were written on the inside of unglazed earthenware
bowls. Once inscribed, the bowls were turned upside down and
placed under thresholds or buried beneath the floors of people’s
homes. There they worked to ‘press’, trap, or expel demons, or to
ward off the potential threat of demons, evil sorcery, and other
(demonised and/or personified) forms of human malice.

Magic bowls have been discovered since the middle of the
nineteenth century in excavations around Mesopotamia, while

the large majority of provenanced bowls derive from a number

' For more substantial overviews of this striking body of magico-reli-
gious objects from Sasanian Mesopotamia, see either Bohak (2008, 183-
193) or Harari (2017, 234-251).

© 2022 Waller and Molin, CC BY-NC 4.0 https://doi.org/10.11647/OBP.0305.01

2 The Bible in the Bowls

of sites in central Iraq.* Several unpublished incantation bowls
are inscribed with Seleucid calendar dates in accordance with the
conventions of legal documents. These dates correspond to 545,
573/4, 580, and 611 CE (Shaked et al. 2013, 1). We thus possess
positive evidence for the production of magic bowls during the
sixth and seventh centuries. The practice of inscribing bowls pre-
sumably began earlier, possibly even in the fourth century, and
came to an end towards the end of the seventh century or shortly
thereafter.

The spells on the large majority of these objects were in-
scribed by Babylonian Jews using the Aramaic square script.’ For
the most part, they are composed in an archaic literary form of
Jewish Babylonian Aramaic (JBA).* The language of these spells
lacks homogeneity from a linguistic point of view, however, and
cannot be simply or easily generalised. Nonetheless, the archaic
dialect(s) of JBA used in the bowls appears to have differed sig-
nificantly from the spoken language of contemporary Babylonian
Jews, though vernacular JBA remains the prime suspect in cases
of linguistic interference in both the Aramaic and Hebrew strata
of the bowl texts.

? For a partial snapshot of various locations where magic bowls have
been discovered, see the map in Miiller-Kessler (2017).

3 Other bowls written in Syriac and Mandaic were produced by mem-
bers of neighbouring communities in Sasanian Mesopotamia.

* This consensus view is reflected, e.g., in Rossell (1953, 11), Juusola
(1999, 247-250), and Ford 2012 (215). See the contribution by Mor-
genstern to Shaked et al. (2013, 39-49) for a snapshot of the linguistic
situation in the JBA bowl texts.

Introduction 3

The crux of most bowl texts is the moment of adjuration,
where demons are made to desist from harming the bowl owner
or are put to flight using various bans, anathemas, or divorce for-
mulae. The authority and legitimacy of these pronouncements
was naturally of great concern to the bowl writers. As such, they
marshalled a variety of peremptory techniques—open neither to
appeal nor to challenge—designed to augment the authority of
their injunctions. Most commonly, the bowl writers stated them-
selves to be acting in the name of God, to whom all things are, of
course, subject. They also deployed various and occasionally ar-
cane divine epithets and names of power. Appeals to angels on
behalf of the bowl owners were also common, as was the use of
binding legal formulae and invocations of powerful biblical and
rabbinic figures.

A number of magic bowls also quote scriptural verses in
support of their goals, and the present work comprises a complete
catalogue of quotations from the Hebrew Bible contained in the
published corpus of JBA bowls.° The parameters with respect to
the Hebrew Bible are based on the consonantal Masoretic Text
(MT) as represented by the Leningrad Codex (I Firkovitch B19A).
The catalogue also includes a number of targumim. Some 464

(largely) legible and comprehensible JBA magic bowls have been

° Several biblical verses from unpublished bowls in the Schgyen collec-
tion are quoted in the introduction to Shaked et al. (2013, 19-20).
These are not included in the present catalogue. Further to this, a num-
ber of biblical quotations in unpublished JBA bowls in the Vorderasiat-
isches Museum are noted, but not transcribed, in the descriptive cata-
logue of this collection in Bhayro et al. (2018).

4 The Bible in the Bowls

published since 1853 in diverse and widely scattered editions of
varying quality, a circumstance that impedes the systematic
study of various aspects of their texts. By collating the biblical
quotations found in these disparate publications and making
them easily accessible, I hope to facilitate further work in several
sometimes-related areas:

(1) The use and dynamics of scriptural citation in the magic
bowls and Jewish magical texts more broadly.°®

(2) The socio-religious typology of the bowls, the social lo-
cations of biblical knowledge in late antique Babylonia, and the

° Discussions of scriptural citation in the bowls are largely confined to
smaller observations within commentaries on published texts. There are
several exceptions, however. Polzer (1986) represents an extensive sur-
vey of biblical citation in the bowls, but her starting corpus consisted
of only 105 bowl texts and her valuable study has been rendered some-
what out-of-date by the relative explosion in the publication of bowl
texts since the 1980s. More recently, Miiller-Kessler (2013) has pro-
vided a detailed survey of biblical quotations from 59 published bowls;
Lanfer (2015) has assessed the value of the bowl texts for the study of
the Hebrew Bible; Korsvoll (2018) has surveyed the distribution of bib-
lical quotations across several major corpora of bowl texts; and Bhayro
(2021) has studied quotations from the Psalms in the bowl texts. For
general remarks on the Bible in the bowls, see Levene (2003, 10-14)
and Shaked et al. (2013, 18-20). On the use of the Bible in Jewish magic
more broadly, see Bohak (2008, 308-14) and Angel (2009). For surveys
of the biblical verses used in both ancient and medieval Jewish magic,
see Schiffman and Swartz (1992, 37-42) and Naveh and Shaked (1993,
22-31). An extensive survey and treatment of the biblical quotations
and allusions in the Hebrew and Aramaic magical texts from the Cairo
Genizah is to be found in Salzer (2010). The present catalogue is de-
signed as a complement to that work.

Introduction 5

different ways in which bowl writers encountered scripture,
whether in the context of the liturgy or through other encounters
with oral or written scripture, such as its reproduction in scribal
milieux.” A number of the bowl texts that contain biblical quota-
tions also contain overt allusions to biblical figures and stories,
as well as other explicit indicators of (deep) familiarity with the
Jewish literary traditions of late antiquity, including rabbinic and
Hekhalot literature. The JBA bowls are far from a homogeneous
corpus, and the increasing correlation of such types of uniquely
‘Jewish’ spell contents (scriptural and otherwise) with a typology
of the (scribal) hands behind the bowl texts will likely permit
more specific insights into the immediate professional milieux of
some bowl writers, their repertoires, and the social locations of
biblical and other forms of knowledge.’ This should prove of
great value not just for socio-religious typologies of the bowls,
but also for our understanding of the diversity of Jewish society
in Sasanian Mesopotamia.’

(3) The oral modes of transmission of the biblical text in

late antiquity, the reproduction of scripture from aural memory,

” For evidence that some bowl writers worked as professional scribes,
see Bhayro (2015) and Manekin-Bamberger (2015; 2020).

8 In this respect, see the important discussions in Manekin-Bamberger
(2020) and Gross and Manekin-Bamberger (2022).

° For initial sociological syntheses of the bowl texts and their implica-
tions for our understanding of Sasanian Mesopotamia and its (important
minority) communities, see Morony (2003) and Herman (2019; 2021,
131-36).

6 The Bible in the Bowls

the phonology and morphology of the Babylonian reading tradi-
tion, and the potential interference of contact languages on this
reading tradition."

(4) The formation of the liturgy and the development of the
Jewish prayer book. A large proportion of the biblical quotations
in the bowl texts were known then or later in liturgical contexts,
while specific combinations of scripture in the bowls are often
consistent with liturgical formulae.’! Their use may have been
stimulated in part by this liturgical usage and not just their ap-
pearance in scripture alone.’? Further to this, some bowls may
bear witness to early stages in the development of the liturgy.
The bowl M 108 (Levene 2003, 71), for instance, quotes a com-
bination of verses (Pss 89.53; 106.48; 72.18-19; 104.31; 106.47)
that parallels the communal response prescribed in the fourth
section of the ‘Arvit in Seder ‘Amram.'* This prayer is attributed
by ‘Amram Gaon to the “later rabbis” (i.e., the post-Talmudic or

Saboraic rabbis of the sixth to seventh centuries). This would not

10 For recent research in these areas, see Abudraham (2020), Frim
(2021), and Molin (2017; 2020). Cf. the pioneering study of Hebrew in
the bowls by Mishor (2007), as well as Elitzur (2013).

™ On Jewish liturgy and the bowl texts, see Naveh and Shaked (1993,
22-31) and Levene (2003, 11-14; 2005). On magic and liturgy more
broadly, see Schafer (1996) and van der Vliet (2011).

” An excellent example is provided by a pair of duplicate bowls (VA
3853 and VA 3854) in Levene (2003) that do not just quote the first
two groups of verses from the Shema‘ (Deut. 6.4-9 and 11.13-21), but
include the liturgical response 731 oy> ima TaD ow 712 ‘Blessed is
the name of His glorious kingdom forever’ at the appropriate point in
the quotation.

13 See Levene (2005, 173-74) for further discussion.

Introduction 7

just make M 108 the oldest witness to this prayer; it would also
reflect the use in a magic bowl of a prayer that had only recently
been introduced.

(5) Biblical text criticism. Textual critics often neglect
texts, like amulets and magic bowls, that contain non-continuous
portions of scripture, though some bowl texts contain the earliest
attestations of biblical passages not found in the Dead Sea Scrolls
or elsewhere in the Judaean desert; they thus possess text-critical
value in studies of the transmission history of the Hebrew Bible.”

The remainder of this introduction serves several purposes.
In the first place, it defines quotation for the purposes of the cat-
alogue. It then provides a number of initial observations about
the form and the use of the biblical quotations in the bowls. This
is followed by some discussion of the orthography of the quota-
tions in the context of late antique biblical transmission and the
value of these spellings for reconstructing the extant Hebrew pro-
nunciation traditions of late antique Babylonia. This discussion
also considers the extent to which the biblical quotations in the
bowls originated in liturgical practice—whether prayer or public
reading of the weekly Torah portion—or in a written tradition of
Biblical Hebrew.

4 See Pickering (1999) and Lanfer (2015). Similarly, as Herman (2021,
133) points out, quotations from rabbinic literature in the bowl spells
“can even contribute towards establishing the most accurate original
text within the Talmud.”

8 The Bible in the Bowls

1.0. Quotation and Allusion

The practice of incorporating earlier spoken or written materials
into the body of a later composition is frequent in literature of all
times, but there is considerable disagreement in comparative lit-
erary theory regarding the nature of quotation and allusion, as
well as little scholarly consensus on the terminology and meth-
odology to be used in treating them. By all accounts, the category
of quotation includes at least some ways of reporting or repeating
the actual speech or discourse of someone else, while many schol-
ars differentiate between quotation and allusion on this basis:
that quotation is the direct use of a prior text and allusion an
indirect use of a prior text. But the realities of quotation in the
ancient world are complex, and it can sometimes be difficult to
say what constitutes the repetition of discourse in a world of non-
standardised texts where the accurate reproduction of the actual
words of an earlier text—let alone the acknowledgment of this
reproduction using an explicit citation formula—does not appear
to have always been a priority.

For the purposes of this catalogue, I use the term quotation
to refer not to exact reproductions of the orthography of the MT
or the targumim in the bowls, but—allowing for orthographic var-
iance—to a marked formal correspondence or sustained lexical
linkage with the actual words of an antecedent scriptural text.'®

The term ‘pseudo-quotation’ is thus reserved for phenomena like

'S The scriptural quotations in the bowls agree with the Masoretic or-
thography to varying degrees. Divergences generally reflect phonetic
spellings and the reproduction of biblical texts from memory. See §§3.0
and 4.0 below.

Introduction 9

conflation or paraphrase. Such marked formal correspondences
can be easily observed between a variety of biblical texts and
portions of the bowl texts in 130 published bowls.'® Though only
some of these quotations are explicitly marked with an introduc-
tion or citation formula as the words of someone else, they are
all obviously (intended to be) quotations. And even though ‘sus-
tained lexical linkage’ is a fairly loose stipulation, it nevertheless
accomplishes a sharp distinction between quotation and other
forms of biblical citation in the bowls. Only rarely does a mar-
ginal instance creep into the catalogue. A good example is a
pseudo-quotation that appears in the bowl AMB 9:5-6 (Naveh
and Shaked 1987, 174-76). Even though this passage represents
at best a conflation and paraphrase of several biblical verses, it is
included because it is preceded by an explicit citation formula
(just like nine other recognisable biblical quotations in the same
bowl text).

In any case, it is simply impossible to remove a certain el-

ement of subjectivity from such an endeavour, especially when

'© Tn one rare instance, a quotation of Ps. 115.1 begins in Hebrew, but
continues in a targum which is not identical to any targum known to us;
see Shaked (2015, 109-10). In this case, we have an instance of quota-
tion that problematises the notion of quotation as a formal correspond-
ence between the words of a manifest text and the words of an anteced-
ent text; the difficulty here is our inability to identify the specific prior
text, though this difficulty is smoothed over by the initial Hebrew. See
below for discussion of other marginal instances.

10 The Bible in the Bowls

approaching the blurry border line between quotation and allu-
sion.'? A good example is the use of Isa. 45.2b in the bowl M
155:6-7 (Levene 2003, 110-15). The bowl text calls upon Ga-
briel, Michael, and Raphael—who are said in the bowl text to
shatter copper doors and cut iron bars, just like God promised to
do for Cyrus in the book of Isaiah—to shatter and cut off an evil
spirit.
mondt pan ot Seat Oxaar Oxmax vt Sy = -M 155:6-7

Www man prr oma cna pyTaa xwink
xnwa xnind

yor Socom rawx awinimindt — Isa. 45.2b

The bowl text retains parts of the Hebrew original (xwini mind
and Srna "m2 and the verb y73), though the conjugation of the
verbs is adapted and 71 is replaced with 11n. An argument could

” The concept of allusion is especially difficult to define and—more so
than quotation—is complicated by questions of authorial intent and the
fact that no two readers are likely to perceive brief parallels between
any texts in the same way. Numerous scholars using different (theoret-
ical) frameworks have sought to establish formal principles for the de-
scription and classification of allusions, as well as to establish how al-
lusion comes into being and where it exists (in the text, in the author’s
mind, or in the mind of the reader). By most accounts, allusion is a way
of signifying where some kind of overt or covert marker is used to both
denote an earlier text and recover one or more properties of this earlier
text in order to modify a later text. The perception of generic affinity is
thus the driving force of allusion; it is what directs the reader to a par-
ticular interpretation of the later text. These affinities may be simple or
complex, and triggered by more or less overt markers. The JBA bowl
texts are replete with overt allusions to the Hebrew Bible and other
Jewish literary traditions.

Introduction 11

be made that this citation of Isa. 45.2 should be designated an
overt allusion, though I ultimately include it in the catalogue. As
with a handful of other marginal instances, it is marked in the
catalogue as a paraphrastic pseudo-quotation. In two other cases,
where the lexical linkages between the bowl and scripture are
very brief, the broader context of the incantation played a role in
deciding whether or not to include the case in the catalogue. Thus
the isolated appearance of the epithet 11273 7 in the bowl JBA
28:10 (Shaked et al. 2013, 162), which the editors suggest is
“possibly an abbreviated quotation” of Ps. 24.8b (which reads
many Wia3 m17°), is not included in the catalogue, while the dox-
ological phrase 731 ody qo min? Tox mn? Ton min? (which fuses
phrases from Pss 10.16 and 93.1 with Exod. 15.18) is included in
the catalogue because it is consistently clustered together with
several other biblical quotations in the bowls in which it is
quoted.

Certain divine epithets, such as o(°)ndiy 71 ‘Eternal Rock’
(cf. Isa. 26.4b), though no doubt of a biblical origin, are so well-
attested as independent epithets across both the bowls and rab-
binic literature that I do not include them as quotations in the
catalogue. Similarly, the phrase 1nw nixay nin ‘The LorD of Hosts
is his name’ appears in a number of bowls; it also appears at thir-
teen different points in the Hebrew Bible. Because it is not possi-
ble to determine from the bowl texts which (if any) of these bib-
lical verses is being quoted, I do not include this phrase in the
catalogue. Further to these remarks, I do not include uses of the
divine name from Exod. 3.14 in the catalogue; although the cat-

alogue elsewhere includes the deployment of (partial) quotations

12 The Bible in the Bowls

as (parts of) divine epithets in the bowls, the inclusion of this
partial quotation from Exod. 3.14 and variations on it would have

blown the catalogue up to a truly unwieldy size.

2.0. The Form and Uses of the Biblical

Quotations in the Bowls

The JBA bowl texts quote from multiple books of the Bible.'* As
Korsvoll (2018, 90) has pointed out, however, biblical quotations
in the bowl texts are neither ubiquitous nor are they evenly dis-
tributed across the corpus.'? In fact, the majority of quotations
cluster in a minority of bowls. Of the 464 bowl texts published

thus far, 130 include quotations. Of these, 67 bowl texts feature

18 Biblical books not represented in the bowl texts published thus far
are Joshua, Judges, 2 Samuel, 1 Kings, Joel, Amos, Obadiah, Jonah,
Nahum, Habakkuk, Zephaniah, Haggai, Malachi, Job, Ruth, Lamenta-
tions, Ecclesiastes, Esther, and Ezra. The books of Exodus, Numbers,
Deuteronomy, Isaiah, and Psalms are particularly well represented in
the published bowls, while Zech. 3.2 is, for reasons obvious in the con-
text of the bowls, by far the most quoted single verse; quotations from
Ps. 91 appear less often than might be expected given the apotropaic
goals of many bowl texts.

For example, of the thirty JBA/Hebrew bowls in the Hilprecht
Sammlung recently re-edited by Ford and Morgenstern (2020), only 5
of 30 contain one or more quotations. Of the first tranche of bowls from
the Schgyen Collection published by Shaked et al. (2013), only 19 of 64
contain quotations. Only 8 of 75 bowls in the collection of the British
Museum published by Segal (2000) contain a quotation. Note that the
readings in Segal (2000) are not always reliable, while Segal identifies
a number of further scriptural citations in the British Museum bowls
that are far from certain.

Introduction 13

just one quotation, 26 feature two quotations, and 37 feature
three or more quotations.”° The table appended to the catalogue
shows the distribution of biblical quotations across the published
corpus of bowl texts.

Nonetheless, those bowls that contain quotations demon-
strate the extensive scriptural knowledge of some bowl writers,
while the interaction with scripture in these bowls affords us a
vivid picture of the ways authoritative traditions were conceptu-
alised and appropriated for apotropaic, exorcistic, curative, and
(occasionally) aggressive purposes in the bowls. This section of-
fers a brief overview of the form and use of biblical quotations in
the bowl texts.

2.1. The Form of the Quotations

The form of the biblical quotations in the published bowls ranges
from brief phrases to the entirety of individual biblical verses to
the quotation of several continuous verses and even extended
biblical passages. Miiller-Kessler (2013, 227-228) has briefly dis-
tinguished three broad ways in which quotations are incorpo-
rated into the texts of bowls.

(1) Some bowl texts consist solely of biblical verses, though

such texts are rare.”! To these instances may be added bowls that

?° Well over 2,000 magic bowls are known, and the number of quota-
tions deriving from the published corpus thus reflects only a portion of
the scriptural material in the bowl texts, as many unpublished texts in-
clude quotations.

?! Examples of these are HS 3027 (Ford and Morgenstern 2020, 86-87),
HS 3030 (Ford and Morgenstern 2020, 92-93), IM 141803 (Faraj 2010,
206-7), and A 33965 (Kaufman 1973).

14 The Bible in the Bowls

largely abstain from an Aramaic incantation. An example is M
108 (Levene 2003, 71), the text of which consists of seven bibli-
cal verses and only a brief statement of purpose in Aramaic:
T2 PINT ID PIA wd voPor1 oT Pw IONS AAP PIA
nnawna

This amulet is for the binding of demons, dévs, and frights

and satans from this house of Adib son of Bat-Sabbeta.
(2) Other bowl texts quote both partial and complete biblical
verses as a fixed part of larger spell formulae. Examples of this
phenomenon are the use of quotations as dialogue or character
speech in various narrative spells. In a spell that recounts a meet-
ing between the famous tanna Hanina ben Dosa and an evil spirit,
for instance, the sage speaks to the demon and quotes Ps. 104.20
against her. A well-preserved example of this spell is to be found
in JBA 9:7-9 (Shaked et al 2013, 79-81), which reads:

SPIN INA 3 Paps NNW NNT nix oy Rayawni D>y APAIN

xen a yaaT gnwea gn KNOTT 72 8PIN IT dD WNI KNOTT 72
aye’ in 52 ovat ia aeons win mwn an27 ANP Rnyw

I adjure you and I beswear you, you, evil spirit, who met

Rabbi Hanina ben Dosa, and Rabbi Hanina ben Dosa said

to her, to the evil spirit who met him at that time, the verse

that is written: “You make darkness and it is night, in

which all beasts of the forest creep’”” (Ps. 104.20).
Another example is the quotation of Isa. 40.12 in the popular
Semamit historiola, where an evil agent known variously as Si-
deros and Sergi(u)s swears an oath not to harm the children of
the bowl owner. He does so using the biblical verse as a divine

epithet. Typically, only Isa. 40.12a is quoted by the evil agent,

Introduction 15

though the full verse is quoted in the version of the spell deployed
in AMB 12b (Naveh and Shaked 1987, 189-193). The relevant
part of the story reads:

Daw oa diyiwa Tow val > Rayanwn RINT IpIAW AARKI
Dmxina mya {yr} 05a. Spwi pagan way w>wa do pon mira
85) (D)NIIPR IPMN MAYO ONT POT MAW DTT INS 527
PNT OU NA PnnpRrnr apart pia ops xd purer {px}

pdyn tsar ya pad pnd pind

And he said, “Let go of me and I swear to you by the One
‘who measured the waters in his palm and gauged the
heavens with a span, and weighed <the mountains > with
a scale and the hills with a balance’ (Isa. 40.12) that wher-
ever one mentions the name of Sini and Sasini and Sinigru
and Artiqu, I shall have pity and shall not strangle or kill
the children of Zabinu son of Zuni and his wife, daughter
of Gusi, those whom they have and those whom they will
have from this day to eternity.”

Similarly, a bowl published by Shaked (2015, 109-110) recounts
the pursuit of the Israelites by the Egyptians into the Sea of
Reeds. In the bowl’s telling of this story, Ps. 115.1 is placed into
the mouths of the Egyptian charioteers as they realise they are
about to perish at the hand of God:

RINT... TIO gADRT AWA RNwWIA ANT ng oY RIVAWMAI RPAIN

mray min pos a on ya NIT AND ND WTR NN" AT

Ana gay Ay ana wT No awa paw ons yo {yi} ww

xia Sy Same AI xm gn” Koy anata Nn Sy dams AI
wo xd mip wd xd om TP ARI TNTD 7 IN"OA RI

I adjure you and beswear you, you, the evil spirit, by the
name of the great God ... who rebuked the sea and its
banks shook, as it is written: ‘I cleft the sea and its waves

16 The Bible in the Bowls

roared, the LORD of Hosts is his name’ (Isa. 51.15 = Jer.
31.34). Now He lifted the hearts of the Egyptians towards
the sea and they pursued the people up to the sea, and He
made an appearance with great wrath over the sea, and
they pursued the people up to the sea, and He made an
appearance with great wrath over the sea, and they dis-
solved from His presence, and said in His presence: “‘Not
to us, O LORD, not to us ...’” (Ps. 115.1).

Strikingly, the quotation from Ps. 115 in this bowl, which begins
in Hebrew, is continued in a hitherto unattested targum that em-
braces Ps. 115.1-2.

(3) Most bowl texts quote biblical verses not as a fixed part
of spell formulae but as ‘independent’ units. These quotations
sometimes open the bowl text or appear midway through the
text. More commonly, they are to be found at (or towards) the
end of the bowl text, where they sometimes cluster together.
Polzer (1986, 107) has argued that this use of scripture—at the
end of the incantation text and towards the rim of the bowl—
may have been perceived to function as a kind of authoritative
seal upon the text.”* In other words, the scriptural verses were
used to effect a kind of hedge around the edge of the bowl.”

?? Bhayro (2021, 76) expands upon this observation and compares the
possible use of biblical quotations in this respect to the common deploy-
ment of the scribal guarantee of effectiveness n°p1 7Ww ‘sound and es-
tablished’ to conclude some bowl texts.

3 There was also undoubtedly a pragmatic aspect to the quotation of
small units of scripture towards the end of the incantation text and the
rim of the bowl: as the bowl writers neared the end of the writing space
available to them on the inside of the bowl, it makes sense that they
would have stuck to smaller units of text rather than launching into

Introduction 17

Finally, biblical quotations sometimes appear in the bowl
texts in emended form. The word order of quotations is occasion-
ally inverted, or the verse is first written out forwards and then
repeated backwards. Other bowl writers wove two separate bib-
lical verses together by quoting alternating words from each
verse, as with Deut. 6.4 and Ps. 91.1 in the bowl AMB 11:6-7
(Naveh and Shaked 1987, 184). The effect is as follows:

wore tnx tw mi ova wads pd mia anos benw” awry paw

Other forms of emendation include the insertion of the bowl
owner’s name directly into the biblical verse. In a bowl designed
to cure a woman suffering from miscarriages, for example, the

name of the beneficiary is inserted into Ps. 55.9 as follows:

qyon ayo nnn Mawr na awn van {oban} avn

I would hasten escape for Miskoy daughter of Anusfri from

the stormy wind and tempest.”

Occasionally, parts of a verse may be purposefully elided or omit-
ted. A good example is the quotation of Num. 10.35 in a bowl
designed to protect Madar-Afri daughter of ManuSay against var-
ious forms of injurious magic. The verse is quoted in an unusual
spelling with a telling alteration to the biblical text: the final five
letters of 7’x1wn ‘those who hate you’ are deliberately omitted by
the bowl writer:

[vacat]M 1031 JRIR WID 1 TIA RAID NWI 1 ANA pros pam
yan

longer spell units that had the potential to spill over the rim of the bowl
and onto its exterior (something they apparently sought to avoid).
4 JBA 55:14 (Shaked et al. 2013, 246-247).

18 The Bible in the Bowls

And it happened, whenever the Ark set out, that Moses
would say, ‘Rise O Lorp and let Your enemies scatter and
let <those who hate You> flee before You!””°

This alteration was undoubtedly intended as an act of sympa-
thetic magic designed to excise and negate the threat of Madar-
Afri’s perceived enemies.

Some bowls also paraphrase or conflate biblical passages
(whether intentionally or by accident) and I designate these par-
ticular instances pseudo-quotations. A good example is to be
found in the bowl AMB 9:5-6 (Naveh and Shaked 1987, 174-
176), where the ‘quotation’ is indicated using an explicit citation
formula but in fact appears to be an allusion to or paraphrase of
two different biblical verses:

xnband xaipn ann (dx) i(p)? 851 1a) ansT ANIp Moy OPN

onnad aAmox xan xn

May the following verse apply to him: “They shall fall and
not arise (Jer. 8.4 or Amos 8.14) and there will be no
power for them to stand (Lev. 26.37) after (their) downfall,
and there will be no healing to their wound.”

Finally, as briefly mentioned above, an occasional targum appears
in the magic bowls. In these instances, the targum typically ap-
pears alongside the Hebrew verse. Very rarely, we encounter an

Aramaic version without reference to the original Hebrew.

2.2. The Uses of the Quotations

Broadly speaking, the rationale behind the quotation of most bib-
lical verses in the bowl texts is relatively easy to identify.

25 AMB 3:5 (Naveh and Shaked 1987, 146).

Introduction 19

(1) In many cases, the plain or literal sense of the quoted
verse has an immediate bearing upon the stated aim of the incan-
tation. For example, a rare instance of the genre of aggressive
magic in the bowls quotes various verses from Deuteronomy and

applies them to the intended victim of the bowl text:

npota nnoapai nanwa om nay ou aa ANA oy md>y OPM
pnwa] n> TI a8 Fy] TAT [pw] a paywai ainsi NANA
syn Toan jana vadand Sor {p} xd awe opiwr dy ovanan dy y[n

[aad nanan]a myya pyywa ~” ADD] TNpTIP

And may the following apply to Judah son of Nanay:
“The LORD shall strike you with a wasting disease and with
a fever and with an inflammation and with a fiery heat and
with the sword and with blight and with [mildew] and
they shall pursue you [until you perJish” (Deut. 28.22).
“The LORD shall strike you on the knees and on the legs
with gr[ievous boils] of which you cannot be healed, from
the sole of your foot to the crown of your head” (Deut.
28.35). “The LORD shall strike you with madness and with
blindness and with [bewilderment of heart]” (Deut.
28.28).”°

Here, the aims of the bowl are wholly congruent with the plain
sense of the curses laid out in Deuteronomy.

(2) Likewise, many verses are quoted because they speak to
the tremendous power of the divinity. Without directly adjuring

or commanding God, such verses could be used to recall past acts

26 AMB 9:7-9 (Naveh and Shaked 1987, 174-176).

20 The Bible in the Bowls

of divine provision and protection in order to establish a prece-
dent or paradigm for such actions in the present.” The bowl MS
2053/159 (Levene 2003, 100-102), for instance, quotes the Song
of the Sea as part of an incantation written to anathematise, ban,
and annul an evil lilith from appearing to the bowl owner in var-
ious frightening guises (including the form of the bowl owner’s
dead mother). It quotes three separate verses three times each,
including Exod. 15.16:
Ty MP Toy Tap? Ty jax aT Ty a TN] ANAK ony Han
map it py ray

Terror and dread fell upon them, through the might of
Your arm they stayed still as stone, till Your people passed,
O LORD, till Your people passed whom You have ran-
somed.

In its original context, sung following the destruction of the Egyp-
tian army at the Sea of Reeds, this verse speaks to the terror and

?7 Polzer (1986, 105-6) has argued that such quotations may have func-
tioned as a form of divine inducement or indirect coercion. In this re-
spect, biblical quotations would certainly have had the advantage of
being more distinctive than mere requests, insofar as they serve to ren-
der God an addressee or narratee to his own actions. Compare the mode
of address adopted in the Greek and Roman texts detailed in Hickson
(1993, 33-43) and Furley and Bremer (2001, 2-5, 50-63) as well as the
preference for declaratives in Latin curse-tablets—such as commendo,
mando, demando, defigo, deligo, obligo, devoveo, trado—which stake out
a fine ground of divine address that is neither entreaty nor command.
Gordon (2019, 113) notes that, by “playing upon the force of such de-
claratives, the [writers of these magical texts] created a situation in
which the ball was as it were suddenly in the court of the divine ad-
dressee(s): they had to deal with the move as best they could.”

Introduction 21

dread that fell upon the chiefs of Edom, the leaders of Moab, and
all the inhabitants of Canaan as God shepherded his people
amidst various threats. In the context of the bowl, terror and
dread are presumably to fall upon the lilith infesting the bowl
owner’s home: the demon is threatened with the might of the
divine arm while the protective paradigm instantiated by the
verse is extended to the bowl owner. Such quotations—drawing
upon historical or typological precedent—reflect a belief in the
enduring nature of God and his actions.

(3) Similarly, partial quotations could be used (as epithets)
to invoke divine attributes. For instance, in a bowl text that opens
“By your name I act,” an evil spirit identified as the daughter of
Bal‘in is adjured using several divine epithets drawn from biblical
verses, all of which emphasise the might and the warlike charac-
ter of the divinity:

TIN NYY MP nw MA ANANDA wR MA Ak MA AT nwa

Arai ty Ddiy> qo min qoxn ain qo aia Ando 3 7
.. pd. na Rg pNNT RNw'A NNT InaK Ddy

By the name of Yah, YHWH, A, Yah “YHWH is a man of
war, YHWH is his name” (Exod. 15.3). “YHWH strong and
mighty, YHWH mighty in battle” (Ps. 24.8). “YHWH is
king, YHWH reigns, YHWH shall reign for ever and ever”
(Ps. 10.16, Ps. 93.1, Exod. 15.18). I adjure you, you, evil
spirit who is called daughter of Bal‘in ...”°

In this particular example, the quotations selected by the bowl
writers do not just appeal to the divinity’s immutable and warlike

character, they also incorporate the divine name seven times;

28 JBA 9:11-12 (Shaked et al. 2013, 79-81).

22 The Bible in the Bowls

they were presumably selected and combined in part to achieve
this significant numerological value.

In some bowl texts, whole biblical verses are quoted as
names of power, using either 7 7’nw2 or owa.

(4) Furthermore, a relevant factor in the selection of some
verses may have been not just their perceived relevance to the
apotropaic, curative, or comminative themes of the bowl text.
Quotations may also have been selected for their ability to estab-
lish—in perlocutionary terms—the piety of the bowl owners and
their fidelity to God’s commandments. Verses such as Num. 9.23,
Exod. 14.31, and Deut. 6.4, for instance, speak to trust in the One
God and faithfulness to his commands.” Insofar as these units of
scripture emphasise piety, they may have been designed to stand
as testimony to the bowl owner’s trust in God and to establish a
protective paradigm built upon this trust. Exemplary in this re-
gard are those bowls which interweave individual words from
Deut. 6.4 with Ps. 91.1. This formulation combines a central
statement of faith with the opening words of a psalm renowned
for its anti-demonic powers; the result is an incantatory statement

of faith/divine protection.

?° Bhayro (2020) has also argued that the frequent quotation of Num.
9.23 in the bowls worked—again in perlocutionary fashion—to cast the
bowl writer as working in collaboration with God, just as the efforts
described in Num. 9.23 were achieved m7? °5 Sy ‘upon the mouth of
God’ and nw ta ‘by the hand of Moses’ (or the hand of the bowl
writer). This might also go some way to explaining the frequent combi-
nation in the bowl texts of Num. 9.23 and Zech. 3.2, whose divine re-
buke of Satan commences 717? 7798".

Introduction 23

Further to these general remarks on the use of the Bible in
the bowls, the following sections survey in more detail some com-
mon thematic deployments of scripture in the bowls. They also
touch upon several further issues with respect to the phenome-

non of quotation in the bowl texts.

2.2.1. Prophylactics and Apotropaics

As mentioned previously, most bowls were written in order to
protect their owners from the threat of demons and various forms
of injurious magic. In service of these goals, we frequently find
biblical quotations used to ward off demons and/or to establish
the fact of divine protection. The Priestly Blessing in Num. 6.24-
26 appears in several bowls, for instance. The protective para-
digm attributed to these verses is made explicit in Targum
Pseudo-Jonathan, which glosses 77Aw" 7177 7372? ‘The LorD bless
you and keep you’ as follows (amplifications upon the Hebrew in
italics):

TaN a TAD ayer > ja JINN Tpory Soa” JPII

vip

The LORD bless you in all your endeavors and keep you from

liliths and from fear demons and midday demons and morning

demons and destroyers and shadow demons.*°
By far the most commonly quoted verse in the published bowl
texts is Zech. 3.2, the quotation of which clearly pivots upon the

divine rebuke that centres the verse:

°° Cf. Sifre Num. 40, which also speaks specifically to the protection af-
forded by this verse from the class of demons known as j’pri ‘destroy-
ers’. This class of demons is a common target of the bowl texts.

24 The Bible in the Bowls

Fa MA wan ws Ja MA? wy ow’A Dy TIT TDR
And the LORD said to the satan (accuser), ‘The LORD rebuke
you, O satan, may the LORD rebuke you ...
To threaten is also a way of warding off potential threats, and a
striking example of this use of scripture is the deployment of

Exod. 15.7 in a bowl targeted at a specific lilith:
wpa b> Jann nown Jap p(ya)n JN an

In the greatness of Your majesty You overthrew those who

rose against You. You sent forth Your fury. It consumed

them like stubble.*'
The verse is inscribed in a circle around the drawing of the lilith
in question, and the material arrangement of the text appears to
have been designed to symbolically threaten the lilith with the
fury of God and with the fate of the chaff.

2.2.2. Curative Uses

An excellent example of the curative use of scripture in the bowls
is the deployment of Gen. 30.22 midway through an incantation
for fertility and success in child birth. The quotation marks the
end of one spell formula and the beginning of another. As previ-
ously observed, biblical quotations in the bowl texts are generally
located either at the beginning or (more often) at the end of the
incantation, and the somewhat unusual deployment of Gen.
30.22 in the middle of this text speaks to the specificity of its use.
The bowl requests healing, fertility, and “living and abiding chil-
dren” for Mihranahid daughter of Ahat, while the quoted verse

31 AMB 13:2 (Naveh and Shaked 1987, 198)

Introduction 25

recounts how God remembered Rachel, listened to her, and

opened her womb:
327m FAM ag nan o7dx dx pnw Smo nx ody To

And God remembered Rachel, and God listened to her, and

He opened her womb. And He remembered.”

Rachel had been unable to conceive and Gen. 30.22 signals the
divine resolution to remedy her barrenness. The quotation thus
invokes God to fulfil a specific blessing from the Torah for the
benefit of the bowl owner, while the repetition in this bowl of
“And He remembered” after the end of the verse serves both as a
reaffirmation and to make explicit the constitutive role of the
quotation in the bowl’s magic.

The use of this quotation in the bowl also raises questions
about the meronymic use of scripture in the bowls, i.e., the use
of individual verses to invoke larger conceptual referents. Were
quotations of Ps. 91.1, for example, understood to function pars
pro toto for the entirety of Ps. 91? The wider psalm is steeped in
metaphors for God’s protective care, and because Ps. 91.1 is the
beginning of a textual unit that goes on to detail various forms of
divine protection from demons in particular, what seems implicit
in its use is an intentional connection between the ‘words quoted

in the bowl’ and the contiguous psalm as a whole.® Likewise,

3? MFL 10895 (Bhayro 2017, 4-5).

3 Scholars working on different apotropaic objects have noted the fre-
quent pars pro toto deployment of specific verses from Ps. 91 on these
objects, e.g. Judge (1987, 341); Kraus (2007, 487); Sanzo (2014, 106-
20); Zenger (2000, 626). For the pars pro toto deployment of (psalmic)

26 The Bible in the Bowls

Deut. 6.4 may have been quoted in the bowls not as an independ-
ent scriptural unit, but as an incipit that referred pars pro toto to
the Shem‘a (Deut. 6.4—9, Deut. 11.13-21, and Num. 15.37-41) or
to the Bedtime Shem‘a (where only Deut. 6.4—9 is recited).

With respect to Gen. 30.22, the question is whether the
bowl writer had only this verse in mind, or whether the quotation
was designed to invoke an even broader matrilineal paradigm
wherein pregnancy is consistently framed as an act of God
through the lives of Sarah, Rebecca, and Rachel. An example of
this paradigm in action is to be found in a recipe for fertility from
the Cairo Genizah that explicitly links Gen. 30.22 with Gen. 21.1
(Sarah) and Gen. 25.21 (Rebecca).** The recipe allies Rachel with
the other matriarchs, Sarah and Rebecca, and works to emphasise
in triplicate that infertility is actionable by God. The use of Gen.
30.22 in our bowl to tap into this broader (and even more pow-
erful) paradigm would have served to significantly reinforce the

action of the bowl.

incipits in magical texts more generally, see Rebiger (2003, 265-281)
and Sanzo (2014).

34 T-S K 1.157, fol. 1:21-31 (Schafer and Shaked 1994, 8:111 f.) On the
specific application of Gen. 30.22 in the Genizah materials, see Salzer
(2010, 33, 68) and the texts T-S K 1.157, fol. 1:8 and 1:27-28 as well
as the damaged Genizah recipe book T-S K 1.143 (Naveh and Shaked
1993, Genizah 18: 12:4-5 [189-197]). Cf. the citations of Gen. 21.1
(“And the LORD visited Sarah as He had said, and the LORD did for
Sarah as He had spoken”) in the Genizah amulets T-S K 1.157, fol. 1:12
and 1:29 and recipe book T-S K 1.157, fol. 1:9. On the broader matri-
lineal paradigm, see Salzer (2010, 266-271).

Introduction 27

The study of the Bible in the bowls is only taking its first
steps. It remains an open question whether certain bowl writers
quoted specific biblical verses in order to invoke a larger concep-
tual referent than the ‘mere’ words quoted in the bowl. The use
of incipits within the bowl corpus, as well as other meronymic

uses of scripture, merit further investigation.

2.2.3. For Popularity and Success

Though the bowls were largely used to protect against demons
and to address illnesses and ailments caused by or personified as
demons, other genres of magic also make an appearance across
the material medium of the bowls. Only a few examples of bowls
for popularity and success have been published thus far, though
a number of unpublished examples are known. Amongst the pub-
lished bowls, we find Prov. 3.4 quoted in a text designed to bring
about favour and success (in court) for Mahdukh daughter of

Ispendarmed:
DIN OOX yA aw Dawi jn KYM

And may he find grace and good understanding in the eyes

of God and man.*
Another bowl written for success in business—and designed spe-
cifically to bring a multitude of customers to the gate of Wartan
son of Miryay—quotes several verses from Isa. 60. Two of these
verses emphasise abundance and the accumulation of great
wealth, while the third verse construes Wartan’s many customers

metaphorically in terms of a vast cloud of birds:

°° MS 1927/2:5 (Shaked 2005, 25-26).

28 The Bible in the Bowls

om7abar on dn Pox x9and m0 xd) 51 par Pan Jpw inna
amie gave di ADyi pt maa Poon oon nyaw on
58 pupa man ayo nds cn nwa ma md>am ix vanadi

DMN

Open your gates continually; and they shall not be shut day
or night, to bring to you the wealth of nations; and their
kings are led (Isa. 60.11). The abundance of camels shall
cover you, dromedaries of Midian and Ephah; all of them
from Sheba shall come; gold and incense they shall bring,
and the praises of the LORD they shall announce (Isa. 60.6).
Who are these that as a cloud fly, and as doves to their
windows? (Isa. 60.8)°°

2.2.4. Aggressive Uses

As noted above, the material medium of the bowls was also used
for the writing of aggressive spells targeted at named individuals.
This form of interpersonal engagement is to be found most com-
monly in counter-charms designed to return curses, demons, and
other forms of (demonised) malice to their senders (often with
interest). It is also to be found in more forthright texts that do
not couch their aggression in terms of reciprocity. A good exam-
ple of the former category is a bowl text designed to return a
yaror or jackal-spirit to its original sender, Sisin daughter of As-
mandukh. In service of this goal, the bowl writer uses Deut. 6.19
to construe Sisin as an enemy to be driven out:

Mi 737 Wr JID" Pas 5D (m)x Ard

3° SD 34:13-14 (Levene and Bhayro, 2005/2006).

Introduction 29

That all your enemies may be driven out before you, as the

LORD has spoken.°*”
An example of outright aggression in the bowls is to be found in
a text cited above, AMB 9, which seeks the (painful) death of
Judah son of Nanay. In service of this goal, the bowl writer
quotes Ps. 69.24, Ps. 69.26, Exod. 22.23, and Lev. 26.29 in addi-
tion to the curses in Deut. 28.22, Deut. 28.35, and Deut. 28.28,
culminating in Deut. 29.19. One function of these biblical
curses—in addition to supplementing the various Aramaic curses
applied to Judah son of Nanay—may have been to sanction the
act of cursing the victim as a legitimate practice. By drawing
upon Deuteronomy, the bowl writer is able to mark out Judah as
someone who has committed a severe offence against the LORD
and drawn down the righteous anger of God. Using these quota-
tions, the bowl writer is able to emphasise the legitimacy of their
aggressive magical action.*®

All of the foregoing examples illustrate how different units
of scripture were appropriated by the bowl writers on the basis
of their themes and (narrative) contents and the perceived con-
sonance of these themes and contents with the bowl owners’ spe-
cific needs. In some instances, the quotations demonstrate how

biblical verses could be separated out from their original contexts

37 VA 2484:19 (Levene 2013, 22-24).

38 See Salzer (2013, 628-631) for the similar application of Lev. 6.5,
Lev. 6.6, and Lev. 9.24 in order to draw a connection between the sac-
rificial cult of the Jerusalem Temple and the sending of a fever. In this
light, the fever is sanctioned and connotes “an activity demanded by
divine authority” (629).

30 The Bible in the Bowls

using more creative forms of logic. This primarily ‘bite-size’ ap-
proach to the Bible in the bowls suggests that the bowl writers
conceived of scripture largely as a repository or repertory of sep-
arable units.*° These individual units could be used to invoke the
powers associated with the precedent or thematic paradigm of
the events and/or actions and/or divine characteristics narrated

or described in a given quotation.

3.0. The Orthography of the Quotations in the

Context of Late Antique Bible Transmission

The scriptural quotations in the bowls reflect varying degrees of
correspondence to—or independence from—the orthography
known to us from the later, medieval Masoretic manuscripts. In
most cases, the quotations are characterised by a degree of ‘free’
spelling—primarily phonetic or plene spelling—that may be at-

tributed to the reproduction of scripture from aural memory.”

°° This selective approach to scriptural material in the manufacturing of
the bowls would naturally have been dictated by pragmatic factors as
well, including the limitations of the artefact: the writing surface of a
small bowl can only include so much text, and it was thus necessary to
separate smaller units of scripture from their larger wholes for this rea-
son too. It is also necessary to keep in mind the ways in which the di-
verse body of bowl writers may have encountered scripture, whether
through common engagement in the context of the liturgy—which
would have focused attention on portions of scripture as sources of ap-
otropaic or exorcistic power—or through encounters with written scrip-
ture.

*° Indeed, quotations that are virtually identical to their (Babylonian
and Tiberian) Masoretic counterpart are uncommon. The designation
‘free’ is a shorthand designed to express the partial independence of the

Introduction 31

This makes them a unique source of insight into the Biblical He-
brew pronunciation traditions at the time of their production (see
the following section). That said, it is rare to find completely
‘free’ spellings in the bowls, such as quotations where vowel let-
ters are used extensively and in all types of syllables,*' or where
the orthography is wholly devoid of any Hebrew spelling conven-
tions.

With respect to the Masoretic traditions, the fact that there
is an overwhelming correspondence between the consonantal
text of the Babylonian Masoretic manuscripts and the Tiberian
Leningrad Codex (Ofer 2013) makes it very likely that both of
these consonantal texts go back to a largely uniform consonantal
source at the end of the Second Temple period. This, in turn, im-
plies that a consonantal text very similar to the Masoretic text
would have been in existence also in ‘Talmudic’ Babylonia. Fur-
thermore, there is evidence of the rabbis’ attempts to standardise
the biblical scrolls. The Babylonian Talmud, for example, prohib-
its the keeping of ‘uncorrected scrolls.” Almost certainly, this
rabbinic censorship would have applied first and foremost to

scrolls intended for public reading; scrolls in private ownership

quotations from the conservative Biblical Hebrew writing conventions
that we know from the medieval Masoretic codices (cf. Golinets 2013
and the references therein) and which presumably also existed in the
period of bowl production.

“ For vowel letters in Hebrew and their history, see Andersen and
Forbes (2013).

” For details, see Rosenthal (1982, 403).

32 The Bible in the Bowls

or in very remote communities were likely sometimes character-
ised by a more independent orthography (Rosenthal 1982, 403,
citing Liberman).

The existence of a ‘free’ biblical orthography within the
quotations is thus highly significant. At the very least, it indicates
that, for the bowl producers, the successful deployment of scrip-
tural quotations in the bowl texts did not hinge on their full ad-
herence to ‘normative’ (or ‘proto-Masoretic’) biblical orthogra-
phy. This in turn likely means that—despite the rabbinic notion
of written Torah and the likely pressure towards standardisa-
tion—scriptural authority for the Jews of late antique Babylonia
did not automatically imply a textual-orthographic uniformity, at
least in some social-religious domains. On a more pragmatic
level, the variation in the orthography is almost certainly indica-
tive of limited access to written texts of the Hebrew Bible, and
perhaps especially ‘proto-Masoretic’ written texts of the Bible.

That said, the tendency to ‘free’ orthography in the quota-
tions should not be taken as a sign of weakness or fragility in the
Hebrew Bible transmission of late antique Babylonia. On the con-
trary, the quotations bear witness to the robustness and resource-
fulness of both written and oral scripture transmission. Regarding
the written component, as alluded to above, the bowls tend to
preserve some general conventions of Hebrew orthography. A
graphically salient tendency is the retention of 7 (h) as the word-
final vowel letter for the a and (in some cases) e vowels. This
makes the Hebrew scriptural quotations visually distinct from
their surrounding Aramaic text, in which x (’) predominates in

such word-final contexts. This, in turn, indicates that even though

Introduction 33

the bowl writers were probably often not quoting from a (stand-
ardised) written text, they had nevertheless been educated to
read (and write) Biblical Hebrew.** This points to the centrality
of the Bible in late antique Babylonian Jewish education.

On the other hand, the ‘free’ orthography of most quota-
tions is likely indicative of quotation from aural memory. In other
words, the bowl writer retained the biblical passage in question
in memory, having heard it in public performance (cantillation)
or having recited it in private prayer. Evidence for this in the
quotations comes from the dozens of words whose orthography
betrays a pausal form. Pausal forms are morphological alterna-
tives available for some words when these words occur at the end
of larger syntactic units such as clauses.** Together with features
such as melodic contour and speed variation, pausal forms would
have been part of stylised Hebrew performance, preserved by
Jewish communities to-date. These features of the quotations, in
turn, hint at the vitality of oral Bible performance and recitation,
and at the (likely) prevalence of this practice within the Jewish
community.*

An example of a pausal form is the verb 17>1n (twkylw) ‘you
(MP) will eat’ (from Lev. 26.29 in bowl AMB 9:9; MT 152xNn). Ina
regular, contextual form, the consonant > (k) in the medieval

*8 See further Reif (2017).

“4 See further Fassberg (2013) and Jacobson (2013).

“© Further to this, it is possible that—when quoting scripture—some
bowl writers recalled many other forms as pausal from aural memory,
but did not explicitly indicate them as pausal in the orthography due to
conventional restrictions or a lack of obvious letters to use for that pur-
pose.

34 The Bible in the Bowls

Babylonian tradition would have been followed by a (vocalic)
shewa (i.e. [a]). Thus, the vowel letter’ (y) is unexpected here for
a contextual form.*° A pausal form, on the other hand, would be
vocalised in the Babylonian manuscripts with é, the equivalent of
the Tiberian sere. Since °» (y) is commonly used to represent é in
the quotations, it is likely that here as well it represents the vowel
é and thus a pausal reading, also attested in this verse in the MT
(I Firkovitch B19A; Molin 2017, pp. 86-87).

4.0. Reconstructing the Language behind the

Quotations

Used carefully, the tendency to ‘free’ spelling in the biblical quo-
tations in the bowls can shed some light on the Hebrew pronun-
ciation traditions behind the quotations. Like biblical text critics,
however, scholars of the quotations in the bowls have to consider
a variety of explanations for the orthographic features displayed
in the bowls. Potential explanations for specific features range
from scribal errors to textual variants in the (written or oral) vor-
lage of the bowl writers. Linguistic proposals must also be taken
into consideration. Moreover, some features of the quotations re-
flect deliberate manipulations, such as the deliberate omission of
the five final letters of the word 7’x1wn ‘those who hate you (Ms)’
from the quotation of Num. 10.35 in AMB 3:5 (Naveh and Shaked

“© To our knowledge, there are no cases of vowel letters (e.g., ’ [y]) for
the sound corresponding to the Masoretic vocalic shewa (realised as a
short a in both the Tiberian and Babylonian tradition; cf. Khan 2013,
par. 24; Molin 2017, 40). On the other hand, such use of * is attested in
the Aramaic of the spells (Juusola 1999, 44-45).

Introduction 35

1987, 146). This omission was most probably designed to negate
the threat of the bowl owner’s enemies, who are construed
through the quotation as the enemies of God. In addition, it is
possible that a handful of unusual spellings in the scriptural ma-
terial reflects a phenomenon known as orthoepy: a careful, highly
performative pronunciation of Biblical Hebrew.’ Since orthoepic
features would likely have occurred in a limited, ‘elite’ form of
Bible cantillation, possible instances of orthoepic features in the
quotations should not be taken as evidence for their general prev-
alence in late antique Mesopotamia.

A final methodological point due here reflects the fact that
the transcription of some of the quotations within the published
bowl material likely reflects a scholarly bias in favour of Tiberian
Hebrew and against the virtually unknown Babylonian tradition,
especially in cases where the letters on the artefacts are not clear
or ambiguous to begin with. This is illustrated by the form tran-
scribed in this catalogue as 111r (ytInwn) ‘dwells (Ms)’ (from Ps.
91.1 in bowl VA 2423:23). This emends the original transcription
pibm (ytinyn) by Levene (2013). The grapheme * (y) chosen by
Levene would have been a suitable vowel letter for é (Tiberian
sere). In the Tiberian tradition, this vowel is expected in the con-
textual (i.e., non-pausal) form of this verb, assuming that this
verb belongs to the hitpolel conjugation (i.e. y35n°). In the corre-

sponding Babylonian contextual form, however, we find the

*” For the concept of orthoepy and its apparent manifestations in the
Tiberian tradition, see Khan (2020). For possible examples in the bowl
texts, see Molin (2017, 18-19 and 49-50), where the quotation of Num.
10.35 is discussed.

36 The Bible in the Bowls

vowel a (corresponding to the Tiberian patah; Yeivin 1985,
1:577),*® which would certainly not have been represented using
the letter » by the bowl writer. The expected vowel letter would
be 1 (w). This reading of 125m’ instead of p1>n” is possible because
the written forms of ’ and 1 are indistinguishable in most bowl
texts, including VA 2423. In this bowl, 1 could have been chosen
to represent the back a vowel, i.e. d (the sound corresponding to
Tiberian games, IPA [9:]). ad is expected in the pausal forms of the
verb in question in both the Babylonian and Tiberian traditions
(Molin 2017, 85-86). The use of 1 for the equivalent of the vowel
games is attested in at least a dozen cases in the biblical quota-
tions in the bowls (Molin 2017, 23-27).

In general, the Hebrew behind the quotations is decisively
Babylonian.*’ Indeed, some features explicitly conform to the me-
dieval Babylonian pronunciation over the Tiberian one. This can
be illustrated by the vocalisation of the conjunction 1 (w) ‘and’.
Consider the form piynan (wybmswgq) in the repeated, inverse
quotation from Deut. 28.57 in the bowl JBA 46:11-12 (Shaked et
al. 2013, 208-209). In Babylonian Bible manuscripts, when this
conjunction (realised with different vowels depending on its pho-
netic environment) is followed by a consonant with another con-

sonant immediately after it,°° an epenthetic i is inserted after the

*8 In other words, only hitpolal—and not hitpolel—is used in the Babylo-
nian tradition.

*° For the phonology of Babylonian Hebrew, see Khan (2013).

°° That is, when the first consonant after the conjunction is followed by
a shewa, a phonological zero.

Introduction 37

conjunction (Yeivin 1985, II:1152).°! This is in line with the or-
thography 1% (wyb) ‘and in’ in the example in question. Here, °
(y) is inserted between ‘and’ and ‘in.’ The sequence would thus
have been pronounced wib, which is expected, since the preposi-
tion 1 (b) is followed here by another consonant. This contrasts
with the Tiberian tradition, where the same cluster would most
likely be resolved as wub, the conjunction being pointed 3 in such
cases (Khan 2020, 176-181). Spellings such as (piym)1" thus bear
witness to the Babylonian type of cluster resolution, which dis-
tinguishes it from the Tiberian system (Molin 2017, 80-81; Frim
2021, 42-43). Other distinctly Babylonian features include the
presence of distinct vowels (‘vocalisation’) in the vicinity of the
gutturals (the pharyngeal and glottal consonants) in some envi-
ronments. One also encounters the preservation of short u, 0, e,
and i in cases where the shortening causes a change in their qual-
ity in the Tiberian tradition.**

Finally, some orthographic features betray the interference
of the bowl writers’ vernacular: Jewish Babylonian Aramaic.*?
Perhaps the most salient of these contact influences is the spread
of pharyngealisation (‘emphasis spread’ or ‘suprasegmental phar-
yngealisation/emphasis’). In the corpus of the quotations, this

spread is apparently induced by the pharyngealised (‘emphatic’)

>! See also Boyarin (1978, 146) for a discussion of this feature in JBA.
» For a longer list of Babylonian features evidenced by the quotations,
see Molin (2020) and Frim (2021).

°° The influence of other contact languages (such as Mandaic) is also
possible in principle, though the evidence for it in the quotations is
much more speculative (cf. Molin 2017, 45 and 64 for possible cases).

38 The Bible in the Bowls

phonemes x (s) and v (¢), the uvular ? (q), as well as 7 (r) and the
pharyngeals n (h) and » (‘). From these phonemes, pharyngeal-
isation is extended to other phonemes in their vicinity.** Cases of
secondary pharyngealisation induced by the emphatics and q are
attested in the Hebrew of the Babylonian Talmud (Breuer 2002,
113-116) and in Jewish Babylonian Aramaic sources (Bar-Asher
Siegal 2013, 71-72). The tell-tale signs of such secondary phar-
yngealisation in the biblical quotations in the bowls are ortho-
graphic changes from the non-emphatic alveolars 4 (d) and n (t)
to vo (t), their emphatic counterpart, as well as from w/o (both s)
to the emphatic x (s).°° Examples include wvpn (mts) instead of
wtpn (mqds) ‘temple’ in the quotation of Exod. 15.15 in the bowl
IM 141803 (Faraj 2010, 206-207), where the change of 7 to v is
induced by the uvular p, and vynn (hm‘t) instead of tyan (hm‘d)
‘make stand (Ms IMP)’ in the quotation of Ps. 69.24 in AMB 9
(Naveh and Shaked 1987, 174-176).

As the foregoing discussion shows, the JBA bowl texts are
valuable early sources of information for the Babylonian Hebrew
vocalisation tradition. It is hoped that the present catalogue will

facilitate further research in both this and other respects.

4 q and r are attested as inducing pharyngealisation (in their environ-
ment or in the phoneme itself for r) in some languages, including North-
Eastern Neo-Aramaic. For an overview of pharyngealisation, see Molin
(2021, 65-66) and the references therein.

°° For parallels in the Aramaic of the bowls, see Ford (2012).

Introduction 39

5.0. Note on the Transcription of Bowl Texts

I have sought in every case to check the quotations reproduced
in the catalogue against photographs of the bowl texts. As such,
the readings of some quotations in the catalogue differ from those
provided by the original editors of certain bowls. In some in-
stances, however, verification of the published text of the bowl
has not proven possible. The bowl IM 9736, for example, was
published by Gordon (1941, 349-350) without any photographs,
while the present whereabouts of this bowl are unknown (Saar
2013), making it impossible to secure photographs of the text. In
other cases, the photographs accompanying editions of published
bowls are of insufficient quality to confirm the accurate reading
of the text and it has not always proven practicable to secure new
photographs of these bowls.

In any and every case, however, users of the catalogue
should compare the readings in the catalogue with the published
edition of the text and—where possible—with high-resolution
photographs of the bowl, as different scholars will reach different
determinations with respect to uncertain or partially preserved

letters.

CATALOGUE OF BIBLICAL QUOTATIONS
IN PUBLISHED JEWISH BABYLONIAN
ARAMAIC MAGIC BOWLS

1.0. Note on the Catalogue

The quotation of individual verses is the most common form of
quotation in the bowls, and the individual verse thus forms the
basic unit of the catalogue. The following abbreviations and sym-
bols are designed to indicate ‘divergences’ from this ‘standard’
(such as partial quotations, quotations of continuous verses, par-
aphrases, or conflations) and to help the user locate other fea-
tures of interest (such as the addition of targumim). Where a tar-
gum accompanies the Hebrew, this is included in the relevant en-
try. Likewise, the catalogue reproduces all repetitions, self-cor-
rections, and magical inversions and omissions of (parts of) quo-
tations. In the case of certain partial quotations, their brevity
means that it is not possible to determine which of two biblical
passages is being quoted. In these cases, the equals symbol (=)
is used to indicate the other verses that may represent the source
of the quotation. In such cases, as well as cases of conflation and
the interweaving of separate verses, the bowl appears twice in
the catalogue. For example, where alternating words from Deut.
6.4 and Ps. 91.1 are written one after the other, the text of the
bowl appears under both Deut. 6.4 and Ps. 91.1 in the catalogue.

Finally, targumim in the MT/TARGUM column have been vo-
calised according to the Babylonian reading tradition presented

© 2022 James Waller, CC BY-NC 4.0 https://doi.org/10.11647/OBP.0305.02

42 The Bible in the Bowls

in Sperber (2004), though these entries have been ‘Tiberianised’
for readers unfamiliar with the supra-linear system of markings.

2.0. Abbreviations and Symbols

Abbreviations and Symbols (Left-Hand Column)

S indicates biblical passages that are not extant amongst
the finds from the Judaean Desert'

S indicates a bowl text that consists solely of scriptural
quotations

T indicates that the Hebrew quotation is accompanied by
a Targum

indicates the appearance of a Targum alone

$ indicates the quotation of two or more continuous
verses

P indicates the partial quotation of an individual verse

E indicates the deployment of a (partial) quotation as

(part of) a divine epithet

C indicates the conflation of two or more verses, cf.
I(nterweaving)
I indicates the interweaving of alternating words from

different verses

' Where only small portions of a biblical verse are preserved in the He-
brew finds from the Judean Desert, or where the verse is preserved only
in translation, I also mark the pertinent verse in the catalogue with the
symbol. For instance, only a handful of letters from the Hebrew of
Zech. 3.2 is preserved in 4QXIle (4Q80); and while 8HevXIIgr preserves
the verse in Greek, the quotations of this verse in the bowl texts are the
oldest surviving complete witnesses to Zech. 3.2 in Hebrew.

Catalogue 43

2 indicates the other verse(s) included in a conflation or

interweaving

IR

indicates a paraphrase
= indicates the potential location of partial quotations
(rarely: conflations) whose biblical referent cannot be

determined with certainty

Further to the above, I employ several abbreviations and symbols
in the COMMENTS column of the catalogue. I use these to indicate
the use of explicit citation formulae and the appearance of ‘clus-
ters’ of biblical quotations at common points in the bowl texts
(e.g. at the end of the text, and less frequently at the beginning).
In the case of such clusters, I note all of the clustered verses in
the order in which they appear. I also use this column to indicate
any other biblical verses that appear in the same bowl. Finally,
where the stated or apparent purpose of the bowl is not to ward
off, trap, or otherwise neutralise demons and the like, I use this
column to note the purpose of the bowl in question, for example,

to achieve fertility or success in love or business, to curse, etc.

Abbreviations and Symbols (Comments Column)

~ indicates a cluster of biblical verses
CF indicates the use of a citation formula
EC indicates an epithet cluster, where a divine epithet

is built by stringing (partial) verses together

44

The Bible in the Bowls

3.0. Sigla

Sigla Used in the Transcription of Quotations

[ ]
1.3

<>

TIAN

( )
[oval

restored letters

superfluous letters

scribal omission, used only of whole words
partially preserved letters whose reading can
nevertheless be determined

uncertain letters

Text missing due to the loss of fragments from
damaged bowls or the extensive effacement of
the bowl surface

4.0. Reference Guide to Bowl Texts

Abbreviations and Reference Guide to Major

Publications of Bow] Texts

AIT
AMB
CAMIB

Corpus
Curses
Isbell
JBA

Montgomery, Aramaic Incantation Texts (1913)
Naveh and Shaked, Amulets and Magic Bowls (1985)

Segal, Catalogue of the Aramaic Bowls in the British
Museum (2000)

Levene, Corpus of Magic Bowls (2003)
Levene, Jewish Aramaic Curse Texts (2013)
Isbell, Corpus of the Aramaic Incantation Bowls (1975)

Shaked, Ford and Bhayro, Aramaic Bowl Spells,
vol. 1 (2013) = JBA 1-64

Catalogue 45

Shaked, Ford and Bhayro, Aramaic Bowl Spells,
vol. 2 (2022) = JBA 65-119
MSF Naveh and Shaked, Magic Spells and Formulae (1993)
SHM Fain, Ford, and Lyavdansky, “Aramaic Incantation
Bowls at the State Hermitage Museum” (2016)
ZHS Miiller-Kessler, Zauberschalentexte in der Hilprecht-
Sammlung (2005)

Where JBA bowl texts have been published in one of the forego-
ing publications, I refer to them using the abbreviations above
and their sequence or page number, e.g., JBA 64, Isbell 21, or
Curses: 22-24.

Where JBA bowl texts have been published in individual
editions, I refer to them using author name and year of publica-
tion, e.g., Bhayro 2017.

Where several JBA bowl texts appear in one publication, I
refer to them using author name, year of publication, and page
number, e.g., Gordon 1984: 238.

The Bible in the Bowls

46

AINUL 3D

TE YZ ‘B-L IZ “Sd

€ . . ¢ . . tue
‘TEOr “PSI “GLE ‘POXY THAQLEN LNLAN LOQkU CHL LNL ML OF GuCLL LU =
‘suonyejonb 1310 Leth Gk ce AGN Lacon [age] Luda Lacy :
80° LE “U2D <> TT09 “BST + Z9 Val 9S/ES07 SI (‘buo 81) 87°47 ‘UPH = LT'09 “PS1 2 87'ZZ “UEH 9
ALNUL AD
T€Or “BSI “GLE ‘POX
:suonejonb 13410
pee eT eee (uc tuc[L]
86 26 MeO 7 EL09 “PSL THLOLTN LNLAN LOK GCL LN LAU Lordu {acu} &oe _
Aretotyoueq oy} Jo (tl Gk le CAEN Late ChOLN LUC aay (acu 5
(qCuke.) POOYTTeaT] (eY}) 104, sovar TI/TI6TSN (bUO BI) 87'ZZ UPD =TT'09 VSIA 87LZ WED 9
SLNAIWNOD NOLLVDIISNd IMOd WNDUVL/LN NOLLVLONO

SUOT}EIONY [PII[GIg JO aNnSoTe}eD °0°S

47

Catalogue

AINUL SAD
TEOv BS] “GT'E "POxy +
ssuonejonb 13410

80° LE “USD <> TT'09 “PST

TOL Var STZ/ES0T SIN

twee

TCLOLTN LNLAN LACtlr CL

Lite Gk cle CAEN Latin
(‘buo “3L) 8z7°Zz “Uay

OL GOL [Luce]
[Uda [ss Chanjou Leudau

IT'09 “BSI 2 87° LZ “UeyH

AINUL 3AD
TE‘Ov PS] “GT “POX +}
ssuonejonb 13410

8c°LZE “USD <> TT'O9 “eS] +}

86 Var OPT/ES0T SIN

ime

TChALTN LNLAN LACtlE Gok

Wiel Gk cle CAEN Lacie
(‘buo “3L) 8z7°Zz “Uey

LNLAU QLkU Qk LUG
COGN LUCAS IOIcL

IT'09 “BSI 2 87° LZ “U9H

AINUL 3AD
TEOr “BSI “GT "POxy +
:suonejonb 13410

80° LZE “USD <> TT'09 “eS +}

G6 Var 69/€S07 SIN

iwee

TChALTN LNLAN LAttlr ok

Lite Gk ole WAEN Laci
(‘buo “3L) 8z7°Zz ‘Uay

LNLAL olf. Jiu Gtk ude
COGN L[ Lda] UaLcL

IT'09 “BST 2 87° LZ “UeH

SINHIWIWOD NOLLVOTIand

TMOd

WNDUVL/LN

NOILVLONO

al

al vy O

vb Oo

al

vb UO

ZL OP eS] :suonejonD 13y10

€Z daIINVO

TZ8ZTT Wd

2 rion oe

EQu AGLU Gd. AL

Tebju [adie [aq ate]

The Bible in the Bowls

paarasaid are jmoq +CZAINVD OZ8ZTT WE Eletuyudbtletu dg dl = [cl] clu dak cl Guu aq a[il
oy} Jo sjusUIsey [eIoaas ATU +1ZAINVO 698ZTI Wd 26h “UID 26h “UD
Efu AGLU Gd. tL TMU RALU Ag. ALL
IMoq_ H6L “6661 Fl elu wa El elu dd Gl = ch Guu dak Tl Guu aq. al
ay} JO JOLa}xa ay} UO UA}LIM peyeys GW ZZ'6b “U2H 6b UaH
Gomer k div, uit Go MLL Helte LLL
Z8 var Zbv/ES0~ SN 8L'6r “UeD 8L'6r “UeD
‘€ "ydaz :suonejonb say) ate
a a iuacs RQ Nal kG su LUGE NGL NGLLO LGUL NU LU
yigpyryo ldEL Nota Su Lg hati = LICL NGL NU LUG Laud
UI ssadons pue AYWTNIeJ 1oJ LOZ okeYA@ = G680T TA oC OE “UID oC OE “UID
SINAININOD NOLLVOTIand IMOd WNDUVL/LIN NOILVLONO

48

49

Catalogue

ysnq suring ay} ye sesoj[

LL
Lau dia aque. NOL dia
atk dag U¢L sl. sULN

Pfo} ay (eureU) sures oy, 06-68 INCL gw ULE Ugex ai AL. ath wag Lrgh
“TUL LNUL GU CUAL CNOIN SAD ssndioj 91Z/ES0Z SIN (‘buo ‘8) gE ‘poxy Ge ‘poxy
LiL
Lau dia agi. NOL dia
USN, SUITE 4) 1B'Se80 Ath dig LEAL SL SUL
pjo} ay (aureu) oures ay, 06-68 INCL gw ULE Lider ai AL. ath wdg Ural
“TUL LNUL GU) QUAL CNAQIN SAD :sndio5 8eLW (‘buo “81) s’¢ ‘pox GE “POxXd
LiL
Lau dia agi. NOL dia
Use Senta Ou 92 S2801N ath dag Ligh Wi. SuLN
Plo} oy (euwreU) ouTes SUL, 06-68 ‘8-8 INCL gw UL Uger ai AL. ath ude Urol
“TUL LNUL GU CUAL CNOIN SAD ssndioy STL (‘buo ‘8) ¢'¢ ‘poxy Gg ‘poxy
SINAWWOD NOILLVOIT&Nd 1MOd WNDUVL/LN NOILVLONO

ea}

TE YZ ‘B-L IZ “Sd

4bu bu

82.Co iv ach Gago tiv ict.
Nati. alid ingd, ade age
Nat. NotLEa Not. StL

The Bible in the Bowls

8c°LZe “UID <> TT09 “PST
ssuonejonb 13410

TE‘Or “BSI “GLE ‘POX +

ic Aa UNTIL. NG Eh alg wiv [otu]
‘suonejonb 19410 TNCIL, GILL NQLG NG UAL GLE [AL] ath Gaga ML ICL. GLUL
LEOv “BSI “GT°E ‘POXH «+ Z9 Var 9S9/€ES07 SN STE ‘pox STE ‘Poxd
4bt ku

S280 iu ath cago ti ie

Nal. Nota Not. NtL

UNTIL. NG Eh alg iu LiL
Aretotyaueq ay} Jo TCL, GILL NQLhO NG UAL ELE ALE At. Gago LIL ACL, GEIL
(q.Cult.) PooylTaal] (e4}) 104, $9 Var T/TI6L SIN STE ‘pox STE ‘pox
SINAININOD =NOLLVOTTaNd IMOd WNDUVL/LIN NOILVLONO

50

51

Catalogue

8c°LZE “USD <> TT'O9 “eS] +}

4bu bu

82.Co iv ach Gago tiv ict.
Nati. did ingd, ade age
Nat. Noto Not. StL

UNTIL. NG Eh alg ui Gt
‘suonejonb 13y10 LCL, GAL NQLhO NG UML ELE [AJL Mace Gago WL aL, GLE
TEOr “BST “GT°€ ‘POXH 86 Var OVT/ES0~ SIN STE ‘pox STE ‘pox
4bt ku

8a°'Le “UID <> TT09 eS] +
:suonejonb 13410

TE‘Or “PSI “GT “POX c6 Var 69/€S07 SIN

S280 iu ath cago ti ie

Nal. Nota Not. Hcl

UNTIL. NG Eh alg iu Lite
LeNCL, MLL NGL NG UAL ELE IU ath [G]diga Wu bck. Gute
STE ‘POxXd STE “POxd

SINHWIWOD NOLLVOTIANd

TIMOd

WNDUVL/LN NOILLVLONO

The Bible in the Bowls

52

pooeyjo ATI

4bu bu

82.Co iv ach Gaga tiv ict.
Nath, lid ingd. ade age
Nal. Noto Not. NtL

UNTIL. NG Eh alg iu ght Lu
~ABOY ST [MO 9} JO }xe} OUL, LZ :S00Z LCL, MLL Nqrha NG UAL EL [7] tu Mth Gago WL Icke
97-¥Z'9 “WINN ‘GT'€ POX” +} peyxeys 6/ZZ6L SIN STE “POxd STE “POxd
4bu ku
PePes 84.Co iu ach Gago tiv ick.
Ajatwanxe st SUNIIM oY], Nal. add ing ade agit.
si Ree Mean ates Na. Nota Not. Hcl
Bee Were Oe ele UNTIL. NG Eh alg iu Lu
‘suoryejonb 1310 LCL, MLL NQrkO NG UAL EL [AL] Ach Gago WL ACL, GEL
L€‘Ob “BSI “SLE (POX + LOL Val STZ/ES0Z SIN STE ‘Poxg STE ‘Poxg
SLNXINWOD NOLLVOITand IMOd WNDUVL/ LIN NOLLVLONO

53

Catalogue

popes
AJaUI9I}X9 ST SUNIIM OL

Git ku
NG.CO IL ACh, Gaga UL ICL.

Nal. Ud ingle adc act.
Nal. Nru.ca Nqt etitio | gdfiga Tau Jou Qui LiL

UNTIL. NG Et. LANG, tu! IDA[LL wud — Ti ace
UOTBDOAUI LCL, MLL NQtha NG UAL EL TNT {uNu} [SJL
ue se pedojdap oserydeseg 09 Var ZIZ/ES07 SIN ST’ “POxd STE “POxd
Elbit
NG.Co iu ac. qaga tiv ict.
Nal Ud ingih, ade agit.
Nal. NTE que atl | at Cig Tau uC[L}. QLL Le
UNCIL,NG Ef, ALN, wUiLs [dc] tau was [—] tli]
UOTJBIOAUI LeNCIL, GIL NQrkO NG UAL EL CNLL NTLUG Cat Aud Cal
ue se podojdap oserydeseg SL_Vdr €b/ZZ6T SN ST “POxd STE “POxd
SLNAWWOD NOILVOIISNd IMOd WNDUVL/LN NOLLVLONO

Ul pa

ul pa

3} JO ZUISO]D oY} Jo 8uTUadO oY} WIOIJ BUISSTUI BIB SOUT] JSOT OM} SOY} JOYJOYM IeapouN st HI pue ‘OT ATUO saonpoider
ay Inq 4x9} JO Soul] ZT SUTeJUOD [MO ay} Jey} SaJe}s UOPIOD “(OGE-6PE ‘Ty6L) UOpIOyH Ul [Mog ay} Jo UONdiosuey
[BUISIIO dU} WIOIJ ZUISSTU ST 9SIDA JY} JO J[eY PUOdas ay] YSsnoy} ‘UONEJULdUT dy} apnduOD 0} sieadde (QZ'pT ‘POX g,

(SL’€ :poxy A[qeunsaid pure) 670E “eS] pue ~Z'6p “eS] JO UOTeTJUOD b saves OYM (OOT “EL6T) AlawIOs]UOI] “JO de

Ng iu eq Gadu

UNL Nu CGdu ign dtc iu

The Bible in the Bowls

lan Gitu w@lee ic. Gath iGua@k cha ule Yael ea
® pue Ue & UsaMmjaq p10. ety td aditu watio etd MON Cal CUE, ALG Ital CLIC,
-sIp 8urmos Jo 8unesedas oq EL IeeS 9€Z6 WI Oc’ VI ‘Pox Oc’ VI ‘POX
4bc ku
84.Co iu ach gdgo tiv ick.
Nal. add ing ade agit.
Nat. Noto Not. Slt | ACLe (XX) LIL
UNTIL. NG Eh alg iu TAL Ado TAL Ach AL Ta
UONeIOAUT LCL, GL NGL NG UAL EL TNT NTLUG Cale Aud
ue se podojdap esesydeseg zs8 LIV €106 Sd) STE “POxXd STE ‘POxd
SLNYINIWOD NOLLVOITaNd IMOd WNDUVL/ LIN NOLLVLONO

54

ul aa

al

55

Catalogue

‘dO?’ PL ‘poxd pepnput sary Avw uondidsuey s,uopi0y wos
SUISSIU SOUT] OM} BY} UaYJ—SeUT] ZT ISTIdUIOD PsspUl SBOP [MO STU} Jo 1X9} 9Y} JI— ons sy “Joaamoy ‘oeTMuUIoJ AIO}
-ONPOIJUI J9YIO YIM SULIOJUOD UOTIJeJULDUT 9y} Jo SuTUadO ay, “(€TOT Tees) [NJsseoons usaoid umneasny] ber ayy ul [Moq
3} 9}eD0] 0} sjdurayWe JUonbasqns aAey JOU ‘UONIpes sty YIM [Mog sy} Jo ydeis0j0yd ke aprtaoid jou pip UopI0y “-[mMoq

(CUAL ATLL Tol coal aJou
oe a eb Cio Nur Ll Ther ELLY LLL LO LE LIL LCE
G2 el AL eri Sd RAL MAU wil ECAC leLNt NAL daw we THA[LO]
‘suoyyejonb 1310 TEL CLG NUL CEL GU WL MLNG NU LL Liga
Lol CUu.C <AD OIL Var OS/ZZ6T SIN TEV. ‘Poxd TEV ‘Poxd SN
(CUAL ack (CUAL ATLL

CO Nor Ue Te terk Bey UU UL eC CALL
RAL MAU wil ECAC leL NE NAL ML LLU TOUAL LOL

LEV ‘Poxy PSL-ESL (Ls Alig Su Oe CEL Gu LN KMLNG NU LoL UE LIGl!
‘L'16 ‘Sd “b'9 ‘Ned + ‘OL0G P104 vel ANC Lev L “POxd TEvL “POxXH SN

SINHWIWOD NOLLVOTIEnd TMOd WNSDUVL/LIN NOILVLONO

‘9SIOA JY] JO Jyey
\sIJ oY} poytuo (ATTeIWep

ee eae ee ee d
~Poe) JoyIM [Mog UL GLELLE NM CIGUICIL! GLILLE ACYL QLILLE CCH "
aA0 dP 99$ yvar Lv/LZ6L SIN EST “Poxy EST (poxy
3
iS CULL RM GUL LTE AC, LLL A CIGQUICHLY QUELLE ACL Z
< oA0GP 99§ € var Sbv/LZ6T SIN EST “Poxy EST (PoxXy
5
& Oc’ VOT “Sd
2 :
a) :suoT]}eIONH JITIO
v
ae TAL L
<IamoOd Jo sweU Sse pdyxOAU]
8I°ST ‘Pox
© T€6 ‘Sd © OTOL “Sd WUT RM GUC LLL LLL A CGQUICHLY GLELLY ACL
‘8'bZ ‘Sd ‘EST “POX :OF T var 8/LZ61 SN €°ST ‘pox €°GT “POxXd SN
SINAININOD =NOLLVOITaNd IMOd WNDUVL/LIN NOLLV.LONO

56

57

Catalogue

aay ?

ayonoWey) WIL MGUY ut ac, ALL Nae QUE] QUELLE cL
9A0GP 99S OL Var S8I/ES07 SIN €°ST ‘Poxy €°ST ‘POxy
CULL RM UGG UTLE ,LLLE A CGQUICHLY GLELLY ACL
9A0GP 99S 6 Val €81/ES07 SN €°GT “POxy €°ST “Poxy
asyonoWey) WUT RM UIGUCL CULE A, FULL MIQUE LLL cL
9A0GP 99S ZVae CI/€ES07 SIN €°ST “Poxy €°GT “POxy
ayonoyey Wil Sm GG ite aca. [UL we] quel LLL]
9A0GP 99S Q9var OT/ES0Z SIN €°ST ‘Ppoxy €°ST ‘poxy
7'€ ‘YD9Z “O7' POL “Sd
‘suone}ONd IYO WIL A GU ULL LL A QUI QLELLY cL
9A0GP 99S Svar ¥9/ZLZ6T SIN €°ST “POxy €°ST “POxy
SLNAINNOD NOLLVOIIENd MOG WNDUVL/LN NOLLVLONO

ea}

TAC L
<Iamod Jo sweU se pdyxOAU]

8I'ST “POxyd
© T'€6 Sd © OL‘OL ‘Sd CULL Ne CGO LILLE ACH, QUELLE NA CUQLICILY [, JLULLY Anca
“ESL “POXH “8p “Sd (OH IL Var 62/€S02 SI €°GT “POoxy EST “Poxy
< pooeyjo ATI
IS -ABaY ST [MOQ ay} JO 3X9} BY
x eS). os « £2 sy * ; ae
5 —— ‘€'ST ‘Pox :04 LLL NAM CIGUCL LILLE ACL LLL sg] CULE GUILE ACL
s
aS) 9A0GP 99$ cVal 62/2261 SN €°ST “Pox €°ST “Pox
r)
fe OLT-SII CULL Ne CAG LLL: CHL LILLE GL CG LICHLY GLILLE CHL
iS dAoge 99S :snd105 9ST W €'ST ‘pox €'SL ‘pox
uguau
SLL! ATH GLILLE ACL LILLE NAA
CULL RM UGUGL LLL LLL NA CAGQLICHLY QUELLE ACL
aAoge 39§_ p07 O1AeY TE8 ‘OT €°GT “Poxy €°GT “POoxy
SLNAIWNOD NOLLVOIIENd IMOd WNDUVL/LN NOLLVLONO

58

a

59

Catalogue

EdiGlu ttha sia (LIN)
fMGu CLUE cam .O Ada!
Uaakattl Le ((buO “BL)
CEL TG. Nagth ULC.

LULU NIL QTNL NULL SLE
ute, Le (LIND)

CA[IGLu Tua] ¥ NL.uO
TAGU TLL Cac «a agg
UMACL che

CCL CGA, NAGLE ULC.
NLO NGGd TALUS Lacd
LULL NUL QIN NLLtL

LLL ACL Le

£6766 -0C0E AGG UUGRUL FGda NL ULE. agg UTIGNTIL FGM NL ULE
ura}sua8 NOL NUT NLEL SM NOGd = NUL NUT NULL Nar NG
WINZIe} IesUTIayU] «= -JOJ[/p104 O€0€ SH cL-6°ST ‘Poxd cT-6°ST POxXd
HOrk wedge Eda Umgu ULitL ogc, cd
(tLe fNitk GGLa dtk uagU WLC rNtrh u(Ld)d diab
el dNVv fc MA LST ‘pox LST ‘pox

dAOge 29S ZL var

8Z1/€S0Z SIN

aay it

WIL Se UG ut ac
EST “POxd

oH No CIGUCIL LILLE ACL
EST “Poxd

SINHWIWOD NOLLVOTIaNnd

TMOd

WOADUVL/LN

NOILVLONO

n

(-buo “3)

Tata :tamod Jo soureu se i aa ae
NLU cath CQaur Nude | NLU cath CQUNEL NLS

PeYOAUI are suOTe}ID sNoTIeA

LIN)
asoyM “Ix9} [Moq aAtsnyye UY fad hth wedi NLA Teun CACN LGM UNL
ZL'SL ‘POX “LLOG “BST &¢ SHZ vys9s WI CLST ‘poxd CLUST ‘POxd 1
(‘buo ‘31)
ey NLU hth CQAUr NLdN | NLU carl CQduril Nudes
S (IN
ms fad hth wedi NLA TOU ath Ucgdicu NLA
=
= (‘bug *31) ATL GLa
3 Lig ULAcl at Gil NLL Cdl[Lay Lug] uLacul
= Gur SGN SU NEL TULA GUN WLLL GN MLE NAG NU
2 Gil CL Chk SU LEN NGO ke GN ULE TL Cath NUE LiL

G&N (LIN) ULIGU MAL GGN {Gqx}
NEL Edie its Uligu dau CULC]L ENLL CdLa@ LN

Ce CUCL ENG wile Ch EGC ch [COC TNQO LLL Cf
d.Gul (‘buo ‘3L) ud.Gul

UN NAUCAL CHELN Cie UN MMU C(N)ELN THO
NOL COLE GN aguil = NLU CALL UGS qt

SINHIWINOD NOLLVOTIENd TMOd WNDUVL/LIN NOILVLONO

60

61

Catalogue

‘uoWsp ay} Jo Apog 9y} UIyIM
peyesdal st pI'GL ‘poxy jo
3X9] BY, ‘UOWep eb jo 3UIMeIp
eB punose suoldes INoj our

P@PIAIP ST [Moq ay} JO 3X9} YL

Lick

Badu wil adLa Nut Ltt
EOL tuguk wc Gack
GO it Oho ute ade,
QL GCL ack ull OL aol
(GOL the imak ice ENCL

ay 2

CANT niin Lan tyre €g
Ni TOL G! NGG. NLL Md,

LG NLL AT,
[TaN] Mud de. U(r)

wu dam (ui) cirek LL
Tu rugh ucl qacul Gidgu
AO Wh OE Uy UT NTL LAM CL
MuL [9-1 TTT] ete aL ace
(UAL Le C(S)EL aL ATL
[@]qua xcuu iGuL [tr ]Li¢
Lat, Cral [b-T :T] UGE
CUNT LLL LAL CULYL CG

NIC CUGL NGG. NLID NG

LTE “A0Id at. Goau LG NL hace GGaus [Z-S :1]

‘T'S ‘Y9EZ [ZX PLS ZL07Z-90Z AU: Fea ell Che NL [2-9 :AT] Audt dc.0 Lr
‘poxd] ZI-pT'ST ‘POxXd > :O107 feregq eOsrtrl WI LI-VI'ST ‘POX LI-VI'ST ‘POX
SLNAWWOD NOLLVOIIsnd IMOd WNDUVL/LN NOLLVLONO

WILL Gk Gago aL

allt GULL Gatig[O LAL]

poyusUlsesy st [Mog YL 99 dIINVO 8ZZ16 ING 8I'ST “POxd 8I'ST “Poxy
sCGhL GALgO La
— LILLE (CIGLL GatgO LAL «JUL
(XE) ST'ST ‘poxd ‘(xe) ZOT-OOT duit cag Gago ta dtu [Ugh] gcic[a] tafe]

OTST ‘poxy “(X€) €°9 “BST

‘sndio) 6S1/€S0z SIN

SLST ‘poxd

8LST ‘poxd

The Bible in the Bowls

(X€) SI'ST ‘poxd “(xe)
OTST ‘poxy “(X€) €°9 “PST «t

cOT-OOT
‘sndio) 6S1/ES0z SIN

WIL ML atk ao ds dew
(UGE kt: ENT! AL cL dak

weg adda scuu igue Erle
OTST “Pox

MUL Wil GL ATL do a dru
(LAL och <CNtl> aL ate
Ago NGL to[U]L trig]
ATL AO 1b dru LU [ tg]
CNC! AL abu dol iu aL
NOLL IGUL TYLIg ILL Leu
OTL AO tb dru UGG aqua
ATL] MUL {LU} Lk aL
TYG wud Le CNT! ALL
[UGG AQuO NCL IGUL

OL'ST ‘poxy

62

SINHWIWOD NOLLVOTIand

TMOd

WADUVL/LN

NOILVLONO

63

[LE9% “ABT <> PI'S SouTY
= v8 ‘Jer =] 61'6c “Med
‘LL-OL'L ‘ON + °67°9% “ART
‘87'8z ‘Ned “GEsz ‘Ned

= ‘CC'8S “Mad “ET'7Z “POXH
3 “0C'69 ‘Sd “bZ'69 “Sd +
& ssuonejonb 13410
AbioRel {Tr JCO utc.
WLIO Aqui dix LCUuLc SAD a eee aes
IL CACO NGC to.CO TULE tll CACO NGUCLL
jen (uu Ne. (OLre, NuUCO EMCO LULU NG. LULL suc
-PIAIPUI powleUu e 8UISIND 104 6 SINV — €7'CS “POXH ECCS “POX
[SAIMLNA ZT] T'€6 “Sd 2

MOTHE OTOT “Sd HHS OTOL ‘Sd & 8I'ST “Poxy

SINHIWIAOD NOLLVOTIaNd TMOd WNDUVL/LIN NOILVLONO

The Bible in the Bowls

64

sjayyide ourA

-Ip JO WAI0J 3} UT suoT}e}ONb
[edT[qIiq [enszed 1ayj0 TeIaAas
S@pNfou! sny} pue “ET"y ‘Nges
‘ur sajonb osye 3x9} [Moq OL,
ITZ Ued ‘TT'I6 ‘Sd

‘O'OLT ‘Sd “ITO “PSI +
:suonejonb 13410

AINUL AD ZOO aUeAaT

GL EL &. Qn way Goaaca

+ ts = —f 3 ) - d
LAC Wer Add EdgeNG |G. AC, TCL

4
vOTW ICES “POXA IG'E¢ ‘POXH &

SINHWIWOD NOLLVOTIand

IMOd WODUVL/LN NOILVLONO

65

Catalogue

Udiau dat wt.ca
iLL Nil ign Geu 2eq
icadt wa ENde cue, doc

Nal GUL
LICL GUGGUN LON ULIN
oGGL LGN «(Ci L(G) ULL

VIS soury

oA0GP 99§ 6 dV — LE9G “APT = 98 “POL <M LE9T ‘ADT
[LE9 “ABT > PI's souly
= >'8 ‘Jor =] ‘61°67 INeq
‘LI-OV'L “OMAN $6797 “AST
‘8t'8e “Ned “GE'sz “Ned
‘CC'8S “Med “E77 ‘POXH
“9769 ‘Sd “bZ°69 “Sd +

SOE OND HO Eru.ca uncat (CLM Ce ]tu.ca ULcgt
Ten (NEGHO EAL EE.Co ica [us]equa tla]e [ce.Jca
-PIAIpUr poureu e ZuIsIMd Jog 6 aINV — 67°97 ‘APT 67°97 ‘APT
SINAWIWOD NOLLVOIT&Nd IMO" WNDUVL/LIN NOILLVLONO

uo

The Bible in the Bowls

66

pooeyjo ATI

Seek ithe 2b dada

GC NQk LUE L ae tL Gt

Gta NGL aa ol magia]
Gr NGL] url [aces Lee

§

9

§

-AB9Y ST [MO 9} JO 3X9} OU, LZ :S00Z WCLCE iL Mlk Geo tu CUCL uty Wack ot WLLL
97-bE'9 “WINN ‘GT ‘POXy «> peyeys 6/ZZ6L SIN 9¢-Vo'9 “WINN 9¢-yo'9 UNN WN
ata [Ist] yuerIeA |
; >t ; aol LILLE Ga NGL be Gh
VICT Sd -Z' TZ ‘Sd Gta NGL url [IST JUeLeA |
‘suonejonb 19410 LO LCIE, CL Cb nel «LLL!
3sI0A YORE Jaye uoe}oNb faiths Licks Sac, 2 Deigsh Cush Galt Leste
NGQk Waa Gk aga IOPLEU IDA LL! CG CL
ou o}UT ApderIp payzesul GT Bek LUE L AN CLL Ge LULL LULL! bhatt elt LE ELY
Aysadoid pue ‘Aqrurey 4901s WOLCE iy Mlk ako tu TCL wll Wael rug
-aAT] S,AreToyaueq ay} JO SIST] [zoz fered 7SL9Z WI 9@-b7'9 “WINN 9@-b7'9 UNN S
RGk ia gk ada Gtt Noh uaa gl aaa
GC NQk LUE L ae UL Gt ULL TL GL LALILCL wale LILLY
SZ rr BSI =: 997 AIINVD COLCE Wil KML aa ul: CCL LL Lact, {Ce} ate
‘9%-bZ'9 UMN ‘L'€ BUS == 99TIPGSI S916 Nd 9%-b7'9 “WINN 9@-b7'9 WNN 8
SINAININOD =NOLLVOITaNd IMOd WNDUVL/LIN NOILV.LONO

67

Catalogue

AG @ ll EL UAL
dt Nu Cadilu wily aaLe
AG Ge tL cUire bag Gi. LL

AG [G. ULL ToL UAL]
sOGL NU CLACUILU [ULL ace]
[0G Ge LIL! QLICL LG Ge LILLY

Té Var = Tb/€S07 SIN €¢'6 ‘WINN €¢'6 ‘WINN
Ag Guile EL UL AG Ge ULL ToL CAL!
dt NU CAULU IL AGILE | LOdL NU UML QUILL AHL
Sil CG Ge LL Le LG Ge ALHLY AG Ge LULL CLIC AG, Ge LHL
‘986L JeT[9D J uorey €¢’6 ‘WINN €¢'6 ‘WINN
Mg Guill EL UAL AG Ge ULL ToL CAL
dt NU CACLU LL MULE Od NU MCL GULLY me
L'16 ‘Sd 2 '9 ‘Naq 60T-80T CG Ge UHL Cire bet, Ge LITLE Ge CLL GLITLY Lg, Ge LILLY
‘E76 “UMN “Z'E “YD9Z + :986T JETIPD dq uorey €¢'6 ‘WINN €¢'6 ‘WINN
ALO |
ROk Ma Gk adgia WULLE GEL [SQL wa ob
GT NQck LOL AN Ut Shh LLL] Gr NGL bur ]L [care]
syzed Ul papey st 3UNLIM ou, 60Z :LL0Z sOLCE cut hail Gee ute CUCL ul WML st
Z'E “YdezZ :suonejonb 13yIO peyeys €1/Esoz SIN 9¢-vo'9 ‘WINN 9¢-Vo'9 “WINN
SINAININOD =NOLLVOIIaNd IMOd WNDUVL/LIN NOLLV.LONO

N

The Bible in the Bowls

68

L'16 ‘Sd ‘8°SG ‘Sd +
ssuonejonb 13410

ZE “YD9Z “ETS “UINN +

EOL Var 96T/ESOS SIN

Aig Gully GL UAL
dt Nu CadiLu wily adLe
AG Ge ctl Ui bat Ge LL

€¢'6 ‘WINN

rraYete
ag Ge agay SLICE aq Ge <euue>

€¢'6 ‘WINN

GZVal 6€1/ES0T SIN

AG @ Wt EL Wau
dt Nu CadiLu wily ade
AG Ge ctl cUire bate Ge LL

€¢'6 ‘WINN

ALCLLL 1G Ge QUILL Cah CAL
cOd[L NU ACLU] LLL
AG Ge LLL! [LITE] LQ Gy LILLY

€¢'6 ‘WINN

€Z Val 9Z1/ES0T SIN

AG @ EL UAL
dt Nu CadiLu wie @aLe
AG Ge ctl Lire bate, Gi. LL

€¢'6 ‘WINN

ag Ge sous ToL, CALL |
[.JOGL NUE CLACTILL coe, ACLLL
[ag Ge] sous GLICL ag Ge acuy ot

€¢’6 ‘WINN

9€ OT “UMN ‘E76 “WON

cv Val O6T/ES0T SIN

Ag @ tl EL Wau
dt Su CadiLu uly ace
Ag Gi ctu click bag Gi. Lt

€¢'6 ‘WINN

MULL Ag G. WIL ToL UAL
oLLL! QML NUE CALLE (LILLY
AG Ge GLLLs LICL LG Ge {x}

€¢'6 ‘WNN

SINHWIWOD NOLLVOTIand

TMOd

WNDUVL/LN

NOILVLONO

ZL

69

Catalogue

Aig Gully GL UAL
dt Nu CadiLu wily MaLe
AG Ge ctl cUire bate Ge LL

ag G, ULE CL UA
sOGL NU CUACLU .ULLE ACL
ag G, ULL QUEL aq G, .ULL

Z'E Y2Z “E76 “WINN S LIV CS6¢ Sd €¢'6 “WINN €c'6 ‘WINN
Ag & wu EL UU AU [ag G]. uu ToL Cau
69°89 -0c0c dt Su dadiLu wiv ad: = [adi su] acu [
Z’E YOO ‘ET'ZL ‘UNN ula}suas CG Ge cUtLs Lire bet, Ge LITLE AG Ge CLL GLITL LK GW LHLLY
‘€Z'6 “WON ‘ZT “WINN ION /P104 CCOE SH €¢'6 “WINN €¢'6 “WINN
AG @ ll EL UAL LAG Ge LIL! oh CAL
0¢-61 -0¢0¢ (Gat SU CLACILU LY ILE COL NLT MACHU GLEE CHL
UIa}sua8 CG Ge LLY Le bet Ge LLL AG Ge GLELLY GLITL LKQ Ge LILLY
-10JN/P104 SO0€ SH €¢'6 “WINN €¢'6 “WINN
Aq @ Wt EL Wau AG Ge LL Tak CAL!
Ele (Gat NU CLACILU LILY ILE CLL NUE CAC LILLY ALCL
LL'16 ‘Sd ‘Z7’ZE “A8ZA_~=—s - LEZ ‘S661 GG Ge wUiils Cire bat, Ge ULE Ge LILLY QUITE 1g, Ge LLY
‘TE YZ “E76 “UNN + peyeys 9W €¢'6 “WINN €c'6 “WINN
SLNXINWOD NOLLVOIIand IMOd WNDUVL/ LIN NOLLVLONO

The Bible in the Bowls

70

CAN Wet
CeCe tu WGA Netok ketat

aay

CaAtNL UGiL
CLL! ULL GAL Noel brat

ST bp eS] LG. ErQa ONL TNL UAL LL, COd UNL NCL CAL
‘suonejonb 19410 Ge dINVo SeZT6 Wd Se°OT “WINN SeOT “WINN
sotuiaua s,Alelojouiaq oy}
O Jeary] Vy] BUeZIU VSIM gy ae ia once
J eee! ° Bel CAINE Cet tat c[yeoeA] c.GtL
“OT “UoHEIonb ay} Woy pe} ABOPORRYD céjur (uiu iGay week Har aus HLH ALLL Gtk MEL
-IWo ATayeJaqI[ep are dare -Ty jo ayny LG. Cram ONLI SL MU tlle Cd Fd Ul ee
JO SI9}9[ OAV [RUT OY], € dINV -Hsul IC NH Se°OT “WINN Se°OT “WINN
i Ag @ tl EL Wau AG Ge [oll ToL HAL]
Pepe dt NU CATLU IU MULE Od JU ML Lt Me
Ajoulanxe st SUNIIM oyL Ag Ge cuts atire it Ge city [ek a LALLY GLUT Lk, eG LLY
L77E “22H “E76 “WON + 6G ASIN py W1oyUry €¢'6 “WINN €¢'6 “WINN
eee AG @ tl EL UAL wae T(oh) CAL
Be Coker HO ¥61 :6661 Gd RU CACTLU CUILLY ACILE UNL CACILUL cae CULL 1G,
TE ‘WIZ peyeys ag Gi wits tt img, @. Lit AG Ge cnn SLIT LAG Ge seus OAL
‘E76 “UMN “p°9 “INE = 9¢ LIV Z66€ SEO €¢'6 “WINN €¢'6 “WINN
SINAININOD =NOLLVOIIaNd IMOd WNDUVL/LIN NOLLV.LONO

71

Catalogue

ZE “YD9Z “ELT “WINN
‘€7'6 “UMN “CTT UNN

69-89 :0Z07
uJa]sua3

~10\W//PI04

cc0€ SH

UAL NG wiu dada ba

Lekdid Udo &q UML Luge,
oT ‘WnN

CMU NG LULL LUadd Lina
hadd Uda NG Ulau i Juca[¢

CIT UnN ws

9€OT “UMN ‘E76 “WINN +

cv Val O6T/ES0T SIN

ITU NdiL atu wie Loci

9€ OT “UINN

LUCLLU NOG, KALNG
LOTUS BNL ALC WLU

9€ OL UNN N

ZE ‘YIIz :suonejonb yO

WoTU Ndie atu wie Loci
CACHE UGE
CeCe tu KGa Neth kitat

aay

LUT NGG. LNG

(LT{T CULE NCL ATS ULL!
L[ra}t uarel wen
Cece LJ be [Gat] Noo

§

Ly LO, ELAM ONL NUL AU kl Chad UNL WNL Uae
CNULL SAD -CLOS YeYO Z/€S07 SI 9€-SE'OT “UNN 9€-SE OT UNN SN
SLNAWWOD NOLLVOIIdNd 1MOd WNDUVL/LN NOLLVLONO

The Bible in the Bowls

72

watt No u.LNa WULLE NAUILEL NG LULL
tio au a@a dadtio Lulu GuUTL) UO aL aga agua
Chink Su do dyld & Cutie UL NU do UNLd (Cc

TE ‘Op es] :suonejonb 1ay1O 6-£6 NE Cuil Ng ULL isi RQ NL TULL NG LUCILLE NU NG,

61 “WON ‘77 TE “WINN :sndio5 cyt W 6 VT WNnN 6 VT WINN
ty LGN fx Qu NG CN LGN CN

Led UAL Na ull GN HQ [len] CHA xg LL GUL

ELS WON ‘Z'E “Y2Z + 801 Val 8IZ/ES0T SIN etc WNN etc. WINN
69°89 :0¢0¢ ty LGN EN Cu CN LGN CN OL!

ZE UO ‘ETT “UNN ura}sua8 LRA UAL Ng ULL GNUL HQ LAE ALE NG WLLL GLC NG

‘€Z'6 “WON “ZLT “WN -1OJN/P104 cCOE SH elcr WNnN elcr WNnN

SLNXINWOD NOLLVOITand IMOd WNDUVL/ LIN NOLLVLONO

73

Catalogue

aL nue]
07-91 AUG WALNG ilu Nathrk ULL: Mt LNG LLL NQUEL LLL
‘OZ6L I1°4S1 Tus. 9d v9 “ned v9 ned
p-7'T ‘SOH :suonejonb 13410 b6L :666T Si men
TE ‘YOZ peyeys AUG ALN LL Nqthrk LLL ACE ALG cae NGULL ce
‘E76 “UN “p°9 “INI + = 97 LIV Z66€ SEO v9 “ned v9 “ned
D,apoX UN POYA.
Suos Yepessey oy} “Jo ‘tcNLd
! A ai
NUL LIN Taca Aq pamo[jog St ote
LE'VL ‘poxy PSI-ESL AUG WALNG WIL NQGark LLL AC WLS, GUILE QUEL LILLY
‘L'16 ‘Sd ‘p'9 "M9d = :9T07% P10 vel ANC v9 “ned v9 “ned
6fo GNuiu got. wiv GTO GNULLL got. ULL
(He ALNG (UU Ld CNL LO @LNG Lu JUL UNL Lar
Act ivatta fda Gute LAUT a Td [CALILLY
TE Or eS] :suoyejonb 1319 p6-€6 ICE @U UNid Gf. wiv i8OL brcKa@u UNLd oot. ULL INLIL
61 WON ‘T7'ZE “WON :sndio5 cyt W oo CE “WINN oo CE “WINN
SINAININOD =NOLLVOITaNd IMOd WNDUVL/LIN NOILLV.LONO

NUL ude
SUL AGoll NQLACL TAG LHL! AL

The Bible in the Bowls

L'16 ‘Sd AUG WALNG will Natick lly Md LAT WMLNG TOUL ULL!
2 p'9 “INE ‘“'E “YDIZ ILTaNV 1/cve aINHe y°9 “ned T'16 ‘Sd 2 p'9 “ned
Sa LLL! NLIL]
peoeyjo ELOZ J2] AUK WALNG wilu Notice uly Med AL [G LLY NQLEEL
SI }X9} 04} JO UoIod a81e] Y -SSey-JOTININ — p'9 ‘neq p'9 ‘neq
Z’€ ‘YIIZ ‘suonejonb 10
(y8nous a8.1e]
sreadde eunse] ay} ysnoy})
dSIBA BJOUM 9y} sojonb
I JayIeYM JO p'9 “InNeq
JO Sp10M 0M} JsiTj ay] ATUO
sajonb [Mog 9y} Jey}e4M St HLL NUL]
Jeg[IuN st I] ‘peoeyjo ore AUG ALN wily Natick uly med ALG [ALLE NQLeEL
1X9} OY] Jo sour] Sutusdo oy, SIOZ AeSSTIN L86L7 L p°9 ‘neq p°9 ‘neq
SLNAINWOD NOLLVOIIENd IMOd WNDUVL/LN NOILVLONO

74

75

Catalogue

NOL
SEZ ‘8/61 Ata aL¥e will Nolice Wily Mud Wao ALG TaUL
Z'€ “YooZ ‘suoyejonb sao wopi0y Sb TAZ r’9 “neq L'16 ‘Sd 2 p9 “neq
NUL .UuGtl
SUL AGU NQUICL TAG LLL: (A) Le
L'L6 ‘Sd 2 b'9 ‘Neq 60T-80T Ata aL¥e will Noire Wil Mud LAT WALNG TOU UL
“€7'6 “WMN ‘Z'E “YD2Z + -986T JET[PD q uoley v9 “ned T'16 ‘Sd 2 p'9 “Ned
1x9}
MOg dU} JO UOTIpa [ene AEE AUG
Imog ou} Jo HOnIP? [Hed = Z6S ‘L681 NUL AGLalL] QUEL TAG, css MLe
Z'E ‘YZ qemyps I9E GOV Ata alg will NaCice uit med LAT ALG TQUL we]
:suoneionb IayIO == O qeMypS dIANO'T 79 ‘Inaq L'l6 ‘Sd 2 79 “INaq
SLNAINWOD NOLLVOIISNd TMOG WNDUVL/LN NOLLVLONO

The Bible in the Bowls

76

p9 “neq
Joye asuodsal [es1siniy] YM
8-Z°9 “Naq s}wo (ATTeyUep
-To0®) ESSE VA Yysnoyy

‘ESSE VA Jo ayeorfdng

wadik

(Cutie ag Cau Ek
tdaLiia gxiu ag lk iti
ITACEL ted

E@tue Eth wegcuk Chik
im@tiia Qtik Lela to
GAbE Cao ag Gctk

(dit CLL ONeu NAL NTC.

Geel wee tba whee dwilk

iNCtu Nu wil Nott cc,

{tT} (roadie

CUT {O}UO aq Cu Cou
{t} tuk Garage tol dah
{tda@u} tdavu Geil ag ob

(racclh tdi

Tatu.) crunk icqcul cool
la trud gcil Lol ta
UAL Uta ag {aq} gcc
(Ul ULTLG UNG NAL NIC.
UNLil {ra}

qrt.l ince [email protected] ioc,
{Lt} {u} nqul {t} cc,
INUTUL {x} su (Luu
GA(L)G0 La

SUL NUL TLL Mla CULL UQClut
Iz 90I-SOT AU MaLNe will NoCice Ll Md LNG LLU QUEL LIL
“EL TL Wed ‘6-79 “INI ++ ‘E007 BUdAZT vS8E VA 6-7°9 “ned 6-7°9 “ned
SLNAINNOD NOLLVOIIaNd MOG WNDUVL/LN NOLLVLONO

77

Catalogue

p9 ‘neq

Joye ssuodsal [es1siniy] YIM
8-29 “naq s}tuo (ATTe}
-uaplooe) ESgE VA Yysnoyy

aAgik readuel

rCUtHa dg Cail EO (CUTUO ag Cur ColL {Lx}
Gadgu fd atk IU Galagiu Cal ate
tdaLtia Qxiu ag lk iti {ida} idacuo ont ag eb

ITACEL wcll:

EAC Eth wegcuk chok

i@étiia Qtik Lela to

GAGE Cala ag Gctk

(Mgt Chto O86U NAL NTE. tog tomb icc, UNL
GUtE hcg fGMk cg CNL WU {Gg} NQUL eg goo

para 3

NCTE Nu wiv Nok EcQ {lNU(x)UX} bA(S)UTUL Nu

‘yS8E WA Jo areoydng 7 AES OL
SUL NUL TLL Mla CULL CgCLUL
n4 80I-ZOT AU LNG lL NQGate LL MUM LNG LL NGLLUTL LLL!
“EL TL Med “6-79 “INI + :€007Z PUPATT ES8E VA 6-b'9 ‘neq 6-79 ‘nod
SINZIANWOD NOLLVOIISNd TMOG WNDUVL/LN NOILVLONO

The Bible in the Bowls

78

S[EnpEs EX@L LEL wiv CNAL LEU LLU
-IpUI poureu [eraaas 0} yds vz GULL fu eg Ck GGT GULL NC) CG wth CuGth
-[eyoef Io iL e 8uIlUMJeI Joy -ZZ ‘sasing p8rz VA 619 ‘neq 619 ‘neq
LLL! NLE(L) UL!
[9] AUA KALNG LULL NQLUTL
raAdik Tuk radi
Gitik Cotta dg Cul Ek ca(l) dich cucu ag Cut
Gut dg Lk ite Gadagu td qutur dg wh tua Gaacu
ILACEE wedtGk acca Lra(u)cck icdiah dau
EAC Eth wegcuk chk = cacul coul wcqcuu cLeL
imei Ctik Lela to Larcud goth wLolud ta
NAL NTC. GALE Cua dg GOtk Nal wre. WALL Lula ag gril
(9 “1) 3x01 [Mog au Jo pua cnik gt cite wagL CMLL tll ULE UNGU
aw ve paweodars14°9-1Md_ze-98 oz07 ee ae
i : ROL INCTE Su tu Qik | UU (LI) CU ur UL glia
er Ul9}suas8 AUG ALN ilu Natick ULE MC LNG LLL QUEL LLL
“ELIT Mad 6-9 MEd — -AOW/PIOI LZ0€ SH 6-b'9 “Ned 6-b'9 “INeq
SLNXINWOD NOLLVOITand IMOd WNDUVL/ LIN NOLLVLONO

79

Catalogue

1X9] [MOq 94] Jo pua
oy] Je poyeadal st 9 “INE g-98 :9z0z

acc

riddia inacd Ltt inuak

(foe, CAL NLACO Caen wl ru, CAL LACK Cadwa
fcaca tcaca

tQqcLt ECG GCLCa weg, (GacLo Cc qctca ica,
GO GRUTU Nu WU OCC GNLIT(L) NUE LL wo[L.ca]
CAL. NAL NEC. GALLE NUCO NEC. ALU NUCO Lito

eee ene ey d

erL ulo}sua3 ILL NO AUT AU NG [or] UMA NG CALL, NAL é

“EL TL Med “6-79 “Ned + -IOJN/P104 ZCEO& SH VI-EL TLE wed VI-ELT IT ed ¢
Tata“ Lac sramod
JO oWIeU Se poYyOAU]
SUISSOTY ISILY ‘D,Ways

HELG UEEL, IOELLN

Sep TRUE paaen (Nata ILE GS Lee, :

3a1y}/0m) uodn sasino 3ur 601 E, itu NACLEO Liew Nol. UNG ULTLIG UTIL LUTLLN _

-UINJaI puke BUTUINIIZAO Joy -OT ‘sesinD cOT W ZTOT Med CE6 YON = ZTOL Med N

SLINAWINOD NOILLVOIISNd IMO” WNDUVL/LN NOILVLONO

The Bible in the Bowls

SUISSIUI SI qIZ'TT
‘neq AYM ATUTe]IE9 sou
-ye st ooeds 8UT}IIM Jo yoeT

ES8E VA jo ayeortdng

wil cal ca

Gulu dag UNid Catu Na
GN Gal Su cegu iktioa
CACO ign kL GL ibs LoU
(uLu 8b wiv Eco idaL Nu
ivaadida gto

(alia tatlia Nqu.a Nua
HAUL: Gco @l cuu gctca
incqu i@tau

(te, dc FALE Goo:
(acl

Ligdia ina Leth iauak
(fe, WAL SLACO Eau tly
fcaca

tQQcL, ECG gtCo Lec,

do Gatu su wil Nql.ca
CAL. NAL NEC. CALE SUC

NAL WL NGULCO ful oco
CLLU {C1} Cada UNid Lacy
GN Until Nu Clg IncL{aj}ua
UATLO IGN sLKLt HAL INLOL
LULU NL ULL TCO IAAL NU
LALO GUO

NGI NUL {t}

{WU} Qrtca Lalu dtLua
LUAULL {Gc} ¢co Gl GUL
GTULCULL INCgu LaAcauL
ULE, Ac TALL {Qc}

{ur} ULL LALLA

LN LUGCLA LNaGL, Lrmb
UC{T}ULE, CAL NLACO CALL
tGaca

IGMLTLL TC4 GCECO Loclg
{lib} ULL: NQLL.CO

[N]UCcO UO GNU NU
CALLE, NAL NEC. CALL!

80

Iz 90I-SOT (LAL NO AU Aa NG Il NO ATA LMC wg {C1}
“EL TL od ‘6-79 “INI ++ ‘E007 BUdAZT vVS8E VA Ic-ET TL Wed Ic-ET TL Wed
SLNAINNOD NOLLVOTIaNd IMOd WNDUVL/LN NOLLVLONO

81

Catalogue

Cacia ag UNLd
aucd.ca duu 40a é.ch

USLUU NAL aed wl
Goal Les cca ich chica ag

wadik
LCUcHa ag Cutu Ek

CELL eacek wdc

Eo tatuk eth wegcuk
i@GLua yuo ku tf.ca gLeL
garagu El m&é.ca

wig Gui dg Lea itt
Gttca ida teaca tdaLia
(Aca Nu LOL. RAU ag,

UHAUO AG UNLd>

<QNTULCO GULL QUO Ck
NAL TA<TA> ULL WL
{UNLUL NAL} UL QU QU
TE.CO ag UNLOUL NAL

CO boy, TLCO Cl, WC,

{x} uUNLau qudl wot ca
qual gLTl C.CO Ch, TL.CO ag

ITAL {LL gu}
L{C}cucua ag clu Cou
TLL tracicL wedi
TAL <CouL> irqcunh
TLCO Gut {t} ca {co}
{LQULu} iq¢Lua nud {t} xu
Til 4.6c.a

{bltel AG LOO} tLet GAAGLL
LdALUG NUO GNIU dg .Lca
qrtca {i} tg faaca
LAUUO NU LOL. NQU Ag

SINHWIWOD NOLLVOTIa&nd

WNDUVL/LN

NOILVLONO

The Bible in the Bowls

82

SUISSIUL ST [ZT
‘nag AyM ATUTe]IE9 sou
-ye st ooeds 8UT}IIM Jo yoeT

PS8E VA jo ayeortdng

wilt ral ca
GLU dag UNld Catu Sau

GN Ua! Su cigu iktioa

CACO ign kL Ga ibs LoL
(ULu 8b ui Eco idl Su

Watt ta

(alia iatlia Nou. Noa
HAUL: Go @l cuu gctca

iNcdu ia@tau

(roe, AAT CALE Gots
Laut

tigdia Nace Leth ibnLak
IO, CAL SLACO Ede wl

tcaca

tQacL, ECG GCLCa weg,

Ga Getty su wit qt.ca
CAL. NAL NEC. CALE NUCO

{UL.LU Hag} UNtd {Lac}
sTIGU INT LUO ULLLL Mi
CAL LUNLOUL GN Lund Su
LAALL NU UAC LGN Ll
tuLu {wb} xb wi {tc} cca
qua

{MUL} NUL LALO
LQLUO LAT LUO N.gu.a
LLAULL GCO Gl .GuN Gccca

LAT AUL

Guu.du<L> incgu{u}u
(TUL, dat CALL

Lyer[sb] Ulal waUUL {tr}
lL LUGdia NAGLE. {L}
(CULE, COL NLACO TM {o}

tGaca
IGMLTLL Cg GCE<TCO> ICC,
GNUTL NU LLL NQL.CO {Ll}
UALU {Nu} NUCO Uo
CLALLLIN, {AA} NAL (CLC.

Iz 80I-Z0L (AL NO AE HAUL Ne, (U(.L) NO AU LMU NG
“EL TL Wed ‘6-79 “INI + ‘E007 BUdAZT EG8E VA ICEL TL Wed I@-EL TL Wed
SLNAIWNOD NOLLVOIIaNd MOG WNDUVL/LN NOLLVLONO

83

Catalogue

Gata ag UNLd
G8cu.ca gu gta c.ck

USLUU NAL Caed ww

adil
(CUO ag Cutmu Ek

CELL eamcek wdc

Eo tatuk eth wgcuk
igG:Lua yuo ku ef.ca gLey
garagu Ed @£.€a

waa Guiu ag Lea ite
Gttca id, teaca tdaLi
(@uia Nu LOL. Sau ag

UHAUO 46 UNLd>

GNEULCO GULL GUO CAC

AG UNLUL NAL ATA ULL
<qual oLEh (CO iC, CF.CQ

(Tmac[L]

AG CULE TCL
{icucua dq u} cuc{ujua
odie.

togcul cLuL iracch
GLt.L TO Cac Col
IQ.CLUO NUG NU T.coO
Gataciu {tc} cd dr.ca
NU GNILE 4g .LCO bls
grtca tdg reaca idavua
LAULUO NU LOL, NGL 4G

Thun gca
HALTL NAL ULL NGL.Ca

SINHWIWOD NOLLVOTIand

TMOd

WNDaUVL/LN

NOILVLONO

aaoge 39S 6 aINV

uel 2tc

re eer

sECU 4

Liv cameatl atl
8c'8¢ ned

trum [uit}t [qcc]
COU gene TMMCALL LLL

82°8e “Ned

[LE'9 “APT > PI's souly
= >'8 Jor =] ‘6167 InNed
‘LI-OV'L “UN + $6797 “AST
‘*8Z'8e Ned “GE'sz “Ned
‘CZ'8S “Mad “ET'7Z “POXH
9769 “Sd “bZ'69 “Sd +
ssuonejonb 13410

The Bible in the Bowls

LUO Ag AG LLL CL th iD

NTL

LCMLGU ELL bUbGek aL

xt ]ul
LTMLGU (oLf dtl tuLGLL aL

tehédu wou, ole (CLG du ICULULL LCL
jen CCU WIL EMUGU dou | CCU we TUG IodLuu
-PIAIpur poureu v Suysimd Jog 6 INV = Z2'8z “Med Ze'8z “Med
SLNXINWOD NOLLVOITand IMOd WNDUVL/ LIN NOLLVLONO

84

N

85

Catalogue

tradi
IlUaLd NAL aid GE wk
tcl EUAL €¢ EQUL EuaALL,
TNILUN LENGL ULL wdc ICH NAL GL E UNCaO
mgd uu aglh qouNx Lou AGU Ulal HEL Leg
(UIT NO GN UCTOU GCMUUN :AD Ov VAL 6V7/ESOT SIN LG°8¢ “Wed

wth {Tara} Coad

TUALL MCUALC NAL ad GL
{rut} cuLaL cg Taue {cca}
IELL NAL UG C, ULCQ.o
ITA GUL LANL Cao UF gu

ZS°8C “ned

Urgk ia. didi

unde GULGN GEL

CELE iag Gado NAL oN
ECU wut Emil La ag

dAOGe 99S 6 dIANV — SE°8e “Ned

aL Cindi

{ob} hCG GL&La, cack Lrg
LIEU. bag UAL. NAL GN
wCCU cue [TALL L] A 1G,

Ge's8e “Ned

SINHWIWOD NOLLVOTIaNnd TIMOd WNSUVL/LIN

NOILVLONO

[LE9 “ABT > PI's souly
= >'8 Jor =] ‘6167 Ineq
‘LI-OV'L “OMAN + $6797 “AST
‘87°87 Ned ‘GE'sz “Ned
‘CZ'8S ‘Mad ‘E7T'7Z “POXH
“9769 ‘Sd “bZ°69 “Sd +
:suonejonb 13410

The Bible in the Bowls

wil Su ac Udou catia
GEULCY EaGL Civ vad
Ouiw (cau t, é¢g UNGU
Al SL wi idtsuy EX

GN NEL LHL OGL Gt Eo Nu

UAT.
LULL] cog SLE ACL CLELILE
UNGU LICULCL] TA&cL Ui[L
TN LULL L[LOAL TL CG

NL AL NL coe (L)CENUL
(L)GN [NEL] cous (Q)GLLE GL C.

Ten
-PIAIpUI paureu ve 3uIsMd 104 6 aINV — 61'6z “Ned 61'6z “Ned
SLINHWNOD NOLLVOTIaNd 'IMO”d WNDUV.L/LN NOILVLONO

86

87

Catalogue

CC'6¢ ‘Ned
ssuonejonb 13410

8Ud siilu cao civ

Ov aIINVO wdc wedal tlig iagta xq itdab rLig
Ten = OZI-6IL (eM Wie dig SLOW ENG tdatg uu Txl (CLC r
-PIAIpUr poureu v ZuIsIMd Jog ‘sasm) = 916 L£76c Med = S'1Z Jer = L767 “Ned «NS
TIGL
NLACO CQ MLGL! LGU
CG TU AGU IGQUACKL LGuuLa
L067 “Nod LACHLN ALLO CULGCU dat
:suonejonb IIyIO UGL NAL LATINO NLUN
(TUCILIL LCLICILEL Lee GLELL!
Tapio asiaaal ul poyeoday RAL UGk wiv EXeL COU, LATING NAL UGL LIL CNG
[mMoq (alu SLdu woe CULIGCU QLI0 LAtLLU SLOL
Sea O AGS SOSH Tu é¢ dace cauecu aia Igu aigu TLE CG dat
li 4 Or aIINVO Gn UiLd ign Gad ign gu NLACO GN UL Ign UAL
jen = OZI-6IL FGLU LGU LGU CQ NLALL TLGLALE LGU QLiGL! CG
-PIATpUT powreu & BuIsMd oq asm) L916 WA ZZ'6t “Ned Zz MEd N
SLNXINWOD NOLLVOITand IMOd WNDUVL/ LIN NOLLVLONO

The Bible in the Bowls

88

ayono}
-I8) B UI PasopIUe (UOTIIS

-odaid pue) uoyeurueiseqja],

ial Atl Engcire

Ural ALL CNLGLLIEL

SET ‘F861 Rd diva Gulu & Sd Ege el dea Ct) co sal CQueL
L198 “Sd “S'S “WS T uopi0d ¢ Yeo GG WPS T GG WPS T
€°9 “esT
GT YSZ L7'L YOZA ever oncun
‘suoleionb IO = /Z :G66T &, Mo wiv kde oct rhg Ce MO we NOLN UTE CLG
poy jo UoHed0AuT ue sMOTIOT pexeys IW €'ZE ‘neq Ze “Med
NLd Niitu edo Civ
KOOL IC AaL FLig haga Nq CUCL Wh (UCL Idk rh,
jen eb GIINVD Le Mo wi: dig SLUG ESL eat a TL LLNGL CL :
-PIAIpur powreu v BuIsmMI JOY = eztsasmy —OZLT6 IN L7'6t ‘MEG = G'TZ LF = L767 “MEG N
SLNAWWOD NOLLVOITENd TMOG WNDUVL/LN NOLLVLONO

89

Catalogue

1s

€¢ UNLd ECLLy
dita dita wit ACNIU CGN UGgL CG Ud COLL
idiw iu dq ivinge dia dia diia dita wiv AcNtu

OH v WHS 9b0-S €°9 “esy €°9 “esy
Aq Nu Catia iku oNld
Gthk 4c¢ dugciu UNLd Sou
ai belt. Suu Les CNGU.
Leck wutu Nol. alae ct UCLic.G
JenprlAIpur poureu Lb-9r Luedg Uideut Got. uty, sULLE NGL LNG LAT
e uodn sasind 8UIUINJa1 104 :sasiny OLbpT WA ST'6L S8NZ ST'6L S8NZ
Nac Ole
ACN NGO. GaLciu «aLig
inc. C8 NQk EMO wily
9T'ZE “eS] :suonejonb 19410 Ex 8G. COL tit tech | NGL. CALCU ALG
CAC L TENCE Lin 8¢ Cegau. SUL LIA dLia dita wil ACLU
-tamod jo aureu se peyoau, = ZZ, :sndiop ZILW GrZI West €'9 ‘PSI 2 Gp’ZT “Wes T
SINAWWOD NOILLVOIT&Nd 1MOd WNDUVL/LN NOILLVLONO

4 w

The Bible in the Bowls

90

(L) €'VIL ‘Sd ‘TEP “poxd
ssuonejonb 13410

OIL Var OS/ZZ6T SN

1s

€¢ UNLd ECLLy
dita diva wit ACNLU WGN
idies iu xq iu inge diva

€°9 “PST

ACN CGN] Cg UNtd [C]cL
dua d[iwa dita wf

€°9 “PST

GT 20 > LZOT “P20
‘©TE ‘Maq ‘suoNejoNnb 1ayIO

peul[tepuf)
LIN ACLU LOL WAN LY CLL LOZ :S66L
1! :zamod Jo sureu se peyYOAU] peyeys

IN

2s

€¢ UNLd ECLLy
diva diva wit ACN UgN «GN CG UNCA COIL
idiwiu dqivingdii dita diia dia cit aceu

€°9 “PST €°9 “PST

Lye

€¢ UNLd ECLLy

859°C 6681 diva dita iil Ati Udy ATLL IGN CG LINLLA CTL
t[ata] umeasnywl idis iu xg iv ine diva [A ]uum doi dium wu
-Jamod JO aU se PayOAU] €€ TPdS] ANV prearey €'9 ‘BS] €'9 ‘BS]
SINSIWWOD NOLLVorIand IMOd WNDUVL/LN NOILVLONO

91

Catalogue

06 Var SZI/ES0~ SIN

CLAbaL
Laxcta tia aa wea,
SCL PSI

LALA
LATLO HhO CAA Code.

ECL PSI

OL'ZE eS] :suonejonD 13410

TAC L
<Iamod Jo swWeU Se pdxOAU]

ZZ ‘sndiop ZILW

1s

€¢ UNLd ECL
dita dita wit ACNLU WGN
idles iu xq iu inge diva

€°9 “RST

NGL. ALCL ALN
Crim him Chim LL! AC NLL

Gp ZT Wes T 2 €'9 RST

(X€) SL'ST ‘poxd “(x¢E)

OTST ‘poxy “(X€) €°9 “PST «t

cOT-OOT
‘sndio) 6S1/€S0z SIN

Lys

€¢ UNLd ECLLy
dita dita wit ACNLU WGN
idies iu xq iu inge dia

€°9 “RST

ATNLU WGN CG UNLd CO[LILL
NUL dLia dLim dLia ULL
CULL ]t dfs] ww xg wu
sWLLE AT NLL CGN CG UNL

AU LNUL Lia dLia Lia
Co UNL CTILE dL [ss] wu NG
Lia CLL LLL! ANIL CGN
[idusy wu] sq au sci dha

€°9 “PST

SINHWIWOD NOLLVOTIand

TMOd

WNDUVL/LN

NOILVLONO

The Bible in the Bowls

92

Aq Nu Catia ixu ONld

2 tye, = ar

qtkk 404 Creag UNLd SUL

“clr. SIU CaN UNglg AAC UCUT.A

cata €10Z CULL ACLU NGO. ALNG MT LL ATNLLE NOLIN LiALNG
-Jamod jo sureu e se peyoauT §=noqne-[y 760717 WI OT’ LE BST OT'LE “BST
GrZT “Wes T 2 €°9 “BST
ssuonejonb 13410
(‘£-Sd “3I,) Laura
sLLLE ATNLLE NGUN °C "] UT
sreodde juayeamnba stumsie}
B oTIYM ‘Maiqoy STeUYsT of
Ea ee Aq Nu Catia iku ONld
a we ie Gtk O04 CICA LL UNLA Sau
otf JO Soul] INF SI SUL, GELt.a SUL Les UNglg AAT LCL.
cata WULL ACLU NGO. ALG AT LL ATLL NGL LNG
sJamod Jo oureu e se payoaul = ZZ, ‘sndiop ZILW OLE PSI OL LE eS]
SLNAWINOD NOILVOIIsNd IMO” WNDUVL/LN NOILVLONO

d
4d

d
4d

93

Catalogue

Add su Catia isu UNLd

Gtkk Gq acdgciu UNLA Say
GeLt.a Suu Les CNGU.

AAC UCUC.A

cata LL0Z WULL ACLU NGO. ALNG AT us ANIL NGUN LiALNG
-Jamod Jo oureu Be se peyoau, = tnoqne-ly —- EO TZz WI OLE “eS OLE “eS
Adu Nu Cato isu UNLd
Gtk Gog cugciu UNLd SUL
Geta Suu iN ONG = ta UCL.
tata S10 WULLE ACLU NGO. ALG AT ue AT NIL NGUN LiLNG
sJamod Jo aureu Be se peyoau, = wnoqne-ly —- €60Z TZ WI OLE “eS OL'ZE “eS
SLNXINWOD NOLLVOITand IMOd WNDUVL/ LIN NOLLVLONO

The Bible in the Bowls

94

WORLL EUNIT a
UNLd iad, tgda tia

EiLu wel ita cada aa

METALL COLNLE.
AGL UNLA Lad, Taga {Lira}
LATO TALL UnCu 1CG CAG

6ST IL98 th ULL Eada tha iaca TU, AULL TALAIGL 1.0
qc dNV VINA cL Ov “PSI cL Ov “PSI
gaiga
IEG Aud fuce RGU ta
NQLace dea Gaga NCL MAG URL Udo om UAL
MAO CA UAL eG aed EL | fog Ad Ce LU fee cacy oo
LL Ute TMU EL NCL ORL | ULL Cad ULE om Ua
DALu TAUaL tig ad Coy Cg UTML UAL ICG
SHORE ME Pesal? Eg CEAL Ua ic Uakit cid dus StL dos tL CL
-Ud ,,POD INO jo p1oM ayy 1202 dig NUL La ince du Adis dig dig da dig dig ste
qnq,, pue uoyeurmeIseNay, ueULIOH — 8-9'0r ‘PST 8-9'0r ‘BST
SINAININOD NOLLVOIIaNd IMOd WNDUVL/LIN NOILLV.LONO

95

Catalogue

WOR EUNIT.a

UNLA Lad, Egda Cia

GI-vT 20202 tiiu wel it, cada Gee
uso}sue3 & ULL Eada, Gio lana TUMULL ULL TAME. ch
AOI /P104 €00€ SH CLOv “PST CL‘Ov “PST
WOU CUNIT a
UNLd iad, tEda Cia
titu wel ite taga ace
6209 Ch CLL Eada tha iaca TU, AULL ULL Tadigl a
8-Z'€ 8uog :suonejonb 1910 PCL GNV > “G°H INC ZL‘Ob ‘PSI ZL‘Ob ‘PSI
WOU EUNIT.O
UNLd iad, tEda tia al
‘6r° : €Z dIINVO TZ8Z100 Wa 2
Coby BaD SeonzIoND 726 TLL Wel Cg EMGm AGL [tale taga UL[.a] trod
pearaseid are jmoq = +CZAIINVO +OZ8ZT1T WE % ULL cada cio tata [ Ta]qQ[a] dou uxud
oy} Jo sjuouIsey [eloass ATUQ +1ZdaINVD +698ZII Wd CLO “PST CLOv “PST
SLINAIWWOD NOLLVOIIsNd IMOd WNDUVL/LN NOLLVLONO

The Bible in the Bowls

96

(ta)
9 :P66L J]
-ssay-J2 NN

WOR EUNIT.a
UNLd iad, tEda Cia

EiLu wel ite Eada dau
CULL EMAGL Gia iat TUAULL ULL TMdigt 1.0

cL Or “eSI cL Ov “PSI

(1a)
9 :P66L J]
-ssay-Jo]NN

8ZTS +IX

WOU EUNIT.a
UvLd iad, tEda Cia

tilu wel ite Eada aee
C ULL EMAGL Gia iat TUAULL ULL Tadigl 1a

cL Or “PST cL Ov “PST

WORLU EUNIT.a
UNL lade Egda Cia

EiLu wel ite taga aa

C ULL EMG Gia iat TUAULL ULL Tadigl «a
e&y SHZ Z86v TIT WI cL Ov “ST cL Ov “SI
SINAWWOD NOILLVOIT&Nd 1MOd WNDUVL/LN NOILVLONO

97

Catalogue

8e°LZe “UID > TT09 “PST +
ssuonejonb 13410

TE‘Or “PSI “GTS “POX

G6 Var 69/€S07 SIN

LGN uctGe
CEMLG Lent (ON ufdt (Gct

aie ft

ide uty: got CL age NEL
TEOr “PST

WGC[L LGN act
NLC ]L COAL LAL LG wal
Lelk, sLYLL: «Lu GeGk] CLL igh

TEOr “PST

TE YZ ‘B-L IZ “Sd
‘8C'LZZ ‘UPD <> TL‘09 PS] +
ssuonejonb 13410

TE‘Or “BSI “GLE ‘POXH +>

Z9 Val 9S/€S0T SIN

LGN udtGe
EEMLT Lent (GN afd (Gct

-if

Lye cut: got CL age NEL
TE Or “PST

Ign WAL] Gcl ign [.]ac[L]
wach] sock [email protected] wat
[hcte, utes ete Jef Jt Cle

TEOr “eS]

8c°LZe “UID > TT09 PS] +
:suonejonb 13410

TEOr “BSI “GT'E "POxy +
Aretojouaq oy} Jo

(G.CHi.) .POOYTAAT] (9) 104,

99 var

in Waiter
CEMLT Lent (GN afd (Gct

sit

Lie cut: got CL age NEL

T/TI61 SIN TEOr “PST

Gn wAGh
CAL «LAL LGN ool AL wGCl
Lhe aLibl sUlQ.Gl CL Metals NCL

TEOr “PST

SINHWIWOD NOLLVOTIand

TIMOd WNSDUVL/LIN

NOILVLONO

The Bible in the Bowls

98

}x9}

[Mog jo uoneorqnd jeniedg

OL? :T10Z
peyeys ZGZ/EsS0z SIN

in Waited
CEMLT Lent (GN afd (Gct

<i f

ide cut: got CL age HEL
TEOr “PST

Lon [act]
CLALO [LL] LGN oratl «Qc
LAL, cone UIQLGL CLL Gh NTL

TEOr “PST

LGN udtGe
CEMLT Lent (GN aft (Gct

«ie f

ACL LGN wit
NOL CLA LLLAL LGN otha

6'yL WNN ‘77'ZE “UINN + b6-£6 ide cuter UGeat CU age NEL [ld Jue LLL: IgG CLI Lag
:suonejonb 13410 isndioy TPL IN LE‘Or eS] LS‘ Or ‘PSI
papers
AJOUI9I}X9 ST SUTIIIM OL
: wees . lie ign Water
Bee Wee eee Ghia ‘eat idy fate et
‘suopejonb J3tO ide duty dot cu Ge REL bee LHL [7]
Te‘Or PSI ‘STE POXd + LOL Va S1Z/EG0z SIN TeOp “BS] Te‘Ob BS]

8a°LZe “UID > TT09 eS] +
:suonejonb 13410

TEOr “PSI “GT “POX +

86 Var OvT/ES0T SIN

ian Waiet
CEMLT Lent (GN aft (Gct

sit

ide cut: got CL age NEL
TEOr “PST

WAL GCL LGN wi [GL]
6OGh NATL CLAL LIAL LGN
tft.) oueees [6Ub ]o.G[t] Chu

TEOr “PST

S.INHININOD

NOILVOTIENd

TMOd

WNDUVL/LN

NOILVLONO

99

Catalogue

AEs,
Gat Weta Sue tLatra

Str BS] =: 997 AIINVD GGL NOLL Eh idatha widg ChGL NLULU Tul Lil idic
‘9G-b7Z'9 “UMN ‘Z°€ 3U0S + == 99 TTOqsT S9ZT6 Wd Go bb “ST Go bb “BST
AEG ILL «acd
Ut Ucta sue iLatia GG CHAT UCT NULL
S¢‘OL ‘wnN GGL NOLL Eh tdat.a wide, C(A)GL NULU Ti daca
‘suonejonb 19410 Se dINVO SeZT6 Wd Go bY “ST Go bb “ST
IGN Wace LeQCl Ign «Act
CEMLT Lenk LGN Ufa GCE NEL CALL GLIAL LGN tech
vil Le cur QeGt CL eget NEL [tee] LU: LUG GL CL gt
‘986L JeT[9D q uorey TEOr “PST TEOr “PST
SLNXINWOD NOLLVOITand IMOd WNDUVL/ LIN NOLLVLONO

The Bible in the Bowls

100

sjay}idea ourA

-Ip JO WA0J 9} UT suoT}e}ONb
[eoT][qIq Teed JayjJO TeIeAes
SapNpUur sny} pue ‘ET'p ‘Nqeg
‘ur sojonb ose 3x9} [Mog aU
1Z'€% “‘Poxg ‘TT'Z “ued
:suonejonb 13410

GUGATL UACCH
tala thik Hed inu ca
itu Qct EL NaC iid

twit oca GUGATL LAT
LOCUS TA LUO Claobe LG LEL!
udu GCL CNLL NCO

IL‘ 16 ‘Sd GH) éé€a dic. $a usit, LL CLGgCO ALU. Nm CNL
‘O'OLT ‘Sd “IT'0S “BSI L007 PUaADT vOT WW TT‘0S ‘PST TT0S “esT
(Arefoyjoueq oy} SunoTy
-Je) yaIds [LAd ay} JJo Nd pue TiN
soneys Soy} Aewi ,,‘s1eq uolt, ate Netll UTL Wr Lail GUILIN
i Tlig Nria MCLG, Tall, CLIG

ynd pue ,s1oop Jaddop,, 19}
-yeys oyM joeydey pure jeeyo

-IJ| pue Jaliqey jo suvour Ag,

LLL :sndiop

SST W

LOULU TULA SMEL rid
Nt, GGT. 8Gk (La aL

cGy “PST

Le CUT Ld LOU CLL
AG she LELANG LOLCNG LLGNG,

cGy “eST

S.INHININOD

NOILVOTTIENd

IMO’

WNDUVL/LN

NOILVLONO

al aa

101

Catalogue

Gauu ign wae gua

<G@UL> LGN WAL Gut

6L0Z TEL SIN COL AGL QUGOL iQ CU CALL ALL QUIGLEAL LGN ACL
PITS eS] ‘ZS “YOoZ + «—eWeSNOqY UeIepeuaTey| PII ‘es PIIS ‘es
Ta. :Jamod jo soweu se quaacu ua@etl
ECULuUO Cel, UU INU Oca
PeYOAUI are suOe} snoLeA nee aa Spage iega ay
itu Qct EL Nao ticiuy
asOyM ‘}xX9} [Mog sAIsnyiye uy i €éto dit, fa cit, CUAKCN LAcicl
ZL'ST POX ‘TL‘0S “PSI + eZ SHZ ~— bhS9G WI LT0S "BS LT‘0S ‘BSI
GUdaTL UAC cudac[u] uacc[t]
Eada thik, Gu ino GCa | CetLu Che LLL Nu gc
itu QC ENtL NACo Whi Lclur Gch CMLL Namco Iodiu
Gl céto dit. 8a ust [ul cJigca dinul. sa] cNiL.
bLL Val Sb/€S0z SIN IT‘0S “es] LT0S “es]
GUGATU UEC INU GC GUudacN Uactll
EaLwo del, Ged dn G0 | (Chto CedLur Chk, LU!
iGiu QC ENLL NaC ttc [uciu get] TALL Naca
Hl céco dit. 8a usc LL CIGCO ILL Nm CNLLe
TST ‘Sd ‘IL'0G VSI = ELL VEL P1/LZ61 SIN LT‘0S ‘PSI LT‘0S ‘PSI
SINAININOD =NOILLVOITaNd IMOd WNDUVL/LIN NOILV.LONO

8°09 “es]

900Z/S007

The Bible in the Bowls

8g NEG NG NLITLLEUO
“9°09 “BSI ‘TL'09 “BST orkeyg Che NOU EAT UME CU cdi = he NQL CAT UdiGty tc.
ssoulsnq Ul ssadons 104 /2UATT re as 8°09 “BST 8°09 “BST
CALE CALL
tales LGU, cant tod uit (UIT LGCLCLE AN LULL GLUE LLL!
8°09 SI 900Z/S00z (GGL EGO CAEN ONE Che Lel AGL! CLQO CLAIEN ACLNL
“9°09 “BST ‘TT'09 “BST + o1keyg AGau fuga ucak echaid macdu raga ucal cou.
ssoulsnq Ul ssadons 104 /UATT re as 909 “es] 9°09 es]
OI Telit Fut cl AT NLU AL ATL tL
Z-L'SIL ‘Sd -60L ‘SIOZ iNT, WL Nath Utd Ca LUC Leo LLECUL CGuk CLELLY
‘suonejonb 13t30 payeys — STIS ‘BSI PETS Jar = STIS “est
SLNXINWOD NOLLVOITand IMOd WNDUVL/ LIN NOLLVLONO

102

103

Catalogue

AINUL 3AD

TE YZ ‘B-L TTL “Sd
‘TEOv PS] “GT “POxy +
:suonejonb 13410

80° LZ “USD <> TT'09 “PST

Z9 Val 9S/€S07 SIN

ragcio tutta
GN ELE Quitas NG the eka
(GHW MALL che ba Lagu

TT09 “PST

r[utr.a |

NuGoh Lg 6.0 Lgcua
IGG (ot carL[L] GUEWN
LGU [Lik MALL] Uc co

8° LE “UID & TT'09 “PST

AINUL 3AD

TEOr BS] “GT'E "POxy +
ssuonejonb 13410

8c°LZe “UPD <> TT09 “PST +
Aretoijouaq ay} Jo

Ligeia tutta
GN @ELE Guitars NG Che eka
LGU MALL che be Lagu

IGGL LGN cQK.LL LQUEWN Nuh
LGU AML UCL boo

(q.Cult.) PooylTaaT] (e}) 104, $9 Var I/TI6L SI TT'09 “BSI = 8C°LZ7 “UID & TT'09 “PST
ee rigcio tutta Leg THO LUGc.WO cura
8°09 PST 9002/5002 GN GEL Gta AGck Chea HO LQaGl LGN OTL GUTN NGL
“9°09 “BSI ‘TT‘09 “BST + orkeyg (GHW MALL tL GO aGu GU AdLeL UL wo
ssoulsnq Ul ssadons 104 /2UIATT re ds LL'09 ‘BST LL‘09 ‘BST
SLNXINIWOD NOLLVOITand IMOd WNDUVL/LIN NOLLVLONO

popes
AJOUI9I}X9 ST SUTIIIM OL,

AINUL SAD
TEOr “BSI “GT'E "POxy +
ssuonejonb 13410

rigcio tutta
GN @ELt Guitars NGL Mg eka
(GHW MALL ehh ba Lagu

GeLt[h "kJ baagu [°°7]

3 8c°Ze “UPD TT09 “PST + TOL Var STZ/ES07 SIN IT'09 “BSI 87°27 “UPD & TT'09 “PST
S
oe ANU tad
Ss Salis eas rageto tutta
5 Te'Op ESI ST'e "Pox + GN c@tLE GUE NGck Chg PhO LQG IGN arLt QUEL
rs ‘suoyyejonb 1310 IGHIUE MALL CL CO taiGu GLU AML UL oftJua
inal
& 8c°LZE “UPD TT09 “PST + 86 Var OvT/ES0~ SN IT'09 “BST 87°27 “UPD & TT'09 “ST
i
AINUL 2D

TEOr PS] “GT'E "POxy +
:suonejonb 13410

80° LZE “USD <> TT'09 “eS +} G6 Var 69/€S07 SIN

rageio tutta
GN ELE Guitars NG Chg eka
(GHW MALL che ba Lagu

TT09 eS]

LQiQedt LGN care [LL] QUEUING)
GULL AML cL {La} wa

8° LE “UID & TT'09 “BST

SINHIWIWOD NOLLVOTIand

104

TMOd

WNDUVL/LN

NOILVLONO

A

105

Catalogue

Lan ciLLaw (-q2N ‘3.L)
TOL dau iKuu caLcle
Lot scouc Lc.cire
LeLtr Qc atitu wc. dia
LO Liaga Gc. CLtl SCL ke
Nig toute, dla dds

iui (LIN)

Gch KUL, EULEL ENLA On
Han tatick Stu eqiqdik
QNUL Gu NGL tu IeLen Gb

TUL Cau [INU] CULoUN
TUL LAGE TUL LL Glee
LUCILLE NUCL LU Chet
c[cul] ci) ATU tc, dha
Cube) NUL LLY LOU |]
CLO MUN LLG Gt
[Ne ]keG LOL CONL LNUTE,
TNLd Gn [ILL]

CQigtu.b GcuL Suu. CULT
GL UAL tatu SUoU
Gnq[L] CL NUL ULL CLL

(1) UZ ‘Wor “ez IE “CL /61 OT-NOT tok idles twit, weaga Ligh isu Taylan, Liga
eC AOL ‘TC-LT LS “AO8ZA ueugney S96EEV IO CC AL CC AOL
ACh Gtk (‘Gen ‘3L) wLHLLE AC, GUL
idiu Gura tou c) dbo | Luu Guirao roiay cl di
(LN)
(L) 'z ‘er “Ez “Fer “() €/61 OT-NOT U0. LOL wit 8d Qed bell LOL ULL NG. GNUL
7S AOL ‘TC-17 1S “YEZH ueugney S96EEV IO TS? Fer €C 1? “ZH = TS AL
SLINAWIOD NOLLVOIIsNd "IMOd WOADUVL/LN NOILVLONO

09)

(LICH Cot WOa ALOE ATL [Ut]

CORLL: TEA IGN keg’ Ge [ME QL] LICL igh Ga

LLG FEkG Ga Ud digo igy A[L]60 Gh ATLLELHL urd
UG, GN OMG: SAL AGE, = ATUL Lig FTG Ga Ltd

The Bible in the Bowls

ZLOZ HWY ONL GN UnOwt (NO Wt SO NO CGT GN Ung [Nae 4
“Ua. L/p104 — CGS “FOL GGG ‘Jol SN
uty NQlo tea wi UTILS NGUO CNC LLL
LITINUL EG NCQ NAME LAL UTINUL CG NCQ NAL La
(L) Uz “Jer ‘EZ “Jer “CL) €/61 OT-NOT dia ialag Quiu Cxau CLA KALNG GULL! UNM é
oC JO “TC-1T 1S “A920 + ueuljne>y S96EEV IO ES “FL eC ToL

LGN UiLLaN
NLo Gd atl CGN UL CNLAN

106

SINHIWINOD NOLLVOTIEnd TMOd WNDUVL/LIN NOILVLONO

107

Catalogue

RENLU AGL

dodu Uta Cem tele Chet tL

d

ao

OnE Ada du Td edo 2, TNL HL
Z-L'SII “Sd ‘suoneionb 110 -g QT :s 10z éu 8UL iute cif Ada akue LAC LY KLE Fah LILLY
LCL AD peyeys — PETE IL SIS eS] = pele Jer NS
[LE9% “AST > PI'S SoulY
= 8 Jer =] “61 6z “ned
‘LL-OT'L “MN + *67°9S “ART
‘8Z°8e Ned ‘GE'sz “Ned
‘CZ'8C “Mad “ET'7Z “POX
‘9769 ‘Sd “bZ'69 “Sd + :
:suonejonb 13y310 ac Natu gduud
Gieds Gy deat wa watt ign UdLUN GUGGLIN IGN ULN
LUGO Qu CLNL LOU HD INCL RQGO CU NTL LIL GGL LG o(A)ucuL L(wq) ULE!
jen LET “ATT
-PIAIPUI powreu e 8uIsINd 104 6 AIV — pg ‘ier © pT'g souly = 78 ‘Jor

SINHWIWOD NOLLVOTIaNnd

TIMOd

WADUVL/LN NOILLVLONO

The Bible in the Bowls

108

wile EEL

Nu Gtk GaLiu ifa Nf. KEL

WUT LILE, LICL, NE, LILLE LOLLY,
WO NE, NCL CG. NGC
HACNG. NILE GEL CALI

(L) T'% ‘Jer ‘E°7% “Jor “CL) SZ6L OT-NOT wos, Cece. Ac Gathd. LUN LL, Lal, LAC, /
oC JO “TC-1T 1S “YOZA ueuwyjne>y S96EEV IO COLO Te “92H CCC Te Y9ZH NS
atc
Lad, COLA Sa itte Ot
; LQCagu: LULU Ct QdaL: Gul
€'9 “BST “GT 2d Eu GU QEwC WELL CUT, LLU LAL LAU Luu LO
© LU'L ‘Ya7zd + fe'z7E “neq LOZ ‘S661 IWLN Cal Wadi CULL Ra UELKL QL OTE Leu NLA 5
‘suonejonb JatO poyeys LW LOL ZA SL YZAO LZ YZ ON
. oul
69 FS SL Peed CLUS ktuu slo Gbeu UU WL CLUE Lou LO
© L@'L ‘Yazd + fe'z7E “neq LOZ :S661 LHLLCL! RGU SLE Cet til: urlrls qt QA Leu NLA :
‘suopjejonb 13410 pexeys LW GL 82H LOL WZA OGL YeZa NS
SLNXINWOD NOLLVOITand IMO4 WNDUVL/ LIN NOLLVLONO

109

Catalogue

qZ7'7¢ “ez ATuo astiduios
0} sreadde uoejonb ayy,

popes
AJOUI9I}X9 ST SUTIIIM OL

ENLA Gea

aruda & uthu rela
Guu Lraca tac. dicka ag
cig iciusg (llr: SU uiciua
CLG NAL Lt ang ECA

ian CTE Nu FELL. req.a

Cy ULL FTL TNLd LO]
[7] LUELE, utr aig daca

d
L7CE “22H “ETS “WINN + 6G ASIN y wsoyury LO°CE “92H LOGE “Y9ZH NS
Uthu feyia ENLd dea LLL TLL TNL Wed
luc, Gira ag dacuda & LLL, CULL AG MACAU Co
Su dicio Guu teada =| NU WILT uuu Lea
cig icieag (elite ANLG ToCG, CGQUELO LLL
Ele ciaiQa RAL LLE ANG ECG LIELGG.O CHedLiGid NAL LLL
Il'L6 ‘Sd ‘Z7'ZE “AOZA = - LZ :S66T (GN MET NU FELL TGQ. LGN LACT NU ATLL
Z'€ WD2Z ‘E76 “WON + payxeys 9 W LUCE 974 LOTE YPZA
SLNYINWOD NOLLVOITand IMOd WNDUVL/ LIN NOLLVLONO

The Bible in the Bowls

110

(Z8 “€ ‘ES6T) Tlessou

‘JD ‘AVY p-7'T ‘SOH Vstusooe1

JOU PIp Inq ,SioJDeIeYD Usp
-IAd 9Y} *** paonpoidal,, (OLZ

‘SL6L) Alewios UOJ “padey
-Jo Ayjensed st uonejonb oy,

GE YI9Z VOL -666T

NLU & th ittta Gey
(GEO ERC iu EEL Gx
CULEL (MUL ENLA Ae
(WATEO cua High ace
ALU Gl NGadtu ale
inti UGEu itNGtGl Ged
Nau. isc. GN ae ide

Tr, [tre]. UCN

TRCN INU TEU GN NLU
LAL CNL Ral! LUICLELIL!
LALGLU LAULEL CULTL
ATUUu War Juul Ca

CCl ALU(LY) [Gl] NGaats
ALLEL! CGTLGN LINGLGLYL!
NAL, LNEC, GN NAL! L[La]L

‘€Z'6 “UWMNN “p°9 “Ned peyeys Cet CNC Lick Ee Cay GN ATL TNC LAT Ce La GN
:suoryejonb 13419 = 9¢ LIV Z66& SAD v-G'S ‘SOH ¥-G'S “SOH
SINAININOD =NOLLVOTIanNd IMOd WNDUVL/LIN NOILVLONO

111

Catalogue

aaoge 99S 6 aINV

Nalitt GULt LN CGE
Lele wearLa.tia Nq wut
GUC! AGL, Cilla Cid. NLA

Sis a 2 o) Seeeie ch Sinw

tow

sUNE th Lita weg EcLLGa
LIT-9T'Z “STA

[Ura ]t C.Caruinn.ua
[AGL] Crum Citic. Nid
LNLITWO LLL ATLY GUL
YOL[LUG wa ].cu L [ag] Gu

LUNE FO KOLA, CCG 3

LT-9V'L ‘OWN

[LE9Z “APT > 1g soury
= 78 Jef =] 61°67 ‘Ned
‘LL-OT'ZL “SUN + 567°9S “AST
‘8t'8e ‘Ned “GE'sz “Ned
‘CC'8S “MAC “E777 “POX
‘9769 ‘Sd “VZ'69 “Sd +
:suolejonb 13110

WU dgQu doNu LOU. AD
jen

-PIAIPUI powreu be 8UIsInd 104 6 GINV

ay =

ENL Ata itade ign dec: aL
iste Oh. Not bid, ELE
Ciacdg tNatiu au

VIS soury

NaLUL GUULO

LICL GUGGUN LON ULIN

oGGL LGN «(Cu L(G) ULL
LE9T “ATT

© 78 J = PI's soury

ao

SINHWIWOD NOLLVOTIaNnd

TIMOd

WNDUVL/LN

NOILVLONO

ag Uva

CEO tLimga tdi tu xe
Wil Ek Gaal tae wi: ck
Lace wil Ng CaMal tau

CAG UNA

UTIL ToLkAG LGN IU NLL
wt TL UMAl ure wi CL
LNCL LLL NG UMall unde

= 9 WHS 8br-S GE YI9Z CE YI9Z
S
a Cag Uta CLAG UNA
5 GEOL EeLimga die Tu Nth UTIL CeLb Qe LGU IU NLL
= Wil Ek Gaal ied ui ck uu ch mal urd te oh
3 0Z0Z LCL wil Ng Ca@al tau LIL LL NG Lal rat
inal
2 eiumesnoqy — ZE YOIZ ZE “YOIZ
@Z'0E “WD oe uemicase
Pere eee GEOL EeLimga Gd tu Neh UTIL TeLbag LGN IU NLL
oer Ho Wil Ek Cmalicde uty ck wu cL umal de wie cL
yuIqprry Lace wil Ng CaMal tau LCL LLL NG Lal rat
UI ssadons pue AWTNIeJ 10g L1Oz orkeY™ — G68OI TAIN Z'E “YZ Z'E “YIZ
SLNXINWOD NOLLVOITand IMOd WNDUVL/ LIN NOLLVLONO

112

113

Catalogue

:ssuonejonb 13410

9¢-Vo'9 “WINN 60¢ :TT0Z

peyeys = €1/esoce SN

ag Uva

Crd tLimga tidus tu xe
Wil Ek Gaal iitae wiv ck
Lace wil Ng Ca@al tau

CE YI9Z

UGL ALE NLL CLAG CNA

We TL [UTIL] C.Ltag.a
[au] wu cL uma [ae]
[LaNciL] [LL] Nq Uaal

TE YOOZ 8

9€-SE'OT “WNN

ssuonejonb 13410

Cag Uva
GEde tLimga die tu se
Wil Ek Gaal tae wiv: ck

CAG UNA

UITIUL TeLbAG. LOL IL NLL
Wie TL Ufamal] ea wie oh
LNCL LLL NG Lal [rau]
UNA

TLtAGO LGk 1 N[L]L HAG
Uma Kae wie TL UoIUL
Wie TL mal fae uu CL

[Mog 9y} ur syutod Ly Lace wil Ng CMa tau We [NC]L ULL 9g] Umal wa
quarayIp om} 3e payeaday :zloz AeYOR ~=—-Z/EGOT SIN Z'E “YOoZ Ze YOoZ
SLNXINWOD NOLLVOITand IMOd WNDUVL/ LIN NOLLVLONO

Cag Uta NLL CAG UNG
Orde toliago Udi tl seh UE LJUL C[eLtaqe]a Lge du
Wil Ek Camalind uty ck wu ch uaal de iu [CJL

[moq Lacie uly 8g Gamal aL LNTL LILLE NG Lafa]! rau

AY} JO JOLa}X9 ay} UO UA}LIM POL Val 8€Z/ES0z SIN Z'E YZ ZE WOZ

Uae Uva Cana

GEOL ELimga Udi tu Nth | TLL Q LIGk ALY NLL LAG

i cada (IU ER MAL ak ut EE CL dal ard we CL UCL

The Bible in the Bowls

114

‘suonejonb 139410 Tce uly Ng Gamal aL LIL cous NG UAL LAL cee
Z'E YZ “E76 “WINN +} €0L Val 96T/ES07 SIN CE YIIZ CE YZ N
GL)
8Z'LZ UD < I1'09 PST + BEONES ois a gs
ereiaL ener tee abe HEUL ELiAga UGIN IU NEL TLL Tu llgO LGt tu NLL
Se a a Wi EE CMa) tttu tu Eri eu TL Waal urd Le
:suoryejonb 13410 Lacie wut 8g Gamal aL {kote} LANCE LELLY {A} Laa[l]
ZE YZ “B-L' IZ “Sd + Z9Vae£ 9S/ES07 SIN CE YZ CE YZ N
SLNHWWOD NOLLVOIIsnhd IMOd WNDUVL/LN NOILLVLONO

115

= Cag Uta UANGN UNG
s GEOL EeLimga die tu Nth | UTUL TALINagd LG ke NLL
3 Wi EE Gaal tatu tu Ek tu TL Yaar dl wt TL
ei Tascie cule 8g Gamal ae LCL LLL NG LIQAT. ral
6°SS “Sd ‘Z'E “YIIZ 601 Va OEZ/ESOT SIN CE YI9Z GE YIIZ
Cag Uta cana]

a

Grd teLiaga tdi iu eh | CL ctu [77] SL Cag
Wie Ek Gamal ital ute ck ord tl CL Lata rae cu!
Lacie cule 8g Gamal a [ures] Let [se]o atau

ETL “UMN “Z'E “YDIZ + 801L Var 8IZ/ES07 SI GE YI9Z CE YI9Z

SINHWIWOD NOLLVOTIa€nd TMOd WNSDUVL/LIN NOILVLONO

The Bible in the Bowls

116

Cag Uva
GEde tLimga tidus iu se

CAG UNA
LIT LL TeLWAlga LGN IU NLL

Ele wutu Ek GM@l ital tu Ek uu TL veal wurde uuu cL
IL'16 ‘Sd ‘Z7'ZE “NPZA = - LEZ ‘S661 Lacie cull 8g Gamal ae LNTL LILLE NG LiMal ae
‘TE YDIZ ‘ETS “UNN + pexeys 9W CE YIZ CE YIZ
U(NA)

T'16 “Sd
2 v9 “NIC ‘Z'E “YIZ

IL@NV 1/cre aINHe

ag Uva

Grd tLimga tdi tu xe
Wil Ek Gaal tae wi ck
Lace wil Ng Gamal tau

CE “YZ

L(GL) ALE NLL {LL} Cag
TON UTIL CLG {ag }a
LL TON LQa]l wae ULL
MNCL LULL NG Lraal ae

CE “YZ

‘gInsIy JTUOUIEp

e Jo SUIMBIp & punole posueI

-1B SUOTDES INOJ OJUT paplA
“IP ST [MOq et} JO 1X0} OY],
LL0€ ‘AO1d

ag Uva
CEde tLimga tdi tu se
Wil Ek Gaal tate wi: ck

CAG UNA
UTIL ToLbAG UL IL NLL
wu CL uma rae ww cL

‘T'S ‘YD9Z “(ZX HLS Z0Z-90Z LNcie cule 8g Gamal aL LNTL LILLE NG Mal ae
‘POxy) ZI-VL'ST ‘POX ++ :O107 fereg COsIvL WI GE YZ GE YZ
SLNAIWNOD NOLLVOIIaNd MOG WNDUVL/LN NOLLVLONO

117

Catalogue

SdSIBA [RdTTGIq Jo AjaTos
JSOUe S}SISUOD 1X9} [MO 3UL
Tato :tamod

jo owreu se payoau]

TAL, :WDUY, apag “JD
EVOL ‘Sd
‘61-8T'ZL ‘Sd ‘8h'90T “Sd
‘E568 ‘Sd ‘C'S “YD9Z ‘GEOT
UO T2 Lp 90T “Sd = TZ sndrop

801 WN

Cag Uva

Crue tLimga tdi tu xe
Wil Ek Gaal iitde wi ck
Lacie cule 8g Gamal ae

CE YIIZ

CAG CNA
UTUL ToLla.gd UGks IU NLL
Wil TL Vaal at wi TL
LNCIL LULL NG Laal at

TE YOoZ N

Cag Uva
Grd tLimga tdi tu xe
Wil Ek Gaal iitdte wi: ck

(CUEG) CaN
UTIL CLG UGS IU NLL
wh TL uMal rade ww cL

[moq LE-SE Lacie wut 8g Gamal aL LCL LILLE NG LiMal ae
3} JO IOLIa}x9 ay} UO UAL :sndiop 6S TE ‘YOZ TE YZ N
SINAININOD =NOLLVOTTanNd IMOd WNDUVL/LIN NOILVLONO

The Bible in the Bowls

118

ag Uva
Grd tLiaga die tu se

NLL CUL[AG] Cala]
TCN UTIL Cu llaga LGt In

69°89 :0¢0¢ wil ck CML aL ut Ek Lt CCN Hal ea Lu!
ZS ‘Yoez ‘STZ ‘wWnN ula}suas LNcie cule 8g Gamal ae Lo[NOL JUL NG LLaal ka
‘67'6 UN ‘TTL UMN = -1OW//PIOI 770 SH Z'€ “YD9Z Z'€ “Y99Z
Uae Uva CAG CaN
GEOL EeLimga die tu Neh UTIL Celta Lie IL NLL
14 Wie Ek Gamal ide uty ck tu cL vaal de ui cL
qINVD = rS Lacie cule 8g Gamal aL LCL LILLE NG Vaal fa
086T PPD pZzS6el WA Z'€ ‘Yaz Z'€ ‘Yaz
Cag Uta NLL CAG UNA
Orde teliado tdi dl sek | CL> UCLLaL CeLiago Gly WY
Wie Ek Gaal ied ui ck | uu cL <umal urd ut!
6L0Z ZEL SIN Lavtie cule Ne Gamal eae LNTL LILLE NG LiMal ae
PUTS eS] ‘Z'E ‘YOZ > ««eIUesnoqy uerepeuajey ZE “YOIZ ZE “YOIZ
SLNXINWOD NOLLVOITand IMOd WNDUVL/ LIN NOLLVLONO

119

Catalogue

SOUT] [RIpes UT

ag Uva

Grd tLimga tdi tu se
Wil Ek Gaal tae wiv ck
Lace wil No Ca@al tau

UTiu[L ToLiaga °°")
LL [LILLE NC Mal **"]

UdAUM 4x9} papey AJOWANXY g1OZ APBSIIA 10087 L Z'E “YOoZ Z'E “YOoZ
Cag Uta NLL CAG UNA
Orde cliado tdi tl we | [UT uk CoLaq Ligue 1
WIL EE CmMal ittu iu Ek tu CL mall ej ute cL
LVcie cule 8g Gamal aL LCL LILLE NG LiMal al
p'9 "Nag ‘suonejonb WYO g1OT AB3SIIA L86LZ L Z'E "YIIZ Z'E "YIIZ
Cag Uta [uJna
GEOL ELimga die tu wth | CeLiago LGN IU NLL cL ]ag
Wil Ek Gamal ical uty ck | CL mal urate we [TL UoLUL
Tce cule 8g Gamal aL LENTIL woe NG IMAL AL cous
810Z AB8sIN S09ST L Z'€ Yaz Z'€ Yaz
SLNXINWOD NOLLVOITand IMOd WNDUVL/ LIN NOLLVLONO

The Bible in the Bowls

120

ag Uva

GEde tLeaga tdi tu xe
Wil Ek Gaal tae wiv: ck
Lacie wut 8g Gamal ae

U[L]ag UNM

UTIL ToLLG LGN ILE NLLL
lu TL vaal au wi oh
MNCL LULL NG Laal at

Z'E YIIZ “ET'6 “UNN S LIV 6S6¢ Sd CE YZ CE YZ
Cag Uta CAG UNA]
CEU teLimgo die ty Neh UTIL CeLkaga [LGN IU NLL
Wil Ek Gamal ica uty ck tu cL uaal edt wie cL
Lace wil No Gaal tau LIL LLL NG Lal wal
ACNUL AD €LIV €967 SAO Z'E WZ Z'€ “YZ
{[x}in] cing [axa]
Wag Uva TeLLALG. LGN we [a ]AL
Grd teLiaga tdi iu th urd uu OL {UC} eo
Wi Ek Gamal ical ui ck | rae {aa} ui cL vaal
6607 OV LNUL wil No Gaal au LNTL {LIL} LILLE NG Laal
Zb [14s] SIANOT Z'€ “YOO Z'€ “YOO
SINAININOD =NOLLVOIIaNd IMOd WNDUVL/LIN NOILV.LONO

121

Catalogue

Xo}
[Moq atp Jo uonIpa [enied

ag Uva
Grd tLimga die tu se
Wil Ek Caal ide wiv: ck

CN]
[ToLiaga] Uigis Iu wih [uag
TL Yaal (fae oy, CL UTE

Ll6 Sd2@vo meq 76S :1681 TOE GOV Gxt wil Ne Laal tar [LCL oe Jer NG LAL FAL cee
:suolyejonb 1ayIO qemyps dIANOT ZE “YOIZ ZE “YZ
Cag Uta UNa
Se ee GEOL EeLimga die tu Nth | CLM Qo LGN IU NLL CAG
i ‘HO ¥6T ‘6661 Wil Ck CMa tae ule Ek CL val at we CL UTIL
Z'E ‘YIIZ peyeys Lacie cule 8g Gamal ae LENTIL coe NG LAL LAL ce
‘E76 “UMN “p°9 “INE + = 9¢ LIV Z66€ SEO CE YI9Z GE YIIZ
Cag Uva CAG Hana
Orde telimdo tdi tl seh UTIL CeLaQd LGN IU NLL
Wie Ek Cama itd ui ck uu cL Waal dau iu ch
Tce cull Ng Gamal aL LNTL LILLE NG Laal tat
OT LIV 0¢6Z SdD CE YZ GE YI9Z
SLNYINWOD NOLLVOITand IMOd WNDUVL/ LIN NOLLVLONO

The Bible in the Bowls

122

T'16 ‘Sd 2 p79 “neq 60T-80T
‘€7'6 “WMNN ‘Z'E “YDOZ + =—986T JT[ED

q uoley

ag va

Crd teLimga tdi tu xe
Wil Ek Gaal iitae wiv: ck
Lace wil Ng Ca@al tau

Z'E YZ

CAG UNA

UITIUL TUG. LGN IL NLL
ui TL vaal at wi cL
LNCIL LULL NG Lraal ae

ZE YOZ N

T'16 ‘Sd 2 p'9 “Ned EES ‘8Z6T
:suonejonb 1ay310 uwop10y

8b ‘TAZ

ag Uva

Grde tLimga tdi tu se
Wil Ek Caal iitae wi ck
LCL wil Ng CaMal tau

CE YZ

CAG UNM

UTIL ToL UG) IL NLL
ui TL vaal at wi cL
MNCL LULL NG Laal at

TE YOoZ 8

SINHIWIWOD NOLLVOTIEnd

TMOd

WNDUVL/LN

NOILVLONO

123

Catalogue

aAoge 99S

eval Sb/ZZ6T SIN

CNLAL
wil Gk aga tal NL riya

OTOL ‘Sd

GL [gat]oa t[aL]
eH GL uu UN ob UL
d
SL'ST PoOxd ,
216 ‘Sd 2 OTOL Sd 95

OC’ VOL ‘Sd

:suOT]eIONH JITIO

TAC L

<IamoOd JO seu SB podyxOAU]
S8LST ‘poxd

> T€6 ‘Sd @ OTOL “Sd
‘S'S “Sd “EST ‘POXH :OF
poaey Iyex ;DUZep

abnseg ‘asuodsai [ed181nj1T

Tver 8/ZZ6T SN

CSLAL
will Gk aga tal NL riya

OTOL ‘Sd

o]tiguh [qdta]a wan
[otis GL] uu [QL Les
d
ST'ST POxd
2 T'€6 ‘Sd 2 OTOL “Sd

S.NHININOD

NOILVOTTIENd TMOd

WNDUVL/LN

NOILVLONO

The Bible in the Bowls

124

CSLAL
wil Gk aga tal NTL ry

ayonovieD 8I'ST ‘poxg
dA0GR 99S ZLVal ZI/ES0T SIN OTOL ‘Sd 2 T'€6 ‘Sd @ OTOL Sd
CNLAL hugh qdiga iL
WIL Gk MIQO LAL NTLE ko = fULLE igh ULL Ugh ut
ayonoyieD 8U'ST ‘poxg
aA0gk 99S 9Vae OT/ES0Z SIN OTOL Sd & 16 Sd & OTOL Sd
CRLAL [Jugh qaqa iL
Z'E “YZ “O%'VOL ‘Sd WL Gk aga tak Noli ko PW gh w[tJu ugh wi
:suoT}eIONH JIIIO SL'ST ‘poxy
oA0ge 99S GVvae v9/ZLZ6T SIN OTOL Sd & T€6 Sd @ OTOL ‘Sd
CSLAL CQL Gatgo LAL]
Wil Gb aga tan cle ra wl ugh ui] cgh wi [ly
8ST ‘Poxy
dA0GR 99S yVvar ZLv/LZ61 SIN OTOL Sd & 16 Sd & OTOL ‘Sd
SINAININOD =NOLLVOITIaNd IMOd WNDUVL/LIN NOILLV.LONO

125

Catalogue

CSLAL Gago Lah
Wl Gk AGO LAL SOLE rk ULL gh Lu gh QUILL! gL
8ST ‘Poxy
aaoge 80g 107 Okey TE8'OT OTOL Sd & 16 Sd & OTOL Sd
CNLAL GL Gaga WoL
Wil G¢k Aigo tal NoLe ko WIL gL ut cNgh LL
OTT-STT 8ST ‘Poxd
dA0GR 99S :sndio5 9ST NW OTOL Sd & 16 Sd & OTOL ‘Sd
GsLat GALGO LoL
WHILE HOE ALGO LAL NELE Oh CCL) [ow CNGL we UG]
SI'ST ‘poxy
dAOge 99S OL Var S8I/Esoz SIN LOL ‘Sd 26 Sd 2 OTOL ‘Sd
CSLAL GL GALgd Lah
WIL Gk AGO aL NTLe rk MU gh LLL cg) tu
8L'°ST ‘Pox
dA0GR 99S 6Val €8/ES0Z SIN OTOL Sd & T€6 Sd @ OTOL ‘Sd

SINHIWIWOD NOLLVOTIaNnd

TMOd

WNDUVL/LN

NOILVLONO

The Bible in the Bowls

126

dA0ge 39S

cL Val 8Z1/ES0c SIN

CNLAL
wil Gk aga ta. NL ry

OTOL ‘Sd

QL gaigg [t]a[L]
WLI. GL NLir, GGL LLL
d

ST'ST POxd
2 T'€6 ‘Sd @ OTOL “Sd 5

TAG. L

<IaMmod Jo suIeU SB pdyxOAU]

8I°ST ‘Pox

T'€6 ‘Sd @ OT'OT “Sd
‘8'bZ ‘Sd ‘EST “POX :OF
poaey 1yeX :Diunzep

abnseg ‘asuodsai [ed181n}1T

IT var

62/ES0¢ SN

CNLAL
will Gk aga ta NL ry

OTOL ‘Sd

[Jou qdigg tan
wate. COL wLich. ag ]L [Juwu
d
SIST Pod .
2 16 Sd 2 OTOL Sd

S.NHININOD

NOILVOTTIENd

IMO’

WADUVL/LN

NOILVLONO

127

(PELL «Lt FELL Que CL Joie tegu[e] d
Ce Gk CETL Cut ceith LULL tLe WLLL] QML! q
oA0GP 995 evar Sbv/LZ6L SIN 8°VS “Sd 8S ‘Sd NS
(PELL Lu FELL GUL! LUGUCIL!] d
Ce tu Gk CETL wuts ith LLL atl LL] LLL t[AtIL og
oA0 GP 99§ T var 8/LZ61 SIN 8'VC “Sd 8'VS ‘Sd
x (PELL Lu FELL Gd LUQUUL! d
< OLI-SLL Cy iu UGE CECI wit cite SLL Gadbd LGELL, QLLLY CALL q
& DAOGE 22S :sndiop 9ST W 8'bZ “Sd 8'bZ ‘Sd
Oc VOT “Sd
:suoT]}eIONH JITIO
TAL L
<IamoOd Jo sweU Sse pdyxOAU]
ST'ST ‘Poxd (ELL (Ui FELL Qui GUL! P
© T'€6 Sd © OL'OL ‘Sd Cy iu Gk CETL wut crite SMELL Gadkd LATE LALLY CALL q
‘8'Z ‘Sd ‘EST ‘POXH (DN pLO7 Orkeyg TE8'OT 8°VS “Sd 8G Sd NS

S.INHININOD

NOILVOTTIENd

MOG WNDUVL/LN NOILLVLONO

The Bible in the Bowls

128

aaoge 39S 6 var

€8T/ES0T SIN

(ELL Liu FELL GUC!

Ce Wu GE CETL CULL: cides
8° “Sd

LQUUL!
CULL Madd ULL LILLE ALL

8° “Sd

ee)

(PELL Ll FELL GUC!

-1¢

eyonoye) Ce iu Gk CETL Wutu ity KLE Eat WALL LL LL

BAOGE 99S LVvae ci/esoc SN 8'VG “Sd 8'VG “Sd
(ELL Ll FELL GUL!

eyonoyeD Ce 1 Gk CETL Wut cits = ALLE hata UYCLL QLL SLU

dA de 99S 9var OT/esoc SN 8°VG “Sd 8'VG “Sd

GE “YI2Z ‘OT VOT “Sd
:suOT}eIONH JITIO

(ELL Lu FELL GUL!

Ce Wu GGL CETL CULL: ceded

rLce JL taquau
oH Made Jd [W]e Lee!

9A0GP 99§ Svar v9/ZZ6T SN 8'°VC ‘Sd 8'VC “Sd
(TELL .Wil! feLe aQudu t[uq uci
Che de Gk CETL cule cit, LALLY hats WHATLEY ALL
9A0GP 99§ vvar Zb/ZZ61l SN 8° VC ‘Sd 80S ‘Sd
SLNAWWOD NOLLVOITdNd 1MOd WNDUVL/LN NOLLVLONO

129

Géa wairtt, adu

RGU GUL 4. URL uaLt, Le

GGQ Walcth, aqu
NUL QUL G, GAL LALLA, Li,

6'SG “Sd “Z°TE “Sd ss Var T/8Z6L SIN LCE “Sd LCE “Sd
(ELL Ll FELL QUI! uqueau
y Cede Gk CETL utls its = LLL ae]! [Ue ecLL LLY ALL
3 sA0gk 99S cL Var 8ZI/ES0~ SN 8°VS ‘Sd 8°VS “Sd
S TAM L
<Iamod Jo sweU se pdxOAU]
8T'ST ‘Poxd (ELL (Ui FELL gue GUUL!
© T'€6 ‘Sd © OL'OL ‘Sd Ce i UGE CETL wut cite Poth JL oad [ULL LLL! FLL
‘ECT "POxd ‘8'yZ ‘Sd ‘OF Il Var 62/€S07 SIN 8°V% “Sd 8°VS ‘Sd
(ELL «Ll FELL GUC! cquau
Ce 1 CGE CETL WLLL: cede MLE add LeTLL aoe CATE
dA0GR 99S OL Var S8T/ES0~ SN 8° VS ‘Sd 8°VS ‘Sd
SINAININOD =NOLLVOITaNd IMOd WNDUVL/LIN NOILLV.LONO

GE YIOZ “ETS “UNN + atu TULEL Agu
:suoryejonb Jay1O eu Noth the NG EGLEL | Url] NLU [ed] CLL Ql
Z'16 ‘Sd ‘8°GG “Sd + €Ol Val 961/ES07 SIN 8°GG ‘Sd 8°SG ‘Sd SN

The Bible in the Bowls

98

‘Sd ‘8°O ‘Sd < Jo uoneoy
-Tuepr ayy smoye €9216 WA
YIM JaTered ay Inq ‘surssTu

SI [Mog 9Y} jo uoTIod ase]

ar

Nal. Ne dc adu

130

[enprIAIpur pawreu ZE-LE wily ACLU aCiee Gate ore [ido agus :
B JsuTe8e UOTDa}0I1d 104 :sasiny 60SZ VA 8°9P ‘Sd 8'°9Or ‘Sd
9 OTL
Sd S'98 ‘Sd 8'9v Sd Tp aIINVO Sgt ade Agu wou adc
[eNpIAIpul poweu = =_ ZZI-IZI wily ATLL CIEL HAC Crk LLL TNL cue CH Gel
B JsuTe8e UONDa}01d 104 :sasiny ©9Z16 WA 8°9P ‘Sd 8'9Or ‘Sd
SLNAWWOD NOLLVOITdNd 1MOd WNDUVL/LN NOLLVLONO

131

Catalogue

3 221

Gott
Quer Ear ti aus iadie

6r-8r ALE GNQUCIGLE ACH AGE ALL GALLE LULL att
“CLO? AeYOY YET/ESGOT SIN G°89 “Sd G’89 “Sd
uonejonb 34} o7UT

Apoerp payasur Areroyouaq daa COAL adie [""] {ta} chad

ay} Jo unouoad uosied party. nihau Ueda & Gliu amu = A GGA qu LLU ad!
6°GG ‘Sd ‘@'E “YD2Z + 601 Val O€Z/ES0T SIN 6°SS ‘Sd 6°SS ‘Sd

uonejonb 34} oyu Apoar1 panies
j q pelea? wad GULMACK TU NTLAGL. LIL
poliesul aureu s,Areloyjauag Rihau déda Qa Gliladu = wuau cuaga {cucqa}

6'GG “Sd ‘Z’°ZE “Sd ss Var T/8Z6L SIN 6°SS ‘Sd 6°SS ‘Sd
SINAWIAOD NOLLVOITANd IMO" WNDUVL/LIN NOILLVLONO

Ay

aaoge 39S 6 aINV

RG Nun ac

uu. aldo tadu extdca
9¢'69 “Sd

NG Ley ho
UL QVLUC GAUL INhLic.UO

9¢'69 ‘Sd

[LE°9 “ABT > PI's soury
= >'8 ‘Jor =] ‘6167 INed
‘LI-OV'L “OMAN (67°97 “AST
‘8Z'8e Ned “GE'sz “Ned
‘CZ'8S “Mead “E7T'7Z “POXH
“97°69 “Sd “bZ'69 “Sd +
:suonejonb 13410

The Bible in the Bowls

upto acL CL

LULL WO LICL LILO

jen HUACCL Gita Gotu LU UIACEN GCC CLA
-PIAIpuI poureu e SuTsINd IOJ 6 dINV — vC'69 “Sd vC'69 “Sd
RY SINSINNOD NOLLVOTTanNd IMOd WNDUVL/LIN NOILVLONO
ci

N

N

133

Catalogue

9°OTT ‘Sd
398 ‘Sd (8°9F “Sd + cCL-IeL Hae 6tq disk UAL ocg dius
JenprIAIpur paureu ‘sasInD GE. NOU NEE ait iaguilt |G. NUL LLL LT Gaui Luc
e ysurese uoToe}01d Jo = Tr AIINVD €9ZT6 Wd G°98 “Sd G°98 ‘Sd
SdSIDA [BDTTGIG Jo AjaTos
JSOUI[E S}SISUOD 1X9} [MOG OL
Tata -iamod
jo oureu se payoAuy
FAL, sWDAUY, 4OPaS “JD
LEVOL ‘Sd “6T-SI'CL “Sd Se ING «og 2 RN NEANGS
Meal ee ee, ETL GMIGO LGN CTILL NU CTL Gag WIG CTL NU
8y'90T “Sd “€S°68 Sd Qu tGGNLU Gok Lk MOQ MLM raQNLU GTLE ITLL aa
‘Z'E “YD9Z ‘GEOL Eth Wu Nquig Nol. LNG TULL ULL NGL NGL LNG 5
‘uoIyD T & Zy90TL “Sd IZ :sndiop 80T N 61-81T'CZL ‘Sd 61-8T'CL ‘Sd NS
SLNXINWOD NOLLVOITand IMOd WNDUVL/ LIN NOLLVLONO

dOnoVe) &

MILGE. irlicee.

ACN, Ltat & 8aU wi

GILT, LUCIE,
CALE, WA CLAL Cy NUL BULL

The Bible in the Bowls

UI pesopous UOJeUIUTeIZeNAL —-gez :pR6T GAL AG NIU GAIT LE MAU Mit, NLU GT LLL
L198 ‘Sd ‘T'7 “WS T te uopi05 ¢ Yeo L198 “Sd LL°98 ‘Sd SNS
G98
'Sd ‘8'9b ‘Sd + Jo uoneoy
-TUapI! otf smoTe €9Z16 WA
(IM JeTTesed ay} 3nq ‘Bursstu
SI [Moq 9Y} jo uoTIod a81e] V fan cée disk
JenprlAIpur paureu ZE-LE E. SGU NEE ait iaguitc = ce NULL U(LLY) Lal]
B ysule8e UONDa}0I1d 104 :sasimy 60SZ VA G'98 ‘Sd G98 ‘Sd g
SINAIWNOD NOLLVOIIENd MOG WNDUVL/LN NOLLVLONO

134

135

Catalogue

JIPIO VSIdAaI UI poyeaday

TQUL Lac
sLIGUEL LEGUEL AL, TAG MaGull

Ierl PST-EST (AT FOUL AGU ERG be GUL hail TOQUE MiGull TAG AL
‘poxy ‘T'16 ‘Sd “p’9 “Ne +} ‘OL0G P1004 vol ANC T'16 “Sd T'16 “Sd
Littl
S[eNpIAIPUI peureu [eraaas 6E-ZE AT EOUL AGU ERG be gil at TOUL dqdl TAG Le
jo sosind oy} 8ulfNuUe 104 :sasin’y) ETT VA L'16 ‘Sd L'16 ‘Sd
SdSIIA [RdTTGIq Jo AjaTos
JSOW]E SISISUOD 1X9} [MO OUI,
Tato :tamod
jo oureu se payoau]
JIAIY, “WDA, Japas “JD
TE°vOT ‘Sd
‘61-8L'ZL ‘Sd ‘8h°90T “Sd
*€G°68 ‘Sd ‘TE ‘YDOZ ‘GE'OT ELeh wily Adiga Hcl incl TULL WiLL diga NUL NCil
‘uolyD T 2 Ly'90L ‘Sd IZ :sndiop 80T N €S°68 ‘Sd €S°68 “Sd
SLNHWWOD NOLLVOIIsnd IMOd WNDUVL/LN NOILLVLONO

The Bible in the Bowls

136

CE WZ «EET BLE AT TOU AGU CAg be ugitl aud Wat WALANG TaUL
‘suonejonb JatO wopis05 Sb TUZ I'16 ‘Sd '9 ‘Ned 2 T'I6 ‘Sd
NUL UG!
AGU NGUACL TAG ULL (A) Le
L'16 ‘Sd 2 9 ‘Naq 60T-80T (AT EOUL Adu ERG be Git) mcd AT WALNG TOUL
‘E76 “UMN “Z'E “YD9Z + = :986T JETIPD q uoley T'16 ‘Sd y°9 “Ned & T'T6 ‘Sd
oa NUL wuattl
ea AG Lal] NUCL TAG cone Le
[Moq 94} JO UOTIpe [BNW = 7G : TEQT TI9E GOV sAT EGUL AGU ERG ke ligt! Mud LAT ALNG TLAUL we]
Z'E ‘Yosz :suonejonb 1339 qemyps dIANOT L'16 ‘Sd p'9 ‘INIq 2 T'I6 ‘Sd
NUL ude
Gull NGLUEL TAG LLL! MLe
L'16 ‘Sd (AT FOUL AGU ERG be Gil Mtg LAT WALNG TOUL QUILL!
2 p99 “IMI “'E “YDIZ ILaNV 1/crve aIWHe T'16 ‘Sd p'9 ‘ned 2 T'16 ‘Sd
SINAININOD =NOLLVOIIaNd IMOd WNDUVL/LIN NOILLV.LONO

137

Catalogue

G9ES

HeTeZNIN

dic tate

tw ors

[A ]uc [txugLl]

(CUt AD ) wopI0y Mopooyty GN UNL 8a.E Lau lita ge 9 GN UNIT NQL Lau Urrd oN
OL'16 “Sd ‘Z'T6 “Sd = = ZS TST [nquels] OL'16 ‘Sd OT'T6 ‘Sd
CE “UZ “E76 WINN + Rak On da Cath NGL Gn ca
:suoryejonb 13410 (GG GALE 8Qb eLttu aca Gig MALL] xe[b Jucce
L'16 “Sd ‘8°SG “Sd + €0L Val 96T/ES0T SIN Z’T6 ‘Sd Z’T6 ‘Sd
S9ES
HOTZ Reb dy da CCL NGL GN aa
(CUE 2D ) wopI0y MopooyTy 6G GbE YGL LOtu ca Gig GALL Ngk] tec
OL'16 ‘Sd ‘Z'16 “Sd & = = ZS TI9qST [nquels] Z’T6 ‘Sd Z’T6 ‘Sd
SLNXINWOD NOLLVOITand IMOd WNDUVL/ LIN NOLLVLONO

[SAPLNA ZT] SLST ‘pox

HAO@V OTOL “Sd daS =—_ @ OT'OL “Sd @ T'€6 Sd

The Bible in the Bowls

EL'b Tqag “wh
sajonb osye 1x9} [Mog oy,
ICES ‘POXA
LEZ aed suoHvon} 2910 Ee LLC tog LucL
IL'16 ‘Sd . HGNC i Ck Gadi Ce [CJgnca way gb iqacul
‘QOL ‘Sd “IT‘0G “PSI L007 PUPAST vOT WN IT’ 16 ‘Sd IT’ 16 ‘Sd
ele ECG LLC tc, Luck
Il 16 ‘Sd ‘Z2°ZE “Oza - LZ “S661 E. HGNC At CL Gace Ce CIGNCAL AL(N) GL Gace
‘SE YZ “E76 “UNN + peyeys 9W IT’ 16 ‘Sd IT’ 16 ‘Sd
Se ECG LC Ecce
"s pUBJaTYeW ‘NOA OL, LOU . HGNC iu Ck Gadi Ce CGNCL ALN GL QML
‘[g]b NCLEN CLiqatN TL AD T WHS tyy-s IL'T6 ‘Sd TL'16 ‘Sd
SLNXINWOD NOLLVOITand IMO’ WNDUVL/ LIN NOLLVLONO

138

d
4
2)

139

Catalogue

CE YZ
:suOT}eIONH JIIIO

Eq Chu cae
dau UAL tu

avis

Qgu EL olga

LLCO CG LU aL
UML UAL bl, GCu TL

dA0GR 99S GVvae ¥9/ZZ6T SIN Oc’ VOT ‘Sd Oc’ VOT “Sd
Eq Chu cae LLC CG LaUL NL
Cau UAL to Gdu EL olga Ua UML ele Gigli TL
dA0gR 99S yVvae Lv/LZ6T SIN Oc’ VOT “Sd Oc’ VOT ‘Sd
Eg Chu ath ULL CQ Lut WL
Hau UAL to Gdu EL olga Ula] UAL] ule qgu ch
oA0gR 99S eval Sb/LZ6T SIN Oc’ VOT ‘Sd Oc’ VOT ‘Sd
Eq Chu cae LLOLA CG LaUL NL
Cau UAL to Ggu EL Lam Uae ULM le Gigli TL
aA0ge 99S c Val 62/ZZ6T SIN Oc’ VOT “Sd Oc’ VOT ‘Sd
8ST ‘Pox
> T€6 ‘Sd OT'OT “Sd
eres eae Eq Chu cae LLC CQ LALA ol
[:DH] :suorejoNd 1310 Hau Wak io du chalga udu UAL olf. QJgu tb
CUNL LeCULE 2D T var 8/LZ61 SW Oc’ VOT “Sd Oc’ VOT “Sd
SLNXINWOD NOLLVOITaNd IMOd WNDUVL/ LIN NOLLVLONO

The Bible in the Bowls

140

Eq Chu cal

avis c “3

LLOQ CG ULL NAL

OLT-SIL Hau UAL to Gdu EL Lym Uae UML Lele Gigli TL

dA0gR 99S :sndio5 9ST WN Oc’ VOT ‘Sd Oc’ VOT ‘Sd

Eq Chun au LLC C]¢ Uf tt]

Hau Wak io du tr olym [jai] ual [ite qgu th
sA0gk 99S OL Var S8T1/ES0~ SIN Oc’ VOT “Sd Oc’ VOT “Sd

Eq Chu cat LLC CG LaLL NL

Cau UAL to Ggu EL Lym Uae UML le Gigli TL
dA0gk 99S 6Val €8/€S0Z SIN Oc’ VOT “Sd Oc’ VOT “Sd

Eq Chu cat LLCO CG LuLL NL

Hau Wak to du EL oly Udo ULL bale QQu Ch
dA0gk 99S ZLVal ZI/ES0T SIN Oc’ VOL “Sd Oc’ VOT ‘Sd

Eq Chu cae LLOLA CG LaLa

Cau Um to. Gdu EL olga Udi [UML ble Gagu Te
dA0GR 99S 9Vae OT/ES0Z SIN Oc’ VOT “Sd Oc’ VOT “Sd
SLNXINWOD NOLLVOITand IMOd WNDUVL/ LIN NOLLVLONO

141

Catalogue

SdSIBA [edTTGIq Jo ATaTos
JSOU]e S}SISUOD 1X9} [MO 3L
Tato :tamod

jo owreu se payoau]

JUV, ‘WDIWUY, 1apas “JD
Te'vOTL ‘Sd

‘61L-81'ZL ‘Sd ‘8h90T “Sd
“€S'68 ‘Sd ‘Z'E “YZ “GEOT

LL EAA
WO, CELL Lit Gaga «acu

ULL TURAL
wll, COLL ULL! GALgO «ACU

‘uoTyD T @ Zy90L “Sd + IZ :sndiop 801 N TE'vOL Sd TE'vOL Sd
Eq Gut tl ULL CQ] Usui aL
pepey Cau UML to Gdu EL olga [ural UAL bale QQ Th
ATOUIaXO ST SUTNLIM OU, 8 Var SS/ES0T SIN Oc VOL “Sd Oc VOT ‘Sd
Eq Chu cae [UnJucia cq Lelie al
Hau Wak to du chalga [om UAL] ble gue Ch
aaoge 80g 107 O1heyg TE8 OT Oc’ VOT “Sd Oc’ VOT “Sd
SLNXINWOD NOLLVOITand IMOd WNDUVL/ LIN NOLLVLONO

SdSIIA [RdTTGIq Jo AjaTos
JSOU]e S}SISUOD 1X9} [MO 3UL
Tato :tamod

jo owieu se payoau]

TAdy, :wD.Uy, Japs “JD

TE'VOL “Sd ae ee
; pererer ae uaa Nd! Uaghke Lido NUL LiggkLs
6T81'cL ‘Sd 8h'90T Sd Gado ian dado itd ég § UUdIgo LiL Lidgto INL ca,
“€G°68 ‘Sd ‘Z'E “YDEZ ‘GE'OT ELth wiv Sali, alae ul TULL LLL NGL LNG,
‘UOIYD 12 L901 ‘Sd = TZ sndio0p 801L W 8r'90L ‘Sd 8r'90I ‘Sd NS

The Bible in the Bowls

dLra(L) quaueu TUL Qu
(Lace Cl UFO GULLILE Ga

GUAGE EOUeO
LMMeEh LLL NGUECL LOCAL

Crtia quiu gaa dia

LLMATE LLY NQLart Ae Ar Cel SeoT 5
aaoge aag ~— TZ, :sndi05 801 W Ly90L ‘Sd = WON LTS LP'90L “Sd
SLNAINNOD NOLLVOIIaNd MOG WNDUVL/LN NOLLVLONO

142

143

Catalogue

LAUN NGULLL (JOM “3.L)
Ciaal Guy WL duc Nl
NAdLN Cate acl tuaig
ICUUEN NLLO GadL uc

GN CLALGUIN we GN CAL, LUN NUON
Natta (LIN) MUL] Sl UL NQUEN UNL
eee ees GU NCL CeO NL fx ULATULIN LOUIS CLL
be'te tof = STIS esl OI GEC dg Habk ag kode = cab ocu uc done
‘suolejoNb IO = -E TT :¢ T0TZ GN Gre LU GN Crk Ge GMC «GN QTL LILLE Ge tt {TLC}
umsie] UmMouyUy, peyxeys — C-L'GIL ‘Sd C-L'GIL ‘Sd
€°9 “S| ‘LE"PT ‘Poxy peril ae
:suoejonb 1ay1O SUN NQUCG INGL LLL LL ca Uke WG [eJL beeen « [7]
umnsi1e}] UMouyUy OIL Var OS/ZZ6L SN (9M “8L) EVIL ‘Sd Evil Sd
SLNAWWOD NOLLVOIIdnd 1MOd WNDUVL/LN NOLLVLONO

"

Ely TqQe9¢

‘uw sajonb osye 3x9} [Mog ou
IZ°EC “POX

‘ITZ ‘ueq ‘suoneionb 1310

JOPIO VSI9AaI UI poyeaday

The Bible in the Bowls

LL Aad AUL
LL'I6 ‘Sd MUL GUNG WIL helt iQ, | MUL GUO fu tu] Gu.
‘OOLT ‘Sd ‘TL'0S “PSI + 2007 SUaANT v9T W 9'9OTT “Sd 9'9OTT “Sd
LL
ACL GUNO WH hewn ig = lL Gua [Jute]
9S Var 8/8726L SN 9'OLT “Sd 9'OLT “Sd
9'OLT “Sd
G98 “Sd “8°9P ‘Sd + CZL ROY. We Lied
[eNpriAipul poweu -[ZT :sasinp MUL GUN LAL LEU 1G, UCL GUO LILLE LOLs Ge
B Jsulese UoNde}01d Joy = Lp AIINVO €9ZT6 Wa 99OTT “Sd 9'9OTT “Sd
SLNAWWOD NOLLVOITENd 1MOd WNDUVL/LN NOLLVLONO

144

145

‘sjayoeiq orenbs
UI paAtasaid st 8urpeas s,ArO
-WO8] UOJ] “[MOq 3} Jo (TIIx
‘[d) Adod puey pue uondros

vo
Bo -uey sty peonpoad (€16 1)
g AaWMIOBJUOJ] VdUIS ATqeI
S
-Pisuod papey aavy 0} sreadde Su féak ACL NU CGAL]
‘ZIZL ‘Sd sajonb yorym 4x9} CHILE MLE WEG Cd ULL AMCULLCL [CLG Li
[Moq 9} JO oul] [PUTS OU], CL LIV 6006 Sd) LICL Sd LICL “Sd
LNG WALNG
LIZL Sd {97-'Z'9 “WN CEL Que Tk LGN GAL LIL LITLE GN CLC LGN Al ALL
‘suoyejonb IQ =: 1707 fereg ZSL9Z WI bIZI “Sd b'IZI “Sd

SINHWIWOD NOLLVOTIand TIMOd WNSDUVL/LIN NOILVLONO

(1)

8c LE “USD TT'09 “PST +
‘TEOv “BSI “GLE ‘POxy +
ssuonejonb 13410

wl! =

Cau aL aida
FOAL WL “ACL ANUE ECL
cul! MCLE Weg Ld sae Su

aig]
An[ul tcink aduu] iL
LACLL NU TG L ULL ALL,
LLL {C} ALL cca Lat

The Bible in the Bowls

TE YIIZ “8-L1ZT “Sd + Z9 Var 9G/ES07 SN 8-L ICL ‘Sd 8-L ICL ‘Sd
bIZL Sd ‘9-779 “WINN
ssuonejonb 13410
Ajszadoid s,Areta
-lJauaq 94} Jo Is] e apnyour Su (Gal CCGoLt LUICHLGLe LLELLALt **°
0} papusuta (UL NU CGaL) wiv acl deg Od cage WHILE KACILL CEG LA LL or
9SI9A 9Y} JO Sp1OM [PUL] 1z0z fered CSL9Z WI LIGL ‘Sd LIZL ‘Sd
SINAWWOD NOILLVOIT&Nd IMOd WNDUVL/LN NOILVLONO

146

147

Catalogue

uorejonb
34} OUT ATDIIIp poytesut AV

-doid pue ouwreu s,Arelaaueg

Z STL “Sd ‘TL‘OG “PST «+

ellL var vI/Z76l SN

Ac Gat dau ian aga
iaga tig atic Gu Lutu
CSCI ‘Sd

aca

LUbel Phe) KUL CULE LL
IGCG Cu! LGATLLGLY IGE NGG
Qh.C GULL IGU LL
wLbAG U[L ACC] Gu WLLL

C'GCL Sd

Otc Gat Gautu ian aida

ago
INLAL QTE GAUL AUN LoL

5) uopi0y iaga Hu atc Ge tutu = «Lago UG att oN {udu}
= 6T [T9451 Z6vS WI CSCI ‘Sd CSCI ‘Sd
uorejonb
dU} OJUT ATJDVIIp poylasut
usaq oavy 0} sIeadde (Aopiq) as .
igpaususa suas Suieas CAWIL Lak aga Labbe [°°] ChQuin bah aga
Pyotod ont J UL LET-9ET iGAk viv ade awa ek []
Pepe} :6Z61/8Z6L wWiu ACLE EG Ca yl Su UL LL] Cac, Ld wate
Ajoura.jXe St SUNLIM OU, ooue Ly 9IT-O1D 8-L'IZL ‘Sd 8-L'LZL ‘Sd
SINAWWOD NOLLVOIT&Nd 1MOd WNDUVL/LN NOILVLONO

Tau

vLe iO ALt. Tig lcael th
-€/€ :900Z Gil agar Que tute Qdou fa dl ugar qt wut gduu xa F
peyxeys vy W LT'0€ “AO1d LT'0€ ‘AOId = S
‘oIn3If ITUOUIEp
e Jo SUIMBIp & punole posuPI
3 -1e SUOT]DES INOJ OJUT papla
S
ea “IP SI [Moq au JO 1X9} OY i.
< TAL TAL
s LV'O€ ‘A0Ig LG GLE. TUG LNG Ch LIU MLL FLIG LCQLUN Th
= ‘T'S ‘YD9Z “(ZX HLS L0Z-90Z Gil agar Que ite Qdou fa dl ugar gut tutu qduu xa g
e POX) ZT-pL'ST POXd + -OL0z fereg COstvl WI LL0€ “AOI LLT0€E “AOI SS
E
ae Naqt.a ixLa NGU.C INL
(40d 97-SZ :S00Z Luan Cae, aye Eat, LUN UL LACG ALT Tait
UI) ssadons puke MOAR] 104 peyeus Z/ZZ61L SIN pe ‘AOIg VE AOI
SLNAIWNOD NOLLVOIIENd MOU WNDUVL/LN NOLLVLONO

148

149

Catalogue

EQuu
Ra dLe, ag oc Ce

aay

G40 Rui die agai, quid

TOG
w[o@] ULTL Ag Ch CAKGUL
[NUL] ULC UGQUL, UGUUL

6b feo Gtr Gu die @bNg dail. aug cl[ga] He
ZL'Or ‘BSI :9L0% plod 6209 LiL Cau, adaquu aaa AMO COLL atc] qu
‘suonejonb IayIO == PZT AINV + 49H INC 8-Z'E 8u0g 8-Z'E 8u0g
LALNG
FEL OO Gu HEEL. LNG FACIL GET {4} Qu Maret
S@ pr BSI =: 97 AIINVD HEU GAUL adaquu aaa LITLE CALL AGMAGLUL Mma
‘9¢-b7'9 “WINN ‘Z’€ 8U0S = 99T[PqST S916 WA ZL’€ 8u0g ZL’€ 8u0g
SLNAWWOD NOLLVOIIsNd 1MOd WNDUVL/LN NOLLVLONO

‘LI69T SAD Se [Mog oY} Sjoqeisitt (E161) ATAUIOSUOIN «,

oy
jo oweyj oy} 0} pure ,. ory 3ur
-UINq 94} OFUT sed aq TeUS,,

ULGN Orie Sul cele Lis

tl be Gv Gg Lae EL Adin

MGAGLICLE NoALIN
WUELCHLL LEC GEL CLUS «CLL

The Bible in the Bowls

(sed10J JUSTOAZTeUT) NO< puy, VI LIV ¢<4TO09T SAD g’e “ued g’e “ued
(oly jo owmey
dU} 0} pue ,,o1lj 8urzeyq jo
A IGMGUIT WL NLU
Soe i OO ae eed oLiU G&L NULTN LELN Lu
au Suissorddo yds [149 9y3) CULE Gri Sued cele COLE LLU LQM@QUEWL NALIN
}1 yseo (syuaurduresus s,poy LC ie GN GG LQEL EL AMUN Labs UL Gr NULL CLLL
JO Jaty oy) oy Aeur puy, S WHS Lvv-s 9’E “ued g’e “ued
SINAININOD =NOLLVOITaNd IMOd WNDUVL/LIN NOILLV.LONO

150

al aa

al a

151

Catalogue

TAL **" LAC

<Iamod JO swWeU Se pdxOAU]

SUISSOTY ISILJ ‘D,Ways

(Hua.
Oa CFELL IORLLN Ad Get
s[eNnpraIpul poureu (GUL NQtirt Lg LLG LING UITLIG UTIL LUELLN
a
3eIY}/OMy uodn sasind 3Ul 601-801 PATOL 4
-UINJal pUe BUTUINIIZAO 104 ‘sasmy ZOL e7E'6 ‘YIN ‘Nog = eTE'6 ‘YIN N
ET’ Nqeg
‘ul sajonb osye 1x9} [Mog ou
1Z'ES “POX ‘TT16 “Sd
‘Q'OLL ‘Sd ‘LL'OS “BSI sue att
Chee, ltl kere UIT LAGE ALCL LUG Lath LHL,
ssuonejonb 13410 Bae eaves Pasar aman eae ak
, NGL NGG CALE LLEL LOT) Laing Legh NqGd acaul =
Tata siamod TOL ke TL CEL ited ca Ai Cut. Cato LLL LLY NGL
jo swe se paYOAUT Z00Z 2UPAIT rol W ITZ ‘ued ITZ ueq =
SLNAINWOD NOLLVOTIaNd IMOd WNDUVL/LN NOLLVLONO

The Bible in the Bowls

152

Gaga taL aga
UL NGL LNG NE

Gallic GCL Li CLek NEU

d

d

4 uopi05 LELE bien, Su utLe Gch EQ | TLL NUN LILLE NGL LNG
= TS [14S] 9vZ6 WI OT'6¢ “UOIYD T OT'6¢ “UOIYD T
Cada taL aida
WIL Hath WALA Nut
Gallia NCL LiL ELeh SL
q uop105 LOL bin Su ute diet Eq | TLL NUN LLL NGL WALNG
= 0S [4S] Sv Z6 WI OT'6¢ “UoOIYD T OL'6¢ “UOIYD T SN

SdSIIA [BITTGIq Jo ATaTos

JSOU]e S}SISUOD 1X9} [MOg 9],

JUV, ‘WDIWUY, apes “JD

TE'vOTL ‘Sd

‘61L-81'ZL ‘Sd ‘8h'90T “Sd

“€S'68 ‘Sd ‘Z'E “YZ “GEOT
‘UOIYD 12 Ly'90T ‘Sd = TZ ssndiop

dLra(L) quaueu TU( La Qu
(La ceh Cl UFO GULLILE Ga
LILA OEL LILLY NQuUEL tdcacth

LZv'90T ‘Sd
2 GeoT UDOT 5

df diak deagea cavdtk
(dete Wace GL CeO Que
INLE HACE RL MATE

801 WN GE9OT “UOIYD T

SINHWIWOD NOLLVOTIaNd

IMOd WNDUVL/LN NOILLVLONO

TABLE SHOWING THE DISTRIBUTION OF
BIBLICAL QUOTATIONS IN PUBLISHED
JBA INCANTATION BOWLS

The table below shows the distribution of biblical quotations
across the corpus of published JBA bowl texts. For the sake of
convenience, it is organised initially by major publications of
large corpora (which overlap in a number of cases with large
public and private collections of bowls).! Thereafter it is organ-
ised by the collections in which published bowls are held. Publi-
cation (author/year) and/or the sequence number or catalogue
number of the bowl are given in the first column, followed by the
quotation(s) included in each bowl text, and then the total num-

ber of quotations in the bowl text.

Table of Distribution of Biblical Quotations

Isbell 1975 (incl. Montgomery 1913 = AIT) [15/72]

Isbell 8 = AIT3 Zech. 3.2 1
Isbell 9 = AIT 14 Dan. 3.6 1
Isbell 10 = AIT5 Zech. 3.2 1
Isbell 12 = AIT 8 Exod. 3.15 1
Isbell 19 = Gordon G Ps, 125.2 1

Due to the vicissitudes of their publication history, note that two bowls
appear twice in the table (HS 3005 = Isbell 55 = ZHS 5 = Ford and
Morgenstern 2020: 19-20; and BM 91765 = Isbell 66 = CAMIB 26).

© 2022 James Waller, CC BY-NC 4.0 https://doi.org/10.11647/OBP.0305.03

154

The Bible in the Bowls

Isbell 1975 (incl. Montgomery 1913 = AIT) [15/72]

Isbell 23 = AIT 12
Isbell 24 = AIT 16
Isbell 33

Isbell 35 = AIT 26

Isbell 42

Isbell 50 = Gordon E
Isbell 51 = Gordon F
Isbell 52 = Gordon C
Isbell 55 = HS 3005
Isbell 66 = CAMIB 26

Ps. 121.7
Zech. 3.2
Isa. 6.3

Num. 9.23, Deut. 6.4,
Hos. 2.2-4, Zech. 3.2

Zech. 3.2

1 Chron. 29.10

1 Chron. 29.10
Ps. 91.7, Ps. 91.10
Num. 9.23

Num. 6.24-26, Isa. 44.25,
Song 3.7

Naveh and Shaked 1985 and 1993 [7/22]

AMB 3
AMB 9

AMB 11
AMB 12a
AMB 12b
AMB 13
MSF 22

Num. 10.35

Exod. 22.23, Lev. 26.29,
Deut. 28.22, Deut. 28.28,
Deut. 28.35, Deut. 29.12,
Mic. 7.16-17, Ps. 69.24,
Ps. 69.26 [Lev. 26.37,
Jer. 8.4 = Amos 8.14]

Deut. 6.4, Ps. 91.1, Zech. 3.2
Isa. 40.12, Song 3.7-8

Isa. 40.12

Exod. 15.7

Num. 9.23, Exek. 32.27

Rh FP Fe

Oo FP NYO FF Fe

gl]

Oo FP FP NY WwW

Table of Distribution

Segal 2000 (British Museum Collection) [8/75]

CAMIB 23 Zech. 3.2

CAMIB 26 = Isbell 66 Num. 6.24-26, Isa. 44.25,
Song 3.7

CAMIB 35 Num. 10.35, Isa. 44.25

CAMIB 40 Deut. 29.22, Deut. 29.27

CAMIB 41 Ps. 46.8, Ps. 86.5, Ps. 116.6

CAMIB 43 Deut. 29.27 = Jer. 21.5

CAMIB 65 Exod. 15.18

CAMIB 71+72+73 Gen. 49.22, Isa. 40.12

Levene 2003 (Moussaieff Collection) [8/20]

M 59 Zech. 3.2
M 102 Deut. 10.17 = Neh. 9.32a
M 108 Zech. 3.2, Ps. 72.18-19,

Ps. 89.53, Ps. 104.31,
Ps. 106.48, Ps. 106.47 2
1 Chron. 16.35

M 117 Isa. 6.3 2 1 Sam. 17.45,
Isa. 37.16

M 123 Exod. 3.5 (Tg. Onq.)

M 138 Exod. 3.5 (Tg. Onq.)

M 142 Num. 14.9, Num. 32.33,
Isa. 40.31

M 155 Isa. 45.2

M 156 Exod. 15.3, Ps. 24.8,

Ps. 104.20, Ps. 10.16 2
Ps. 93.1 2 Exod. 15.18

155

Oo FP FP WwW NY WN

30)

156 The Bible in the Bowls

Levene 2013 (Vorderasiatisches Museum) [4/14]

VA 2416 = Curses: 46-47 2 Kgs 19.15 1
VA 2423 = Curses: 37-39 Ps. 91.1 1
VA 2484 = Curses: 22-24 Deut. 6.19 1
VA 2509 = Curses 31-32 Ps. 46.8, Ps. 86.5 2

Shaked, Ford, and Bhayro 2013 (Schgyen Collection, vol. 1)
[19/64]
JBA 1 Exod. 15.3, Ps. 24.8, aU
Ps. 104.20, Ps. 10.16 2
Ps. 93.1 2 Exod. 15.18

JBA 2 Exod. 15.3, Ps. 104.20 2

JBA 3 Exod. 15.3, Ps. 24.8, Se
Ps. 104.20, Ps. 10.16 2
Ps. 93.1 2 Exod. 15.18

JBA 4 Exod. 15.3, Ps. 24.8, au)
Ps. 104.20, Ps. 10.16 2
Ps. 93.1 2 Exod. 15.18

JBA 5 Exod. 15.3, Ps. 24.8, on
Ps. 104.20, Ps. 10.162
Ps. 93.1 2 Exod. 15.18

JBA 6 Exod. 15.3, Ps. 24.8, a
Ps. 104.20, Ps. 10.16 2
Ps. 93.1 @ Exod. 15.18

JBA 7 Exod. 15.3, Ps. 24.8, i
Ps. 104.20, Ps. 10.16 2
Ps. 93.1 @ Exod. 15.18

JBA 8 Ps. 104.20 1

Table of Distribution 157

Shaked, Ford, and Bhayro 2013 (Schgyen Collection, vol. 1)
[19/64]
JBA 9 Exod. 15.3, Ps. 24.8, BH)
Ps. 104.20, Ps. 10.16 2
Ps. 93.1 2 Exod. 15.18
JBA 10 Exod. 15.3, Ps. 24.8, ah
Ps. 104.20, Ps. 10.16 2
Ps. 93.1 2 Exod. 15.18

JBA 11 Exod. 15.3, Ps. 24.8, at
Ps. 10.16 2 Ps. 93.1 2
Exod. 15.18
JBA 12 Exod. 15.3, Ps. 24.8 Qu
Ps. 10.16 2 Ps. 93.1 2
Exod. 15.18
JBA 15 Exod. 3.15 1
JBA 31 Num. 9.23 1
JBA 42 Num. 9.23, Num. 10.36 2
JBA 46 Deut. 28.57 1
JBA 55 Ps. 32.7, Ps. 55.9 2
JBA 56 Ps. 116.6 1
JBA 60 Exod. 3.15 1

Shaked, Ford, and Bhayro 2022 (Schgyen Collection, vol. 2)
[16/55]

JBA 65 Exod. 3.15, Isa. 40.31, Isa. 4
60.11, Gen. 27.28 (Tg. Onq.)
JBA 67 Exod. 3.15, Isa. 40.31, Isa. 6

60.11, Gen. 27.28 (Tg. Onq.),
Ps. 121.7-8, Zech. 3.2

158 The Bible in the Bowls

Shaked, Ford, and Bhayro 2022 (Schgyen Collection, vol. 2)
[16/55]

JBA 73 Num. 9.23

JBA 75 Num. 9.23

JBA 87 Gen. 49.18

JBA 90 Isa. 12.3

JBA 95 Exod. 3.15, Isa. 40.31, Isa.
60.11, Gen. 27.28 (Tg. Onq.)

JBA 98 Exod. 3.15, Isa. 40.31, Isa.
60.11, Gen. 27.28 (Tg. Ongq.)

JBA 101 Exod. 3.15, Isa. 40.31, Isa.
60.11, Gen. 27.28 (Tg. Ongq.)

JBA 103 Num. 9.23, Zech. 3.2,
Ps. 55.8, Ps. 91.7

JBA 104 Zech. 3.2

JBA 108 Zech. 3.2, Num. 12.13

JBA 109 Zech. 3.2, Ps. 55.9

JBA 113 Isa. 50.11, Ps. 125.2

JBA 114 Isa. 50.11

JBA 116 Exod. 14.31, Ps. 114.3,
Isa. 6.3

Ford and Morgenstern 2020 = Miiller-Kessler 2005
(Hilprecht Sammlung) [5/30]

HS 3003 Isa. 40.12
HS 3005 Num. 9.23
HS 3022 Num. 9.23, Num. 11.2,

Num. 12.13

oO RF NY NY NY

Table of Distribution 159

Ford and Morgenstern 2020 = Miiller-Kessler 2005
(Hilprecht Sammlung) [5/30]

HS 3027 Deut. 6.4-9, Deut. 11.13-14 2
HS 3030 Exod. 19.9-12 1

Smaller Publications (Various Collections)

Aaron B = Geller 1986: 108 Num. 9.23, Deut. 6.4, 4
Zech. 3.2, Ps. 91.1

Aaron E = Geller 1986:114 Isa. 40.13 1

Aaron F = Geller 1986: 115 Num. 9.23 1

IM 9736 = Saar 2013 Exod. 14.20 1

IM 56544 = ZHS 2a Exod. 15.12 1

IM 76752 = Faraj 2021 Num. 6.24-26, Ps. 121.7, 3
Ps. 121.4

IM 114987 = ZHS 4a Isa. 40.12 1

IM 141803 = Faraj 2010 Exod. 15.14-17, Zech. 3.2, 3
Prov. 30.17

IM 212092 = Al-Jubouri 2013 Isa. 37.16 1

IM 212093 = Al-Jubouri 2015 Isa. 37.16 1

IM 212103 = Al-Jubouri 2011 _Isa. 37.16 1

M 1 = Shaked 1995: 207 Deut. 32.3, Isa. 6.3, 4
Ezek. 1.5, Ezek. 1.27

M 4 = Shaked 2006: 373-374 — Prov. 30.17 1

M 5 = Shaked 1999: 194 Gen. 49.22 1

160 The Bible in the Bowls

Smaller Publications (Various Collections)

M 6 = Shaked 1995: 211-213

M 164 = Levene 2007

MS 1927/2 =
Shaked 2005: 25-26
MS 1927/9 =
Shaked 2005: 27
MS 2053/7 =
Bohak 2012: 47
MS 2053/13 =
Shaked 2011: 209
MS 2053/159 =
Corpus: 100-102
MS 2053/216 =
Corpus: 89-90

MS 2053/236 =
Bohak 2012: 48-59
MS 2053/257 =
Shaked 2011: 210

S-442 = SHM 1
S-446 = SHM 4
S-447 = SHM 5

S-448 = SHM 6

Num. 9.23, Ezek. 32.27,
Zech. 3.2, Ps. 91.11

Exod. 23.21, Isa. 50.11, Ps.
91.11, Ps. 116.6, Dan. 7.11

Prov. 3.4

Exod. 3.15, Num. 6.24-26

Num. 10.35-36, Zech. 3.2

Num. 6.24-26, Zech. 3.2

Exod. 15.16, Exod. 15.18,

Isa. 6.3

Exod. 3.5 (Tg. Onq.)

Ps. 68.5

Isa. 40.31

Ps. 91.11
Isa. 6.3

Dan. 3.6
Zech. 3.2

Ee | |

Table of Distribution

Smaller Publications (Various Collections)

T 15608 = Misgav 2018
T 27987 = Misgav 2018
T 28001 = Misgav 2018

VA 3854 = Levene 2003
VA 3853 = Levene 2003

A33965 = Kaufman 1973

C10-116 = Franco 1978/1979:

236-237
De Menil = Isbell 1976

JNF 124 =
Ford 2016: 153-154

MFL 10895 = Bhayro 2017

Moriah 2 =
Gordon 1984: 238

SD 34 = Levene/Bhayro
2005/6

XI-t 5178 =
Miiller-Kessler 1994: B1

Miiller-Kessler 1994: B2
ZRL 48 = Gordon 1978

Zech. 3.2
Deut. 6.4, Zech. 3.2
Zech. 3.2

Deut. 6.4-9, Deut. 11.13-21

[Deut. 6.4-6, Deut. 6.9],
Deut. 11.13-21

Jer. 2.1, Jer. 2.2, Jer. 2.3,
Ezek. 21.21-22

Ps. 121.7-8

Deut. 6.4

Exod. 14.31, Deut. 6.4, Ps.
91.1

Gen. 30.22, Zech. 3.2
1 Sam. 2.2, Ps. 86.17

Isa. 60.6, Isa. 60.8, Isa. 60.11

Isa. 40.12

Isa. 40.12
Deut. 6.4, Zech. 3.2, Ps. 91.1

161

162

The Bible in the Bowls

Smaller Publications (Various Collections)

Abousamra 2020
Ford/Ten-Ami 2012
Herman 2021
Miiller-Kessler 2013
Schwab 1891: 592
Shaked 2015: 109-110

Zech. 3.2, Isa. 26.4

Jer. 5.22

Isa. 40.6-8

Deut. 6.4

Deut. 6.4, Zech. 3.2, Ps. 91.1

Isa. 51.15 = Jer. 31.34,
Ps. 115.1-2

Oo WoO F|& FF F&F WD

BIBLIOGRAPHY

Abousamra, Gaby. 2010. ‘Une nouvelle coupe magique
araméenne’. In Magie et divination dans les cultures de
lV’Orient, edited by J.-M. Durand and A. Jacqet, 109-121.
Paris: Editions Jean Maisonneuve.

. 2019. ‘An Incantation Bowl from the Matenadaran’. Se-

mitica 61: 139-146.

. 2020. ‘Semomit in a New Incantation Bowl’. In Between

the Worlds: Magic, Miracles, and Mysticism, vol. 2, edited by