International Review of Biblical Studies: Internationale Zeitschriftenschau Fur Bibelwissenschaft Und Grenzgebiete Revue Internationale Des Etudes Bibliques VOLUME 53, 2006–2007

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INTERNATIONAL REVIEW OF BIBLICAL STUDIES VOLUME 53

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FOUNDED BY FRIDOLIN STIER EDITED BY BERNHARD LANG WITH SUPPORT OF

THE UNIVERSITY OF PADERBORN, GERMANY

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INTERNATIONAL REVIEW OF BIBLICAL STUDIES Internationale Zeitschriftenschau für Bibelwissenschaft und Grenzgebiete Revue Internationale des Études Bibliques

edited by

BERNHARD LANG

VOLUME 53, 2006–2007

LEIDEN • BOSTON 2008

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This book is printed on acid-free paper. Library of Congress Cataloging-in-Publication Data LC Control number 54022523

ISSN 0074–9745 ISBN 978 90 04 16551 9

© 2008 by Koninklijke Brill NV, Leiden, The Netherlands. Koninklijke Brill NV incorporates the imprints Brill, Hotei Publishing, IDC Publishers, Martinus Nijhoff Publishers and VSP. All rights reserved. No part of this publication may be produced, translated, stored in a retrieval system, or transmitted in any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without prior written permission of the publisher. Authorization to photocopy items for internal or personal use is granted by Brill provided that the appropriate fees are paid directly to Copyright Clearance Center, 222 Rosewood Drive, Suite 910, Danvers, MA 01923, USA. Fees are subject to change.

PRINTED IN THE NETHERLANDS

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EDITORIAL STAFF Bernhard Lang (BL) Damian Lazarek (DL) Esther Brünenberg (EB) Dennis Lewandowski (Lew)

CONTRIBUTORS Christoph Buysch, Aachen (CB) Bernd Feininger, Gengenbach (BF) Michael Hartmann, Tübingen (MH) Paul Albertus Kruger, Stellenbosch/South Africa (PAK) André Lemaire, Paris/France (AL)

Thomas Naef, Lausanne/Switzerland (TN) Manuel Rahmann, Paderborn (MR) Wolfgang Schenk, Saarbrücken (WSch) Hans-Christoph Schmitt, Erlangen (HCS) Stefan Szymik, Lublin/Poland (SS) Michael Wohlers, Hannover (MW)

Address of the editorial office International Review of Biblical Studies Universität Paderborn Faculty of Arts and Humanities, N3/IZBG Warburger Str. 100 D-33098 Paderborn, Germany

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CORRECTION

IRBS 48:1522 is incomplete as it lacks, by mistake, the author and the title of the book in which the article is included. The missing information is: John Fenton, More about Mark; SPCK, London (2001) 97–113. The article is also summarised in IZBG 37:1928.

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ABBREVIATIONS ABG ABR ACra Aevum AGJU AJA AJBA AJBI Altertum ANES Ang. Anton. AOAT ASEs ATh AThR AtK AUSS BaptQ BAR BASOR

Arbeiten zur Bibel und ihrer Geschichte, Leipzig/Germany Australian Biblical Review, Melbourne/Australia Analecta Cracoviensia, Cracow/Poland Aevum, Milan/Italy Arbeiten zur Geschichte des antiken Judentums und des Urchristentums, Leiden/The Netherlands American Journal of Archaeology, Boston, Massachusetts/USA The Australian Journal of Biblical Archaeology, Sydney/Australia Annual of the Japanese Biblical Institute, Tokyo/Japan Altertum, Berlin/Germany Ancient Near Eastern Studies, Leuven/Belgium Angelicum, Rome/Italy Antonianum, Rome/Italy Alter Orient und Altes Testament, Münster/Germany Annali di storia dell’esegesi, Bologna/Italy Acta Theologica, Bloemfontein/South Africa Anglican Theological Review, Evanston, Illinois/USA Ateneum Kaplanskie, Wroc∑awek/Poland Andrews University Seminary Studies, Berrien Springs, Michigan/USA

BZ BZAW BZNW

The Baptist Quarterly, London/UK Biblical Archaeology Review, Washington D.C./USA Bulletin of the American Schools of Oriental Research, Baltimore, Maryland/USA Bonner Biblische Beiträge, Berlin/Germany Bulletin for Biblical Research, Winona Lake, Indiana/USA Bulletin du Centre Protestant d’Études, Geneva/Switzerland Beiträge zur Erforschung des Alten Testaments und des antiken Judentums, Bern/Switzerland Beit Mikra, Jerusalem/Israel Bibliotheca Ephemeridum Theologicarum Lovaniensium, Leuven/Belgium Biblical Interpretation, Leiden/The Netherlands Biblica, Rome/Italy Bijdragen. Tijdschrift voor filosofie en theologie, Amsterdam/The Netherlands Bibel und Kirche, Stuttgart/Germany Bibel und Liturgie, Klosterneuburg/Austria The Bible Translator, Reading/UK Bulletin of the John Rylands University Library of Manchester, Manchester/ UK Biblische Notizen, Salzburg/Austria Bobolanum, Warsaw/Poland Biblical Research, Chicago, Illinois/USA Bibliotheca Sacra, Dallas, Texas/USA Biblical Theology Bulletin, South Orange, New Jersey/USA Biblisch-Theologische Studien, Neukirchen-Vluyn/Germany Berliner Theologische Zeitschrift, Berlin/Germany Beiträge zur Wissenschaft vom Alten und Neuen Testament, Stuttgart – Berlin – Cologne – Mainz/Germany Biblische Zeitschrift, Paderborn/Germany Beihefte zur ZAW, Berlin/Germany – New York/USA Beihefte zur ZNW, Berlin/Germany – New York/USA

CBQ CBQ.MS

The Catholic Biblical Quarterly, Washington, D.C./USA The Catholic Biblical Quarterly Monograph Series, Washington, D.C./USA

BBB BBR BCPE BEAT Beit Mikra BEThL BI Bib. Bijdr. BiKi BiLi BiTr BJRL BN Bobolanum BR BS BTB BThSt BThZ BWANT

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CBR CDios Coll. Com(P) CoTh CRAI CrSt CThMi CTJ CV CzST DBAT

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Currents in Biblical Research, London/UK La Ciudad de Dios, Madrid/Spain Collationes. Vlaams Tijdschrift voor Theologie en Pastoraal, Gent/ Belgium Communio, Pozna…/Poland Collectanea Theologica, Warsaw/Poland Comptes Rendus des séances de l’Académie des Inscriptions et Belles Lettres, Paris/France Cristianesimo nella Storia, Bologna/Italy Currents in Theology and Mission, Chicago, Illinois/USA Calvin Theological Journal, Grand Rapids, Michigan/USA Communio Viatorum, Prague/Czech Republic Czestochowskie Studia Teologiczne, Cz\stochowa/Poland

DBM DJD DSD

Dielheimer Blätter zur Archäologie und Textüberlieferung der Antike und Spätantike, Heidelberg/Germany Deltio Biblikon Meleton, Athens/Greece Discoveries in the Judaean Desert, Oxford/UK Dead Sea Discoveries, Leiden/The Netherlands

Encounter Ephem. ErIs EstE ET EThL ETR EuA Evangel EvTh ExAu

Encounter, Indianapolis, Indiana/USA Ephêmérios, Athens/Greece Eretz-Israel, Jerusalem/Israel Estudios Eclesiásticos, Madrid/Spain The Expository Times, Edinburgh/UK Ephemerides Theologicae Lovanienses, Leuven/Belgium Études Théologiques et Religieuses, Montpellier/France Erbe und Auftrag, Benediktinische Monatszeitschrift, Beuron/Germany Evangel, Edinburgh/UK Evangelische Theologie, Gütersloh/Germany Ex Auditu, Allison Park, Pennsylvania/USA

FAT FNT FRLANT

Forschungen zum Alten Testament, Tübingen/Germany Filologia Neotestamentaria, Córdoba/Spain Forschungen zur Religion und Literatur des Alten und Neuen Testaments, Göttingen/Germany Fundamentum Fundamentum, Riehen/Switzerland fzb Forschung zur Bibel, Würzburg/Germany GlLern Glaube und Lernen, Göttingen/Germany Gr. Gregorianum, Rome/Italy GregPa Gregorios ho Palamas, Thessaloniki/Greece HBS HBT HebStud Hen. Hermenêutica HlD Hokhma HThR HTS HUCA

Herders Biblische Studien, Freiburg/Germany Horizons in Biblical Theology, Leiden/The Netherlands Hebrew Studies, Madison, Wisconsin/USA Henoch, Turin/Italy Hermenêutica, Cachoeira – Bahia/Brasil Heiliger Dienst, Salzburg/Austria Hokhma, Caudry/France Harvard Theological Review, Cambridge, Massachusetts/USA Hervormde Teologiese Studies, Pretoria/South Africa Hebrew Union College Annual, Cincinnati, Ohio/USA

IBSt Ichthys IDS IEJ IKaZ IKZ

Irish Biblical Studies, Belfast/UK Ichthys, Århus/Denmark In die Skriflig, Potchefstroom/South Africa Israel Exploration Journal, Jerusalem/Israel Internationale katholische Zeitschrift “Communio”, Cologne/Germany Internationale Kirchliche Zeitschrift, Bern/Switzerland

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Interp. IThQ

Interpretation, Richmond, Virginia/USA Irish Theological Quarterly, Maynooth/Ireland

JAAS JANER JANES JbDEI

Journal of Asia Adventist Seminary, Silang, Cavite/Philippines Journal of Ancient Near Eastern Religions, Leiden/The Netherlands Journal of the Ancient Near Eastern Society, NewYork/USA Jahrbuch des Deutschen Evangelischen Instituts für Altertumswissenschaft des Heiligen Landes, Hannover/Germany Journal of Biblical Literature, Atlanta, Georgia/USA Jewish Bible Quarterly, Jerusalem/Israel Jahrbuch für Biblische Theologie, Neukirchen-Vluyn/Germany Journal of Cuneiform Studies, Atlanta, Georgia/USA Judaism, New York/USA Journal of Early Christian Studies, Baltimore, Maryland/USA Jahrbuch für evangelikale Theologie, Wuppertal/Germany Journal of the Evangelical Theological Society, San Diego, California/ USA Journal of Field Archaeology, Boston, Massachusetts/USA Journal of Greco-Roman Christianity and Judaism, Sheffield/UK Journal of Near Eastern Studies, Chicago, Illinois/USA Journal of Northwest Semitic Languages, Leiden/The Netherlands Journal of the Oriental Society of Australia, Sydney/Australia The Jewish Quarterly Review, Philadelphia, Pennsylvania/USA Journal of Religious & Theological Information, Binghamton, New York/USA Journal for the Study of the Historical Jesus, London/UK Journal for the Study of Judaism, Leiden/The Netherlands Journal for the Study of the New Testament, London/UK JSNT Supplement Series, London/UK Journal for the Study of the Old Testament, London/UK JSOT Supplement Series, London/UK Journal for the Study of the Pseudepigrapha, London/UK JSPE Supplement Series, London/UK Jewish Studies Quarterly, Tübingen/Germany Journal of Semitic Studies, Manchester/UK Jerusalemer Theologisches Forum, Münster/Germany Journal of Theological Studies, Oxford/UK

JBL JBQ JBTh JCS Jdm JECS JETh JETS JFA JGRChJ JNES JNWSL JOSA JQR JRTI JSHJ JSJ JSNT JSNT.S JSOT JSOT.S JSP JSP.S JSQ JSSt JThF JThS KaKe KuD KUSATU

Katorikku Kenkyu. Catholic Studies, Tokyo/Japan Kerygma und Dogma, Göttingen/Germany Kleine Untersuchungen zur Sprache des Alten Testaments und seiner Umwelt, Waltrop/Germany

LASBF Liber annuus. Studium Biblicum Franciscanum, Jerusalem/Israel lectio difficilior lectio difficilior. European Electronic Journal for Feminist Exegesis; www.lectio.unibe.ch; Bern/Switzerland LeDiv Lectio Divina, Paris/France Leqach Leqach. Mitteilungen und Beiträge; Forschungsstelle Judentum, Theol. Fakultät, Leipzig/Germany LHBOTS Library of Hebrew Bible/Old Testament Studies, London/UK LNTS Library of New Testament Studies, London/UK LouvSt Louvain Studies, Louvain/Belgium LSTS Library of Second Temple Studies, London/UK LTP Laval Théologique et Philosophique, Québec/Canada LV(L) Lumière & Vie, Lyon/France Maarav MDOG

Maarav. A Journal for the Study of the Northwest Semitic Languages and Literatures, Rolling Hills Estate, Cal./USA Mitteilungen der Deutschen Orient-Gesellschaft, Berlin/Germany

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MSR MThZ

Mélanges de Science Religieuse, Lille/France Münchener Theologische Zeitschrift, St. Ottilien/Germany

NEAr

NRT NT NTM NTOA NTS NT.S

Near Eastern Archaeology (formerly “Biblical Archaeologist”), Atlanta, Georgia/USA Neotestamentica, Pretoria/South Africa Nederduitse Gereformeerde Teologiese Tydskrif, Cape Town/South Africa Nouvelle Revue Théologique, Tournai/Belgium Novum Testamentum, Leiden/The Netherlands New Testament Monographs, Sheffield/UK Novum Testamentum et Orbis Antiquus, Freiburg/Switzerland New Testament Studies, Cambridge/UK Supplements to Novum Testamentum, Leiden/The Netherlands

OBO Or. Orient OTE OTS

Orbis Biblicus et Orientalis, Freiburg/Switzerland Orientalia, Rome/Italy Orient, Tokyo/Japan Old Testament Essays, Pretoria/South Africa Oudtestamentische Studiën, Leiden/The Netherlands

Neotest. NGTT

PEQ Palestine Exploration Quarterly, London/UK PJBR The Polish Journal of Biblical Research, Cracow/Poland PosLuth Positions Luthériennes, Paris/France PozST Pozna…skie Studia Teologiczne, Pozna…/Poland Proceedings EGL Proceedings: Eastern Great Lakes and Midwest Biblical Societies, & MWBS Buffalo – New York/USA Prooftexts Prooftexts: A Journal of Jewish Literary History, Baltimore, Maryland/USA Protest. Protestantesimo, Rome/Italy PRSt Perspectives in Religious Studies, Richmond, Virginia/USA PSB The Princeton Seminary Bulletin, Princeton, New Jersey/USA PSV Parola Spirito e Vita, Bologna/Italy PzB Protokolle zur Bibel, Salzburg – Klosterneuburg/Austria Qad. QD Qsel QC

Qadmoniot, Jerusalem/Israel Quaestiones Disputatae, Freiburg/Germany, Basel/Switzerland, Vienna/Austria Quaestiones selectae. Zeszyty Naukowe, Wroclaw/Poland The Qumran Chronicle, Cracow/Poland

RB RBB RBL RdQ REB RevAg RevBL RHPhR RHR RicStBib RSPhTh RSR RStB RStR RTeol RThom RThPh

Revue Biblique, Paris/France Revista Biblica Brasileira, Fortaleza/Brasil Ruch Biblijny i Liturgiczny, Cracow/Poland Revue de Qumrân, Paris/France Revista Eclesiástica Brasileira, Fortaleza/Brasil Revista Agustiniana, Madrid/Spain Review of Biblical Literature, Atlanta/USA Revue d`Histoire et de Philosophie Religieuses, Paris/France Revue de l`Histoire des Religions, Paris/France Ricerche Storico Bibliche, Bologna/Italy Revue des Sciences Philosophiques et Théologiques, Paris/France Recherches de Science Religieuse, Paris/France Ricerche Storico-Bibliche, Bologna/Italy Religious Studies Review, Valparaiso, Indiana/USA Roczniki Teologiczne, Lublin/Poland Revue Thomiste, Toulouse/France Revue de Théologie et de Philosophie, Lausanne/Switzerland

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RTL RTR

Revue Théologique de Louvain, Louvain-la-Neuve/Belgium Reformed Theological Review, Doncaster/Australia

Sal. Salm. SBAB SBB SBET SBL SBL.DS SBL.MS SBL.SPS SBob SBS ScC ScEs Schrift ScrB ScripSc Scriptura SCS SEÅ Sef. Sem. Semeia SFra SGn SJOT

Salesianum, Rome/Italy Salmanticensis, Salamanca/Spain Stuttgarter Biblische Aufsatzbände, Stuttgart/Germany Stuttgarter Biblische Beiträge, Stuttgart/Germany Scottish Bulletin of Evangelical Theology, Edinburgh/UK Society of Biblical Literature SBL Dissertation Series, Atlanta, Georgia/USA SBL Monograph Series, Atlanta, Georgia/USA SBL Seminar Paper Series, Atlanta, Georgia/USA Studia Bobolana, Warsaw/Poland Stuttgarter Bibelstudien, Stuttgart/Germany La Scuola Cattolica, Milan/Italy Science et Ésprit, Ottawa/Canada Schrift, Baarn/The Netherlands Scripture Bulletin, Birmingham/UK Scriptura Sacra, Opole/Poland Scriptura, Stellenbosch/South Africa Sino-Christian Studies, Taiwan/Taiwan Svensk Exegetisk Årsbok, Uppsala/Sweden Sefarad, Madrid/Spain Semitica, Paris/France Semeia, Atlanta, Georgia/USA Studia Franciszkanskie, Pozna…/Poland Studia Gnieznienskie, Gniezno/Poland Scandinavian Journal of the Old Testament, Oslo/Norway – Stockholm/ Sweden – Copenhagen/Denmark Scottish Journal of Theology, Edinburgh/UK Society for New Testament Studies Monograph Series, Cambridge/UK Studien zum Neuen Testament und seiner Umwelt, Linz – Freistadt/Austria Studia Plockie, P∑ock/Poland Studies in Religion/Sciences Religieuses, Waterloo/Canada Slaskie Studia Historyczno-Teologiczne, Katowice/Poland Studia Theologica, Oslo/Norway Studia Teologiczne, Bia∑ystok/Poland Studia Gda…skie, Gda…sk/Poland Studien zur Umwelt des Neuen Testaments, Göttingen/Germany Studia Theologica Varsaviensia, Warsaw/Poland Southwestern Journal of Theology, Fort Worth, Texas/USA

SJTh SNTS.MS SNTU Sploc SR SSHT ST STeol StGda StUNT STV SWJT TAik TarST TBe Tel Aviv ThD Theol. Theol(A) Theologika ThQ ThR ThRev ThZ TrinJ TS TSAJ

Teologinen Aikakauskirja, Helsinki/Finland Tarnowskie Studia Teologiczne, Tarnów/Poland Theologische Beiträge, Haan/Germany Tel Aviv, Tel Aviv/Israel Theology Digest, St. Louis, Missouri/USA Theology, London/UK Theologia, Athens/Greece Theologika. Revista Biblico-Teologica, Lima/Peru Theologische Quartalschrift, Munich/Germany Theologische Rundschau, Tübingen/Germany Theological Review, Beirut/Lebanon Theologische Zeitschrift, Basel/Switzerland Trinity Journal, Deerfield, Illinois/USA Theological Studies, Washington D.C./USA Texte und Studien zum Antiken Judentum/Texts and Studies in Ancient Judaism, Tübingen/Germany

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TTh TThZ TTK TuK TynB

Tijdschrift voor Theologie, Nijmegen/The Netherlands Trierer Theologische Zeitschrift, Trier/Germany Tidsskrift for Teologi og Kirke, Oslo/Norway Texte und Kontexte, Berlin/Germany Tyndale Bulletin, London/UK

UF US

Ugarit-Forschungen, Münster/Germany Una Sancta, Meitingen/Germany

Verbum et Ecclesia Verbum et Ecclesia, Pretoria/South Africa VF Verkündigung und Forschung, Gütersloh/Germany VH Vivens Homo, Bologna/Italy VoxPa Vox Patrum, Antyk chrzescijanski, Lublin/Poland VoxScrip Vox Scripturae, Sao Paulo/Brasil VT Vetus Testamentum, Leiden/The Netherlands VT.S Supplements to Vetus Testamentum, Leiden/The Netherlands VV Verbum Vitae, Kielce/Poland WdO Wiez WMANT WO WrPT WST WThJ WUB WuD WUNT ZABR ZAC ZAH ZAW ZDMG ZDPV Zion ZKT ZNKUL ZNSBP ZNT ZNW ZPäTh ZThK

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Die Welt des Orients, Göttingen/Germany Wiez, Warsaw/Poland Wissenschaftliche Monographien zum Alten und Neuen Testament, Neukirchen Vluyn/Germany Die Welt des Orients, Göttingen/Germany Wroclawski Przeglad Teologiczny, Wroclaw/Poland Warszwaskie Studia Teologiczne, Warsaw/Poland The Westminster Theological Journal, Philadelphia, Pennsylvania/ USA Welt und Umwelt der Bibel, Stuttgart/Germany Wort und Dienst, Bielefeld/Germany Wissenschaftliche Untersuchungen zum Neuen Testament, Tübingen/Germany Zeitschrift für Altorientalische und Biblische Rechtsgeschichte, Wiesbaden/Germany Zeitschrift für Antikes Christentum, Berlin/Germany – New York/ USA Zeitschrift für Althebraistik, Stuttgart, Berlin, Cologne/Germany Zeitschrift für die Alttestamentliche Wissenschaft, Berlin/Germany – New York/USA Zeitschrift der Deutschen Morgenländischen Gesellschaft, Wiesbaden/Germany Zeitschrift des Deutschen Palästina-Vereins, Wiesbaden/Germany Zion, Jerusalem/Israel Zeitschrift für Katholische Theologie, Vienna/Austria Zeszyty Naukowe KUL, Lublin/Poland Zeszyty Naukowe Stowarzyszenia Biblistów Polskich, Warsaw/ Poland Zeitschrift für Neues Testament, Tübingen/Germany Zeitschrift für die neutestamentliche Wissenschaft, Berlin/Germany – New York/USA Zeitschrift für Pädagogik und Theologie, Frankfurt/Germany Zeitschrift für Theologie und Kirche, Tübingen/Germany

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TEXT – VERSIONS

Text of the OT – Masorah 1 Thomas Römer et al., Guide de la Bible hébraïque. La critique textuelle dans la Biblia Hebraica Stuttgartensia This brief introduction and guide explains the critical apparatus of the Biblia Hebraica, especially its many abbreviations. Also noted and translated are the Hebrew words and abbreviations of the massoretic apparatus. Very useful for the French student and specialist. Labor et Fides, Genève (2006) 1–78

2 Armin Lange et al., Pre-Maccabean Literature from the Qumran Library The following papers are included in this thematic issue of DSD: A. Lange, PreMaccabean literature from the Qumran library and the Hebrew Bible; E.M. Schuller, Prayers and Psalms from the pre-Maccabean period; Lester L. Grabbe, The Law, the Prophets, and the rest: the state of the Bible in pre-Maccabean times; E. Tov, The writing of early scrolls and the literary analysis of Hebrew Scripture; L.H. Schiffman, Pre-Maccabean halakhah in the Dead Sea scrolls and the biblical tradition. – It appears that 13 manuscripts of different biblical books are preserved from before 175 BCE (Exod, Lev, Deut, Sam, Jer, Ps, Job, Koh). Before Maccabean times, there is no evidence that the existence of different textual traditions was felt to be a problem. DSD 13/3 (2006) 271–361 (BL)

3 George J. Brooke, The Books of Chronicles and the Scrolls from Qumran One of the Dead Sea scrolls (4QSama) indicates that Chronicles preserves evidence for a Hebrew text of Samuel that is earlier than that of the Masoretic Text. Some sections of the books of Chronicles have been of influence in the Qumran library. VT.S 113; Robert Rezetko et al. (eds.), Reflection and Refraction; Brill, Leiden (2007) 35–48

4 Lea Himmelfarb, The Identity of the First Masoretes The proto-masoretes, i.e. the first custodians of the sacred text of the Hebrew scriptures, were the priests of the Jerusalem temple. Sef. 67/1 (2007) 37–50 (BL)

Greek (OT): general ★ manuscripts ★ studies 5 Alfred Rahlfs et al. (eds.), Septuaginta. Second Edition Rahlfs (1865–1935) published in 1935 the two-volume critical standard edition of the Septuagint. The present edition represents a revision, though a minimalist one, largely restricted to correcting and improving the readability of the critical apparatus. The revisions have been made by Robert Hanhart, a noted expert on the Septuagint; see R. Hanhart in VT 55, 2005, 450–460. This most welcome edition is designed to place the Greek text of the OT into the hands of all those who wish to work critically with

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the now proliferating vernacular translations of the Septuagint in English, French, and German. – Highly recommended as a basic tool for biblical research. Deutsche Bibelgesellschaft/Hendrickson/Alban Books, Stuttgart (2006) LXXII/1–1184; 1–941 (BL)

6 Heinz-Josef Fabry et al. (eds.), Im Brennpunkt: Die Septuaginta. Band 3 The following papers are included in this volume: H.-J. Fabry, Neue Aufmerksamkeit für die Septuaginta; S. Kreuzer, Die Septuaginta im Kontext alexandrinischer Kultur und Bildung; A. Schenker, Gibt es eine graeca veritas für die hebräische Bibel? (Hag); H. Engel, Erfahrungen mit der Septuaginta-Fassung des Jeremiabuches im Rahmen des Projekts “Septuaginta deutsch”; D. Böhler, “Treu und schön” oder nur “treu”? Sprachästhetik in den Esrabüchern; A. Cordes u.a., Übersetzungstechniken und Interpretationen im Septuagintapsalter; M. Rösel, Nomothesie; N. Fernández Marcos, Der Barberini-Text von Hab 3; E. Blum, Die Rede von Gott in den Psalmen LXX; H.-W. Jüngling, Der Mensch in Schöpfung und Zeit (Spr LXX); R. Egger-Wenzel, Vom Schlachtopfer zum Hebeopfer der Lippen (Sir); W. Kraus, Die Septuaginta als Brückenschlag zwischen Altem und Neuem Testament? (Dtn 32); J. Schnocks, Totenerweckung im Väterlob des Sirachbuches? – The thesis of A. Schenker, well argued, adds to the interest of this collection: the Masoretic text represents a revision of an earlier Hebrew text, and this earlier text can only be reconstructed with the help of the Septuagint. BWANT 174; Verlag W. Kohlhammer, Stuttgart (2007) 1–336 (BL)

7 Melvin K.H. Peters (ed.), XII Congress of the International Organization for Septuagint and Cognate Studies. Leiden 2004 Seventeen papers are included in the published proceedings of the Leiden congress. The papers deal with the following subjects: L.J. Greenspoon, the Kaige recension (L.J. Greespoon), translation theory (Th. Van der Louw), the project of the new English translation of the LXX ( J. Cook, J. Schaper), the elusive Hebrew vowels in the Vorlage of LXX (S. Schorch), Greek Joshua (M. van der Meerr), Luke 1:42 (S. van den Eynde), 1 Sam 30:1 (A. Aejmelaeus), Greek Job (C.E. Cox), John Chrysostom and the LXX (M. Cimosa), lamnazeah in the Psalm headings (H. Ausloos), Allêlouia ( J. Smith), enclitic personal pronouns in the Psalter (R. Sollamo), Canticles (not eroticized in LXX, J.-M. Auwers), the Ebed-Yahweh songs (W. Dafni), the sequence of the prophetic books (M. Aussedat), the preposition “en” in Ezekiel (K. Hauspie). Septuagint and Cognate Studies 54; Society of Biblical Literature, Atlanta, Ga. (2006) X/1–323

8 Wolfgang Kraus et al. (eds.), Septuagint Research: Issues and Challenges in the Study of the Greek Jewish Scriptures Twenty-two papers on as many aspects of Septuagint research are included in this collective volume. Here is a list of the papers that deal with the LXX in general: W. Kraus and R.G. Wooden, Contemporary Septuagint Research; C. Boyd-Taylor, In a mirror, dimly – reading the Septuagint as a document of its times; A. Pietersma, Exegesis in the Septuagint: possibilities and limits (the Psalter as a case in point); B.G. Wright, Translation as Scripture: the Septuagint in Aristeas and Philo; W. Kraus, Contemporary translations of the Septuagint: problems and perspectives. The other papers deal with individual books of the LXX and the reception of the LXX in the New Testament. Septuagint and Cognate Studies 53; Society of Biblical Literature, Atlanta, Ga. (2006) XV/1–414 (BL)

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9 Sylwester Jédrzejewski, Septuaginta – Biblia helle…skiego judaizmu Mit der fortschreitenden Entfremdung der Beziehungen zu semitischen Sprachen und offensichtlicher Notwendigkeit der Integration innerhalb der hellenistischen Welt haben Juden eine Quelle gebraucht, die das Bewahren der eigenen Identität ermöglichte. Die LXX befriedigte diese Bedürfnisse auf eine Art und Weise, die das Bewusstsein der eigenen Integrität bewahrte und das Erkennen des eigenen Ethos ermöglichte. Etwas Neues sind darin die philosophische Interpretation der alttestamentlichen Traditionen und eine den hellenistischen Prinzipien entsprechend gefasste Anthropologie. Die besondere Offenheit der LXX, die ihren Ausdruck in der hermeneutischen Akzeptanz der gesellschaftlichen und religiösen – darunter auch messianischen – Tendenzen fand, war der Grund dafür, dass die LXX allgemein im Judaismus angenommen wurde, sowohl in der Diaspora, als auch in Palästina. Die spätere Ablehnung der LXX zeigt deutlich, dass die damaligen Schriftgelehrten sie nicht nur als eine Übersetzung betrachteten, sondern in ihr eine mögliche Entwicklung der biblischen Offenbarung erkannten, die sie nicht akzeptieren konnten. RBL 58/4 (2005) 245–262 (SS)

10 Carl W. Griffin, Digital Imaging: Looking Toward the Future of Manuscript Research While microfilm has been the standard medium for manuscript photography since the 1950s, digital imaging is beginning to revolutionize manuscript research by providing broader and lower-cost access to higher-quality manuscript images. New digital imaging technologies like ‘multi-spectral imaging’ are also capable of improving the legibility of damaged texts far beyond that achievable with conventional film. The potential of these new technologies for manuscript research may be seen with digital imaging projects focusing on such important texts as the Codex Sinaiticus and the Herculaneum papyri. For all its advantages, digital imaging poses further technological and archival challenges. CBR 5/1 (2006) 59–72 ✩

11 Ulrich Johannes Schneider, Codex Sinaiticus. Geschichte und Erschließung der “Sinai-Bibel” This illustrated brochure tells the story of one of the most important Greek manuscripts of the Bible. Translated and adapted from an English publication edited by the British Library, it provides basic information on the subject and announces a new international research project. Unfortunately, no information about recently found new pages from this codex is given. For more information, the reader is referred to the following website: www.codex-sinaiticus.net. – The publication is available from Universitätsbibliothek, Beethovenstr. 6, D-04106 Leipzig, Germany. Universitätsbibliothek Leipzig, Leipzig (2006) 1–48 (BL)

12 Larry W. Hurtado (ed.), The Freer Biblical Manuscripts: Fresh Studies of an American Treasure Trove The Freer Gallery of Art in Washington owns important Greek biblical manuscripts acquired by Charles Freer in Egypt in the early 1900s. Represented are the four gospels, Deuteronomy, Joshua, Psalms, the Minor Prophets (a papyrus codex), and the Pauline epistles. Ten papers offer insight into the codicology, palaeography, textual variants, and history of the manuscripts that date from the third, fourth, and fifth centuries CE. Text-Critical Studies 6; Society of Biblical Literature, Atlanta, Ga. (2006) X/1–308 (BL)

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✩

13 Emanuel Tov, Biliteral Exegesis of Hebrew Roots in the Septuagint? Occasionally, the Septuagint translators disregarded one of the letters of a Hebrew word in order to extract the meaning from just two of the consonants. This is especially the case of weak verbal forms. VT.S 113; Robert Rezetko et al. (eds.), Reflection and Refraction; Brill, Leiden (2007) 459–482 (BL)

14 Evangelia G. Dafni, Genesis 1–11 und Platos Symposion. Überlegungen zum Austausch von hebräischem und griechischem Sprach- und Gedankengut in der Klassik und im Hellenismus The LXX translators wanted to proclaim the Old Testament belief to the Hellenistic world via the Greek language. At the same time they wanted to prevent that polytheistic concepts were introduced into the world of the Old Testament via the language. The LXX has thus adopted the refined forms of expression of Plato’s work, which represents the first and only completely handed-down philosophic work of the antique Greeks, and changed them as necessary. The Platonic linguistic forms in the LXX can be seen as a type of Old Testamental meta-language of great theological importance. This meta-language was created due to philosophic reflection about linguistic and mental constructs of the Old Testament. This paper discusses this metalanguage exploring the connections between the Speech of Aristophanes in Plato’s Symposion and Gen 1–11. OTE 19/2 (2006) 584–632

15 Johann Cook, Intertextual Readings in the Septuagint This paper demonstrates that the Greek translator of the book of Proverbs paid attention to immediate textual context, the book of Proverbs as a whole, and even outside sources such as the book of Isaiah. NT.S 124; Cilliers Breytenbach et al. (eds.), The New Testament Interpreted; Brill, Leiden (2006) 119–134 (BL)

16 Cécile Dogniez, Les noms de fêtes dans le Pentateuque grec Le présent article essaie de montrer comment, dans les différents calendriers festifs du Pentateuque grec qui traduisent assez fidèlement leur modèle hébreu, les traducteurs parviennent à dire en grec la fête juive, dans ses désignations tant générales que particulières. Alors qu’ils auraient pu parfois dire les choses autrement, les Septante ont su trouver dans la langue grecque des équivalents lexicaux adaptés à la réalité hébraïque, sans pour autant procéder à de véritables innovations lexicales. En outre, si quelques noms de fêtes grecs choisis par les traducteurs juifs d’Alexandrie n’ont eu aucune postérité, d’autres en revanche ont survécu. JSJ 37/3 (2006) 344–366

17 Andreas Vonach, Der Ausdruck mlkt h“mjm in Jer 7,18-MT und Jer 44,17.18.19.25-MT und die unterschiedlichen Übersetzungen in der LXX The Hebrew expression mlkt h“mjm is translated as stratia tou ouranou in Jer 7:18-LXX, but as basilissè tou ouranou in Jer 51(44-MT):17.18.19.25-LXX. In this essay it is argued, that the reason for these different translations is neither found in the hebrew Vorlage of Jer-LXX, nor in various greek translators of the book of Jeremiah. It more points to the translation-technique of the LXX-translators. The former word ( Jer 7) is spo-

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ken to the people living in Judah, whereas the latter ( Jer 51/44) addresses the Judaean people living in Egypt. This was a good opportunity for the translator to give his text also a current topic for his Alexandrian audience, which from time to time was quite prepared to take part at the feasts and the worshipping of the goddess Isis. This thesis, that Jer 51-LXX is a good testcase for the translation-technique of giving the text also a current value, can moreover be beard out by the fact that the actions of women are more emphasized in Jer 51-LXX than in Jer 44-MT. PzB 15/1 (2006) 61–73

18 Jan de Waard, Difference in Vorlage or Lexical Ignorance: a Dilemma in the Old Greek of Proverbs Anhand einiger Beispiele aus dem Buch der Sprüche demonstriert der Verf. das literarische Problem der ‘lexikalischen Ignoranz’, das in sprachlicher Unwissenheit eines Übersetzers bezüglich der Bedeutung eines (meistens) selten verwendeten Begriffes besteht. Mit diesem Phänomen lassen sich einige Abweichungen zwischen diversen antiken Textzeugen plausibler als mit der Annahme unterschiedlicher Vorlagen erklären. Die als Beispiele untersuchten Verse sind Spr 25,20; 6,3; 25,26 und 23,28. JSJ 38/1 (2007) 1–8 (DL)

19 Folkert Siegert, La Bible des premiers chrétiens The Bible that the early Christians had at their disposal was the Jewish Bible (later on referred to as the “Old Testament”), as translated into Greek by translators that all were Jewish. This latter Bible, later on called the “Septuagint”, was abandoned by the Rabbis and only transmitted by Christians, thus becoming the Christian Bible, before there was a “New” Testament. ASEs 22/2 (2005) 409–419

Greek (NT) 20 Kurt Aland (ed.), Synopsis of the Four Gospels. Greek-English Edition. Twelfth Edition This well-known bilingual synopsis of the four gospels is remarkable for its extensive text-critical apparatus. More variant readings are listed here than in the standard editions of the Greek New Testament. The English (Revised Standard Version, text of 1971) is given on the page facing the Greek text, and also has a critical apparatus, this time not listing ancient manuscript authorities but various English bibles such as the King James Version and the American Standard Version (1901). For the present edition, variant readings from papyri 90–111 have also been listed (mainly fragments from Matthew and John; the relevant papyri are mainly kept in the Ashmolean Museum in Oxford). The user should be warned to use the present edition, and not very early ones, because the text-critical apparatus of the early editions of this synopsis is not reliable. – Aland, the original editor, died in 1994. German Bible Society/Hendrickson/Alban Books, Stuttgart (2001) XXX/1–361 (BL)

21 Larry W. Hurtado, The Earliest Christian Artifacts: Manuscripts and Christian Origins Most early-Christian manuscripts, unlike contemporary pagan ones, are codices, and Hurtado suggests (tentatively) that it may well be that Christians developed their own, characteristic form of book. Hurtado also comments extensively on the use of abbreviated “nomina sacra” (such as KS for kyrios = Lord) and the staurogram (chi-rho or taurho, superimposed) as other distinctive features of early-Christian books. The tau-rho

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staurogram, first attested ca. 200 CE, may be the first quasi-pictorial reference to the crucifixion of Christ. W.B. Eerdmans Publishing Co., Grand Rapids, Mich. (2006) XIV/1–248 (BL)

22 J. David Miller, The Long and Short of lectio brevior potior The slogan that favours the shorter over the longer text (of NT passages) as the more original one is fundamentally flawed. BiTr 57/1 (2006) 11–16 (BL)

23 Andrew J. Brown, The Gospel Commentary of Theophylact, and a Neglected Manuscript in Oxford A notable manuscript of Theophylact’s commentary on the Gospels, formerly owned by William Grocyn and Thomas Linacre, has belonged to Corpus Christi College, Oxford, for 470 years. The same volume also contains two leaves from a Gospel lectionary. Long overlooked by textual critics, this codex has at last attained its place as Greek New Testament minuscule 2879 and lectionary 2436. In editing the Greek New Testament text from 1514 onwards, Erasmus made considerable use of Theophylact manuscripts at Basle, whereby the work of Theophylact became a major ingredient in the formation of the Textus Receptus. There remains a need for a reliable critical edition of Theophylact’s commentaries. NT 49/2 (2007) 185–196

24 Barbara Aland, Welche Rolle spielen Textkritik und Textgeschichte für das Verständnis des Neuen Testaments? Frühe Leserperspektiven Current methodological discussion within the field of New Testament studies focuses today on the influence of the work and its history, and is often motivated by newer findings in linguistics and literary criticism. Such inquiry is broadened through its correlation to reception theory, i.e. that inquiry that focuses on how readers understood the work during the course of its transmission or reception. By contrast to the above, textual criticism is that science that tries to discover the ‘original text’ as exactly as possible. Here the author poses the question, to what extent do the ‘witnesses’ (e.g. manuscripts, versions, quotations, etc.) of textual criticism also function as interpreters and ‘receivers’ of the text. In all three of the topics handled here she is aware of an interaction between text and reader. NTS 52/3 (2006) 303–318

Aramaic – Syriac – Arabic – Coptic – Armenian – Latin 25 David-Christopher Böhme et al., Hoseas Botschaft als Prophetie. Targum Jonathan zu Hosea 1–3 The comparison of Hos 1–3 MT and TgJ results in the following: TgJ specifies Hosea’s mission as “prophecy”. TgJ refrains from speaking of Hosea’s marriage and refers to the idolatry of the people of God instead. Here, TgJ perceives everything as “idolatry” which is not worship of God. Even the mentioning of God as “my husband” (2,18MT) is replaced in TgJ by remarking that Israel will one day be zealous for the worship of the Lord. The mentioning of “God’s engagement” is avoided as well and replaced by the phrase “I will hold you in front of me” (2,21). Central theological themes in TgJ are: God’s shekinah (2,5.25); memra (1,7 etc.); law (1,9); worship (2,4 etc.); prayer (2,4.23); messiah (3,5); repentance (1,3.5 etc.). Furthermore, one can see in TgJ an effort to update the text of the Book of Hosea, which is achieved by several references to Israel’s situation of diaspora. BN 131 (2006) 17–38

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26 Massimo Pazzini et al., Il libro di Michea secondo la versione siriaca (Peshitto) In this periodical, the Syriac versions of the texts of Amos, Jonah (LASBF 53, 2003, 185–208; IRBS 52:34) and Hosea (LASBF 54, 2004, 119–139; IRBS 52:35) have already been published. The books of Joel and Obadiah have appeared on other publications. The project to publish the Twelve Minor Prophets has reached half way through with the publication of the book of Micah in this paper. The remaining books are already on their way and are expected to publish (complete) within next two years. LASBF 55 (2005) 27–39

27 John Granger Cook, A Note on Tatian’s Diatessaron, Luke and the Arabic Harmony Die Frage, ob für die Rekonstruktion von Tatians Diatessaron die sog. Arabische Harmonie benutzt werden kann, ist umstritten. Zugleich ist die Annahme verbreitet, dass die Reihenfolge der Arabischen Harmonie mit der Östlichen Harmonie weitgehend übereinstimmt. Das Lukasevangelium bietet das Material für den Erzählfluß der Arabischen Harmonie, gerade am Anfang und am Ende. Am Anfang und am Ende scheint auch das Johannesevangelium eine wesentliche Rolle zu spielen. Dieses Ergebnis stellt die weitverbreitete Annahme in Frage, dass das Matthäusevangelium die gesamte Harmonie Tatians geprägt hat. ZAC 10/3 (2006) 462–471

28 Tjitze Baarda, The Reading ‘Who Whished to Enter’ in Coptic Tradition: Matt 23.13, Luke 11.52, and ‘Thomas’ 39 This paper investigates the usage of the verb ouòsh/ouesh by Coptic translators of New Testament passages. The author concludes that this verb could be used to render specific aspects of Greek verbs and it therefore is not necessarily the translation of either thelein or boulesthai by which it is often mechanical replaced in modern ‘retranslations’ into Greek. NTS 52/4 (2006) 583–591 (DL)

29 Michael E. Stone, Apocrypha, Pseudepigrapha and Armenian Studies. Collected Papers. Volume II This second volume of Stone’s scholarly papers deals with things Armenian. For the present context, the following papers are relevant: An Armenian Psalter in the Library of Northwestern University; The old Armenian version of Isaiah; Guidelines for editions of Armenian biblical texts (with a list of major Armenian biblical manuscripts; see also p. 621, referring to Shahe Ajamian’s “Grand Catalogue of Armenian Biblical Manuscripts”). Orientalia Lovaniensia Analects 145; Uitgeverij Peeters, Leuven (2006) XVIII/467–939

30 Roger Gryson (ed.), Biblia Sacra Vulgata Originally edited by Robert Weber in 1969 and revised for the fourth (1994) edition by Gryson, this is the standard critical edition of the Latin version of the Bible, the Vulgate. Manuscript readings are duly noted in the apparatus, and the two versions of the Psalms are printed on facing pages (with the left page going the Gallican Psalter, the one commonly associated with the Vulgate version). Noteworthy is the fact that the third and fourth books of Esdras are included in this edition, and placed after the New Testament (3 Esdras Vulgate = 1 Esdras Septuagint; 4 Esdras Vulgate = 2 Esdras Septuagint). – Recommended as a standard resource for biblical study. – The book, a reprint of the 1994 edition, is available in the US from Hendrickson Publishers, and in the United Kingdom from Alban Books. Deutsche Bibelgesellschaft/Hendrickson/Alban Books, Stuttgart (2005) XLIII/1–1980 (BL)

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31 Margherita Morreale, De los sustitutos de la Vulgata en el s. XVI: la Biblia de Santes Pagnino emmendada por Benito Arias Montano The polyglot Bible edited by B. Arias Montano (1572) includes the Latin Bible as translated by Santes Pagnini (1527) from the Hebrew. Sef. 67/1 (2007) 229–236 (BL)

Modern translations: general ★ English ★ German ★ French ★ others 32 Wim François, Petrus Sutor et son plaidoyer contre les traductions de la Bible en langue populaire (1525) In 1525 the Parisian theologian and Carthusian Petrus Sutor published De tralatione Bibliae. In this work he explained in detail why the lay people’s reading of the Bible was completely unnecessary for their salvation, was anything but advantageous, and was probably even harmful. Simple lay people, illiterate and consumed by their dayto-day worries, were intellectually incapable of understanding the Scriptures. The Bible was better reserved for people who had the time and space for study, who led a spiritual life, and who preferably were disposed toward contemplation. After all, it was Christ Himself who had wanted it in this way (Matt 7,6; Luke 4,20). Only the latter group was able to pierce the Bible’s literal layer and grasp its deeper allegorical sense. Sutor argued that Bible translations had to be avoided. The Church would do better to keep to the Vulgate. The “termini” in the Vulgate had been permanently fixed by the Fathers after profound assessment, and signified the Catholic faith in a perfect way. These fixed theological-technical formulations should never be altered by recentlydevised arguments and new translations; not least because they were often the vehicle for erroneous teachings. EThL 82/1 (2006) 139–163

33 Jacobus A. Naudé, A Socioconstructive Approach to the Training of Bible Translators This paper is about the training of Bible translators in the light of the recent developments in Translation Studies namely the tendency of the internationalizing of ideas about translation as well as the enlarging of Western Translation Theory by integrating non-Western thought about translation. Starting from earlier ideas of translator training the move towards constructivism as proposed by Kiraly (2000) is described. It is indicated how the socioconstructive approach can benefit the training of Bible translators by empowering the learner to act responsibly, autonomously and competently. Social constructivism provides not only an epistemological basis for the development of knowledge-building communities, but also a variety of tools that can be used to promote and pursue learning in such communities. OTE 19/3 (2006) 1225–1238

34 Peter Unseth, Analyzing and Using Receptor Language Proverb Forms in Translation Translating proverbs is unusually complex: understanding their meaning in the source language is challenging and then finding or creating appropriate artistic forms in the receptor language (RL) is a special problem. The goal of this paper is to present some specific ideas on how to explore the structure of RL proverbs in preparation for translating biblical proverbs into the RL, and then suggest some ways of applying the findings in a given language. The author suggests a three-phase plan: (1) Collecting a number of proverbs in the RL; (2) Analyzing the techniques used by the RL in forming proverbs; (3) Practicing deliberately applying these techniques in translating nonbiblical proverbs, then later biblical proverbs. BiTr 57/2 (2006) 79–85, 57/4 (2006) 161–170

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35 Barrie Evans et al., “Equivalence” in the Presence of “Otherness” In this article the authors look at the notion of “equivalence,” and consider whether it is an adequate criterion for translation in itself, or whether it should be supplemented with further criteria. They argue that this is particularly necessary where differences between the original and receptor cognitive contexts make “equivalence” unlikely or even impossible. This situation is, in fact, relatively frequent and translation criteria are therefore needed to address such situations realistically. In addition to attempted equivalence, translators must be aware of places where the “otherness” of the message impedes their attempts at equivalence. The fact that they are trying to put aside the otherness of the original language to adopt the otherness of the receptor tongue, should not hide from them the fact that there is an otherness in the message that needs to be maintained. If they are successful, they will enable the reader to enter into the process of a self-changing dialogue with the text. BiTr 57/3 (2006) 138–153

36 Gerrit J. van Steenbergen, World view theory and Bible translation This paper provides an overview of world view theory in general and its relationship with cross-cultural communication in particular. Different world view models and their theoretical underpinnings are evaluated in view of their applicability to the task of Bible translation. Based on research in the book of Isaiah the paper seeks to demonstrate that it is possible to define verifiable variables that can be applied in the analysis of world view. This is further illustrated by an application of the same comparison of the same analytical method to the Pökot culture in north-western Kenya. The comparison of the two world view systems shows the implications of incongruent world views for Bible translation. Finally, the paper also suggests areas in world view theory and analysis that are in need of further development. OTE 19/1 (2006) 216–236

37 David J. Clark et al., Section Headings: Purposes and Problems Section Headings (SHs) have become increasingly common in Bible translations over the past 50 years, and nowadays they are almost routine. But what are the principles on which one decides where to put them and what to put into them? This article summarises the issues in seven rubrics: the purposes of SHs, the time to prepare SHs, the placement of SHs, the content of SHs, the structure of SHs, the formulation of SHs, and the identification of SHs. Afterwards it asks how to handle situations where different goals of SHs are in conflict with one another. BiTr 57/4 (2006) 194–203

✩ 38 Alec Gilmore, A Concise Dictionary of Bible Origins and Interpretation Originally published in 2000 as “A Dictionary of the English Bible and Its Origins” (IRBS 47:43), this one-volume dictionary now appears in an enlarged and re-titled new edition. New articles deal mainly with issues of interpretation – see “intertextuality”, “reader response” and “feminist readings”. Our wish, expressed in IRBS 47, to include articles on the divine name (Kyrios, LORD, Yahweh) and inclusive language still awaits realization. To continue our earlier list, I would also suggest the addition of entries on the English Standard Version (ESV, 2001) and the New English Translation (known as the NET bible). (P. 137, left column: read Harry Orlinsky.) Nevertheless, this is an interesting addition to the shelf of bible dictionaries. T & T Clark, London (2006) XV/1–228 (BL)

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39 Michael J. McClymond, Through a Gloss Darkly: Biblical Annotations and Theological Interpretation in Modern Catholic and Protestant English-Language Bibles This article represents a first effort at characterizing the theological and interpretive functions of biblical annotations in modern Roman Catholic and Protestant Bibles. It argues that annotations are not simply subservient to their texts, but typically express a theological agenda. This became clear in the battle over annotations among Protestants and between Protestants and Catholics during the 16th and 17th centuries. It is also evident in the present examination of both Bishop Richard Challoner’s annotations (1750) to the English-language Catholic Bible and the notes in the Scofield Reference Bible (1909). The article concludes with a discussion of five basic functions that biblical annotations serve. TS 67/3 (2006) 477–497

40 David E.S. Stein (ed.), The Contemporary Torah: A Gender-Sensitive Adaptation of the JPS Translation The New Jewish Publication Society Version (NJPS) is here presented in revised form. Here are a few examples of the new renderings (with the old one in brackets): we are honest people (Gen 42:11; we are honest men); a parent sells a daughter (Exod 21:7; a man sells his daughter); good with words (Exod 4:10; a man of words). The divine name (tetragrammaton) is not translated at all but simply left in Hebrew letters (yhwh). The Jewish Publication Society, Philadelphia (2006) XLII/1–412 (BL)

✩ 41 Elberfelder Bibel (2006) Originally published in 1855 (NT) and 1871 (complete Bible), the German Elberfeld translation is known as the most literal version of the original text. Subsequent revisions, the 1992 and the present, 2006 one, have made an effort to make some passages more readable without compromising the basic literalism. The new edition has deleted the awkward and actually wrong “die Himmel” in Gen 1,1 (replacing it by the singular, der Himmel), replaced the archaic “frohlocken” by “jauchzen” (Ps 25,2). The subjunctive is also no longer used (compare Ps 10,18 in the various editions of the Elberfeld Bible). Strangely, the word Sheol, left untranslated (Ps 116:3; 139:8; Hab 2:5; Jonah 2:3 etc.), is given the article “der” instead of “die”. Still, this is a major Bible in German. Each of the testaments has its own pagination. – The publisher is to be congratulated on the production of this beautifully printed and well-bound volume. Recommended. R. Brockhaus Verlag, Wuppertal (2006) X/1–1175; 1–409, chronological tables, maps (BL)

42 Kirchenrat der Evangelisch-reformierten Landeskirche des Kanons Zürich, Zürcher Bibel 2007 The new German “Zurich Bible” stands in the tradition of a biblical translation published in 1931 which then could legitimately claim to be the first German version that satisfies scholarly requirements. The new Zurich Bible began as a revision but gradually came to be a completely new version, powerful in style and language, almost always leaning toward the literal, but successfully aspiring to be literary. Two features immediately strike the reader: the preference for Hebrew forms of names in the Old Testament (such as Schaddai as a divine name, Joschijahu for Josiah, etc.), and in the New Testament an occasional attempt to use language that does not screen out women. Thus in the Sermon on the Mount, it is not just “sons of God” that the peacemakers will be called, but “sons and daughters of God”. Each of the books is prefaced by a brief introduction about author, date, and essential message. A very long glossary is appended; it actually forms a basic dictionary of biblical history and theology. In crit-

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ical questions, the introductions and the glossary are up to date. Interestingly, the term Quellenscheidung, once the hallmark of German biblical criticism, is never mentioned. German-speaking biblical scholars will adopt this version as the standard one. – The translation does not include the apocrypha. Genossenschaft Verlag der Zürcher Bibel beim Theologischen Verlag Zürich, Zürich (2007) 1–1340; 1–434; 1–165; maps (BL)

43 Ulrike Bail et al., Bibel in gerechter Sprache In der Befreiungstheologie, der feministischen Theologie und im jüdisch-christlichen Dialog sehen die Verf. ihr nach fünf Jahren abgeschlossenes Projekt einer “gerechten” Bibelübersetzung verwurzelt. Dementsprechend bilden eine geschlechtergerechte Sprache, Gerechtigkeit im Hinblick auf den jüdisch-christlichen Dialog und soziale Gerechtigkeit die Schwerpunkte bei der Übertragung des hebr./aram./griech. Textes ins Deutsche. Allerdings wird dabei die Texttreue den Anliegen der Verf. häufig und mit Absicht geopfert, was eine wachsende Kritik an dieser Bibelausgabe zur Folge hat. Der Hauptvorwurf richtet sich darauf, dass hier die Übersetzungsarbeit mit der Kommentierung des eigentlichen Textes vermischt wurde, wodurch das Endprodukt in manchen Teilen keine Übersetzung, vielmehr eine Fortschreibung der hebr. Vorlage darstellt. Zur Vorstellung des Projektes siehe z.B.: www.bibel-in-gerechter-sprache.de, und BiKi 62/1 (2007) 54–59 [M.-T. Wacker]; vgl. auch H. Kuhlmann, Die Bibel – übersetzt in gerechte Sprache? Grundlagen einer neuen Übersetzung, Gütersloh 2005. Zur Kritik an dieser Bibelausgabe vgl. u.a. ThQ 186/4 (2006) 343–345 [W. Groß], BiKi 62/1 (2007) 46–53 [L. SchwienhorstSchönberger] und Christ in der Gegenwart Nr. 8/07, 61–62 [T. Söding]. Gütersloher Verlagshaus, Gütersloh (2006) 1–2400 (DL)

44 Olivier-Thomas Venard, The Cultural Background and Challenges of La Bible de Jérusalem The “Bible de Jérusalem”, from the original texts translated into modern, literary French, is the first really modern Catholic biblical translation project, and thus far the most successful one. Venard describes in much detail the origin of the project. It was originally suggested by Father Thomas Chifflot OP, editorial director of the Editions de Cerf in Paris, who won the professors of the Ecole Biblique in Jerusalem to do and supervise the translation, and supply the copious notes. Venard’s paper includes excerpts of unpublished archival material. He also comments on the collaborations of literary figures such as Paul Claudel. LNTS 316; Philip McCosker (ed.), What Is It that Scripture Says? Essays in Biblical Interpretation, Translation and Reception; T & T Clark, London (2006) 111–134 (BL)

45 Nicola Matschke, Zeitgenössische französische Bibelübersetzungen: exemplarische textlinguistische und stilistische Übersetzungsprobleme The author sketches the history of French Bible translations and then compares three versions: Louis Second, Bible de Jérusalem, Bible en français courant. The texts considered in detail are Psalm 23, Luke 1:26–38, and Philippians 2:1–11, on the basis of an interlinear version of the original Hebrew or Greek passage. According to Matschke, the biblical authors never intended to write a text that is immediately understandable; instead, they use sacred language. Studien zur romanischen Sprachwissenschaft und interkulturellen Kommunikation 33; Peter Lang Verlag, Bern (2006) XIII/1–298 (BL)

46 Jean-Marie Auwers, Traduire le livre de Tobie pour la liturgie Since 1996, several teams have been at work in order to complete the liturgical translation of the Old Testament. Now that the enterprise is drawing to a close, the author who had been among the first translators presents the undertaking through the particular

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case of the book of Tobit which has been freshly retranslated for liturgical use. Liturgical translation does not claim to outclass existing translations, but occupies a special position: that of public proclamation. RTL 37/2 (2006) 179–199

✩ 47 F.I.J. van Rensburg, Psalmberyming in Afrikaans The article maps the process by means of which the versification of the Hebrew Psalms in Afrikaans, with its goal of acceptance by the relevant clerical bodies and their ecclesiastical community as a whole, ran its course. The process is illustrated by the history of the two versifications officially commissioned and approved by the mainstream Afrikaans churches; namely those of Totius (professor J.D. du Toit) and professor T.T. Cloete, more than half a century separated in time and trend (1937 and 2001 respectively). Verbum et Ecclesia 27/3 (2006) 1077–1094

48 S. van Helden et al., Die sosio-historiese en sosio-linguistiese aspekte van die leksikale veranderings van die 1936- en 2001-psalmomdigtings The singing of the psalms is historically associated with the accuracy of meaning transmitted by Scripture by means of user-friendly language usage. The renewing of an aging language is important for subsequent generations to facilitate meaningful interpretative singing of the psalms. By elimination of the large amount of archaic lexical expressions of the 1936 rhyme from the 2001 version, a clear movement in the reformative religious register of Afrikaans was achieved. The 2001 rhyme accelerates the process of elimination of such archaic and inaccessible words replacing them with available Afrikaans synonyms to facilitate an effective transfer of meaning. Simplification is the most prominent linguistic force that manifests itself in the 2001 rhyming of the psalms. IDS 40/2 (2006) 199–220

49 J.A. Naudé et al., Reanimating orality. The case for a new Bible translation in Southern Sotho The two currently used translations of the Southern Sotho Bible (1909 or 1989) lean heavily on the reader’s ability to understand a written text. In view of the fact that the Southern Sotho religious community consists preponderantly of members not able to read written texts the authors suggest another vehicle for the transfer of religious thought in Bible translation. Pivotal to this paper is the issue of translation strategy as applicable to the particular audiences in question. Consequently, this paper argues for a rhythmical and sonorous translation, which is clearly audible and understandable. OTE 19/2 (2006) 723–738

50 Tuulia Toivanen, Runoilija raamatunsuomentajana: Lassi Nummen vaikutus uuden käännöksen kieleen The third Finnish Bible translation was completed in 1992. One of the members of the translation committee was the Finnish modernist poet Lassi Nummi. This article concerns the poet as Bible translator among other professionals of religious language. The author focuses on the Book of Job, which has been considered poetic and important by many writers in the history of literature. By comparing Nummi’s proposals to those of the other committee members, he explores to what extent Nummi’s influence can be found in the Finnish version of the Book of Job. Nummi’s view of syntactic fluency, such as the use of object or verb choices, has clearly influenced the translations and the documents reveal that the poet member held a considered opinion on the metaphors of morning light or the names of monsters. TAik 112/3 (2007) 195–213

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51 Cao Jian, The Chinese Mandarin Bible: exegesis and Bible Translating In recent years, scholars have posed various questions about the role of Bible translating in China. Increasingly, translations of the Bible are viewed as an aspect within the context of cultural exchange rather than an exclusive religious phenomenon. Nevertheless, this new research interest in the nature and significance of the Bible in China is only in its initial stages. There is still a lack of textual analyses of the different translations and their translating strategies. This article deals with Samuel Isaac Joseph Schereschewsky’s 1874 version of the Old Testament. This was the first OT translation in Mandarin, which was spoken by the majority of the Chinese population. It was widely distributed until the twentieth century and to a large extent became the basis for the OT translation of the 1919 standardized Union Version, which is still in use today. In the paper Genesis 1–4 is cited as an example to show Schereschewsky’s exegetical principles in translating. BiTr 57/3 (2006) 122–138

52 Junko H. Nakai, The Impact of the Bible on the Evolution of Modern Japan Even if Japan has never become a Christian nation, the translation of the Bible into Japanese did have a considerable impact on modern Japan. This article explores the influence of the biblical text through the impact it had on a variety of influential figures in modern Japanese history and language. BiTr 57/3 (2006) 115–122

53 Adam R. Sikora, Teksty biblijne w ≤piewniku Szymona Krofeja z 1586 roku. Najstarsze fragmenty Pisma •wi\tego po kaszubsku? In diesem Artikel werden biblische Texte besprochen, die im 1586 erschienenen Gesangsbuch von Pastor Bytow enthalten sind. Das kleine Werk gilt in Pommern als erstes in kaschubischer Sprache geschriebenes Buch. Neben einer Sammlung von religiösen Liedern aus der Reformationszeit enthält es biblische Texte aus dem AT und NT. Zu den längsten zusammenhängenden biblischen Abschnitten zählen drei Psalmen 124, 127 und 128, das “Vater unser” aus dem Matthäusevangelium und drei Cantica aus dem Lukasevangelium (Magnificat, Benedictus und Nunc dimittis). Im Gesangsbuch befinden sich auch weitere 21 biblische Verse, die in verschiedene Gebete eingefügt sind. Bei allen diesen Texten dürfte es sich um die ältesten biblischen Passagen handeln, die aus dem Deutschen übersetzt und in der Sprache der Einwohner von Pommern gedruckt wurden. SFra 15 (2005) 115–124 (SS)

54 Adam R. Sikora, Teksty biblijne t∑umaczone na kaszubski w katechizmie Micha∑a Pontanusa z 1643 roku (cz. I) In dem im Jahr 1643 erschienenen “Kleinen Katechismus” von Micha∑ Pontanus, findet man zahlreiche Texte des Alten Testaments in der kaschubischen Sprache gefasst, u.a. sieben Psalmen (6, 32, 38, 51, 102, 130, 143) und 20 weitere Fragmente aus dem Alten Testament. Insgesamt sind es 155 Verse des Alten Testaments, die als eines der ältesten Zeugnisse des kaschubischen Schriftgutes überhaupt gelten. Bevor der Verf. aber all diese Texte erörtern wird, bespricht er zunächst in diesem ersten Teil des Aufsatzes die wichtigsten Einzelheiten in Bezug auf den Übersetzter der Texte, deren historischen Kontext und Adressaten der Übersetzung. SFra 15 (2005) 125–141 (SS)

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THEOLOGICAL AND EXEGETICAL APPROACHES Theological Foundations Inspiration – authority ★ canon (OT, NT) 55 G.K. Beale, Myth, History, and Inspiration: A Review Article of Inspiration and Incarnation by Peter Enns Beale reviews the book of Peter Enns, Inspiration and Incarnation: Evangelicals and the problems of the Old Testament (Grand Rapids 2005). He widely discusses Enns’s incarnational model in relation to “history” and “myth” and Enns’s use of the term “diversity” in place of “error” as well as the issue of socially constructed cultures, presuppositions, and biblical interpretation. The response to Beale by Peter Enns is to be found in the same fascicle pp. 313–326. JETS 49/2 (2006) 287–312 and response by P. Enns 313–326 (BF)

56 Bernard M. Levinson, “Du sollst nichts hinzufügen und nichts wegnehmen” (Dtn 13,1): Rechtsreform und Hermeneutik in der Hebräischen Bibel Cultures having a tradition of prestigious or authoritative texts must inevitably confront the problem of literary and legal innovation. Ancient Israel’s development of the idea of divine revelation of law creates a cluster of constraints that one would expect to impede legal revision or amendment. As a test-case, the article examines the doctrine of trans-generational punishment: the notion that God punishes sinners vicariously and extends the punishment due them to three or four generations of their progeny. A series of inner-biblical and post-biblical responses to the rule demonstrates, however, that later writers were able to criticize, reject, and replace it with the alternative notion of individual retribution. Thus it was the formative canon itself which fostered critical reflection on the textual tradition and resulted in intellectual freedom. ZThK 103/2 (2006) 157–183

✩ 57 Pieter M. Venter, Kanon: Eenheid en diversiteit An analysis of the present post modern situation indicates resistance to the idea of “canon” understood in terms of a normative final collection of literature. The disciplines of textual criticism and canon history show that canons function in a larger social context and cannot be understood only in terms of its literary aspect. At present two parallel viewpoints on canon are found in the Christian church. The “objective” viewpoint stresses the final literary form of the Biblical canon. It cannot, however successfully indicate the unity of the canon without acknowledging the social context of the users of the canon. The “subjective” viewpoint clearly indicates the contingent aspect of the canon, but has problems with the way its authority operates. The probable way to go about the postmodern society is to acknowledge the paradigmatic character of the canon’s contents and the dynamical process of canonization and decanonization in which a canon is involved. HTS 62/4 (2006) 1369–1393

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58 Raik Heckl, Der biblische Kanon – Glaubenszeugnis der Generationen des Anfangs Biblical texts are the result of an ongoing theological discussion by many generations. At the same time such a discussion gradually constitutes coherence between these texts through a process of textual reception and textual production. The corpus of biblical texts thus reveals a history of faith based on a personal identification with the evidence of transmitted texts. In this way the Scripture not only constitutes coherence between believers of one generation, but it also links believers of that generation with those of previous generations. Historical Bible criticism makes it possible to uncover this identification process. It also offers a contemporary link with the rich history of biblical faith. At the same time, however, it prevents from claiming the Bible for topical interests. KuD 53/2 (2007) 145–157

59 Bernard Gosse, La Constitution du corpus des écritures à l’époque perse, dans la continuité de la tradition biblique Le livre d’Isaïe a joué un rôle essentiel dans la relecture de l’histoire d’Israël à l’époque perse, à travers la constitution d’un premier corpus des écritures. On remarque des rapprochements étroits entre les rédactions du livre d’Isaïe et celle du Psautier, surtout le quatrième livre avec la prise en compte de la disparition de la dynastie davidique, ce qui suppose une remise en cause de la ferveur messianique des commentateurs des textes du retour de l’exil comme en Za 6,9–15 où la couronne n’est pas une couronne royale destinée à Zorobabel. Dans la continuité du Psautier, les cantiques occupent aussi une place capitale dans le processus de relecture de l’histoire d’Israël: ainsi, celui d’Ex 15 met en perspective le salut de l’exode et celui du retour de l’exil. Transeuphratène, supplément 10; Gabalda, Paris (2003) 1–238

60 Andreas Schüle, Kanonisierung als Systembildung. Überlegungen zum Zusammenhang von Tora, Prophetie und Weisheit aus systemtheoretischer Perspektive Religions, especially book religions, are said by N. Luhmann to reduplicate reality, arranging it as a system that consists of the realm of immanence and a transcendent realm. Schüle argues that prophecy in ancient Israel emphasized divine transcendence, while the Tora and, later, the sapiential canon, completed the system by balancing the transcendent with the immanent. Günter Thomas and Andreas Schüle (eds.), Luhmann und die Theologie; Wissenschaftliche Buchgesellschaft, Darmstadt (2006) 211–228

61 Bernd Janowski, Canon et construction de sens. Perspectives vétérotestamentaires The history of the Canon generally focuses on the final state of the Scriptures. In dialogue with Jan Assmann’s works about cultural memory and with Jörg Rüsen’s studies on the sense of history, Bernd Janowski examines the synergy that gives its meaning to the process of establishing the Canon, i.e., its coherence and direction. He exemplifies his argument by his reading of some key texts: the Credo of Deut. 26:1–11, the announcement of the Infant Immanuel (Isa. 7:14) resumed in Isa. 9 and 11, and the short composition opening the Psalter (Ps. 1, 2 and 3). ETR 81/4 (2006) 517–541

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62 Lee Martin McDonald, The Biblical Canon: Its Origin, Transmission, and Authority From its first, 1988 edition, entitled “The Formation of the Christian Biblical Canon”, an already substantial book of 205 pages, this book has grown to more than double size. It has established itself as a major handbook on the formation of the biblical canon from the biblical period to the early fifth century CE, the time of Jerome and Augustine. In keeping with recent scholarship, McDonald follows Sundberg and others who date the Muratorian canon to the fourth (rather than second) century CE. Overall, the book is more interesting in its discussion of the emerging NT canon and the patristic period than in its sketch of how OT literature came to form a recognizable body of literature. Hendrickson Publishers/Alban Books; Peabody, Mass. (2007) XLI/1–546 (BL)

63 Peter Lampe, Die Wirklichkeit als Bild. Das Neue Testament als ein Grunddokument abendländischer Kultur im Lichte konstruktivistischer Epistemologie und Wissenssoziologie Lampe, who teaches NT exegesis in Heidelberg, presents his philosophical creed, a blend of constructivism and the sociology of knowledge. Accordingly, the early-Christian world view is their construction of a reality, rather than reality itself. The author discusses the resurrection of Christ, the new creation of human believers (to which Paul refers in the context of baptism), the Lord’s Supper, and the proclamation of the kingdom of God. But even those who are not specifically interested in present-day theories of cognition will find interesting suggestions in this book, e.g. on Moses and Elijah as the two prophets referred to anonymously in Rev 11:3ff. – See also P. Lampe, NTS 43 (1997) 347–366. Neukirchener Verlag, Neukirchen-Vluyn (2007) 1–246 (BL)

64 David L. Dungan, Constantine’s Bible: Politics and the Making of the New Testament Dungan tells the story of the Christian Bible in the early fourth century CE, with a focus on how it was shaped by Eusebius, advisor to Emperor Constantine. Constantine adopted the canon described by Eusebius, and had master copies of the NT produced. The NT as we read it now was put together and textually finalized due to imperial intervention. (Regrettably, there is no discussion of the Muratori canon and its dating to the fourth century by Sundberg.) Fortress Press Minneapolis, Min. (2007) XII/1–224 (BL)

65 Reimund Bieringer et al., L’avenir de la Bible Three approaches to reading the Bible: religious fundamentalism, scientific fundamentalism of the historical-critical scholars, and ethical fundamentalism (presupposing in each case, that exact truth can be found in the Bible) are all deficient. What counts, eventually, is to begin a dialogue between the reader and God, and this dialogue is open-ended, not canonically fixed in the canon, argue R. Bieringer and D. Pollefeyt. Bijdr. 65/4 (2004) 393–416

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Hermeneutics – Methods Biblical interpretation in general: manuals ★ basic perspectives ★ individual problems 66 John H. Hayes et al., Biblical Exegesis: A Beginner’s Handbook. Third Edition This handbook, compiled by J. Hayes and C.R. Holladay, offers a high-quality introduction to traditional exegetical methods (such as literary criticism, form criticism), relatively new ones (structuralist and canonical criticisms), and fashionable ones (ethnic and gender-oriented approaches). The original edition has been almost completely rewritten, and an appendix now offers guidance for those interested in doing exegesis with the help of electronic and internet tools. Westminster John Knox Press, Louisville, Ky. (2007) XI/1–236 (BL)

67 Helmut Utzschneider et al. (eds.), Lesarten der Bibel. Untersuchungen zu einer Theorie der Exegese des Alten Testaments Sixteen papers (all in German) comment on current approaches to biblical studies, from text-pragmatic exegesis (Chr. Hardmeier) and canonical readings (G. Steins) all the way through feminism (R. Jost), intertextuality (S. Seiler) and reception history (S. Gillmayr-Bucher). Of particular interest is the paper by S.A. Nitsche who argues that prophetic books were meant for dramatic reading (for which he invokes the paragraphing of the Isaiah scroll found in Qumran). In a remarkable essay, E. Blum suggest that one should no longer use the term “Formgeschichte” for it is non-Gunkelian; instead, “Gattungsforschung” should be used as the correct term. Verlag W. Kohlhammer, Stuttgart (2006) 1–319

68 Eckart Reinmuth et al., Proseminar Neues Testament. Texte lesen, fragen lernen This is a brief, essentially reader-oriented seminar for the German theology student’s first academic encounter with NT texts. Each chapter includes study tasks, notes, and a topical bibliography. A glossary of exegetical and linguistic terms is appended. – The authors teach at the University of Rostock, Germany. Neukirchener Verlag, Neukirchen-Vluyn (2006) 1–99 (BL)

✩ 69 Werner Kahl, Die Bibel unter neuen Blickwinkeln. Exegetische Forschung im Umbruch In diesem eine neue Serie einleitenden Artikel zeichnet der Verf. die Entwicklungslinien in moderner exegetischer Forschung von der historisch-kritischen und strukturalistischen Exegese bis zu rezeptionsästhetischen und postmodernen Auslegungsansätzen. Das von ihm anschließend vorgestellte Integrationsmodell doppelt-kontextueller Bibelinterpretation soll eine produktive Vernetzung unterschiedlicher exegetischer Zugänge ermöglichen. BiKi 61/3 (2006) 166–170 (DL)

70 Yehoshua Gitay, Literary Criticism versus Public Criticism: Further thoughts on the Matter of Biblical Scholarship The Biblical text is approached by the general reader as a literature manifested in a book format with a theological orientation. Professional Biblical critics employ scientific

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analytical tools that might challenge the concept of a Biblical book as a complete work, presenting instead the Biblical literature as literary fragments with no concept of the whole. The recent attempt to bridge between scholarship and a theologically oriented reading of the Bible as a whole seems to create a methodological confusion in the realm of scholarship. Thus, this essay seeks to explore the roots of the confusion through a clearer definition of the essence of Biblical professional criticism on the one hand, and a theological reading of the Bible as a whole, on the other. OTE 19/2 (2006) 633–649

71 Stephen D. Moore, A Modest Manifesto for New Testament Literary Criticism: How to Interface with a Literary Studies Field that is PostLiterary, Post-Theoretical, and Post-Methodological A tale of two disciplines, this article critically surveys the ways in which New Testament scholars have adopted and adapted major developments in literary studies of the past two decades, notably poststructuralism, postcolonial studies, cultural studies, queer theory, and masculinity studies. Cultural studies, the article argues, is the literary studies phenomenon that most tellingly sets the fox among the chickens; likewise in biblical studies, cultural studies constitutes the most serious (and salutary) threat to the inherited identity of the discipline. More broadly, the article contends that all of the major recent developments in literary studies are post-methodological in thrust, and thus constitute a timely challenge to biblical scholars to acknowledge their own fetish for methodology, understand what impels it, and move beyond it. BI 15/1 (2007) 1–25

72 Gerda de Villiers, Oor Eksegese en Metodes: Die Reëls van die Spel This article examines briefly the virtues and vices of an immanent reading of biblical texts. Due to the fact that Jurie le Roux – specially honoured in this issue – is known as a historical critical scholar, a synchronie methodology is exposed from a diachronic angle. The history and the philosophy underlying a so-called structural analysis are highlighted, the value of this methodology for biblical exegesis is appreciated. Nevertheless, it is pointed out that a structural analysis should not mistakenly be regarded as a hermeneutical tool. Furthermore, the theory of the aesthetics of reception of Hans Robert Jauss is dealt with in a very cursory manner as another possible approach toward dealing with biblical texts. However, a critical attitude is called for as it appears that every methodology has its own apparatus that is designed for a particular purpose. Scholars who wish to work in an interdisciplinary way, should do so in a critical and responsible manner. OTE 19/3 (2006) 823–830

73 Geir Otto Holmås, En teologisk hermeneutikk i studiefaget det nye testamente i profesjonsutdannelsen? Et innspill til faglig-didaktisk nytenkning This article presents and discusses models for critical theological hermeneutics which have recently been proposed by biblical scholars, with a view to their relevance for New Testament studies in theological education. It aims at challenging the traditional way of thinking about the role of biblical studies among the theological disciplines and the didactic practices in current curricula. It is argued that today a biblical hermeneutics is called for a strategy which is more appropriate for doing theology, which shows heightened sensitivity to the hermeneutical and contextual factors involved in the interpretations, which gives serious attention to the formative role of the biblical message in the interaction between text and life experiences, and which develops a true selfawareness and reflexivity in interpretation. TTK 77/3 (2006) 162–181

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74 Petri Luomanen et al., Raamattu ja kirkko postmodernissa ajassa: Raamatuntutkimuksen näkökulmia Jyri Komulainen suggested in his article in TAik 111/4 (2006) 345–358 that canonical criticism and narrative theology might provide “new” useful tools for the church to interpret the Bible and define its own post-modern identity. The present article demonstrates problems inherent in these approaches, pointing out that Biblical scholars began to apply new methods as early as in the 1970s and 1980s. It is also argued that critical exegetical methods – broadly understood – may help the church to promote hospitality, tolerance and dialogue, all of which are essential in a post-modern situation. TAik 111/6 (2006) 611–629

75 Iain Provan, “How Can I Understand, Unless Someone Explains It to Me?” (Acts 8:30–31): Evangelicals and Biblical Hermeneutics This article explores the question: What kind of biblical hermeneutics ought evangelical Christians to embrace for themselves and to advocate to others? It takes as its starting point the Chicago Statement on Biblical Hermeneutics (1982) and subjects this document to an extended critical reflection. The Statement, it is concluded, is in various ways an unsatisfactory articulation of evangelical hermeneutics, if hermeneutics is about helping people to perceive “what the biblical revelation means and how it bears on our lives” (Chicago Statement, Article IX). In the second part of the article, an alternative articulation is then attempted. BBR 17/1 (2007) 1–36

76 James Alfred Loader, Reading and controlling the text It is argued that not only ‘colonialists’ or powerful establishments use the control of texts in their own interests, but that this is also done by religious groups at the other end of the power spectrum. Those who resist ‘imperialist’ or ‘colonialist’ powers, often revert to text control in order to entrench the way in which those texts are read. They manipulate the meaning of the text by curtailing alternative reading possibilities and therefore seek to wield power over the reader in order to achieve their own ends. Three examples are given: the tradition in which the Masoretic network flourished, typical Protestant use of the Bible as antidote to papal hegemony, and more recent Liberation Theology as a system of resistance to colonialist hegemony. Concluding thoughts are offered on the meaning of tolerance in this regard and the ethics of scholarly discourse pertaining to the control of texts. OTE 19/2 (2006) 694–711

77 Richard S. Briggs, What Does Hermeneutics Have to Do with Biblical Interpretation? In common usage, ‘hermeneutics’ is a word often used interchangeably with ‘interpretation’. This has especially become so in biblical studies, but a review of how the word ‘hermeneutics’ came to prominence in biblical scholarship suggests that there is value in continuing to keep it as a concept distinguishable from interpretation. The omnipresence of the word in contemporary biblical studies obscures some of the specific roles that hermeneutics is well suited to perform. The potential benefits of hermeneutics in this more limited sense for biblical interpretation are discussed with respect to the two main hermeneutical theorists of the late twentieth century: Hans-Georg Gadamer and Paul Ricoeur. The Heythrop Journal 47/1 (2006) 55–74

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78 Richard L. Rohrbaugh, Hermeneutics as cross-cultural encounter: Obstacles to understanding It is a curious fact that while most people intuitively understand the potential for misunderstanding in face-to-face cross-cultural conversations, no such difficulty is anticipated when reading cross-culturally. Thus Westerners automatically assume they can read the Bible without taking account of its origins in an ancient Mediterranean culture that was sharply different to anything in the modern West. This article describes the problem and then explores six major obstacles to cross-cultural communication (written as well as oral) that play a role in Western attempts to read a Mediterranean Bible. HTS 62/2 (2006) 559–576

79 Peter-Ben Smit, Biblische Hermeneutik im Spannungsfeld persönlicher und kirchlicher Identität In biblical studies it is more often than not assumed that (religious) identity does not play any role of importance anymore in the academic interpretation of the Bible. This short study questions this assumption by drawing its attention to the significance of the interpreter’s identity for his/her interpretation. The example used to demonstrate this is that of exegesis as done by Old Catholic students of theology, drawing on the Old Catholic doctrine of Scripture, Old Catholic identity (as perceived by these students) and autobiographical criticism as a means of approaching the interface of personal identity and the interpretation of a text. It is concluded that there is hardly an “Old Catholic exegesis” in terms of a specific method or approach, but that there is and must be an Old Catholic exegesis in terms of the interaction of Old Catholic identity and theology with biblical texts. IKZ 96/3 (2006) 135–151

80 Murray A. Rae, History and Hermeneutics Descartes (d. 1650) argued that historical knowledge is intrinsically unreliable, and theologians have often come to share this view. Rae suggests that this claim is unwarranted. The biblical view of Jesus and of God’s purposes for and involvement in history should not be dismissed merely because they are testimonial in character or because they have been mediated through tradition. The book’s final chapter is entitled: “The ecclesial reading of Scripture”. T & T Clark, London (2005) 1–168

81 Philip Chia, Local and Global: Biblical Studies in a “Runaway World” This essay begins with a sketch of current global society and its challenges to biblical studies to provide as resources for humanity in search of a direction for a “runaway world.” To consider the future of biblical studies as a discipline, the author postulates that public relevance is a definite direction to go instead of secluding itself as a private elite professional community musing with its academic knowledge. SCS 1 (2006) 83–106

82 Barbara Green, This Old Text: An Analogy for Biblical Interpretation The essay reviews how the Bible has been approached as Scripture across three main periods of pre-critical appropriation and then explains, with consistent reference to the analogy, what changes in Modernity and beyond as well as what remains stable. It concludes with a consideration of the interface between biblical studies and biblical spirituality. BTB 36/2 (2006) 72–83

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83 Daniel Landgrave, Notas sueltas sobre Fe y Política, A Partir De La Escritura The author proposes a review on the faith-politics relation based on the Scriptures. A series of reflections about the social edges of The Word and hermeneutics is presented, found on the actual existence. He focuses on Jesus figure and the kingdom message to end with ecclesiological consequences. Qol 41 (2006) 3–52

84 Angela Kim Harkins, Theological Attitudes toward the Scriptural Text: Lessons from the Qumran and Syriac Exegetical Tradition The author examines how current textual-critical views and premodern attitudes toward the scriptural text offer today’s theologians helpful perspectives on the Scriptures. The Qumran and Syriac exegetical traditions provide premodern examples of how interpretive communities of faith can read the Scriptures in a way that is both attentive to their literary form and richly theological. TS 67/3 (2006) 498–516

✩ 85 Christo H.J. van der Merwe, Biblical Exegesis, Cognitive Linguistics and Hypertext When one understands biblical exegesis as a process of reading, i.e. an instance of the comprehension of a literary text, reality of the near impossibility of the challenges that face scholars of the Hebrew Bible is thrown into greater relief. Not only the variety of information types needed to interpret an ancient text is appreciated anew, but also the inadequacies of many of the existing primary sources of information are highlighted, e.g. those of the BH dictionaries and grammars. After providing the grounds for these statements, it is illustrated by means of a few examples that hypertext technology may play a pivotal role in strategies to address these ‘impossible challenges’. However, it is also argued that such a venture requires much more team work, in particular multidisciplinary research, and a greater involvement of private enterprise than what Biblical scholars are normally used to. VT.S 109; André Lemaire (ed.), Congress Volume Leiden 2004; Brill, Leiden (2006) 255–280

86 Mirja Kutzer, Die Gegenwelt des Erfundenen. Fiktionale Texte als Medium biblischer Verheißung The biblical narratives were read as factual and also as fictional texts during their history of reception. The biblical texts permit that insofar, as they are poetic in a specific sense: Mainly their purpose is not to describe facts of history, but to make clear the meaning of the past for the presence. In this way the events leave their historical contexts and become exemplary and universal. By formulating textual worlds, which are in contrast to everyday life, the narratives of the bible are getting media of promise. Her truth does not primarily consist in their reference, but what the world of the text “shows” their recipients. PzB 15/1 (2006) 25–46

87 Knut Backhaus et al., Historiographie und fiktionales Erzählen. Zur Konstruktivität in Geschichtstheorie und Exegese K. Backhaus and Gerd Häfner, two Munich NT exegetes, both committed to constructivism, seek to argue that ancient historiography, including that of Luke, is to be understood not as a depiction of reality, but as the creation of an image of reality; as

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a result, fact and fiction cannot be separated clearly. In one chapter, Häfner comments critically on J. Schröter’s recent attempt to renew historical Jesus research on the basis of the notion of “memory”. BThS 86; Neukirchener Verlag, Neukirchen-Vluyn (2007) XI/1–164 (BL)

88 James H. Charlesworth, Towards a Taxonomy of Discerning Influence(s) Between Two Texts Starting from his earlier suggestion that the Rule of the Community influenced directly the Gospel of John, the author now distinguishes more exactly different kinds of direct influence and indirect influence through a text or a person or a shared topos. He adds some caveats and reduces positivism to absurdity. NTOA 57; Dieter Sänger et al. (Hgg.), Das Gesetz im frühen Judentum und im Neuen Testament; Vandenhoeck & Ruprecht, Göttingen (2006) 41–54 (DZ)

Historical-critical methods 89 Douglas A. Knight, Rediscovering the Traditions of Israel. Third Edition Originally written in 1968 as a survey of German and Scandinavian traditio-historical scholarship with the focus on G. von Rad, M. Noth, and I. Engnell, this book has become an English-language classic on an essentially German (and only marginally English) approach in OT studies. The present third edition includes a postscript in which the author argues that “our traditio-historical research in the future should include . . . a clear expectation that popular culture and nonelite viewpoints will be considered in our search for the prehistory of a given text” (315). Studies in Biblical Literature 16; Society of Biblical Literature, Atlanta, Ga. (2006) XVIII/1–360 (BL)

90 Louis Jonker, Reading with one eye closed? Or: What you miss when you do not read biblical texts multidimensionally The methodological discussion between historical critics and text-immanent readers of the Old Testament is often articulated in terms of the distinction between synchrony and diachrony. Numerous scholars have shown in the debate that this distinction is artificial. Although one could distinguish between synchronic and diachronic perspectives, they cannot be separated. This paper is an attempt to take stock of how the author’s own methodological thoughts have developed since the formulation of a multidimensional model in his dissertation (1993). Jonker argues that present methodological discussions should even go beyond the traditional distinction of synchrony and diachrony. OTE 19/1 (2006) 58–76

91 Vincent Pizzuto, Religious Terror and the Prophetic Voice of Reason: Unmasking Our Myths of Righteousness Christian fundamentalism, a growing phenomenon behind US military aggression, is not only an inadequate response to Islamic extremism, but more importantly it is dangerous because both ideologies share a presumption of their own righteousness and each divinely sanctions its acts of aggression toward the other. As an interpretive starting point, historical criticism becomes a much needed “prophetic voice of reason,” whereby inspired texts are examined honestly and in light of the historical limitations they contain. A critical examination of biblical tradition demonstrates that violence and cruelty are not tangential to biblical narratives, but intrinsic to them. The criteria to determine what is ethically demanded by the biblical texts must be sought in the future

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world toward which biblical narratives point, but in which they themselves do not fully participate. BTB 37/2 (2007) 47–53

92 Wido van Peursen et al., Computer-Assisted Analysis of Parallel Texts in the Bible. The Case of 2 Kings xviii–xix and Its Parallels in Isaiah and Chronicles In literary-critical and text historical studies of the Bible the comparison of parallel texts plays an important role. Starting from the description of the proximity of parallel texts as a continuum from very close to very loose, this article discusses the way in which the computer can facilitate a comparison of various types of parallel texts. 2 Kings 18–19 and Isaiah 37–38 are taken as an example of two closely related texts. The Kings chapters and their parallels in 2 Chronicles 32 occupy a position at the other side of the continuum. These chapters differ so much, that it is sometimes impossible to establish which verses should be considered parallel. The computer-assisted analysis brings to light some striking correspondences that disappear in traditional synopses such as Ben David’s Parallels in the Bible. These observations have an impact on our evaluation of the Chronicler’s user of his sources and his literary taste. VT 57/1 (2007) 45–72

Sociology – anthropology – psychology 93 Louise J. Lawrence, Structure, Agency and Ideology: A Response to Zeba Crook Responding to Zeba Crook’s essay on ‘structure’ and ‘agency’, and his critical remarks on the author’s Ethnography of the Gospel of Matthew, this article first addresses Crook’s criticisms of this work, arguing that it is not rightly characterized as an ‘all agency’ approach. It then discusses Crook’s own proposals concerning the different ratios of agency and structure in different cultures. This response argues that all cultures involve agency, and all cultures involve agents acting in structured ways, and that a better focus might be on the importance of hierarchy, power and ideology within social structures, since the ability of individuals to exercise transformative agency depends on their position. Literature, as the author argued in her Ethnography, provides a significant way in which the marginal or weak can exercise a form of agency, as is the case within Matthew’s specifically constructed literary world. JSNT 29/3 (2007) 277–286

94 Zeba A. Crook, Structure versus Agency in Studies of the Biblical Social World: Engaging with Louise Lawrence Taking Louise Lawrence’s ethnographic study of the Gospel of Matthew as a starting point, this article questions whether the structure vs. agency debate in social theory can be settled by proclaiming (or presupposing) one over the other. Indeed, sociological theory has been moving towards recognizing that society, and alongside it culture, must include both. This theoretical question matters for the understanding of the New Testament world. Can one, for instance, assume a single ratio of structure to agency for the ancient and the modern worlds? The author suggests that other aspects of a culture should be brought to bear on this question, namely collectivism and individualism. Surely, a collectivistic culture (the biblical world) will operate with a different degree of structure than will an individualistic culture (North America and parts of Europe). JSNT 29/3 (2007) 251–275

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95 Gerald Klingbeil, Bridging the Gap: Ritual and Ritual Texts in the Bible Ritual studies, a recent discipline founded (it seems) by R. Grimes in the 1980s, has found at least two prominent followers among Old Testament specialists: Frank Gorman and G. Klingbeil. In the 1990s, Klingbeil began publishing papers on Old Testament rituals, especially in ZAW, Bibl, VT, and BBR, plus an important monograph on Leviticus 8 (A Comparative Study of the Ritual of Ordination, Lewiston 1998). The present book adds a more explicitly theoretical dimension to Klingbeil’s work. He offers primarily an introduction to ritual studies for theologians, but also makes frequent reference to Old Testament themes. A brief appendix (pp. 145–252) lists “ritual texts in the Pentateuch”, beginning with the offering of Cain and Abel and Noah’s alter in Genesis all the way to the commandment to construct an altar at Mt. Ebal toward the end of Deuteronomy. BBR supplements 1; Eisenbrauns, Winona Lake, Ind. (2007) XIV/1–304 (BL)

96 Zeba A. Crook, Methods and Models in New Testament Interpretation: Engagement with Louise Lawrence’s Literary Ethnography Critical report on, and review of, L.J. Lawrence, An Ethnography of the Gospel of Matthew: A Critical Assessment of the Use of the Honour and Shame Model in NT Studies (WUNT II.165), 2003. Lawrence is critical of the work of B.J. Maline; she suggests to pay attention to the theoretical work of literary critic M. Bakhtin and anthropologist J. Pitt-Rivers. Crook argues that certain views attributed to Malina and his school are misrepresented by Lawrence. RSR 32/2 (2006) 87–97 (BL)

97 Elian Cuvillier et al., Bible et psychanalyse The following papers are included in this thematic issue of ETR: E. Cuvillier, Bible et psychanalyse: quelques elements de réflexion; M.-L. Veyron-Maillet, Polysémie d’un texte: analyse narrative et psycho-anthropologique de Luc 7,11–17; E. Cuvillier, Nourriture et repas dans le premier Evangile: approache narrative et psycho-anthropologique; P. Barret-de Charentenay, Une apocalypse iconographique: la Madonna del Prato de Piero della Francesca; D. Gauch, La psychanalyse au risque de la foi; H. Rey-Flaud, La religion de la lettre: le judaisme selon Freud; J.-D. Causse, Métaphore paternelle: judaïsme et christianisme. Une lecture de J. Lacan. – The collection demonstrates that in France, the Freud-Lacan paradigm is still preferred to other approaches; thus there is nothing about C.G. Jung, Y. Masquelier or E. Drewermann; all recent French contributions to psychological exegesis listed on pp. 159–160 therefore belong to the same, broadly Freudian, school. ETR 82/2 (2007) 157–266 (BL)

98 Matthias Beier, A Violent God-Image: An Introduction to the Work of Eugen Drewermann This is the first full-scale English introduction to the work of the Catholic church’s most interesting critic in Germany. This being said, it must be added that Beier also makes an intelligent and lasting contribution to the study of this psychoanalyst-theologian and writer by presenting the results of his research on Drewermann’s biography and personal background (interviewing Drewermann and his siblings). The four chapters of this well-written study are on: fear and evil (a summary of Drewermann’s early academic work on Gen 2–11, esp. 3 and 4:1–16); war and Christianity; recovering the non-violent God-image of Jesus; a psychoanalytical study of the Catholic clergy. The causa Drewermann is not closed with this book; Beier has opened it, and it will stay open for quite some time to come. Continuum, New York (2006) XI/1–388 (BL)

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99 Cornelis den Hertog, The “Want-to-Be” of the Divine Name: A Psychoanalytical Reading of Exodus 2:23–4:17 J. Lacan often quoted the elusive divine name “I am what I am”; D.W. Winnicott also took interest in the passage. The divine statement in Exod 3:14, den Hertog argues, is a “subject metaphor” – a metaphor designating the ego of Moses, posited against Pharaoh. Journal for Lacanian Studies 4/1 (2006) 76–98

100 Jean-Marie Jaspard, Signification psychologique d’une lecture “fondamentaliste” de la Bible This article warns against the mass use of the label “fundamentalist” and outlines the psychological profile of the religious trend towards fundamentalism. The interpretation of the Bible by the believer and the non-believer can go from a literal position (“fundamentalist”) to an open position (“symbolic” understanding). A psychological analysis of the different attitudes brings to light several parameters, such as the need to base one’s faith on historically recognized realities and on a logic of relationship and conventions as much as on a logic of reason. Access to symbolic understanding depends on a cultural and religious environment which stimulates autonomy; maintaining a “fundamentalist” position is a result of personal factors, education and the social group. RTL 37/2 (2006) 200–216

Literary studies: narrative criticism – discourse analysis – intertextuality – rhetoric – performance 101 Ute E. Eisen, Methodologische Grundlegung der Narratologie Before presenting her own narratological analysis of selected chapters of the book of Acts, the author offers a long and detailed introduction to narratology. The sections B, C, and D of the methodological consideration are already focused on Acts. NTOA 58; U.E. Eisen, Die Poetik der Apostelgeschichte; Academic Press Fribourg, Fribourg (2006) 44–139 (BL)

102 Mary E. Mills, Reading the Old Testament as Story: Text and Reader in Dialogue The purpose of this article is to reflect on approaches to reading the OT as narrative and to do this within the framework of moral perspective. Despite the lack of a single unitary message which every reader of an OT narrative will own as ‘the’ moral vision of a passage there are significant possibilities for the use of biblical material to reflect on the content of the concept of morality. The boundaries for these are formed on the one hand by the text itself and, on the other, by the receptivity of each reader. ScrB 36/2 (2006) 74–90

103 Ilse Müllner, Zeit, Raum, Figuren, Blick. Hermeneutische und methodische Grundlagen der Analyse biblischer Erzähltexte This paper gives a brief introduction to basic features of narrative which are at the same time central categories of narratology like time, space and character. In the 1990ies narratology has expanded its topic as well as questioned its hitherto mainly structuralist framework. Biblical Studies are extended between the probably not appropriate alternatives of literary and historical studies. Also biblical narrative seems to be both: literary work and – in quite a different way than the modern term would suggest – historiography. Narratology, if it sees itself as part of the cultural studies, can bridge this gap while still be rooted in literary criticism. PzB 15/1 (2006) 1–24

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104 Andries G. van Aarde, Vertellersperpektiefanalise van Nuwe-Testamentiese tekste The aim of the present article is to explain how interactive relationships in a narrative discourse reveal the perspective from which a narrator presents a narration. This perspective pertains to what technically is referred to as “narrative point of view”. The relatedness of this concept to the notion “focalization” is explained by illustrating the narrator’s situation with regard to the role time, space, and characterization play in the poetics of a narrative. The article is concluded with a discussion of the concept the “narrator’s ideological perspective”. HTS 62/3 (2006) 1111–1143

105 Andries G. van Aarde, Genre en plot georiënteerde narratief-kritiese eksegese van Evangeliemateriaal: Inleiding tot narratiewe kritiek As the first part of a three articles contribution to methodology and hermeneutics, which argues for combining historical criticism and narrative criticism, this article shows how genre orientation can provide hermeneutical cues for determining an appropriate exegetical model and method. It aims to apply Gérard Genette’s narratology as a narrative-critical model for the exegesis of Gospel material. The article focuses on the role plot analysis fulfills in narrative criticism. This discussion is illustrated with examples from the Gospels of Mark, Luke, Matthew and John. The article concludes with a preface to the second article in which aspects such as point of view and focalization, time and space, and characterization will be discussed, also applied to Gospel material. HTS 62/2 (2006) 657–677

106 Andries G. van Aarde, Die narratiewe blikhoek in die mikrovertelling oor die genesing van die koninklike se seun deur Jesus in Johannes 4:43–54 The article forms the third part of an essay that aims to introduce narratological codes applicable to the exegesis of New Testament texts. From the perspective technically referred to as “narrative point of view”, the present article applies the narrator’s situation with regard to the role time, space and characterization play in the poetics of a narrative to an exegetical analysis of John 4:43–54, focusing on the “narrator’s ideological perspective” in John’s gospel. HTS 62/4 (2006) 1439–1451

107 Cynthia Long Westfall, Introduction to Discourse Analysis Theory Discourse analysis developed in the 1980s in various linguistic schools in Europe, the US, and South Africa, often in the context of biblical translation (E.A. Nida). Westfall explains the key concepts such as structure, paragraph cohesion, prominence, focus, markedness, etc. Numerous examples from the Pauline letters are subjected to discourse analysis. LNTS 297; Cynthia L. Westfall, A Discourse Analysis of the Letter to the Hebrews; T & T Clark International, London (2005) 22–87 (BL)

108 S. Teófilo Correa, Intertextualidad y Exégesis Intra-bíblica. ¿Dos caras de la misma moneda? Breve análisis de las presuposiciones metodológicas Starting from the postulate that every scholar study must be backed up by a proper methodology, this paper sets out to briefly analyze the methodological presuppositions of intertextuality and intra-biblical exegesis as approaches oriented toward text studies and their related aspects. DavarLogos 5/1 (2006) 1–13

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109 Robby Waddell, Intertextuality, Revelation, Pentecostalism: The Roundabout of Meaning Waddell surveys “intertextuality” studies in literary criticism and biblical studies (esp. in research on the book of Revelation) to suggest that he feels most comfortable with the approach used by S. Moyise: the intertext (or source text) affects the new passage, but the new passage also implies a certain understanding of the intertext. Journal of Pentecostal Theology Supplement Series 30; Robby Waddell, The Spirit of the Book of Revelation, Deo Publishing, Blandford Forum (2006) 38–96 (BL)

110 Sandra Hübenthal, Transformation und Aktualisierung. Zur Rezeption von Sach 9–14 im Neuen Testament This thesis seeks to demonstrate that the recent exegetical shift from “exegesis of quotations” to “intertextual analysis” (S. Moyise) is meaningful. To make the point, the author studies five themes: the king of peace (Zech 9:9); the one who is pierced (12:10); the beaten shepherd and the scattered sheep (13:7); living water (14:8); the temple without merchants (14:21). Especially the “piercing” and “living water” traditions show a remarkable development in their NT reception and in the liturgical reception which the author also considers. SBB 57; Verlag Katholisches Bibelwerk, Stuttgart (2006) 1–403

111 Young Mog Song, The principle of Reformed intertextual interpretation There has been a growing interest in intertextuality as a hermeneutical category in contemporary current biblical studies. The texture of a particular text is thickened and its meaning extended by its interplay with other texts, especially when the reader recognizes that the repetition of similar phrases and subject matter form part of an integral whole. The concept of intertextuality in this article firstly challenges the traditional approach that assumes that there is one meaning in a text that can be deduced when the author’s intention is determined. Secondly, it disagrees with the New Criticism in which only the autonomous text plays the dominant interpretive role. The reader is considered to be merely a passive consumer of the text. Thirdly, it differs from the post-structural/deconstructional way which declares “the death of the author”. HTS 62/2 (2006) 607–634

112 Jan Joosten, Le discours persuasif dans l’Ancien Testament. Jalons pour une analyse de la rhétorique biblique The author analyzes Jeremiah 6:1–9, utilizing the categories of classical rhetoric such as disposition, elocution, and invention. He also calls for scholarly attention to the sophisticated nature of ancient Hebrew rhetoric. PosLuth 55/1 (2007) 37–52 (BL)

113 Alain Décoppet, L’analyse rhétorique de Roland Meynet. Une méthode pour comprendre la Bible? The method of the linguist R. Meynet SJ, known for his work on rhetorical structures in biblical texts, is here briefly presented and recommended. The author also offers a Meynetian reading of Psalm 1. See also: R. Meynet, Traité de rhétorique biblique, Paris 2007; L’Evangile de Luc, Paris 2005. Hokhma 91 (2007) 2–18 (BL)

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114 Duane F. Watson, The Rhetoric of the New Testament: A Bibliographic Survey The reading of NT writings, esp. the Pauline letters, from the perspective of ancient rhetorical theory dates (presumably) from the 1940s, but gained momentum in the 1980s and 1990s. The earliest contribution I chanced upon in this bibliography dates from 1854 (F. Köster, p. 125). Watson documents both the literary output of exegetes committed to this approach and the ancient sources they use. The bibliography is systematically arranged according to biblical books but unfortunately lacks an index. – A basic tool for NT study. (Available from Deo Publishing, P.O.B. 6284, Blandford Forum, DT11 1AQ, United Kingdom) Tools for Biblical Study; Deo Publishing, Blandford Forum (2006) 1–182 (BL)

115 George A. Kennedy, Nuovo Testamento e critical retorica This is an Italian translation of G.A. Kennedy, New Testament Interpretation through Rhetorical Criticism (University of North Carolina Press, 1984). Passages considered include John 13–17; the speeches in the book of Acts; 2 Cor; 1/2 Thessalonians, Galatians, and Romans. Studi biblici 151; Paideia Editrice, Brescia (2006) 1–214

116 Marc J. Debanné, Enthymemes in the Letters of Paul The enthymeme, a rhetorical figure of the form “Socrates is mortal, for he is human”, is often used in the Pauline letters. For an earlier, partial study of the subject of “premises analysis”, see D. Hellholm, in: T. Engberg-Pedersen (ed.), Paul in His Hellenistic Context, Minneapolis 1995, 119–179. – Essential reading for rhetorical critics. LNTS 303; T & T Clark International, London (2006) XVI/1–294

117 Yehoshua Gitay, Religion and Authority: The Role of Rhetoric as the Voice of Morality – a Prolegomenon This paper focuses on speech as an instrument of the human organs. We don’t see speech but we hear it and the words create pictures in our minds that stir our imagination. This paper deals with the effect of speech upon the hearers and discusses the role of the verbal effect known as Rhetoric, on Biblical Religion. Furthermore, the paper claims that Biblical Rhetoric, as an argumentative discourse is, at the end of the day, a manifestation of democracy in terms of the struggle between the proclamation of authority and the voice of human criticism that challenges the ultimate. Hence, speech is instrumental in forcing authority to explain or justify its deeds, therefore, substituting the power of authority with a matter of rational human persuasion. Scriptura 90/3 (2005) 859–866

118 David Rhoads, Performance Criticism: An Emerging Methodology in Second Testament Studies This paper argues for the centrality of performance in the life of the early church, an area of study that has been traditionally neglected. In light of some emerging trends, it proposes establishing of “performance criticism” as a discrete discipline in New Testament studies to address this neglect. In Part 1, the author lays out some features of oral cultures, the potential interplay between written and oral media, and the origins in orality of Second Testament writings. Then, he seeks to identify the various features of a performance event – performer, audience, material setting, social circumstances, and so on – as a basis to construct and analyze performance as the site of interpretation for Second Testament writings. In Part 2, he shows how performance criticism could draw upon resources from many established and some new disciplines

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of biblical scholarship as contributors to performance criticism. Finally, he suggests that performance criticism might engage the interpreter in the actual performing of texts, and he lays out the potential research benefits of such an exercise. BTB 36/3 (2006) 118–133, 36/4 (2006) 164–184

119 Pieter J.J. Botha, New Testament Texts in the Context of Reading Practices of the Roman Period: The Role of Memory and Performance Study of New Testament documents is often subject to the inappropriate assumption that “reading” entails disembodied decoding of inherent meanings. Reading is a complex activity which is part of a cultural system, to be understood within pertinent technological parameters. Memory was heavily emphasised in communication practices of the Roman Period, and a cultural-historical understanding of texts from that period should relate to such features. Scriptura 90/3 (2005) 621–640

Contextual exegesis: postcolonialism ★ feminism 120 André Kabasele Mukenge, Lire la Bible dans le contexte africain. Approche et perspectives Die Lebendigkeit biblischer Texte als Wort Gottes verlangt nach einer Aktualisierung dieser Texte im Kontext der jeweiligen Leser. Anhand gewählter Texte und Themen zeigt der Verf. welches Potenzial afrikanische Kultur als Kontext biblischer Lektüre besitzt, welche biblische Bücher (Ex, Am, Offb) und Themen (Befreiung aus der Sklaverei, soziale Gerechtigkeit, nationale Erneuerung, Stellung der Frau) besonderes Interesse in afrikanischen Gesellschaften erhalten. Als eine ‘neue Quelle der Information’ wird diese kontextuelle Vorgehensweise in der kurzen Würdigung von J. Barton auf S. 443–445 ausgezeichnet. VT.S 109; André Lemaire (ed.), Congress Volume Leiden 2004; Brill, Leiden (2006) 401–418 (DL)

121 Gerrie F. Snyman, Racial Performance and Religious Complicity: Racialised Discourse and Perpetrator Culture A review is presented of Kelley’s (2002) Racializing Jesus. Race, Ideology and the Formation of Modern Biblical Scholarship, in terms of the following question: “If the argument about Western culture’s complicity in racism is taken seriously, how does one move forward towards a hermeneutic that is racially sensitive but not racist?” In terms of the current trend of African discontent with the role of Western hermeneutics in Africa, the article questions the validity of the (general) accusation of Western complicity in the perpetration of racism when the accuser as victim appears to exploit categories of Western hermeneutics. Scriptura 90/3 (2005) 595–607

122 Gerald West, The vocation of an African biblical scholar on the margins of biblical scholarship Adopting a somewhat autobiographical stance, but risking also generalisations, the article reflects on the vocation of an African biblical scholar. Recognising the particular socio-historical contexts of South African biblical scholarship, the article begins with the story of a white male English-speaking South African biblical scholar situating himself within the broader South African and African scholarly terrain. From this specific social location, the article broadens out to examine the theoretical frames that shape the vocation of the African biblical scholar, to interrogate the accountability the African biblical scholar has to his/her local community and the responsibility she/he has towards

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the discipline of biblical studies, to analyse the relationship between criticality and faith, and to reflect on how all of this impacts on the pedagogy of the African biblical scholar. OTE 19/1 (2006) 307–336

123 Ernest van Eck, The Word is life: African theology as biblical and contextual theology This article reflects on the development of African theology from its beginning up to the end of the twentieth century. A critical assessment of this development and the current state of African theology is given. The future and possible shortcomings of African theology are also discussed. It is argued that for African theology to make a difference in a multi-cultural and multi-contextual Africa, it should consider being contextual and Biblical. For Christians the Word means life, is life, and promises life in its fullness. If African theology purports to be Christian, this should also be one of its premises. HTS 62/2 (2006) 679–701

124 Christo Lombaard, The relevance of Old Testament science in/for Africa: two false pieties and focussed scholarship The innumerable calls for Old Testament scholarship to be (more) relevant to the African continent have fallen into a number of traps, or ‘false pieties’. Two of these are the preference for hermeneutics to exegesis, and the conviction that the discipline must, and can, be inherently African / contextual / relevant. The constituencies of the academic pursuit of the Old Testament – university, church and society – cannot be better served, though, than by studies of the highest academic quality in the field. OTE 19/1 (2006) 144–155

125 Louis Jonker, From Multiculturality to Interculturality: Can Intercultural Biblical Hermeneutics be of any Assistance? First, this paper argues that a move from multiculturality to interculturality is needed in the South African society. Second, it investigates the intricate concept of “culture” which is shown as a very complex phenomenon what makes interculturality even more complex to analyze and achieve. Third, it is argued that certain developments in biblical hermeneutics could be of assistance in facilitating a move from multiculturality to interculturality in society. In this part of the article, a concept of intercultural biblical hermeneutics and its transformative potential is presented. Scriptura 91/1 (2006) 19–28

126 Jeremy Punt, Why not Postcolonial Biblical Criticism in (South) Africa: Stating the Obvious Or Looking for the Impossible? Postcolonial biblical criticism is eminently suitable for a context characterised by the lingering colonial legacy, the continuous threat of neo-colonialism, and the position of displaced persons and refugees. This article considers possible reasons for the failure of postcolonial criticism to impact upon biblical studies in (South) Africa on a large scale, when it offers such obvious hermeneutical potential, spin-offs, as well as the opportunity to approach the Bible from a different than the traditional vantage point. Scriptura 91/1 (2006) 63–82

127 Jeremy Punt, Using the Bible in post-apartheid South Africa: Its influence and impact amidst the gay debate The Bible has generated a significant reception history in the first decade of democratic, post-apartheid South Africa. Its reception history testifies to how the Bible was

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considered to be important across a broad spectrum of society, also contributing to believers’ lives and sense of self amidst the enormous changes in the country. Recent documents and decisions of the Dutch Reformed Church on homosexuality and the ensuing debates, highlight the influence and impact of Bible use in South Africa today. Examining different hermeneutical approaches to the Bible and using insights from reception theory, a number of interesting trends in the ongoing use and influence of the Bible are highlighted and discussed. HTS 62/3 (2006) 885–907

128 Néstor O. Míguez, Latin American Reading of the Bible: Experiences, Challenges and its Practice This article is a brief and unpretentious survey of the historical development of biblical interpretation in Latin America in the last part of the twentieth century, in order to help the reader to understand its present context. The author considers the question of interrelatedness of subjects, methods and context. He reflects on the existing conditions of biblical reading in the continent, according to the new experiences and situations in the framework of globalization. ET 118/3 (2006) 120–129

129 Knut Holter, Interpreting Solomon in colonial and post-colonial Africa The article analyses two sets of cases of how the Old Testament tradition about King Solomon has been interpreted in Africa. The first set dates back to colonial times and exemplifies how the Solomon tradition was linked to the discovery of Great Zimbabwe, in order to provide a biblical counterpart to the colonization of Africa. And the second set exemplifies how contemporary historical-critical Old Testament scholarship in Africa still reflects a hermeneutic framework of colonialism. OTE 19/3 (2006) 851–862

130 M. Coleman et al., Contextualisation of the gospel among Muslims Contextualisation is considered crucial in relating the gospel to culture. However, when reaching Muslims by means of the Christian gospel it is also important to evaluate the concept of contextualisation, as different approaches enable one to understand the mission to Muslims in different ways. There are still divergent views ranging from total rejection of any aspect of the Muslim culture and beliefs to full acceptance of the Muslim religious culture. Various exponents have attempted in different ways to deal with the issue. Phil Parshall is regarded as a leader in this field. This article suggests a holistic Scriptural view rather than accepting contextualisation as a means to relate the gospel to Muslims. This view is intrinsically bound to Scripture and the acceptance of Scripture as the revelation of God. It is argued that Muslims should be approached with great respect while emphasising the true revelation of God in Christ. ATh 26/2 (2006) 94–115

✩ 131 Holly Hearon et al., The Future of Feminist Biblical Scholarship This thematic issue of “Encounter” includes the following papers: H.E. Hearon, The construction of social memory in [feminist] biblical interpretation; E. Schüssler Fiorenza, Reaffirming feminist/womanist biblical scholarship; H.A. Yee, An autobiographical approach to feminist biblical scholarship; W. Gafney, A black feminist approach to biblical studies. Encounter 67/4 (2006) 343–403

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132 Hélène Cillières, L’utilisation des sources canoniques et apocryphes dans les études féministes chrétiennes. Lecture de l’œuvre d’Elisabeth Schüssler Fiorenza One of the major problems confronting the authors of Christian feminist studies arises from their being part of a religious institution whose bases they criticise. The dilemma seems deep and at the same time inevitable: is it not indeed contradictory for Christian feminists to belong to the Church, heir of a tradition which they condemn as “misogynist and androcentric”? Consequently, they question the concept of canonicity, considered the result of a process of “masculinisation” of the biblical corpus. Elisabeth Schüssler Fiorenza presents an ultimate alternative in her two-volume work, Searching the Scriptures: within the framework of feminist research, she aims to take into account also the Christian apocryphal literature, which had not been “corrupted” by canonisation, and which can therefore shed light on the reality of women’s lives in ancient Christianity. ASEs 22/2 (2005) 445–454

133 Hayah Katz, Methodical Aspects in the Research of the Women Status in the Biblical Period (Hebr., Engl. summary) This article examines to what degree scholars’ personal stance, towards feministic ideology, may influence the conclusions drawn in their research and whether there is an intrinsic difference in the means adopted by disciplines in dealing with this matter. The author concludes that Bible scholars while dealing with gender issues show a proclivity towards interpretations stemming from feministic ideology, while this tendency is practically lacking from studies in the field of the archaeology of ancient Israel. It seems that this difference stems from the value attributed to the Bible as an important foundation document by both Jewish and Christian cultures. This importance attributed to the Bible is responsible for generating, from the outset, the value judgments which find expression in the conclusions drawn by scholars in their research. Beit Mikra 184 (2005) 72–84.93

134 Julia M. O’Brient, Who Needs the Old Testament? Von den Schwierigkeiten und Belastungen christlicher Gemeinden der USA im Umgang mit dem Alten Testament ausgehend, erörtert die Verf. Parallelen in den Interpretationen des ATs durch die westliche feministische Theologie und die palästinensische Befreiungstheologie. Als Interpretationsstrategien im Umgang mit diesem für beide Gruppen problematischen Teil der Bibel werden folgende Zugänge vorgestellt: 1. Kanon im Kanon – manche Teile der Bibel sind mehr autoritativ als andere; 2. Jesus als hermeneutischer Schlüssel für die gesamte Bibel; 3. Verortung im historischen Kontext verbunden mit einer notwendigen Neuinterpretation in der Gegenwart. Abschließend plädiert die Verf. für ‘ideological criticism’ als den angemessenen hermeneutischen Zugang sowohl zum Alten als auch zum Neuen Testament. ThRev 27/1 (2006) 16–33 (DL)

Philosophical criticism 135 Craig Y.S. Ho, The Cross-Textual Method and the J Stories in Genesis in the Light of a Chinese Philosophical Text This article consists of three parts: first, a critical reflection on Archie Lee’s proposal of a “cross-textual” hermeneutics; second, a review of his cross-textual reading of Genesis 1–3; and third, a new reading of some of the J stories in Genesis 2–28 in the light of the teaching of the Chinese philosopher Kâo Tsze is presented. Against Mencius’ view that virtues are innate, Kâo Tsze believes that human nature is neither good nor bad and argues that the two basic instincts “to eat and to mate” are the common nature

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that humans share with other animals. J. Barton praises this paper on pp. 445–448 as a creative supplement to the traditional Genesis interpretation influenced by NT and Christian tradition. VT.S 109; André Lemaire (ed.), Congress Volume Leiden 2004; Brill, Leiden (2006) 419–439

136 J.W. Gericke, The Quest for a Philosophical YHWH (Part 2): Philosophical Criticism as Exegetical Methodology In this article, second in a series, the primary concern lies with providing some introductory thoughts on the exegetical component of philosophical critical analysis, i.e. philosophical-criticism a new form of biblical criticism. In this type of exegesis the practitioner attempts the identification, abstraction and reconstruction of the ontological, metaphysical, moral, theological, epistemological and other assumptions in the biblical discourse so as to examine and discuss the philosophical questions these assumptions give rise to in their relation to one or more of the loci on the agenda of philosophy of religion. For the previous article with focus on the possibility of philosophical-critical analysis in biblical studies see OTE 18/3, 2005, 579–602; IRBS 52:1783. OTE 19/3 (2006) 1178–1192

Literary genres – stylistic devices 137 Flip Schutte, At the foot of Mount Olympus: A theory on myth A cult normally develops around myths and rituals. In this article myth as phenomenon is investigated. Different types and categories of myths are listed, while research done in the past on myths is also dealt with. Furthermore, the issue of ritual accompanying the myth is briefly discussed. This article wants to promote the notion that one does not need any particular worldview, be it mythological, orthodox, fundamentalistic, or biblisistic, to use, understand, and appreciate myths. Even in a postmodern world the value of myths can be appreciated. HTS 62/2 (2006) 577–605

138 Alphonso Groenewald, Mythology, poetry and theology Human beings have always been mythmakers. However, in view of the heavy negative connotations attached to the word “myth”, the aim of this article may, inter alia, be seen as an attempt to “rehabilitate” the word “myth” as a positive term in order to describe one of the most common genres within the Old Testament tradition. The author will indicate that the presence of myth is a common phenomenon in the Bible, and specifically in the Psalter (as poetry). The authors of the Psalms used (re-used) myth, the “mythical” and/or mythical allusions in order to express some of their most profound theologising about Yahweh – the God of Israel – as well as their relationship to that God. HTS 62/3 (2006) 909–924

139 Adeline Johns-Putta, The History of the Epic One could write a heavy tome entitled “the history of the epic”. The present study, written for a series of student textbooks, offers a survey that moves, in great rapidity, from Gilgamesh and Homer past Dante and Tasso to the modern world, in which ancient epic poetry is translated (such as by Alexander Pope), imitated (such as by Milton), or re-created in the form of prose fiction (by Cervantes, Fieling, and others). The book’s emphasis is on modern literature. Its final chapter deals, appropriately, with film. The book includes scholarly notes, a chronology, bibliographies and a filmography. – Regrettably, no mention is made of the one biblical book that includes epic elements: the book of Job. Palgrave Histories of Literature; Palgrave Macmillan, Houndmills (2006) VIII/1–259 (BL)

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140 Wilfred G.E. Watson, The Study of Hebrew Poetry: Past – Present – Future Watsen, well known for his own contribution to the study of Old Testament poetry (Classical Hebrew Poetry: A Guide to Its Techniques; third ed. 1994, reprinted with corrections 1995), offers a survey of recent contributions to this field of research. LHBOTS 457; John Jarick (ed.), Sacred Conjectures; T & T Clark International, London (2007) 124–154 (BL)

141 Andreas Wagner (ed.), Parallelismus membrorum The “p. m.”, famously discovered by Robert Lowth, is here discussed by contributors writing on the Old Testament (W. Groß, M. Mark, K. Seybold), the Septuagint (E. Bons), and in other ancient literatures (H. Gzella, G. Moers, M. Streck, J. Genz), including, as a wonderful surprise, in ancient Near Eastern art (Astrid Nunn, pp. 185–237). Martin Mark’s contribution opens a chapter slightly different from that of the study of parallelism, or his main focus in on the “meter” in ancient Hebrew poetry, especially in the Psalms. This most welcome publication is introduced by the editor’s excellent paper on “Parallelismus memborum between poetic device and figure of thought”. OBO 224; Academic Press Fribourg, Fribourg (2007) VIII/1–300

142 Jeremy Corley, Rhyme in the Hebrew Prophets and Wisdom Poetry Using examples from the prophets (Isaiah, Jeremiah) and wisdom books (Proverbs, Job, Psalms, Ben Sira), this article suggests that the phenomenon of rhyme, while by no means ubiquitous, plays more than a marginal role in classical Hebrew poetry. Rhyme often has the structural function of delimiting poetic units, by marking the opening and closing lines. BN 132 (2007) 55–69

143 Klaus Seybold, Poetik der erzählenden Literatur im Alten Testament Seybold sketches ancient Israel’s narrative culture and characterizes the major narrative genres (esp. myth, folktale, legend, historical narrative, novellas, verse epic) on the basis of selected exemplary texts. The epic genre is represented by the Song of Deborah ( Judges 5; see pp. 212–220), the novellas of Ruth, Joseph (in Gen 37–50) and Esther (on p. 178 compared to tales from the Arabian Nights), while the book of Jonah is treated as a “legend”. Seybold also considers more comprehensive works such as the Yahwist, the Priestly Code, and the Deuteronomistic History. Rhetoric, narrative strategies, poetics, and style figure prominently in this delightful, successful, and completely undogmatic treatise. Kohlhammer Verlag, Stuttgart (2006) 1–331 (BL)

144 H.G.M. Williamson, Once upon a Time . . .? The paper explores the beginnings of Hebrew stories with folmulae such as wayyehî îsh (1 Sam 1:1); îsh hâyâ ( Job 1:1); shne "anâshîm hâyû (2 Sam 12:1). VT.S 113; Robert Rezetko et al. (eds.), Reflection and Refraction; Brill, Leiden (2007) 517–528 (BL)

145 Yairah Amit, Looking at History through Literary Glasses too In the biblical period, history writing either came into being or was energized after the downfall of the northern kingdom in the late eighth century BCE. The paper highlights the contribution of Nadav Na"aman to the study of biblical historiography. Yairah Amit et al. (eds.), Essays on Ancient Israel in Its Near Eastern Context; Eisenbrauns, Winona Lake, Ind. (2006) 1–15 (BL)

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146 Baruch Alster, Narrative Surprise in Biblical Parallels Surprise is a common narrative technique, but as it is based on the implied reader’s ‘false impressions’, it undermines the reliability of the narrator, which can be a problem in biblical literature. This article attempts to show that the use of surprise in the Bible corresponds to each story’s literary and theological goals. Investigated are three pairs of parallel narratives: David’s bringing the Ark to Jerusalem in 2 Samuel 6 and 1 Chronicles 13 and 15; Moses’ sending messengers to Sihon in Deuteronomy 2 and Numbers 21; and the spies’ counsel against conquering the land in Deuteronomy 1 and Numbers 13–14. The first of each pair includes a narrative surprise, while the second conveys the same information without surprise. BI 14/5 (2006) 456–485

147 Jan-Wim Wesselius, From Stumbling Blocks to Cornerstones: The Function of Problematic Episodes in the Primary History and in EzraNehemiah Stories told twice, interruptions of an otherwise continuous narrative, chronological riddles in the text, identical beginning of the next story, ambiguous start of biographies: all of this is still unexplained, and documentary hypotheses cannot fully account for them. Narrative irregularities still form a challenge for the interpreter, and Wesselius shows how frequently this is the case in Genesis to 2 Kings (Primary History) and Ezra-Nehemiah. Riemer Roukema (ed.), The Interpretation of Exodus; Peeters, Leuven (2006) 37–63 (BL)

148 Susanne Gillmayr-Bucher, “Und es gab keinen Antwortenden”. Einseitige direkte Rede in biblischen Erzählungen A characteristic of biblical narrative is the high amount of direct speech. The narrating voice is accompanied by different voices which are engaged in lifely dialogues or present their ideas and reflections in a monologic way. This article focuses on monologic speech and simple unresolved dialogues. Analysing examples from the book of Judges the various occurrences are classified according to their function in the narration. PzB 15/1 (2006) 47–60

149 Bryan Estelle, The Use of Deferential Language in the Arsames Correspondence and Biblical Aramaic Compared This article discusses the use of four identifiable strategies of politeness in the Arsames Correspondence, and Biblical Aramaic, in order to contribute to the understanding of deferential language in these selected texts and in order to contribute to the understanding of the fields of Northwest Semitic languages, generally. These strategies are: the use of the indefinite or unspecified agent, the substitution of third-person forms for second-person and first-person forms including the indexing of social relationships through pronominal changes, deferential use of prepositions, and the use of vocatives and titles (A fifth and final strategy that could be discussed is the one that E.Y. Kutscher identified as the “majestic passive.”). Maarav 13/1 (2006) 43–74

150 Douglas Lawrie, Of proverbs, metaphors and platitudes The point of departure of this paper is that proverbs are related to both metaphors (generally highly valued) and platitudes or stereotypes (generally despised and distrusted). Moreover, it is often said, especially in non-Western societies, that proverbs embody wisdom. Drawing on Kenneth Burke’s “dramatistic” view of language and insights from developmental and cognitive psychology, this paper examines the complicated and

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paradoxical set of relationships between proverbs, metaphors, platitudes and wisdom. It looks at the various answers that scholars have proposed to the questions raised by proverbial wisdom. Finally, it suggests that the Western obsession with novelty may be excessive and may have led to a devaluation and misunderstanding of wisdom. JNWSL 32/2 (2006) 55–83

151 Richard S. Briggs, The Theological Function of Repetition in the Old Testament Canon It is notable feature of the Old Testament that several accounts or passages occur more than once, often in similar but not identical fashion. Such repetitions have often been a key feature leading to source-critical analyses of Old Testament texts, but several different types of examples of repetition are discussed in order to demonstrate that there is a bigger question to hand: why should the Old Testament canon be so marked by repetitions of material large and small? It is suggested that such repetition is not an unforeseen by-product of the editing and collation process, nor is it simply an editorial desire to include all tried and tested texts regardless of overlap. Rather repetition serves a theological function, which comes into focus when one considers Old Testament texts as a form of testimony. In the light of Deuteronomy 19:15 and questions of trustworthy testimony, it is suggested that textual repetition in the Old Testament serves to foreground a claim to the nature of these texts as reliable witness to the God of Israel. Some hermeneutical implications are explored briefly. HBT 28/2 (2006) 95–112

152 Tom Thatcher, Jesus the Riddler: The Power of Ambiguity in the Gospels In the 1968, Herbert Leroy (d. 2005) in his Tübingen thesis suggested that the gospel of John is built on the notion of the “riddle”, arguing that whenever outsiders listened to Johannine discourse, they were led to misunderstandings because they stood outside the Johannine community of knowledge. Later, Thatcher took up the subject, again with a focus on John. The present book, however, extends the enquiry, enlarging it to include the words of Jesus generally, and especially some of the parables. For Thatcher, the Kingdom of God is a community of knowledge, i.e. a group of people who could understand Jesus’ riddles and apply his way of thinking to their own lives. Jesus built his image of the Kingdom by using riddles and parables to subvert and realign normal ways of thinking and acting. – A delightful, illuminating study, highly relevant to understanding Jesus’ role as a “wisdom teacher”. Westminster John Knox Press, Louisville, Ky. (2006) XXVII/1–188 (BL)

BIBLICAL EXEGESIS Bible as a whole 153 Robert Althann (ed.), Elenchus of Biblica 2003 This famous, practically complete bibliography continues to appear regularly, and its compiler is to be thanked for his fine work. In many cases, books are now listed complete with prices and ISBN numbers. The number of the reviews listed seems to grow. Certain items marked with an asterisk (*) refer to electronic publications, most often to reviews published in the Review of Biblical Literature. The bibliography ends, as usual, with obituary notes; I list some of the names of scholars who died in 2003: Werner Dommershausen, Pierre Bonnard, Ferdinand Dexinger, Walter Rast, and Wilhelm Schneemelcher. May their work be remembered. Elenchus of Biblical Bibliography 19; Editrice Pontificio Istituto Biblico, Rome (2006) 1–955 (BL)

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154 Walter Kasper (ed.), Lexikon für Theologie und Kirche This is a well-priced reprint of the 1990s edition of Germany’s Catholic theological encyclopedia, a work whose authority has been established, several generations ago, in the 1930s (see R. Kany, A Century of Catholic Theology Reflected in Three Editions of the Lexikon für Theologie und Kirche, in: Journal of Religious & Theological Information 7, 1905, 9–27). Alphabetically arranged signed articles cover the entire field of theology. Its traditional strength is its coverage of biographical and topographical names as well as of key words of Catholic doctrine and canon law, i.e. its general focus is on ecclesiastical matters. Nevertheless, the book does have articles on the Bible. In fact, about 10% of the densely packed columns are filled with articles such as “Patriarch” (L. Ruppert, who defends the historicity of the biblical patriarchs), “Priesterschrift” (E. Zenger), “Dekalog” (F.L. Hossfeld), “Matthäusevangelium” (A. Sand) and “Korintherbriefe” (H. Merklein), generally reflecting mainstream scholarship represented by sub-editors Ernst Haag (OT) and Karl Kertelge (NT) and marked by a lack of interest in the history of religions. Interestingly, some leading German biblicists do not appear in the list of contributors: N. Lohfink, O. Keel. The reviewer’s browsing led to the discovery of a minor slip (vol. 2, col. 419 read Kutsch, not Kusch) and the prophetic statement that critique of papal pronouncements is both possible and indeed desirable. This statement is attributed to none other than J. Ratzinger, the present pope (vol. 10, col. 392, citing a 1969 publication). – The reprint retains the original size but uses thinner paper and a different binding; each volume has about 1500 cols. Verlag Herder, Freiburg (2006) vols. 1–11 (BL)

155 Joseph Blenkinsopp et al., Old Testament Survey – New Testament Survey The twelve volumes of the well-known New Interpreter’s Bible include comprehensive annotated introductions to individual biblical books and groups of books. All this material is here reprinted in two volumes – one with the OT and one with the NT articles – to make it available to those who cannot afford to buy the complete commentary set. In the OT volume one can find, among other interesting papers, Peter Miscall’s introduction to narrative literature and D. Smith-Christopher’s introduction to the book of Daniel. In the corresponding NT volume, R.C. Tannehill’s “The Gospels and Narrative Literature” is one of the highlights. Regrettably, there are no indexes in this otherwise commendable publication. The New Interpreter’s Bible; Abingdon Press/Alban Books, Nashville, Tenn. (2005) XV/1–577 (Old Testament); XI/1–399 (New Testament)

156 D.A. Carson, Three More Books on the Bible: A Critical Review In diesem Beitrag sind drei neuere, um eine Gesamtschau der biblischen Auslegung bemühte Werke rezensiert: John Webster, Holy Scripture: A Dogmatic Sketch, Cambridge 2003 (IRBS 50:2197); Peter Enns, Inspiration and Incarnation: Evangelicals and the Problem of the Old Testament, Grand Rapids 2005; N.T. Wright, Scripture and the Authority of God, London 2005 (in Amerika unter dem Titel The Last Word: Beyond the Bible Wars to a New Understanding of the Authority of Scripture, San Francisco 2005, erschienen). Die drei Rezensionen bieten jeweils in einem ersten Teil die Zusammenfassung des zu besprechenden Werkes, an die sich in einem zweiten Teil die Kritik des Verfassers anschließt. Alle drei Werke beinhalten in unterschiedlicher Weise interessante und hilfreiche Innovationen, die allerdings auch neue Probleme mit sich bringen. TrinJ 27/1 (2006) 1–62 (DL)

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Digital media Internet ★ Bible software ★ research materials 157 Matthew W. Mitchell, Biblical Studies on the Internet Four websites are visited and assessed: The New Testament Gateway (www.ntgateway.com); iTanakh: Resources for Academic Study (www.itanakh.org); K.C. Hanson’s Homepage (www.kchanson.com); and The Orion center for the Study of the Dead Sea Scrolls (http://orion.mscc.huji.ac.il). In the assessment, The New Testament Gateway fares best as a user-friendly website offering many relevant links. RStR 32/4 (2006) 216–218 (BL)

✩ 158 Derek Olsen et al., Using Electronic Technologies in Exegesis This is an excellent survey of electronic resources for biblical studies, presented and analyzed in two sections. The first reviews electronic packages such as Logos Bible Software and Bible Works 7 – the latter is highly recommended. Apple users will appreciate the fact that a package called “Accordance 7” (by Oak Tree Software) is specially designed for them. The second section has an annotated list of websites and link lists useful for biblical studies, including specialized websites on the ancient Near East. John H. Hayes et al., Biblical Exegesis; Westminster John Knox Press, Louisville, Ky. (2007) 213–230 (BL)

159 Matthias Frey (programmer), Die Bibel 2007. Altes und Neues Testament This is a digital version, for the personal computer (but not for Macintosh), of the revised German Elberfeld Bible of 2006. This is a fairly literal, reliable, and conservative translation, used mainly by German Evangelicals. Between each verse, parallel passages are referenced, and sometimes brief explanations of individual words or expressions are offered. However, one of the viewing options allows the user just to see the continuous text. The disk also includes a little dictionary of Bible names, originally compiled for a printed edition in 1996. Practically all of the persons of the Bible are included, even minor characters. Some of the persons are given relatively long entries ( Jesus, Jeremiah, Qurinius, Rachel, and many more). This is an excellent tool for all who wish to work with a German literal translation of high quality. – One compact disk. R. Brockhaus Verlag, Wuppertal (2007) (BL)

160 Matthias Frey (ed.), Der Bibel.Stick Increasingly, it is not the compact disk but rather a miniature external storage stick, easily plugged into any personal computer, that serves to make large files, or sets of files, available for use. Here the complete text of the German Catholic Einheitsübersetzung is stored on a stick, and can be searched and in various ways manipulated with the help of Frey’s solid and user-friendly program. Compared to a normal compact disk, the stick has the advantage of not only storing the biblical text, but also having extra space ( just under 500 megabites) for storing other texts, e.g. textual selections or one’s notes and working files. Whoever works with the Einheitsübersetzung is currently best served with Der Bibel.Stick. Verlag Katholisches Bibelwerk, Stuttgart (2006) (BL)

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161 Scholar’s Collection 7.1 (Accordance Bible Software) The Hebrew text of the Old Testament (Biblia Hebraica Stuttgartensia), the Novum Testamentum Graece (27th edition), the Septuagint (Rahlfs), the Vulgate, and a few English translations of the Bible (including the Apocrypha): this will always be the “core bundle” a biblical scholar needs on his desk. In the “Accordance” core bundle, all of these texts are included, and much more – such as several other Greek New Testaments (the textus receptus, for example), and the very detailed notes of the New English Translation (known as the NET Bible). And you klick on any word of the Hebrew Bible to see, at the lower margin of your screen, a full morphological analysis. Several other helpful tools are also included in the “core bundle”: the Theological Wordbook of the Old Testament (ed. by R.L. Harris, 1980), a glossary of biblical Aramaic, a grammar of the Septuagint (F.C. Conybeare et al., 1905), and a Latin dictionary. The surface is well organized and always tidy. Especially designed for Macintosh users, this software package may, within minutes, become your favorite Bible software. Much can be added to it, if you buy additional “unlock codes” for items such as the texts of the Mishnah or the works of Philo and Josephus. It is also not difficult to add, for example, the German Luther Bible (complete with notes), for an additional fee. The reviewer recommends the inexpensive “Training Seminar DVD” which gives a good basic introduction to practically all the features of the Accordance software. – More information can be found on the web; www.accordancebible.com. – One compact disk; the reviewer recommends it with enthusiasm. Accordance; OakTree Software, Altamonte Springs, Flor. (2006) (BL)

162 Die Mac Studienbibel: Stuttgart Original Language Collection All the essential tools for bible study are included in the “standard” version of this software package: texts – Biblia Hebraica Stuttgartensia (complete with apparatus), the Septuagint (ed. Rahlfs), the Greek New Testament (Nestle and Aland, 27th ed., complete with critical apparatus), Vulgate; modern versions – King James Version (with Apocrypha), American Standard Bible; NET Bible (with notes that amount to being a full commentary); – dictionaries: Wörterbuch zum Alten Testament (with all items translated into German and English), Greek-English Lexicon of the Septuagint (ed. J. Lust et al.), dictionary of New Testament Greek (in German by R. Kassühlke, in English by B.M. Newman). The entire package is specially designed for Macintosh users, and has all the virtues – tidiness of the screen, easiness of use, scholarly reliability of the texts and tools – for which OakTree’s “Accordance” software is already well known. This software package is highly recommended. It can be perfected by the purchase of a code that will unlock a few more items already installed on the compact disk; however, another option is to buy not this package but the slightly more expensive, but more comprehensive “Scholar’s Collection 7.1”, also by OarkTree. For those working on the Macintosh, “Accordance” is the trade mark that guarantees quality if not perfection. – For more information, consult www.scholarly-bibles.com. – One compact disk, highly recommended. OakTree Software, Altamonte Springs, Flor.; Deutsche Bibelgesellschaft, Stuttgart (2006) (BL)

163 Bibleworks 7 Currently several digital packages for biblical studies are on the market. Among these, “Bibleworks”, first published in 1992, has become the most sophisticated philological tool. It enables the user to work with the Hebrew and Greek original texts and the Septuagint, and one can always view detailed explanations of grammatical forms (and, in the case of the New Testament, also sentence patterns) used in the original language texts. Many clever searches are also possible. Multiple English and other translations can easily be consulted, and even made regularly visible on the screen. Associated with the King James Version is the quaint (though historically interesting) eighteenthcentury biblical commentary by Matthew Henry (d. 1714; after his death completed by others). New in Bibleworks 7 is the NET Bible, a new American biblical translation

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with full exegetical notes; these now constitute the main and most reliable exegetical (and often linguistic) commentary on the Bible included in the package. One German translation, presented as “Herder 2005”, actually is a 1960s or so precursor of the more recent Einheitsübersetzung rather than a new German translation (I would replace it with something else in “Bibleworks 8”; why not include the Nova Vulgata instead?). Laudable, of course, is the package’s effort to make this important tool relevant for scholars working in German, Spanish, French, and a number of other languages. Anyone wishing to work with the original biblical text should use this excellent electronic tool. Highly recommended. – Six compact disks. Bibleworks, Norfolk, Va. (2006) (BL)

164 BibleWorkshop V. Die Bibel – Lesen. Verstehen – Anwenden. Mit dieser neuen Version von BibleWorkshops setzen die Herausgeber zum zehnjährigen Jubiläum der Software neue Standards für eine Multimedia-Bibelplattform. Das offene Programmkonzept ermöglicht die Integration von Modulen und Anwendungen außerhalb der BWS-Familie, welche mit den umfangreichen Wort- und Konkordanzfunktionen durchsucht werden können. Zu den auf den dank der DVD bereits verfügbaren Modulen gehören einige Bibelversionen (u.a. Schlachter 1951 und 2000, Neue Evangelistische Übertragung, Elberfelder 1905, Luther 1912, Vulgata, Kings James Bible, American Standard Bible) und drei Lexika (das Jerusalemer Bibellexikon, griech./deutsch. Strong Lexikon, und das Lexikon ‘Einzigartiges Israel’). Zu besonderen Vorzügen der Software gehört die integrierte Möglichkeit zur Aktualisierung über den Updatemanager. media C GmbH, Rennerod (2007) (DL)

✩ 165 Ludwig Koehler et al., The Hebrew and Aramaic Lexicon of the Old Testament Known as HAL or HALOT, this is the standard Hebrew-English dictionary of the Old Testament, known for its emphasis on etymology, explanation of rare forms, and indication of relevant bibliography (though often a little dated now – but in Hebrew linguistics, progress is not as quick as in other fields of biblical research). The printed version of HALOT, in Brill’s study edition of 2001, comes in two volumes (CXII/1–906, and XIV/907–2094), but as soon as you wish to approach it with very technical questions, it is far from easy to consult. The HALOT Compact Disk produced by OakTree Software and published under the label “Accordance” is specially designed for Macintosh users. It is installed easily and can be used without complications. The first thing the reviewer noticed when opening HALOT on the screen was the clarity and legibility of the Hebrew characters – they are actually better legible than in the printed version. The most basic operations are: searches for specific Hebrew words and word forms (that the user types into a window, using the normal keyboard for Hebrew characters – the equations are quickly learned), searches for biblical passages (and the system has a high degree of tolerance of the forms used to abbreviate biblical books), and, very useful indeed, English words. Mention should also be made of the possibility to link HALOT to other modules of the Accordance series, especially to an edition of the Hebrew Bible. Once you have installed HALOT on your Macintosh computer, you are likely to use it very frequently. This excellent tool saves you much time and makes your lexical research more efficient than ever. – Information can be found on the web; www.accordancebible.com. – One compact disk. Accordance; OakTree Software, Altamonte Springs, Flor. (2006) (BL)

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166 Frederick William Danker (ed.), A Greek-English Lexicon of the New Testament and other Early Christian Literature. Based on Walter Bauer’s Wörterbuch Walter Bauer’s Greek-German dictionary went through many editions, the last one being published in 1988 in a revision directed by Kurt and Barbara Aland. Danker’s English version, known as BDAG (Bauer/Arndt/Gingrich/Danker), is not simply derived from the 1988 edition; rather, it represents much independent lexicographic and bibliographic work here incorporated; so even the German user will not fail to benefit from consulting Danker’s 2000 edition, here offered in digital form. For the history of the English edition, see F.W. Danker, Multipurpose Tools for Bible Study, 1993, 117–120, who also points out that the German 1988 edition is not free from errors. BDAG, put on one compact disk by OakTree Software in this firm’s “Accordance” series, is easily installed on the Macintosh (for which it is specially designed) and works well. In fact, only those who use the digital version will be able to make full use of the treasures embodied in BDAG. Let the reviewer add that the search option, when he tested it, was very tolerant of all kinds of misspellings and inaccuracies – a tool, in other words, that is quite friendly even to beginners. OakTree is to be congratulated on the production of this fine and inexpensive tool. – More information can be found on the web; www.accordancebible.com. – The one compact disk stores not only BDAG, but also two fully searchable bibles in English: King James Version and American Standard Bible. Accordance; OakTree Software, Altamonte Springs, Flor. (2003) (BL)

167 Ehud Ben Zvi (ed.), Perspectives on Hebrew Scriptures: Comprising the Contents of Journal of Hebrew Scriptures, volumes 1–4 Thirty research papers are here printed for the first time, after they have been available in the open-access online “Journal of Hebrew Scriptures”, which can be consulted at the following address: www.arts.ualberta.ca/JHS. Added to the articles (pp. 1–552) is a substantial corpus of more than one hundred book reviews (pp. 554–925). It is an excellent idea to make this very useful scholarly material available in print, and we would urge librarians to buy the volume, even though at the time of writing this review (in January 2007), all of the papers included remain accessible online. It may well be that the Journal of Hebrew Scriptures has succeeded in establishing the precedent for future scholarly publishing as a process that involves two stages – the online stage followed by the print stage. Gorgias Press is to be commended for its willingness to publish this substantial volume in an attractive format. Gorgias Press, Picsataway/New Jersey (2006) XXIII/1–934 (BL)

168 Nouvelle Revue Théologique 1921–2000 This compact disk, usable for all current electronic systems, has stored the complete text of the NRTh, the well-known theological journal published in Brussels, Belgium. However, before being able to use the disk, one has to activate the access, which means the user has to send an e-mail message to an electronic address in Belgium, and from there receives a code that enables the user to activate the compact disk on just one computer. While this is an extremely useful resource for theological and exegetical studies, the editor is perhaps a little too protective of the electronic form of the series. – Available from Nouvelle Revue Théologique, 14 blvd. Saint-Michel, B-1040 Bruxelles, Belgium. – 1 compact disk. Nouvelle Revue Théologique, Bruxelles (2005) (BL)

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audio bibles ★ non-biblical electronic media 169 Sven Görtz, Die Bibel. Altes und Neues Testament This audiobook consists of 7 compact disks (“mp 3”) with the spoken text of the OT, and 3 compact disks with the spoken text of the NT. Each disk stores the reading of between nine and twelve hours, and the entire Bible can be listened to in a little more than 105 hours. The reader, b. 1967, has read other books, including Goethe. The speaker’s experience is in evidence throughout, and he is to be recommended for his ability to make the listener hear the difference between poetry and prose. The German translation used is the fairly literal and occasionally a little awkward Elberfeld version published in 1871 (rather than one of the more recent editions of the same translation). Having listened to other audio Bibles in German, the reviewer feels that this one belongs with the top two in quality. – Ten compact disks in a box. Diogenes Hörbuch; Diogenes Verlag, Zürich (2006) (BL)

170 Burkhard Behnke et al., Die Bibel – Das Alte Testament, Das Neue Testament Four speakers (all men) plus a guest speaker (Peter Sodann) read all biblical books, though not the apocrypha such as the books of Tobit and Judith. Disk 1 has the Old Testament audio files, disk 2 those of the New Testament. The guest speaker offers a second – and quite convincing – reading of selected passages: Genesis 6–8, Psalm 23, Matthew 5–7 (Sermon on the Mount). In addition to the audio files, each of the two DVD disks also includes textual files with the full text of the Bible in Luther’s translation (revised text of 1912, again without the apocrypha), otherwise available as vol. 29 of Digitale Bibliothek (Directmedia, Berlin). The quality of the reading is superior to any other audio bible in German that I had occasion to evaluate (see also the assessment given by H. Kurzke in Frankfurter Allgemeine Zeitung, December 16, 2006). However, I would have wished the accompanying booklets to be more substantial. – Set of two DVD disks. Aretinus Gesellschaft für Musikarchivierung/Directmedia, Berlin (2006) (BL)

171 Rainer Unglaub, Das erste Buch Mose Published in 2002 and still available in Compact Disk format, this is part of one of the first commercially available German audio bibles. Rainer Unglaub reads Luther’s translation in its 1984 revision. Ironically, this first major attempt is still superior to many, if not most, other attempts to produce a viable audio bible. However, this one does have its flaws. Thus the narrative flow is interrupted by the reader’s insertion of “chapter 1”, “chapter 2”, etc., as if this were part of the text; the insertion reminds the listener that a text is being read, and not a story told. This may well have been what the producer had in mind, but it tends to detract from the story itself. Another problematic feature (not of Genesis, but of other parts of this audio book) is that only one voice is used; a certain variation of voices, including the use of a female one, would certainly have increased the pleasure of listening. Nevertheless, this is an accomplished audio bible, and Germans will certainly enjoy listening to it many times. – Available from IC Medienhaus, Max-Eyth-Str. 41, D-71088 Holzgerlingen, Germany. ERF Verlag, Holzgerlingen (2002), 4 compact disks (BL)

172 Yves Robert Buergi, Die Hörbibel. Hoffnung für alle “Hoffnung für alle” is the title of a dynamic version of the New Testament in German, produced by and for Christians belonging to the more conservative spectrum. Its 2002 edition has been discussed controversially (see IRBS 51:62; 50:76). The Swiss speaker (b. 1932) reads the entire translation. This seems to be the only “dynamic” translation of the NT currently available as a German audio book. Critically, one might argue

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that a variety of speakers, rather than a single one, would have made listening more enjoyable. – Two compact video disks in MP3 format. Brunnen Verlag Basel, Basel (2007) (BL)

173 Roswitha Schilling et al., Mitgehört. Der Originalton zur Zürcher Bibel Passages from the new German Zurich Bible (2007) are here read by Swiss actors. The reading is arranged so that within each text, several voices alternate, generally spoken by a male and a female speaker, which brings some of the texts alive, but is a little irritating in others. The books read in entirety are Ruth, Jonah, and the Song of Songs, but there are also generous selections from other biblical books, esp. from the Psalms and the parables of Jesus. Excerps from extrabiblical text are also included in the collection: Gilgamesh, the Sun hymn of Akhenaten, and some religious texts from late antiquity. The listeners get a guided tour through the Bible in about six hours. Regrettably, the accompanying leaflet does not offer more than a list of the texts read. – Set of 5 compact disks. Theologischer Verlag Zürich, Zürich (2007) (BL)

174 Hannelore Hoger et al., Die schönsten Geschichten aus dem Alten Testament Each of the two compact disks of this series records the readings of a number of wellselected biblical texts, spoken by major German actors. The readings, taken from Luther’s translation, are interspersed with music. All the recordings were made in St. Michael’s of Hamburg, Germany, and originally broadcast. Those who prefer anthologies to continuous readings of longer sections of the Bible are well served with this collection. The two hours of listening to readings and music are well spent. – Two compact disks. Hörbuch Hamburg Verlag, Hamburg (2003) (BL)

✩ 175 A. Kaiser (ed.), Bilder-Conversations-Lexikon, 1837–1841 This is a digitalized version of a four-volume German encyclopedia of general knowledge, specifically designed for the general reader. The reference to illustrations included in the title is meant to highlight the fact that the encyclopedia’s specialty is the insertion of numerous illustrations (actually, 1238 figures and 45 maps), though many entries remain without the benefit of pictorial presentation. Many articles on religion are included; all of them are ecumenical in spirit, demonstrating an enlightened attitude of the early nineteenth-century German bourgeoisie. As usual, the quality is superb, though I have detected one minor mistake in the digitalization – the entry “Keiserkeit” should be read “Heiserkeit”. – A treasure for the cultural historian. – One compact disc. Digitale Bibliothek 146; Directmedia, Berlin (2006) (BL)

176 Hanns Bächtold-Stäubli (ed.), Handwörterbuch des deutschen Aberglaubens Published in ten volumes between 1927 and 1942, this “Encyclopaedia of German Superstition” defines its subject as essentially meaningless or objectionable beliefs and practices, mostly based on magical notions, and different from true religion, understood as devotion to a supreme power that guides human life. While this encyclopaedia’s definition of, and focus on, “superstition” (rather than popular beliefs), has always remained controversial (see Chr. Daxelmüller’s long introductory essay, written for the

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1987 reprint and included in the digital edition), the volumes are a mine of information and a monument of German learning produced in a problem-ridden period of German history. Due to the lack of a similar, more recent work, scholarship still much depends on the “Handwörterbuch” edited by the Swiss folklorist Bächtold-Stäubli (1886–1941). Martina Goedel of Directmedia is to be thanked for supervising the digitalization and making this an efficient and user-friendly scholarly resource. One cannot but admire the Digitale Bibliothek, the spearhead of Germany’s digital publishing. – One compact disk and instruction booklet. Digitale Bibliothek 145; Directmedia, Berlin (2006) (BL)

177 Legendäre Lexika: Brockhaus – Herder – Herloßsohn – Meyer – Pierer This video-disk (DVD ROM) stores fully and easily searchable digital versions of five classical German encyclopedias of the nineteenth century. The eight volumes of the first Brockhaus (1809–11) takes us back to the days of Goethe, the five huge tomes of the Catholic Herder encyclopedia (1854–57) provide insight into conservative Catholic culture, while Meyer (1905–1909) and Pierer (1857–65) are still worth consulting for hard-to-find factual information, especially in the areas of history, geography, and biography. The much smaller Herloßsohn (1834–38) for women is perhaps added for its entertainment value, though the cultural historian may consult it with profit. Once again, one cannot but admire the technical skill with which Directmedia of Berlin has handled the difficulties of digitalizing the huge and crammed pages with text in type fonts no longer used today. – Recommended for all digital research collections. Digitale Bibliothek, Sonderband; Directmedia, Berlin (2006) (BL)

178 Edward Gibbon, Verfall und Untergang des römischen Imperiums. Bis zum Ende des Reiches im Westen Gibbon (1737–1797) completed his “History of the Decline and Fall of the Roman Empire” in 1787, and it was first published in 1776–88. Covering the 2nd to 15th centuries, it ranks as the unrivaled masterpiece of historiography written in the eighteenth century, and still finds its readers. The present compact disk edition offers, for the German reader, the complete text of a new, annotated German translation (first published by Deutscher Taschenbuch-Verlag, 2003), accompanied by Wilfried Hippel’s long, intelligent essay on Gibbon. Whereas the majority of digital books are old, outof-copyright volumes, the Directmedia company now has begun to depart from this approach by including very recently published major works in its unrivaled digital library. German historians can only be grateful for the production of this fine work. – One compact disk. Digitale Bibliothek 161; Directmedia, Berlin (2007) (BL)

179 Johann Wolfgang von Goethe, Leben und Werk This Compact Disk, edited by Mathias Bertram, offers the text of Goethe’s works, letters, diaries, and conversations, on the basis of the best critical editions currently available. For the works, this is generally the Hamburg edition (published in print by C.H. Beck, Munich) that is here printed without its extensive notes. Added is a chronological table, a folder of 15 portraits, an extended biographical sketch by Anja Höfer (pp. 49–338, complete with basic bibliography and index) and Michael Lösch’s “Who’s who bei Goethe” (pp. 339–1064) – in other words: everything needed for research on Germany’s most important author of early-modern times. The editor is to be thanked for having included the complete corpus of letters and conversations, texts not only hard to come by but also hard to handle in the existing printed editions. Even the most stubborn lover of the printed page will understand the usefulness of at least this section of “Goethe digitalized”. The entire Goethe corpus can be searched easily and efficiently. This excellent, near-complete Goethe library is offered for the miracle price of less than 20 Euros – a bargain. Digitale Bibliothek Sonderband; Directmedia, Berlin (2006) (BL)

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180 Oswald Spengler, Der Untergang des Abendlandes. Ausgewählte Schriften The German historian and philosopher Spengler (1890–1936) held no academic position; living as a high-school teacher and private scholar, he was an outsider. Yet his “Decline of the West” (vol. 1, 1918; vol. 2, 1922) was a best-selling treatise of historical morphology, inspired, it seems, by Nietzsche. The present digital version, based on the best available printed editions, comes close to offering Spengler’s collected works, because it includes, apart from Spengler’s best-known “Untergang des Abendlandes”, several other works, such as “Der Mensch und die Technik. Ein Beitrag zur Philosophie des Lebens” (1931) and the posthumously published fragments, edited in 1966 as “Frühzeit der Weltgeschichte”, where Spengler reasserts his notion of the tragic meaning of history. Spengler was one of the most brilliant German writers of his day. The digital edition will bring an important oeuvre into all scholarly libraries, both private and public. – One compact disk. Digitale Bibliothek 152; Directmedia, Berlin (2007) (BL)

181 Eddy Leon Heinig (ed.), 40.000 Meisterwerke This is a very rich pictorial archive that covers all periods of (mostly, though not exclusively) Western art history up to the early twentieth century. Each item is accompanied by a brief catalogue entry listing the artist’s name (if known), the date, a designation of the period (such as baroque), and the museum location, with occasionally some more information of interest. Disk 1 stores paintings, disk 2 drawings, including etchings, woodcuts, lithographs, and the like. Generally, the resolution of the individual pictorial files is sufficient to allow for close viewing of details, though there is an occasional exception. Due to Directmedia’s unrivaled software that works equally well on the Macintosh and the Personal Computer, all kinds of searches can be done quickly and efficiently within this multi-purpose collection. In the long run, however, art historians are likely to need more specialized pictorial collections, either on individual artists or groups of artists, this general archive demonstrates the viability of the new medium and its potential for development. The box in which the two disks are sold is a little too big, apparently designed to be an eye-catcher in the shop rather than to serve as a convenient cover for the two high-density videodisks. – Highly recommended. The Yorck Project; Zenodot/Directmedia, Berlin (2007) (BL)

182 Vincent van Gogh, Briefe – Gemälde – Zeichnungen. Ed. by Werner Milstein This unique Compact Disk offers a complete, or almost complete, van Gogh library: a German translation of the letters (Sämtliche Briefe, trans. by Eva Schumann, Berlin 1965–68, 6 vols.) and a gallery of more than five hundred oil paintings and (lesser known to the non-specialist) drawings of the artist. Whenever a painting or drawing is mentioned in the letters, one can by mouseclick conjure up the relevant picture, and this is only one of the many technical features for which Berlin’s by now well-known Digitale Bibliothek is known and indeed celebrated. Van Gogh (1853–1890), son of a pastor, was a deeply religious man, as is evident from many of his letters, notably the one dated September 17, 1875 – “Let us also pray so that we become rich in God”. Biblical motifs are scattered throughout his work: The Good Samaritan (1890, after Delacroix), The raising of Lazarus (1889), Angel (1889), Pietà (1889). – A wonderful addition to the fabulously growing digital library. Digitale Bibliothek 142; Directmedia, Berlin (2006) (BL)

183 Robert S. Nelson et al. (eds.), Holy Image – Hallowed Ground: Icons from Sinai This is a beautiful, large-size catalogue of an exhibition held at the J. Paul Getty Museum, Los Angeles, California. It includes 272 plates (mostly in colour), an annotated

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catalogue of the icons and other objects shown, and the following papers: R.S. Nelson, Where God walked and monks pray; Th.F. Mathews, Early icons of the Holy Monastery of Saint Catherine at Sinai; J. Sinaites, The Sinai Codex Theodosianus, K.M. Collins, Visual piety and institutional identity at Sinai. All the papers include substantial notes and bibliographic references. The volume is accompanied by a Compact Disc (DVD format) with a 27-minute film about the Sinai monastery and interviews. – This is an important resource on icons and the visual world of Eastern Christianity. The J. Paul Getty Museum, Los Angeles (2006) XVI/1–304 (BL)

OLD TESTAMENT EXEGESIS Introduction – general 184 Erich Zenger et al., Einleitung in das Alte Testament This is the sixth edition of a book first published in 1995, a survey, by German Catholic authors, of Old Testament research. From the first edition’s 447 pp. the volume grew to 598 pp. Substantial additions have been incorporated by Zenger into the section dealing with the Pentateuch, though the general approach favoured remains the “German”, literary-critical one, while alternative models are not considered. There is also now a long chapter, by H.-J. Fabry, on the textual history of the Bible (pp. 34–59). This is an eminently useful book – at least for those interested in what German scholars think about the individual biblical books. In the case of the book of Psalms, the relevant section is the best summary of the as yet incomplete commentary by Zenger and F.-L. Hossfeld. If the project is to be continued, one should presumably improve the maps, especially the one on p. 589. Studienbücher Theologie; Verlag W. Kohlhammer, Stuttgart (2006) 1–598

185 Enrique Sanz Giménez-Rico, Profetas de misericordia. Transmisores de una palabra Five chapters discuss as many sections of the Bible: the story of Joseph in Genesis, the story of Samuel (1 Sam 1–12), Moses as intercessor (with a note on Ignatius of Loyola), the tale of the prophet Jonah, and the parable of the Prodigal Son (Luke 15). The interpretative text is accompanied by references to scholarly literature. – Available from: San Pablo, Resina 1, 28021 Madrid, Spain. Teología Comillas; Universidad Pontificia Comillas, Madrid (2007) 1–221

186 Robert P. Gordon, Hebrew Bible and Ancient Versions. Selected Essays The present volume republishes twenty-eight papers by one of the leading British biblical scholars. Several essays survey current debates and may serve as an introduction to the current state of biblical scholarship: Simplicity of the highest cunning; narrative art in the OT (pp. 22–37); Compositeness, conflation and the Pentateuch (pp. 47–56); A story of two paradigm shifts (in prophetic research; pp. 101–119); Where have all the prophets gone? The “disappearing” Israelite prophet against the background of ancient Near Eastern prophecy (pp. 132–148); Present trends and future directions (in research on the prophetic books; pp. 149–153); Comparativism and the God of Israel (pp. 180–196). These essays, read together, form a something like a separate book one could entitle: The present state of OT research. Society for Old Testament Study Series; Ashgate, Aldershot (2006) XXXI/1–375 (BL)

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187 Tremper Longman et al., An Introduction to the Old Testament First published in 1994 and now thoroughly revised for the second edition, this scholarly introduction proceeds book by book, beginning with Genesis and Exodus, and ending with Zechariah and Malachi. Longman belongs to the more conservative end of the varieties of biblical criticism, though it must be said that his judgment is judicious and cautious enough to appeal to a wide variety of students and scholars. Two observations may be singled out for their uncompromising clarity: (1) at the present time scholarship traditional source criticism of the Pentateuch is on the wane in all circles; (2) many scholars have increasingly questioned whether the tools of critical scholarship permit the fine dissecting of biblical books, especially in a book as small as Amos (pp. 47 and 427). For those with specific interest in NT theology, the author has appended a section entitled “approaching the NT” to each of the chapters. Longman, whose co-author R. Dillard has died, is known for his commentary on Ecclesiastes (1998), Daniel (1999), the Song of Songs (2001), and the prophet Nahum (1993). – Recommended. Apollos/Intervarsity Press, Nottingham (2007) 1–528 (BL)

Pentateuch and historical books Pentateuch: general – Yahwist – Elohist – Priestly Code ★ Deuteronomists 188 Russell E. Gmirkin, Berossus and Genesis, Manetho and Exodus The author proposes a new theory regarding the date and circumstances of the composition of the Pentateuch, a theory broadly in keeping with the Copenhagen school of exegetical research. The Hebrew Pentateuch was composed in its entirety ca. 273–272 BCE by Jewish scholars at Alexandria, at a moment that later tradition credited with the translation of the Pentateuch into Greek. The primary evidence is literary dependence of Gen 1–11 upon Berossus’ “Babyloniaca” (278 BCE) and dependence of the exodus story upon Manetho’s “Aegyptiaca” (ca. 285–280 BCE). Moses was presumably modelled after King Nectanebos II (359–343 BCE) or, more precisely, legends connected with the last ruler of Egypt. The present book claims that on the basis of the interpretetion suggested, the chronological framework still adopted by many OT specialists is definitively overthrown, as is the so-called documentary hypothesis. LHBOTS 433; T & T Clark International, London (2006) XII/1–332 (BL)

189 Bernard M. Levinson, The Manumission of Hermeneutics: The Slave Laws of the Pentateuch as a Challenge to Contemporary Pentateuchal Theory The three manumission laws of the Pentateuch (Exod 21:2–6; Lev 25:39–46; Deut 15:12–18), along with their narrative reflex in Jeremiah 34, intrinsically raise the issue of the relative dating, literary relation, and direction of influence of the literary sources of the Pentateuch. They served among the key cases to develop the classical model of the sequence of the legal collections: Covenant Code – Deuteronomy 12–26 – and the Holiness Code (Lev 17–26) which has been challenged recently by some scholars. Still other scholars have challenged the validity of diachronic analysis altogether or have argued that the laws allude to biblical narratives. With the foundations of pentateuchal theory thus in flux, this paper investigates the methodological assumptions involved in both the classical model and its challenges. At a number of points, standard models of text composition that prevail in the discipline, whereby composition and redaction are viewed as mutually exclusive, obscure the sophistication of these texts. Underlying this investigation is the conviction that the analysis of biblical law and legal history provides an essential foundation for the renewal of contemporary pentateuchal theory. VT.S 109; André Lemaire (ed.), Congress Volume Leiden 2004; Brill, Leiden (2006) 281–324

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190 Thomas B. Dozeman et al. (eds.), A farewell to the Yahwist? The Composition of the Pentateuch in Recent European Interpretation The general idea of recent European research on the Pentateuch is that it was the postexilic Priestly group of authors who combined Genesis and Exodus. But as for details, there is much disagreement – and some American scholars do not accept the late dating of the combination of Exodus and Genesis. – Th. Römer, The elusive Yahwist: a short history of research; K. Schmid, The so-called Yahwist and the literary gap between Genesis and Exodus; A. de Pury, The Jacob story and the beginning of the formation of the Pentateuch; J.Chr. Gertz, The transition between the books of Genesis and Exodus; E. Blum, The literary connection between the books of Genesis and Exodus and the end of the book of Judges; Th.B. Dozeman, The commission of Moses and the book of Genesis. Responses by Chr. Levin, J. Van Seters, and D.M. Carr conclude the volume. SBL Symposium Series 34; Atlanta, Ga. (2006) VIII/1–197 (BL)

191 Georg Fischer, The Need for a New Vision of the Torah This paper discusses unresolved issues of Pentateuchal research in three case studies: (1) A narrative like Exod 3–4, divided for a long time by the tools of source criticism, deserves to be treated as a coherent unit. (2) The last stronghold for Pentateuchal theories, the Priestly Code, is in fact quite weak, for the texts ascribed to it are more easily explained as components of their surroundings. (3) A figure like Jacob, in an extensive development over half of the book of Genesis, draws attention to larger compositional units. Altes Testament und Moderne 20; Eckart Otto et al. (eds.), A Critical Study of the Pentateuch; Lit Verlag, Münster (2006) 62–73 (BL)

192 Eckart Otto, The Pentateuch between Synchrony and Diachrony The author first sketches the Pentateuch’s own notion of its literary development in order then to summarize his own notion of textual development out of four original smaller textual units: the primeval history, the patriarchal history, the Moses-Exodus narrative, and the Covenant Code. Altes Testament und Moderne 20; Eckart Otto et al. (eds.), A Critical Study of the Pentateuch; Lit Verlag, Münster (2006) 22–49 (BL)

193 Wilfried Warning, Terminological Patterns and the Decalogue The “terminological reading” of the canonical text shows: First, both versions of the Decalogue seem to be outlined through the thirteen-part terminological pattern based on the particle lo “not”; second, the seven-part verbal links resting on the verbs zkr “remember” in Exodus and nw˙ “rest” in Deuteronomy indicate that both versions have been integrated into the respective narrative context; third, the linguistic linkages founded on the rare words ˙ms “covet”, “w’ “vanity”, tmwnh “likeness; form”, and the root psl “to carve” / “carved image” bring to light the (terminological) interrelatedness of Ex 20,1–17 and Dtn 5,6–21. ZDPV 118/4 (2006) 513–522

194 John Van Seters, The Patriarchs and the Exodus: Bridging the Gap between Two Origin Traditions The two traditions were combined by an author and historian – the Yahwist. “P” must be viewed as an extensive revisionist supplement, but no further editors are needed to account for the present corpus in the continuity between Genesis and Exodus. Riemer Roukema (ed.), The Interpretation of Exodus; Peeters, Leuven (2006) 1–15 (BL)

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195 Tzemah Yoreh, Elohim, the God of Israel (Hebr., Engl. summary) This short article shows that the Jacob-Israel variation used by documentary scholars, to distinguish between the J and E sources, is employed incorrectly. According to the documentary hypothesis, J uses the name Israel beginning in Genesis 37, whereas E uses Jacob in this same pericope. The article submits that the opposite is true, i.e. that E used the name Israel, and J preferred the name Jacob. Beit Mikra 184 (2005) 85–92.93

196 Jeremy Northcote, The Lifespans of the Patriarchs: Schematic Orderings in the Chronogenealogy A remarkable numerical schema is revealed when the lifespan notices for the generations from Adam to Moses in the Masoretic version of the Pentateuch are added together – 12,600 years. It is suggested that this schema has eschatological connotations that relates to the 1,260 days mentioned in Daniel and Revelation. The possibility that the lifespan notices developed from an earlier, progenitor chronology that originally tallied 12,000 years is also discussed, and the relationship between this schema, the surrounding patriarchal narratives and other Near East chronological traditions is examined in terms of the textual development of the Old Testament lifespan tradition. VT 57/2 (2007) 243–257

✩ 197 Thomas C. Römer, The So-Called Deuteronomistic History. A Sociological, Historical and Literary Introduction This is a paperback edition of the original, English version of “La première histoire d’Israël” (2007). Römer suggests a new synthesis of research on a body of literature that is central to the Hebrew Bible. – Recommended as the most sophisticated literary theory on the Deuteronomist(s) currently available. T & T Clark, London (2007) X/1–202

198 Thomas Römer, La première histoire d’Israël. L’Ecole deutéronomiste à l’oeuvre This French version of “The So-Called Deuteronomic History” (2006) offers a new reconstruction of the literary history of what Old Testament critics have termed the Deuteronomistic History. Römer suggests that we should distinguish between a seventhcentury collection of Deuteronomistic books and their collection into a more or less unified corpus in the exilic period. The unified corpus presupposes the destruction of Jerusalem in 587 BCE. – The book also includes a survey of the contemporary discussion on its subject (pp. 19–50). The author is among the leading specialists in ancient Israelite prose literature. Le Monde de la Bible 56; Labor et Fides, Genève (2007) 1–216 (BL)

199 Kurt L. Noll, Deuteronomistic History or Deuteronomic Debate? (A Thought Experiment) This study intends to replace Martin Noth’s Deuteronomistic History hypothesis with an approach that makes better use of all available data. Three thesis statements establish a new paradigm for future research. First, to the extent that they have Deuteronomy in view, the Former Prophets represent not a deuteronomistic ideology, but a Deuteronomic debate. Second, the like-minded intellectuals who produced these scrolls did not intend to create authoritative scripture because their writings were not intended for mass consumption. Third, each book of the Former Prophets presents a distinctive pattern of response to Deuteronomy, usually negative but occasionally positive. In sum, what we

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have in the Former Prophets is a conversation with Deuteronomy. What we do not have, except for a few late glosses, is deuteronomism. JSOT 31/3 (2007) 311–345

200 Raymond F. Person, The Deuteronomic History and the Books of Chronicles: Contemporary Competing Historiographies The Deuteronomic History and Chronicles-Ezra-Nehemiah are historiographies from different competing, contemporary scribal groups, active in the Persian period. See also R.F. Person, The Deuteronomic School, 2002. VT.S 113; Robert Rezetko et al. (eds.), Reflection and Refraction; Brill, Leiden (2007) 315–336 (BL)

201 Uwe Becker, Endredaktionelle Kontextvernetzungen des Josua-Buches Joshua 23–24 is a complex text, built of several textual layers. Some of these layers seek to integrate the book of Joshua with Genesis to Kings. Interestingly, the Septuagint version of Joshua develops this integrative program even further. One implication of this insight is that the notion of a Deuteronomistic History, compiled as a work with a unified perspective (M. Noth), is unwarranted. BZAW 365; Markus Witte et al. (eds.), Die deuteronomistischen Geschichtswerke; de Gruyter, Berlin (2006) 139–161 (BL)

202 Udo Rüterswörden, Erwägungen zum Abschluss des deuteronomistischen Geschichtswerkes The author seeks to defend the unity of the Deuteronomistic History, for this work seems to presuppose the end of the monarchy. Its assessment of the individual kings is retrospective in nature. Erfuter theologische Studien 90; Susanne Gillmayr-Bucher et al. (eds.), Ein Herz so weit wie der Sand am Ufer des Meeres; Echter Verlag, Würzburg (2006) 193–203

203 Eckart Otto, Das postdeuteronomistische Deuteronomium als integrierender Schlußstein der Tora The canonical Pentateuch, with its inclusion of Deuteronomy, is a post-Deuteronomistic composition, as can be seen from an analysis of Deut 34, a text that harks back to Genesis, while separating the Pentateuch from the book of Joshua. Read from the vantage point of the book of Deuteronomy, the entire Pentateuch must be read with law and legal dispositions in mind. BZAW 365; Markus Witte et al. (eds.), Die deuteronomistischen Geschichtswerke; de Gruyter, Berlin (2006) 71–102 (BL)

204 Winfried Thiel, Grundlinien der Erforschung des “Deuteronomistischen Geschichtswerks” Thiel sketches the debates about the Deuteronomistic History, with a focus on the question whether the work has “two textual layers” (school of F.M. Cross) or “three layers” (Göttingen school). BThSt 80; W. Thiel, Unabgeschlossene Rückschau; Neukirchener Verlag, Neukirchen-Vluyn (2007) 63–81 (BL)

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205 Konrad Schmid, Hatte Wellhausen Recht? Das Problem der literarhistorischen Anfänge des Deuteronomismus in den Königsbüchern It may be advisable to return to Wellhausen’s idea that there was a pre-exilic Deuteronomist whose work ended at 2 Kings 23. This notion has been forgotten by German Protestant exegetes who generally believe that Deuteronomism is an exilic or postexilic phenomenon. See also: K. Schmid, in: ThR 69 (2004) 314–328. BZAW 365; Markus Witte et al. (eds.), Die deuteronomistischen Geschichtswerke; de Gruyter, Berlin (2006) 19–43 (BL)

206 Eckart Otto, Zur Geschichte der deuteronomistischen Geschichtswerke. Anmerkungen zu einem Entwurf von Thomas Römer Der Beitrag setzt sich mit einem neueren Entwurf von Thomas Römer zur Geschichte der deuteronomistischen Geschichtswerke auseinander. Der Titel lautet The So-Called Deuteronomistic History. A Sociological, Historical and Literary Introduction (London 2006). Im Gegensatz zur einlinig dtr Redaktion eines Deuteronomistischen Geschichtswerkes (Dtn – 2 Kön), einer Auffächerung in drei nahe beieinander liegende deuteronomistische Redaktionsgeschichten und einer blockweisen Erweiterung eines vorexilisch-josianischen Geschichtswerks in der Exilszeit sieht Römer eine zeitlich langgestreckte Literaturgeschichte des sogenannten Deuteronomistischen Geschichtswerkes in neuassyrischer, neubabylonischer und persischer Zeit. Im Zentrum steht die Dreischichtigkeit von Dtn 12, die den genannten Epochen zugeordnet wird. ZABR 12 (2006) 354–361 (EB)

207 John Van Seters, The Deuteronomist – Historian or Redactor? From Simon to the Present Richard Simon in the seventeenth century first suggested that the work today generally attributed to the Deuteronomist was a compiler of material that already existed. This theory continued to be elaborated down to our own day, although there is little evidence for it. Van Seters argues that one should abandon this notion and return to the idea of an actual author, as was suggested by Martin Noth. See also IRBS 50:148. Yairah Amit et al. (eds.), Essays on Ancient Israel in Its Near Eastern Context; Eisenbrauns, Winona Lake, Ind. (2006) 359–375 (BL)

208 John Harvey, The Structure of the Deuteronomistic History The author of Joshua-Kings structured his history after a land-monarchy-centralized worship rubric. Joshua-Judges and 1–2 Kings bracket the books of Samuel as parallel panels: just as the Deuteronomic promise of land is realized in Joshua only to be compromised in Judges, so the Deuteronomic promise of centralized worship is realized in 1 Kings 1–11 only to be compromised in 1 Kings 12–2 Kings 25. 1 and 2 Samuel is an extended chiasm, the pivotal concern of which is the Davidic monarchy. The Samuel chiasm is itself tied to the parallel panels. SJOT 20/2 (2006) 237–258

209 John Barton, Historiography and Theodicy in the Old Testament One might reconstruct a use for the Deuteronomistic History, despite its great length, as a text with which confession was to be made in the lament liturgies of the exilic age (as surmised by the book of Lamentations and the prophet Zechariah). VT.S 113; Robert Rezetko et al. (eds.), Reflection and Refraction; Brill, Leiden (2007) 27–33

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210 Gary N. Knoppers, Yhwh’s Rejection of the House Built for His Name: On the Significance of Anti-temple Rhetoric in the Deuteronomistic History Inasmuch as the Deuteronomists defend the Jerusalem temple’s reputation in the NeoBabylonian era (and beyond), they discourage the advancement of competing claims by the proponents of other sanctuaries. Yairah Amit et al. (eds.), Essays on Ancient Israel in Its Near Eastern Context; Eisenbrauns, Winona Lake, Ind. (2006) 221–238 (BL)

211 Philip Nel, Deuteronomistic ideology of land: from experience to abstract metaphor This paper seeks to provide a socio-cultural perspective of the way in which the relation between the patriarchal family or clan and its real estate was conceptualized in the Deuteronomistic tradition and transposed onto the relationship between Yahweh and Israel as his ‘inheritance’. In terms of the customary laws of Israel, allotted land belonged to the clan or patriarchal family and it was inalienable. In terms of the Deuteronomistic ideology, at a time when Israel was deprived of its land during the exilic period (or possibly before that), the semi-pastoral reality of land tenure was transferred onto the relationship between Yahweh and Israel as his allotted inheritance – so that the people itself became the metaphorical inheritance in Deuteronomy. The land became a means of expressing the ideal accomplishment of a relationship. This metaphorical mapping also gave rise to unexpected and inverse mappings from the experiential domain. OTE 19/1 (2006) 171–182

212 Christian Frevel, Wovon reden die Deuteronomisten? Anmerkungen zu religionsgeschichtlichem Gehalt, Fiktionalität und literarischen Funktionen deuteronomistischer Kultnotizen Two major developments in biblical research form the background to the current discussion: (1) the debate about the (late, rather than “early”) origins of the exclusive worship of Yahweh in Israel, (2) the breakdown of the consensus about the dating of the Pentateuchal sources and the proliferation of new ideas about the development of the Pentateuch and the Deuteronomistic History. BZAW 365; Markus Witte et al. (eds.), Die deuteronomistischen Geschichtswerke; de Gruyter, Berlin (2006) 249–277 (BL)

213 David M. Carr, Empirische Perspektiven auf das Deuteronomistische Geschichtswerk Texts such as the Deuteronomistic History must be seen as memorized didactic texts, transmitted by elites. A comparison between 1 Kings 3:2–15 and 2 Chron 1:1–13 shows that inherent in the process of tradition there is a trend toward textual expansion. BZAW 365; Markus Witte et al. (eds.), Die deuteronomistischen Geschichtswerke; de Gruyter, Berlin (2006) 1–17 (BL)

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Genesis: Primeval History (Gen 1–11) ★ patriarchs (Gen 12–50) ★ Tale of Joseph (Gen 37–50) 214 Andreas Schüle, Der Prolog der hebräischen Bibel. Der literar- und theologiegeschichtliche Diskurs der Urgeschichte (Genesis 1–11) Following J. Blenkinsopp (and others), the author of this Zurich habilitation thesis takes the “priestly” (P) texts within Gen 1–11 as the original text. Everything else, though occasionally grounded in earlier tradition, has been added later. These additions echo a wide variety of other biblical themes and ideas, though Deuteronomism is notably absent. Although not actually stating it, Schüle seems to favour a late, i.e. Hellenistic, date for Genesis. Gen 4:7, with its notion that one’s affective life is visible in one’s physiognomy, may echo Stoic teaching. A Greek background of the “angelic” marriages of Gen 6:1–4 must be postulated; indeed, Gen 6:1ff. is to be understood as an essentially Greek myth, adapted by the Hebrew author. AThANT 86; Theologischer Verlag Zürich, Zürich (2006) XIII/1–442 (BL)

215 Martin Arneth, Durch Adams Fall ist ganz verderbt . . . Studien zur Entstehung der alttestamentlichen Urgeschichte Gen 1–11 is essentially a “priestly” (P) text, subsequently enlarged by the addition of such passages as Gen 2:4–25; 3:1–23; 4:1–26 (and others) in the interest of offering a perspective different from that of P. There is no evidence for a primeval-history text independent of and earlier than P. Arneth indicates the possibility that the text may have received its final form in the early Hellenistic period. FRLANT 217; Vandenhoeck & Ruprecht, Göttingen (2007) 1–268 (BL)

216 André Wénin, D’Adam à Abraham ou les errances de l’humain. Lecture de Genèse 1,1–12,4 Known for his close attention to structure and narrative, Wénin here presents his reading of the first eleven chapters of Genesis. The present book supplants the author’s earlier exegesis offered in “L’actualité des mythes” (1998). The book is full of insights, even in the generally unobtrusive notes. Wénin points out (for example) that the “middle word” in Gen 1:1–31 is the word “four”, dividing the account of creation evenly between the building of the universe and its furnishing with living creatures (humans, animals, plants). A delightful book. Lire la Bible; Editions du Cerf, Paris (2007) 1–254 (BL)

217 Paul R. Williamson, Covenant: The Beginning of a Biblical Idea Covenant is arguably one of the most significant concepts in biblical theology. As well as being part of the glue that unites the Christian canon, covenant plays a prominent role at all the major points in salvation history. However, while its biblical and theological significance is generally acknowledged, there is little consensus over the point at which it is first introduced. While the word is not explicitly mentioned until the sixth chapter of Genesis (‘But I will establish my covenant with you’, Gen 6:18 TNIV), it is suggested by some that the concept has been introduced (implicitly) much earlier, namely in the creation narratives of Genesis 1 and 2. This article attempts to disprove that by critiquing the exegetical arguments used to support the idea of an antediluvian ‘covenant’ in the opening chapters of Genesis. RTR 65/1 (2006) 1–14

218 Roland Boer, The Fantasy of Genesis 1–3 In beginning the search for an adequate theory of literary production in biblical studies, this article seeks to bring together the theoretical sophistication of psychoanalytic studies

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of Genesis 1–3 and the historical concerns of other studies. The argument is that Genesis 1–3 may be understood in terms of fantasy, particularly in its five modes of narrative occlusion, the paradox of emergence and loss, intersubjective desire, the inherent transgression and the empty gesture. The schema of fantasy also offers the groundwork for a theory of literary production: it takes as its starting point the idea that the reality that lies ‘behind’ the text, that seems to inform it, is in fact highly unstable, subject to the unsettling presence of a much deeper, unknown fantasmatic kernel. BI 14/4 (2006) 309–331

219 Andreas Schüle, Die Würde des Bildes. Eine Re-Lektüre der priesterlichen Urgeschichte Die Rede von der Gottebenbildlichkeit des Menschen hat weniger die Gottesbeziehung des Menschen im Blick als vielmehr die Beziehungen zu seinen Mitmenschen, die sich im Verhältnis zum Lebenspartner (Gen 1,26–28), zu Eltern und Kindern (Gen 5,1–3) und zum Nächsten konkretisieren. In diesen Beziehungen ist der Mensch Bild Gottes. Dies bedeutet vor allem, dass er diese Beziehungen als individuelle Person gestalten kann. Inwiefern die Gottebenbildlichkeit die moderne Vorstellung von Menschenwürde prägt, ist davon abhängig, ob Menschenwürde als konkrete Bestimmungs- und Zielaussage menschlichen Lebens verstanden werden kann. EvTh 66/6 (2006) 440–454 (EB)

220 Bernard F. Batto, The Divine Sovereign: The Image of God in the Priestly Creation Account Creation mythology in the ancient Near East includes a battle scene in which a god conquers a foe in order then to create the world and establish his sovereignty over it. Even in Gen 1, this notion, though muted, is not far from the author’s mind. This is particularly evident from the presence of the creator’s “bow”, a weapon, in Gen 9:13–16. Bernard F. Batto et al. (eds.), David and Zion; Eisenbrauns, Winona Lake, Ind. (2004) 143–186 (BL)

221 Rubén Soto Rivera, Qué Significa “Bereshit” en Génesis 1,1 Anhand verschiedener Versionen von Gen 1,1 wird hier die Problematik des Beginns der Hebräischen Bibel aufgezeigt. Aufgrund syntaktischer Schwierigkeiten und vor dem Hintergrund weiterer altorientalischer Texte schlägt der Verf. vor bere"“ît mit dem unmittelbar dahinter positionierten Substantiv mamlekût zu ergänzen, wodurch der Anfang von Gen 1,1 mit “Als sich Gott auf seinen Thron setzte, schuf er den Himmel und die Erde …” übersetzt werden kann. Qol 41 (2006) 69–82 (DL)

222 J. Severino Croatto, Reading the Pentateuch as Counter-Text: A New Interpretation of Genesis 1:14–19 When reading the account of the creation of the stellar universe in Genesis 1, the question arises why the sun, the moon and the stars have been created on the fourth day. This paper argues that the passage Gen 1:14–19 is a short myth about the establishment of the solar calendar with the fourth day, the middle of the week, as its central axis. Therefore it is to be seen as the hieros logos of the fixed solar calendar, which is later put into practice in several passages within and beyond the Pentateuch as demonstrated in this paper. The lunar calendar adopted due to influence from Babylon – and converted in the official calendar in the codification of the laws – was an expression of its domination in all areas. Used against this official calendar of Jerusalem the solar calendar was a form of resistance, both in the religious and cultic and in the cultural sense. VT.S 109; André Lemaire (ed.), Congress Volume Leiden 2004; Brill, Leiden (2006) 383–400

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223 Robert K. Gnuse, An Overlooked Message: The Critique of Kings and Affirmation of Equality in the Primeval History The Primeval History in Genesis 2–11 contains symbolic polyvalent narratives with diverse levels of interpretive possibility. One meaningful level of interpretation is to see how the accounts contain a strident critique of kingship, especially the social economic abuses perpetrated by kings. Kings who receive the strident barbs of the author include not only Mesopotamian rulers, but also, by implication, the rulers of Israel and Judah, who likewise abused their powers. BTB 36/4 (2006) 146–154

224 Shawna Dolansky, A Goddess in the Garden? The Fall of Eve The present wording of Genesis 2–3 shows that the goddess has already been demoted in becoming a human woman created by a male god out of another male figure, and her final dedeification is her separation from her former attributes, the serpent and the tree. Sarah Malena et al. (eds.), Milk and Honey; Eisenbrauns, Winona Lake, Ind. (2007) 3–21 (BL)

225 Dietmar Neufeld, The Rhetoric of Body, Clothing and Identity in the Vita and Genesis This paper concentrates on the dynamic relationship between body, clothing, and identity. Nakedness and clothing mark the bodies of Adam and Eve with religious, political, and social distinction and other forms of embodied social meaning such as the transition from one state to another, the transformation of bodies of honour to bodies of shame, and the refashioning of the conduits of God’s power who is not about to countenance challenges to his honour as benefactor of the cosmos and humankind. In addition, the surfaces of their bodies are a significant site for the production and display of difference and their physical transformations and regulations essential to maintaining and regulating ancient Israel’s power structures and social organization. In the Vita and Genesis, the management of the bodies of Adam and Eve is integral to the maintenance and definition of social relationship and rank between God and humans, desires, and social identities. Scriptura 90/3 (2005) 679–684

226 Anto PopoviÆ, The Seventh Day of Creation – Genesis 2:1–3. An exegetical-theological analysis of the seventh day (Gen 2:1–3) of Creation (Gen 1:1–2:3) In three steps, this article tries to shed light on the “mystery” of the seventh day of Creation (Gen 2:1–3). The first section of the article examines the specific function of the seventh day within the seven-day structure of the creation narrative in Gen 1:1–2:3. In the second, central section, key phrases in Gen 2:1–3 are analyzed from the exegetical-theological point of view. The third and concluding part connects the seventh day of creation with Jesus’s act of salvation and resurrection, i.e., with the first day of the Christian week. Anton. 81/4 (2006) 633–653

227 Craig Y.S. Ho, The Supplementary Combination of the Two Creation Stories in Genesis 1–3 The Yahwist account (Gen 2:4b–3:24) was written to supplement Gen 1:1–2:4a. The supplementary nature of the Yahwist, well known to interpreters of the Deluge narrative of Gen 6–9, has thus far escaped the attention of interpreters. BEAT 54; Hermann M. Niemann et al. (eds.), Stimulation from Leiden; P. Lang, Bern (2006) 13–21 (BL)

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228 Russell E. Gmirkin, The Rivers of Eden Genesis 2:10–14 shows a geographical interest that is in keeping with Hellenistic mythical geography. The river Pishon can be identified with the river Phasis that flowed into the Black Sea near Colchis (in Hebrew: Havilah). Hecataeus, like the author of Genesis 2, connected the Phasis with the Nile. LHBOTS 433; R.E. Gmirkin, Berossus and Genesis, Manetho and Exodus; T & T Clark International, London (2006) 266–270 (BL)

229 Evangelia G. Dafni, Platos Symposion und die Septuagintafassung von Genesis 2,23f. Methodische Überlegungen zum Austausch von hebräischem und griechischem Sprach- und Gedankengut in der Klassik und im Hellenismus There is no doubt, that a meeting of minds and languages between the Ancient Greeks and the people of the Old Testament took place in the Classical as well as in the Hellenistic period. This fact finds expression especially in the Platonic works. But how did Plato come to consult and criticize very particular Old Testamental formulations and arguments in his works? And how did the Hebrew Scriptures and their Septuagint translators face his endeavour to understand and explain the Hebrew theological and anthropological thought? The purpose of this article is to give some methodological insights into this problem field using as concrete examples the Septuagint version of Gen 2,23f. and the speech of Phaidros in the Platonic Symposion (178a–180b). Special attention has also been paid to the tragedy Alcestis of Euripides. OTE 19/3 (2006) 1139–1161

230 Wilma Ann Bailey, Through the Eyes of a Serpent: A Political/ Economic/Ecological Interpretation of Genesis 3 Die Verf. interpretiert Gen 3 als einen Streit um die Kontrolle von Ressourcen. Die Schlange (maskulin im Hebr.) ist demnach als ein Vertreter der wilden Tiere daran interessiert, welche Nahrungsmittel den Menschen in Konkurrenz zu Tieren zugewiesen wurden, und sie versucht sich der menschlichen Konkurrenz zu entledigen. Den Menschen erscheint die verbotene Frucht nicht wegen des Wissensgewinns und der Gleichstellung mit Gott sondern als eine neue Nahrungsquelle begehrenswert. Ihr Verstoß gegen das göttliche Verbot wird von Gott als ein Anspruch auf den exklusiven Besitz aller Ressourcen des Gartens interpretiert und bestraft. Ein solcher Streit zwischen Menschen und Tieren um die Kontrolle der Ressourcen gehörte in der Wirklichkeit des antiken Nahen Ostens zu alltäglichen Erfahrungen. Encounter 67/1 (2006) 81–86 (DL)

231 William N. Wilder, Illumination and Investiture: The Royal Significance of the Tree of Wisdom in Genesis 3 In der Auslegung der Schöpfungsgeschichte wird oft vorgeschlagen, die Sabbatruhe Gottes sowie den Baum des Lebens als Hinweise auf künftigen Segen für Adam und Eva aufzufassen, der ihnen nach einer ‘Erprobungsphase’ zuteil werden sollte. In diesem Sinne macht der Verf. auf zwei weitere Segenshinweise aufmerksam: 1. den Baum der Erkenntnis, der ohne des Sündenfalls zum Zeichen der Erleuchtung, Rechtschaffenheit und der vizeköniglichen Würde des Menschen geworden wäre; 2. Die Nacktheit der beiden ersten Menschen, die auf eine ausstehende Bekleidung durch ihren Schöpfer – königliche Investitur – hinweist. WThJ 68/1 (2006) 51–69 (DL)

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232 Martin Arneth, “And by these were the nations divided in the earth”: Redactional Techniques in the Primeval History Two case studies: (1) Gen 3:17–19 was not only written after P, but also intentionally drafted in view of Gen 1:29. (2) Gen 9:18–27, related to Lev 20:17, is also post-P. Altes Testament und Moderne 20; Eckart Otto et al. (eds.), A Critical Study of the Pentateuch; Lit Verlag, Münster (2006) 116–125 (BL)

233 Josef Wehrle, Kain und Abel. Der Mensch im Spannungsfeld zwischen der von Gott geschenkten Freiheit und zwischen der eigenen verantworteten Entscheidung für das Gute oder das Böse This paper offers a new German translation and a detailed commentary of Gen 4:1–16 that pays special attention to linguistic issues. The ethical message of this text is that God seeks to stop the escalation of violence and counter-violence. A positive paradigm of a peaceful ending of a fraternal conflict is given in the story about the reconciliation of Abraham and Lot (Gen 13:8). Bibel und Ethik 1; Josef Wehrle et al. (eds.), Gottes Wort – unser Leben; Münster (2007) 4–47

234 Kristin M. Swenson, Care and Keeping East of Eden: Gen 4:1–16 in the Light of Gen 2–3 The rhetorical question Gen 4:9 with the reappearance of the verb “to keep, watch, preserve” from 2:15 but now with a personal subject (“brother”) instead of the object “garden Eden” invites readers to supply the seemingly obvious answer. Guarding the welfare of Eden’s garden is inseparable from guarding the welfare of others, even in the rough land east of Eden. Cain learns that even in such conditions, service to and protection of his place is inseparable from service to and protection of others. Interp. 60/4 (2006) 373–384 (WSch)

235 Waldemar Chrostowski, U
236 R.W.L. Moberly, The Mark Of Cain – Revealed At Last? The thesis about the nature of the mark of Cain is: It is the saying in the text, “Whoever kills Cain will suffer sevenfold vengeance.” This is the non-corporal sign (like Isa 28:16; Hab 2,4b), the warning which serves to prevent Cain from being killed (citation Gen 4:23–24; inverted Matt 18:21–22). HThR 100/1 (2007) 11–28 (WSch)

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237 Dariusz K. Bartoszewicz, Ocena zasadno≤ci stosowania wypowiedzi z Rdz 4,15 jako argumentu przeciwko karze ≤mierci The words of God in Gen 4:14 are seldom used as an argument against the death penalty. Such application is difficult to accept because the death penalty was often put into practice in the Old Testament times and the regulations related to its application are part of the biblical text. The paper contains the analysis of the possibilities to apply this argument, taking in consideration the rules of the interpretation of the Scripture. The conclusion is that the application of this argument is possible. WST 18 (2005) 127–133 (SS)

238 Norbert Clemens Baumgart, Das Ende der Welt erzählen. Die biblische Fluterzählung in den alttestamentlichen Wissenschaften This paper surveys the present state of (mostly German) research on Gen 6–9, with a threefold focus on the distinction between various textual layers (M. Witte, N.C. Baumgart, E. Blum), a synchronical reading, and the biblical account’s background in ancient Near Eastern mythology. See also N.C. Baumgart’s paper in the volume abstracted in IRBS 52:227. Martin Mulsow et al. (eds.), Sintflut und Gedächtnis; Wilhelm Fink Verlag, München (2006) 25–60 (BL)

239 Janusz Lema…ski, Upadek Noego – grzech czy konieczno≤Æ ∑aski (Rdz 9,18–29). Die Sünde Noachs, durch seine Betrunkenheit verursacht, führt zur Spaltung unter seinen Söhnen und zur Flucht des zweiten Sohnes Kanaan (Gen 9,18–29). Der Verf. erörtert diese Perikope im Spannungsfeld der menschlichen Sünde und Gnadenbedürftigkeit. Die Geschichte Noachs gehört dem im Exil entstandenen jahwistischen Werk, und der Theologie des Jahwisten nach ist die Sündhaftigkeit der Menschen nach der Sintflut gleich geblieben (vgl. Gen 8,21b). In diesem Sinn schildert die Erzählung in Gen 9,18–29 die Sündhaftigkeit der Menschen einerseits, betont aber andererseits die Notwendigkeit, dass Gott selbst eingreift, um die Heilsgeschichte weiterzuführen. Die Perikope bleibt gleichzeitig eine ätiologische Erzählung, in der die politische Lage in Kanaan erläutert wird. ZNKUL 48/2 (2005) 19–37 (SS)

✩ 240 Byron Wheaton, Focus and Structure in the Abraham Narratives This analysis demonstrates the presence of two sections or panels in the narrative with balanced episodes. God’s promised solutions to the problems confronting his redemptive action that are introduced in Gen 11:27–32 are given in programmatic fashion in ch. 12. These promises of land and seed are then individually highlighted in the remaining narrative. The land theme is foregrounded in the first half of the cycle, where Abraham’s faith is matured and tested, culminating in a divine oath that it will be possessed by the seed. The seed theme, which is foregrounded in the second half of the cycle, traces the development of Abraham’s faith in this promise, and it too culminates in an oath that God will fulfil this promise to Abraham. In each case, the oath is the response to a sequence of specific behaviours on Abraham’s part to which the promise of land and seed are linked. Each of these sequences climaxes in a noteworthy divine event or word that secures the future. TrinJ 27/1 (2006) 143–162

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241 Siegbert Riecker, Ein theologischer Ansatz zum Verständnis der Altarbaunotizen der Genesis This article is thought to be an interaction with the interesting and innovative contribution of Wolfgang Zwickel in Biblica 73 (1992). He disagreed with the cult aetiology hypothesis for the “Altarbaunotizen” of the Old Testament. His argumentation was convincing, but his alternative explanation seemed to be comparatively weak. The present contribution tries to give another explanation for the phenomenon of the “Altarbaunotizen”. They can be connected indirectly with the blessing promise of Gen 12,3 and therefore to the whole theological thrust of the book of Genesis. The offerings can be interpreted as witness to the Canaanite population. Even though this thought seems to be quite uncommon, many hints can be found in the texts, that point into this direction, supported by a late Jewish interpretation of Gen 21,33. Bib. 87/4 (2006) 526–530

242 Andrew G. Vaughn, “And Lot went with him”: Abraham’s Disobedience in Genesis 12:l–4a A reexamination of the Abraham cycle reveals that the theme of the patriarch as a paradigm of unreserved obedience is not completely actualized until Genesis 22. In Gen 12:4a, Lot is included in Abraham’s household. Apparently, by taking Lot with him, Abraham did not completely separate from his family, as he was commanded to do. (Abstractor’s note: So why not translate: “Yet, Lot went with him.”) Bernard F. Batto et al. (eds.), David and Zion; Eisenbrauns, Winona Lake, Ind. (2004) 111–123 (BL)

243 Ruth Fidler, Genesis xv: Sequence and Unity Genesis xv has puzzled many generations of readers. It exhibits leitmotifs and structural features that suggest unity, but also inconsistencies and doublets that suggest the opposite. Rather than gloss over the latter or play down the former, this investigation tries to account for both. A transposition of the two major promise themes, offspring and land, reveals a coherent narrative: vss. 1a, 7–18, 3–6. Comparison of complex promise speeches in “P” with their “non-P” counterparts shows that the present offspringland sequence is a great favourite with “P”, while “non-P” uses the land-offspring sequence whenever it suits the context. A P-inspired redactor was probably responsible for moving the offspring-centered dialogue to the beginning of Genesis xv, reworking it as a separate episode (vv. 1–6). This hypothesis is further supported by an examination of transposition and redactional practice elsewhere, particularly in Gen xxxv 9–12. VT 57/2 (2007) 162–180

244 Marcos Paseggi, He who laughs last: some notes on laughter in Isaac’s birth story These notes refer to laughter as the connecting thread of the Isaac narrative. Accordingly, they emphasize the divine choice of this notion as shown in the series of life events which would affect the patriarch and his offspring’s lives for ever. DavarLogos 5/1 (2006) 61–65

245 Nachman Levine, Sarah/Sodom: Birth, Destruction, and Synchronic Transaction This article proposes that reading Genesis 18–19, the announcement of Isaac’s birth and the destruction of Sodom, as a cohesive narrative unit (and as a reversal of Gen 13) reveals a deep structure of symmetry, opposition, and closure. Between counterpointed

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righteous birth and destroyed wickedness, opposed constructs move in opposite movement in dynamic synchrony and transformation. As the messengers of birth destroy Sodom, the aged barren Sarah becomes young and fertile while the fertile Sodom turns to ash and salt. Transacted opposition is established in the narrative’s deep structure or at the linguistic level of literary association in similar and contrasted motifs, words, phrases, and wordplay. JSOT 31/2 (2006) 131–146

246 Friedhelm Hartenstein, Die Verborgenheit des rettenden Gottes. Exegetische und theologische Bemerkungen zu Genesis 22 Gen 22 presupposes Gen 21:8–21, another text marked by a paradoxical divine command. Both texts form part of the larger passage Gen 20–22, a text that is best understood as a response and development of Gen 12:10–20. Characterized by the tension between the hidden and the revealed deity, Gen 22 has its closest parallels in the book of Job and Second Isaiah (esp. Isa 45:7), two texts dating from approximately the same period, i.e. from postexilic times. Johann A. Steiger et al. (eds.), Isaaks Opferung (Gen 22) in den Konfessionen und Medien der frühen Neuzeit; W. de Gruyter, Berlin (2006) 1–22 (BL)

247 Christoph Hardmeier, Die Bindung Isaaks – ein Ver-Sehen (Gen 22) The near-sacrifice of Isaak (Gen 22) has been misunderstood by interpreters as a test of Abraham’s faith, staged by God. A close analysis of the Hebrew text reveals that God’s instruction to Abraham is ambivalent: “. . . and lead him up there concerning a sacrifice, on one of the mountains that I will tell you” (Gen 22:2). Abraham has misunderstood this to mean that he should sacrifice his son. In reality, he is asked merely to be accompanied by his son when performing an animal sacrifice. Abraham misunderstands his situation before God. The book of Job presents a similar cases of blindness of a biblical protagonist. BThSt 79; Christoph Hardmeier, Realitätssinn und Gottesbezug. Geschichtstheologische und erkenntnisanthropologische Studien zu Genesis 22 und Jeremia 2–6; Neukirchener Verlag, Neukirchen-Vluyn (2006) 1–88 (BL)

248 Michel Birnbaum-Monheit, Akedath Jizchak (Das Binden Jizchaks). Oder: Das Opfer des Opfers Die Akedath Jizchak kann auf zweierlei Weisen verstanden werden: Einerseits in der geläufigen, wonach die Botschaft der Geschichte in der Verherrlichung von Abrahams Gehorsam liegt, in der Glorifizierung seiner und seines Sohnes unerschütterlicher Bereitschaft, Gottes Befehl zu erfüllen. Denn Abraham wie Jizchak zögern keine Sekunde, als sie forschen Schrittes den Berg Morijah besteigen, um zu opfern beziehungsweise geopfert zu werden. Dies ist die Auslegung der “Furcht und des Zitterns” (S. Kierkegaard), die Auslegung der Völker. Eine andere, womöglich nicht weniger tiefgründige, legt sich aus der jüdischen, speziell der Midraschtradition nahe: Das wahre Opfer beginnt in dem Augenblick, als Abraham akzeptiert, seinen Sohn nicht zu opfern. Er versteht, dass Gott nichts anderes als das Opfer des Opfers wünscht, weil er das Leben will und nicht den Tod. ThZ 62/4 (2006) 521–529

249 Jack M. Sasson, The Servant’s Tale: How Rebekah Found a Spouse In Genesis 24,65 the reader is told that upon learning that she had her future husband in her sight, Rebekah “grasped her veil to cover herself ”. An act of modesty, agree most commentators, who also observe that, in fact, veiling is not the normal appearance of a Hebrew married woman. Near Eastern testimony, however, does sug-

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gest that in many cultures brides may have been veiled, by a husband or his proxy, a nonverbal act that may be read symbolically (possession by a groom) or metaphorically (a hymen, to be broken by a groom). The curiosity here is about Rebekah’s veiling: it is attributed neither to Abraham’s servant when in the city of Nahor (Haran) nor to Isaac as his bride came to him. Recovering the import of Rebekah’s self-veiling leads the author of this paper to review Genesis 24 in the light of marriage conventions obtaining among the elites of the ancient Near East. JNES 65/4 (2006) 241–265

250 Laurence A. Turner, Disappointed Expectations: A Narrative-Critical Reading of the Jacob Story Die durch das göttliche Orakel in Gen 25,23 und den Segen Isaaks in Gen 27,28–29.39b–40 geweckten Erwartungen des Lesers an den weiteren Verlauf der Erzählung werden in der Geschichte von Jakob und Esau keineswegs erfüllt. Zu keinem Zeitpunkt ist Esau mittellos noch dient er seinem Bruder, und die vorausgesagte Trennung der beiden Brüder geschieht anders, als es der Kontext von Gen 25,23 nahe legt. Im größeren narrativen Kontext gelesen zeigt die Jakobsgeschichte, dass ein aktives menschliches Bemühen zur Sicherung göttlicher Pläne als Misstrauen an Gottes Obhut interpretiert und zur Umkehrung dieser Pläne führen kann. ScrB 36/2 (2006) 54–63 (DL)

251 Jeffrey C. Geoghegan, Jacob’s Bargain with God (Genesis 28:20–22) and Its Implications for the Documentary Hypothesis Seeming inconsistencies within the Jacob cycle are not to be accounted for by the documentary hypothesis (i.e., the assumption that some of the texts belong to J, others to E). A better explanation is the assumption that an original body of texts has received a number of redactional additions that serve to deepen the religious message and highlight the continuity of the narrative. One such secondary addition is Gen 28:21b (“then Yahweh will become my God”). Sarah Malena et al. (eds.), Milk and Honey; Eisenbrauns, Winona Lake, Ind. (2007) 23–36 (BL)

252 Z. Kotze, Laban’s Evil Eye: A Cognitive Liguistic Interpretation of "l j˙r b'jnj "dnj in Gen 31:35 Rachel’s words in Genesis 31:35, "l j˙r b'jnj "dnj, is commonly interpreted as a plea to her father not to get angry. Making use of the cognitive theory of metaphor, this article evaluates the validity of such an interpretation. It is demonstrated that this linguistic expression constitutes a creative metaphor of which the motivation cannot be limited to bodily symptoms of anger, as is commonly assumed. The ancient Near Eastern belief in the evil eye provides an ideal cognitive framework for the interpretation of this expression. It is concluded that a double entendre was probably intended which hinted at both Laban’s potential anger as well as his jealousy. OTE 19/3 (2006) 1215–1224

253 Jeremy M. Hutton, Mahanaim, Penuel, and Transhumance Routes: Observations on Genesis 32–33 and Judges 8 This study calls into question the aptness of the identification of Mahanaim with Tell Óa<<à<. The tradition-historical examination of Genesis 32–33 presented here provides an alternative reading of the narrative of Jacob’s return to Cisjordan in which Mahanaim may more likely be identified with a site on the north bank of the Zarqa, thereby excluding T. Óa<<à< as a possible identification. Furthermore, divorcing the two tells of Tulùl a≈-˛ahab from one another and the subsequent identification of only the

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eastern tell (T. a≈-˛ahab a“-”arqìya) as Penuel, renders possible the identification of T. a≈-˛ahab al-Ãarbìas Mahanaim. JNES 65/3 (2006) 161–178

254 Ulrich Zalewski, Jakobs Kampf am Jabbok (Gen 32,23–33) – eine kontextabhängige Einheit? Against E. Blum it is maintained that the passage is not written for its present context; neither is the opponent to be identified as Yahweh. Instead, it is a demon. It was only when the passage was included in the Jacob-Esau story that the mysterious opponent was identified with God – which served to heighten the prestige of the patriarch. Erfurter theologische Studien 90; Susanne Gillmayr-Bucher et al. (eds.), Ein Herz so weit wie der Sand am Ufer des Meeres; Echter Verlag, Würzburg (2006) 299–322 (BL)

255 Yael Shemesh, Rape is Rape is Rape: The Story of Dinah and Shechem (Genesis 34) A number of studies have been published in the last few years that hold that Gen 34 is the story of seduction rather than of rape. Recently, the suggestion has been raised that the story describes an abduction marriage, not rape. The seduction theory is refuted by a close literary reading of the story and the findings of psychological studies of rape. Even if one agrees that the story is about abduction marriage, one should nevertheless call the sexual relations involved by their proper name rape since the woman did not give her consent. This is demonstrated on the basis of anthropological research into the phenomenon of abduction marriage. As a matter of principle, we should relate to the incident from the victim’s point of view and not that of the attacker. ZAW 119/1 (2007) 2–21

256 Ron Clark, The Silence in Dinah’s Cry Die sexuelle Gewalttat an Dinah in Genesis 34 wurde von männlichen und weiblichen Exegeten verschiedener biblischer Forschungszweige diskutiert. Bereits ein erster Blick auf den Text hinterlässt bei Lesenden Fragen, Urteile und Anschuldigungen an die Figuren im Text sowie nach möglichen ethischen Implikationen. Eine genauere Analyse des Textes wirft Fragen nach einer angemessenen Gruppenleitung und -führung auf sowie nach sozialer Gerechtigkeit in der Gemeinde JHWHs. Durch das Schweigen Jakobs, die Vergleiche zwischen Hamor/Shechem und den Jakobsöhnen und den Dialog unter den Hiwitern provoziert der Text die Lesenden zum Handeln. Gewalt gegen Frauen sowie damit zusammenhängend die Gestalt der Gemeinschaft und ihr Glauben scheinen ein latentes Thema durch den gesamten Pentateuch wie auch in der israelitischen Geschichte zu sein. lectio difficilior (2006) Ausgabe 1

257 Andrew J. Schmutzer, “All Those Going Out of the Gate of His City”: Have the Translations Got It Yet? The phrase kl-jß"j “'r 'jrw (Gen 34:24a, b) is part of the narrator’s summary of the Shechemites’ response to the circumcision proposal. The lexical and semantic evidence supports a military collocation for the phrase. Moreover, the language surrounding Abraham’s transaction at the city gate with Ephron (Gen 23:10b, 18b) is shown to be an inadequate semantic parallel, depending more on culture and architecture. This article argues that the repetition of the phrase in the same verse (34:24a, b) reflects the narrator’s rhetorical skill that “humanizes” a catastrophe, underscoring its distributive and irreversible state. By arguing more for “elders” or “citizens,” the translations have missed the narrator’s association of the circumcised group with a war idiom. BBR 17/1 (2007) 37–52

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✩ 258 John Van Seters, The Joseph Story – Some Basic Observations After a critical review of recent interpretations of the Joseph story Gen 37–50 (by J. Meinhold, M. Dietrich, M.V. Fox, Chr. Uehlinger, K. Schmid, and others), the author suggests the following literary history of Gen 37ff.: The tale originated as an independent story of northern Israelite provenance in the late monarchy. Imitating a tale about a foreign slave’s rise to power in Egypt, it told a story that combined Jacob traditions and ideas about the origins of Israel’s sojourn in Egypt. This story was taken up by an exilic Yahwist in his larger historiography of the patriarchs, and used as a bridge to the exodus. Probleme der Ägyptologie 20; Gary N. Knoppers et al. (eds.), Egypt, Israel, and the Ancient Mediterranean World; Brill, Leiden (2004) 361–388 (BL)

259 Christina Niessen, Der verborgene Handlungsträger. Die Rede von Gott in der Josefsgeschichte In the story of Joseph (Gen 37–50), God is the secret agent who acts behind the scenes. He also uses the brothers’ evil for his good purposes (rather than actually turning an evil act into a good one, as some exegetes seem to suggest). Interestingly, the Joseph story is silent on the suffering that Joseph must have experienced. Erfurter theologische Studien 90; Susanne Gillmayr-Bucher et al. (eds.), Ein Herz so weit wie der Sand am Ufer des Meeres; Echter Verlag, Würzburg (2006) 323–357 (BL)

260 Aaron Quincoces Lorén, Gen. 37–50: Topoi letterari ed elementi mitici e folclorici nella storia di Guiseppe The author looks at two motifs from the perspective of folklore studies: the cistern into which Joseph is thrown by his brothers (constituting a kind of descent into the netherworld), and the symbolism of clothing (denoting social status). Hen. 28/2 (2006) 131–137 (BL)

261 Jörg Lanckau, Der Herr der Träume. Eine Studie zur Funktion des Traumes in der Josefsgeschichte der Hebräischen Bibel Apart from a very thorough study of dreams and dream interpretation in the ancient Near East, the OT, and specifically in the Joseph story, the author also offers general ideas about the Joseph story and its literary evolution. He sees it as a text that originated shortly after the political demise of northern Israel in 722 BCE, and is written by someone from northern Israel (represented by Joseph). Those who in the north lived through the events surrounding the year 722 must have felt betrayed by their brothers in the south, and they felt that Egypt would be an alternative place for them to live (Diaspora seem positively). The original story did not include the attempted seduction in Potiphar’s house; instead, the story was most likely one of a straight upwards career of the Hebrew slave. The contents of the dreams indicate that Israel will ultimately survive. This is not only the message of Pharaoh’s dreams but also of Joseph’s won dreams recounted at the beginning of the tale. AThANT 85; Theologischer Verlag Zürich, Zürich (2006) 1–427 (BL)

262 Ferdinand Ahuis, Die Träume in der nachpriesterschriflichen Josefsgeschichte Der Beitrag weist nach, dass die Träume in der Josefsgeschichte nachpriesterschriftlichen Ursprungs sind. Sie greifen schriftliche Traditionen aus den Traumbüchern Ägyptens und Assyriens auf. Ein Vergleich mit den Träumen im Danielbuch zeigt in der Gestaltung

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und Deutung der Träume eine Fortsetzung der Träume der Josefsgeschichte, ein Hinweis auf schriftliche Tradierung von Träumen. Friedhelm Hartenstein et al. (Hgg.), “Sieben Augen auf einem Stein” (Sach 3,9); Neukirchener Verlag, Neukirchen-Vluyn (2007) 1–20 (EB)

263 Peter Weimar, Gen 37 – Eine vielschichtige literarische Komposition Apart from the note in 37,1+2aa, which belongs to the parallel Priestly account, there appear to be three layers of textual development in the non-Priestly story. The first one (v. 5a.6+7.8a.9.11a.12.*17ba.18.22a.23aba.24.28aa*b.29+30) represents the opening of an independent Joseph story, which is then revised twice, each revision opening a new horizon of understanding. The older revision (v. 3a.4a.5b.8b*.10.19–21.22b.31–34*) makes a connection between the Joseph story and the preceding Jacob story, whereas the later revision (v. 2abb.3b.4b.11b.13–17a.17bb.23bb.25–27.28ab.32aa*.35+36) is responsible for the final shape of the Joseph story as well as the book of Genesis as a whole. ZDPV 118/4 (2006) 485–512

264 Peter Weimar, Erwägungen zur Entstehungsgeschichte von Gen 37 The widespread use of duplicates as a narrative technique in Gen 37 does not exclusively represent a principle of composition which must be interpreted in a stylistic way. At the same time it can point to stages in the formation of the text. This impression is strengthened by a discussion of further phenomena, which allows insights into the literary layers of Gen 37. In that way a model of composition based on the history of editorial processes (Redaktionsgeschichte) is presented as an appropriate and plausible solution. ZAW 118/3 (2006) 327–353

265 Nili Shupak, A Fresh Look at the Dreams of the Officials and of Pharaoh in the Story of Joseph (Genesis 40–41) in the Light of Egyptian Dreams This discussion on the dreams of the officials and of Pharaoh in Gen 40–41 focuses on whether in those dreams the influence of the Egyptian dream can be discerned, in the following areas: the perception and nature of the dream; its types; the structure of the dream, methods of interpreting the dream; and its interpreters. The related Mesopotamian material is also reviewed and the uniqueness and features of the Egyptian dream are highlighted. The author concludes that without any doubt authentic Egyptian features and elements are present in the stories about the dreams, like the other chapters of the Joseph story. The intention of the Hebrew writer is to exalt the Hebrew God, and to highlight his supremacy over the gentile godhead. The Pharaoh is not only normal human in this story – he is also inferior to ordinary mortals of the Children of Israel to whom God appears in a dream, and speaks a clear message, without a picture and enigmatic visions. JANES 30 (2006) 103–138

266 Miriam Sherman, Do not Interpretations Belong to God? A Narrative Assessment of Genesis 40 as It Elucidates the Persona of Joseph The narrator’s well-placed hints, the repetition of key words, the ironic turn of phrase, and the double meanings all create a level of sophistication that is extraordinary. In contrast, Joseph seems oblivious top these complexities. He feels favoured by God, but never motivated to question or privileged to understand the greater purpose of events. Sarah Malena et al. (eds.), Milk and Honey; Eisenbrauns, Winona Lake, Ind. (2007) 37–49 (BL)

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Exodus: general ★ individual passages 267 William H.C. Propp, Exodus 19–40. A New Translation with Introduction and Commentary With the present book, the author completes his commentary of which the first volume was published in 1999. Two characteristics of this work strike the reader immediately: the emphasis on what is called “redaction”, and the insistence on the archaic nature of the biblical book and its language. While Propp is fully aware of the fact that “scholarship is approaching the limit of what can be known about the Torah’s textual antecedents” (p. 808), he is confident that careful research can reveal the meaning the ancient compilers had in mind when producing the book we are now reading. The second, equally prominent characteristic of Propp’s work is his insistence on the archaic, pre-modern nature of the biblical text and its message. Whereas many biblical scholars seek to make Exodus look “modern” and relevant, Propp consistently highlights its distance from what some modern readers might expect and look for. To his credit as a historian, he makes no concessions whatsoever to gender debates, feminism, avoidance of using the divine name for religious reasons, liberation theologies, and the like. To make the reader aware of the Semitic specificity and foreign character of the book of Exodus, he offers what he calls a “metaphrastic” translation, i.e. one that does not aim at producing a text to be read and immediately understood. Instead, he seeks to imitate the ancient idiom very closely, which leads to coining new words such as “to priest” (for “to serve as a priest”). He feels that Beowulf, in Old English, would serve as a better linguistic model for the translator than the relatively modern language used by the King James Bible of which he deplores the linguistic poverty. – A major work of biblical scholarship. The Anchor Bible; Doubleday, New York (2006) XXX/1–865 (BL)

268 Hendrik Bosman, Origin and Identity: Rereading Exodus as a Polemical Narrative then (Palestine) and now (Africa) This paper engages with the problem how to appropriate the book of Exodus theologically in a post-colonial Africa. Numerous resemblances between the polemical narrative of Exodus concerned with origin of Israel as a nation, Canaanite, Assyrian and Babylonian mythology suggest an ongoing polemic between the monotheistic Yahwist believing community and ANE polytheistic alternatives. In closing it is reflected on how African narratives concerning origin and identity can engage in an intertextual dialogue with the Exodus narrative. Scriptura 90/3 (2005) 869–877

269 Edwin Zulu, Interpreting Exodus from the Perspective of Ngoni Narratives Concerning Origins For many years now the interpretation of the Old Testament in Africa has been challenged by the context(s) of the readers. It has become apparent that the Old Testament text is better read and interpreted within a specific context. The Exodus story brings about new meanings when interpreted within a specific context, which influences their understanding of the Exodus narratives. In this paper, it is argued that interpreting the Exodus narratives from a Ngoni perspective concerning origins brings about wider understanding, also of the Exodus story, as it creates parallels and challenges the readers – Ngoni in this instance – to identify with the story, critique the story and live it. Scriptura 90/3 (2005) 892–898

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270 Jonathan T. Weor, The Narratives of Origin and Migration of the Tiv People (of Nigeria) as an Indigenous Interpretive Resource for the Interpretation of the Book of Exodus The essay attempts to show how narratives of the origin and migration of the Tiv people from the Swem Mountain in Cameroon to north central Nigeria influence and elucidate their understanding and interpretation of the origin and religion of the people of Israel. Specifically, the essay shows how this understanding further influenced the Tiv people’s interpretation of the book of Exodus. Suggestions are made on how Biblical scholars in Nigeria could utilize this interpretive resource in their reading encounter with those that West describes as ordinary readers of Tiv extraction. Scriptura 90/3 (2005) 885–891

✩ 271 Thomas Christian Römer, Exodus 3–4 und die aktuelle Pentateuchdiskussion Römer offers a critical reconstruction of an original version of Exod 3–4 which made no reference to the patriarchal traditions known from Genesis. Against E. Otto, K. Schmid, and J. Kegler it is asserted that Exod 3 was not originally composed to serve as a passage that links the patriarchal and Moses traditions. Riemer Roukema (ed.), The Interpretation of Exodus; Peeters, Leuven (2006) 65–79 (BL)

272 Teresa Stanek, Kto jest bogiem w Egipcie – analiza retoryczna Wj 6,2–9,35 Die Verf. des Aufsatzes analysiert Ex 6,2–9,35 aus rhetorischer Perspektive und kommt zu der Schlussfolgerung, dass es in dieser Erzählung kaum um eine Wiedergabe der historischen Ereignisse geht, sondern um eine wichtige theologische Botschaft: Wer ist Gott in Ägypten? Aus der Auseinandersetzung zwischen Jahwe und dem als Gottheit geltendem Pharao geht eindeutig hervor, dass Jahwe sich stärker als Pharao erwiesen hat. Erst in dieser theologischen Perspektive sind dann die zehn ägyptischen Plagen zu deuten. PozST 19 (2005) 9–25 (SS)

273 Erhard Blum, Die Feuersäule in Ex 13–14 – eine Spur der “Endredaktion”? Auseinandersetzung mit W. Groß, Die Wolkensäule und die Feuersäule in Ex 13 + 14 (in: G. Braulik et al., eds., Biblische Theologie und gesellschaftlicher Wandel, Freiburg 1993, pp. 142–165). The pre-priestly nucleus of Exod 13–14 is reconstructed in Hebrew (pp. 136–137); essentially: Exod 13:17.18.20–22; 14:5–7.9–14.19–21.24–25.27.30–31. Riemer Roukema (ed.), The Interpretation of Exodus; Peeters, Leuven (2006) 117–137 (BL)

274 Wolfram Herrmann, Das Bekenntnis von Ex 14,31 Ex 14:31 transgresses by the deduction contained in it the border of the preceding legend. Because moreover 15:1 joins 14:30 without gap one should see in verse 31 a later faithful manifestation speaking of belief in Yahweh and in Moses. BN 132 (2007) 5–12

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275 Brian D. Russell, The Song of the Sea: The Date of Composition and Influence of Exodus 15:1–21 The Song of Moses (v. 1–18) is a unified composition; verses 2 and 13–17 should not be considered secondary accretions. On linguistic grounds, one can date this archaic text to the twelfth century BCE. Echoes of the Song of Moses can be discerned in Isa 11–12 and Ps 118, and, later, in the Asaph psalms (Ps 74; 77; 78). The fifth-century BCE Asaphites should not be credited with the composition of Exod 15 (against Martin L. Brenner, The Song of the Sea, BZAW 198, 1991). Studies in Biblical Literature 101; Peter Lang Publishing, Bern (2007) XIII/1–215

276 William Doan, The Song of Israel Exodus 15:1–18 The poem, while having presumably a long oral prehistory, dates from the eighth century BCE. The poem is not meant to carry further the narrative told in Exod 14; instead, it marks a pause for celebratory performance the structure and meaning of which can be worked out with the help of “performance criticism” as outlined in Bernard Beckerman, Theatrical Presentation, New York 1990. Proceedings EGL & MBS 25 (2005) 29–42 (BL)

277 Ed Noort, Josua und Amalek: Exodus 17:8–16 This detailed commentary on Exod 17 suggests (among other things) that v. 16 should be rendered as follows: “as long as the hand is at the banner of Yah”; meant is the hand of God, a symbol of protection. This meaning of the hand symbol (often mistaken to represent, as in Islamic folklore, an apotropaic gesture) has been ascertained by S. Mittmann, in: J. Bergman et al., La Main de Dieu, Tübingen 1997, pp. 19–47. Riemer Roukema (ed.), The Interpretation of Exodus; Peeters, Leuven (2006) 155–170 (BL)

278 Reinhard Achenbach, The Story of the Revelation at the Mountain of God and the Redactional Editions of the Hexateuch and the Pentateuch The author sketches his theory of the textual development of Exod 18–34. This passage apparently grew out of two original textual units: a pre-Dtr story about the revelation at the mountain of God (Exod 18; 19:3a.16b.17.19; 20:18–21) and a Dtr story about the revelation at Mount Horeb (Exod 32 and 34). Altes Testament und Moderne 20; Eckart Otto et al. (eds.), A Critical Study of the Pentateuch; Lit Verlag, Münster (2006) 126–151 (BL)

279 Phillip Lerner, Redefining htl"h. An Assurance of Israel’s Return to the Land in Jethro’s Covenant Though it is recognized that Exod 18,1–12 contains treaty making elements, there seems to be very little evidence of the nature of this treaty. The term htl"h is reexamined and redefined as “the suffering that is encountered due to the helpless nature of being forsaken”. The phrase kl htl"h "“r mß"tnw, found in Exod 18,8, is demonstrated to be a technical phrase with certain common characteristics that is used as surety that Israel will be fully restored to their land. In addition to providing more details of Jethro’s covenant, this phrase, in combination with several other terms in Exod 18,1–12, narrows the possibilities regarding the covenant’s nature and function. Bib. 87/3 (2006) 402–411

280 Arie van der Kooij, A Kingdom of Priests: Comment on Exodus 19:6 The expression refers to a kingdom ruled by priests. Riemer Roukema (ed.), The Interpretation of Exodus; Peeters, Leuven (2006) 171–179 (BL)

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281 Dominik Markl, Der Dekalog als Verfassung des Gottesvolkes. Die Brennpunkte einer Rechtshermeneutik des Pentateuch in Exodus 19–24 und Deuteronomium 5 The author seeks to establish that the Pentateuch has a “Decalogue structure”, for this huge textual corpus is accentuated by two insertions of the Decalogue; first in Exod 19–24 and then in Deut 5. The author’s commentary on the individual commandments can be found on pp. 90–123. Once the Pentateuch’s Decalogue structure is established, one can see that the Ten Commandments are meant as a kind of political constitution. HBS 49; Verlag Herder, Freiburg (2007) X/1–346

282 Jan Assmann, Was ist so schlimm an den Bildern? The ban on images has two dimensions: on the one hand, it promotes the disenchantment of the world and the liberation from the enslavement by imagined forces; on the other, it echoes the shift from a culture of images to a culture of the word. Hence this Decalogue commandment’s centrality in Judaism. Hans Joas (ed.), Die Zehn Gebote: Ein widersprüchliches Erbe? Böhlau Verlag, Köln (2006) 17–32

283 André Wénin, “Dieu qui visite la faute des pères sur les fils” (Ex 20,5). En marge d’un livre récent de B.M. Levinson After a presentation of B.M. Levinson’s book L’Herméneutique de l’innovation (Brussels, 2005), the author underlines the interest of a method which consists in bringing out in the OT texts a principle of development stemming from intra-biblical exegesis, the methods of which prepared rabbinic exegesis. The example which is developed in the book (the trans-generational punishment stated in the Ten Commandments in Ex 20,5–6 and in other texts: Num 14,17–19.29–34; Deut 7,9–10; 2 Sam 12,1–15 et 1 Kgs 21,29; Ezek 18) is the object of re-examination. Another reading of the texts is proposed: is the work of the biblical redactors not more aimed at correcting a biased interpretation of the sentence of the Ten Commandments rather than correcting, through rectifying exegesis, the text of the law itself which could not be modified in so far as it was already considered to be holy? RTL 38/1 (2007) 67–77

284 Martin Prudky, The two Versions of the Sabbath Commendment: Structural Similarities The Decalogue originated in the Deuteronomic workshop. While commentators have generally pointed out the great differences between the wording of the Sabbath commandment in Deut 5:12–15 and Exod 20:8–11, they are structurally very similar. – For a German version of this paper, see E. Noort (ed.), Religion und Normativität, Groningen 2004, 57–68. BEAT 54; Hermann M. Niemann et al. (eds.), Stimulation from Leiden; P. Lang, Bern (2006) 239–255 (BL)

285 Janusz Lema…ski, Mojûesz – po≤rednik S∑owa Boûego (Wj 20,18–21) Der Verf. untersucht exegetisch die Perikope Ex 20,18–21 in ihrem Kontext. Die Analyse führt zum Ergebnis, dass der jetzige Text stark redaktionell überarbeitet wurde, damit er als ein Bindeglied zwischen dem Dekalog und dem Bundesbuch wirkt. Dadurch wurde einerseits die Einzigartigkeit des Dekalogs, andererseits die Funktion des Moses als des Vermittlers der restlichen Gesetze des Pentateuchs hervorgehoben. Nebenbei sollte die Perikope als eine Verknüpfung der Theophanie am Sinai mit der Offenbarung des Dekalogs dienen. VV 7 (2005) 15–28 (SS)

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286 Bruce Wells, The Covenant Code and Near Eastern Legal Traditions: A Response to David P. Wright In seinem Artikel The Laws of Hammurabi as a Source fort he Covenant Collection (Exodus 20:23–23,19) (Maarav 10, 2003, 11–87; IRBS 50:320) hat D.P. Wright die kompositionellen, strukturellen und inhaltlichen Bezüge zwischen dem Bundesbuch und den Gesetzen Hammurabis vorbildlich aufgezeigt. Die Parallelen zwischen den beiden Gesetzessammlungen sind jedoch – insbesondere im Hinblick auf den jeweiligen Inhalt und Anordnung – nicht ausreichend, um die von Wright postulierte direkte Abhängigkeit der beiden Quellen zu belegen. Vielmehr offenbaren beide Texte durch den vorgenommenen Vergleich ihre Verwurzelung in einer dauerhaften Gesetzestradition des Antiken Nahen Ostens. Die besonders hohe Anzahl an Parallelen zwischen den beiden Quellen ist deren Länge sowie dem guten Erhaltungszustand zuzuschreiben. Maarav 13/1 (2006) 85–118 (DL)

287 William Johnstone, Exodus 20.24b: Linchpin of Pentateuchal Criticism or Just a further Link between the Decalogue and the Book of the Covenant? A comparison between the sacral framework of the Book of the Covenant (Exod 20:22–26; 23:10–19) and the Decalogue reveals that Exod 20:24b reformulates the Third Commandment (Exod 20:5–6: Thou shalt not worship them . . .). V. 24b is to be translated as follows: “Throughout the whole land where I permit my name to be invoked, I shall come to you and bless you.” Accordingly, this passage refers to multiple sanctuaries. VT.S 113; Robert Rezetko et al. (eds.), Reflection and Refraction; Brill, Leiden (2007) 207–222 (BL)

288 Bernard S. Jackson, Wisdom-Laws: A Study of the Mishpatim of Exodus 21:1–22:16 Jackson has written (a) a thorough legal and literary commentary on Exod 21–22 and sketched (b) a new theory of legal development in biblical Israel. Today, most scholars feel that biblical law started with precisely formulated rules that had an institutional background in the legal profession; later, law was theologized and ended up in the exhortations of Exodus and Deuteronomy. Wrong, argues Jackson, law comes only at the end of the process, for at the beginning was sapiential instruction. Courts in biblical Israel, he argues, were not conceived to adjudicate by applying legal rules, but rather by mediating divine wisdom by intuition or oracle. ( Jackson does not offer any speculations about the dating of Exod 21–22.) Oxford University Press, Oxford (2006) XV/1–552 (BL)

289 Bernard M. Levinson, The “effected object” in contractual legal language: the semantics of “If you purchase a Hebrew slave” (Exod. xxi 2) This article investigates the semantics of the protasis of the manumission law of the Covenant Code (Exod. xxi 2a). Despite the proposal by John Van Seters that the slave there purchased must “already” have been a slave (see IRBS 49:266), such a restriction of meaning goes beyond the evidence. Critical for understanding the semantic issue is the overlooked distinction between two types of verbal object: “affected” and “effected” objects. Moreover, verbs of creation and appointment are frequently ditransitive. Such verbs may also leave the affected object implicit while specifying only the effected object. This construction emphasizes the change in status undergone by the grammatical patient, as in the case of the manumission law. Attention to the contractual language of biblical law permits, in turn, a more adequate concept of the grammatical concept of effected object. VT 56/4 (2006) 485–504

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290 Eveline van Staalduine-Sulman, Between Legislative and Linguistic Parallels: Exodus 21:22–25 in Its Context The wording of this passage is vague and ambiguous to such an extent that interpreters have come to different results on almost every other word. The author of the present note suggests the following rendering: (22) And if men get involved in a fight and they strike a pregnant woman so that she gives birth, but there is no harm, then a fine shall be required as high as the husband of the woman imposes upon him (the offender). He must impose it according to estimate. (23) But if there is harm, then as compensation you shall impose (a punishment according to the principle of ) life for life; (24) an eye for an eye, a tooth for a tooth, a hand for a hand, a foot for a foot, (25) a burn for a burn, an open wound for an open wound, a bruise for a bruise. Riemer Roukema (ed.), The Interpretation of Exodus; Peeters, Leuven (2006) 207–224 (BL)

291 Volker Wagner, Welche Opferart wurde mit Ex 22,19 unter Strafe gestellt? Since the (as it stands) very general ruling Ex 22,19 exhibits no stylistic or material connections with 22,20ff., but has been joined to 22,17f., it must (like the two preceding laws) have dealt originally with a situation in the sphere of marriage and the family; out of the possibilities offered by the Old Testament, this could well be child sacrifice lmlk. ZDPV 118/4 (2006) 611–617

292 Jonathan Ben-Dov, The poor’s curse: Exodus xxii 20–26 and curse literature in the ancient world In the passage Exod. xxii 20–26 the poor man cries to God after he had been maltreated by a powerful creditor. In response God acts as an avenger against that evil individual. The article first clarifies the background to such violent acts by proprietors in Ancient Near Eastern Laws, and the response to it in the laws of Deuteronomy xxiv. The curse and revenge are then explained in the light of parallel practices from ancient Greek literature, mainly from the Oddesey. Curse practices meant to restore justice are explored on the basis of Greek binding spells and of the corpus of Greek literary curses. The mage of the Mesopotamian god ”ama“ as an avenging god is analyzed according to the famous Babylonian ”ama“ hymn and to that god’s epitheta. Finally, examples of Hebrew curse literature are highlighted m the Book of Job and in Psalm cix. VT 56/4 (2006) 431–451

293 Mathilde Frey, The Sabbath Commandment in the Book of the Covenant: Ethics on Behalf of the Outcast The Sabbath commandment in the book of the covenant (Exod 23:12) employs unusual linguistic terms which link it to Israel’s patriarchal and covenantal history. This study suggests first, that the context of the Sabbath commandment in the book of the covenant is represented by the motif of God’s compassionate listening to the outcry of the oppressed, a motif fundamental to the book of Exodus, which even triggers the exodus event. Second, a word-play connects the story of the exclusion of Ishmael and Hagar from the household of Abraham to the Sabbath and highlights its ethical implications. Finally, the use of an unusual expression indicating work during the six days of the week connects the Sabbath to creation and thus highlights its universal dimension. The Sabbath rest changes humanity’s toilsome work into a positive perspective, making meaningful and fruitful work worth celebrating. JAAS 9/1 (2006) 3–11

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294 Theodore J. Lewis, Covenant and Blood Rituals: Understanding Exodus 24:3–8 in Its Ancient Near Eastern Context Although the expression “blood of the covenant” (dam habberît) occurs only once in the Bible, the combination of blood and covenant in the ancient Near East is not rare at all. Both the Israelites and their ancient neighbors: (1) knew of divine covenant partners, (2) used blood to consolidate kinship groups, (3) engaged in bloodletting curse rituals, and (4) knew of divine meals. From this repertoire of ritual items, the biblical tradition chose a few items to construct its own, distinctive covenant ritual. Seymour Gitin et al. (eds.), Confronting the Past; Eisenbrauns, Winona Lake, Ind. (2006) 341–350 (BL)

295 Dany Nocquet, Pourquoi Aaron n’a-t-il pas été châtié après la fabrication du taurillon d’or? Essai sur les mentions d’Aaron en Exode 32, 1–33, 6 Why does Aaron go unpunished after the Golden Calf has been made? Dany Nocquet’s synchronic study shows that Aaron remains a secondary character of the story and that the people alone venerates the Golden Calf as divine. The verses which deal with Aaron are not a deuteronomical criticism of the Aaron’s priesthood, coming from Levite circles. They belong to a post-sacerdotal redaction from a late post-exilic period. The position that Aaron occupies acts rather to support the high priestly function which he fulfils already in the book of Leviticus, and allows the theme of God’s presence in the midst of Israel to be introduced. ETR 81/2 (2006) 229–254

Leviticus ★ Numbers 296 Nobuyoshi Kiuchi, Leviticus Kiuchi, known for his contributions to the study of ancient Israelite sacrificial ritual (see: The Purification Offering in the Priestly Literature, JSOT.S 53, 1987; A Study of Hâtâ and Hattâ’t in Leviticus 4–5, FAT II/2, 2003; IRBS 49:276), here offers a thorough scholarly commentary on the book of Leviticus. He does not engage with scholarship that seeks to distinguish various textual layers within the book of Leviticus, nor does he suggest a date for the book, though he indicates, vaguely, that it is an “early” writing, somehow related to Moses. The commentary on the “leprosy” laws in Lev 13 develops an idea Kiuchi has already suggested elsewhere (ZAW 113, 2001, 505–514; see IRBS 48:268): the law, though at the textual level dealing with medical symptoms, actually is about sinful egocentrism of some members of the Israelite community. Apollos Old Testament Commentary; Intervarsity Press/Apollos, Nottingham (2007) 1–538 (BL)

297 William K. Gilders, Blut, “Leben” und Opferritual in der hebräischen Bibel A brief reading of Lev 8, in dialogue with J. Milgrom. Manipulation with blood confers a special status to priests, quite independently from the “meaning” we may attribute to the priestly consecration. See also: W.K. Gilders, Blood Ritual in the Hebrew Bible: Meaning and Power, Baltimore 2004. Christina von Braun et al. (eds.), Mythen des Blutes; Campus Verlag, Frankfurt (2007) 31–42 (BL)

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298 Wilfried Warning, Terminological Patterns and Leviticus 16 A close reading of the extant text of Lev 16 brings to light several terminological patterns. For one, the linguistic links based on the words “Aaron,” blood”, “all, any,” “to make expiation,” and “garment,” support the terminological unity of Lev 16 per se. So, too, through distributing the nouns “ram” and “curtain,” it has been integrated into the final form of Leviticus. What is more, by means of terminological patterns based on the terms “seven times,” “turban,” “tunic,” and “kapporet,” Lev 16 has been connected with certain passages of the Pentateuch that precede and follow respectively. JAAS 9/2 (2006) 93–109

299 Jerzy Ku„aczkowski, Bóg jako
300 Richard A. Allbee, Asymmetrical Continuity of Love and Law between the Old and New Testaments: Explicating the Implicit Side of a Hermeneutical Bridge, Leviticus 19.11–18 This study contends that there is a considerable, albeit asymmetrical, continuity between the Old and New Testaments with respect to love and law. The Old Testament’s emphasis and contribution to this continuity is that by placing the love of neighbor in a legal context it demonstrates that love should extend to the type of societal relations that are commonly regulated by law. Leviticus 19.11–18 contains an impressive array of social commandments prohibiting all manner of theft, oppression, injustice and hatred. Conversely it commands the love of neighbor, which is the positive counterpart to the pericope’s prohibitions, as well as their unifying principle. The New Testament’s contribution highlights the interpersonal nature of love. JSOT 31/2 (2006) 147–166

301 Jean Marcel Vincent, “Tu aimeras ton prochain comme toi-même”? LV 19,18b dans son contexte Traditionnellement, le verset 18b du chapitre 19 du Lévitique est ainsi traduit: “Tu aimeras ton prochain comme toi-même.” Or, cette traduction n’est pas aussi évidente qu’il y paraît. Elle a notamment été contestée par Martin Buber. Jean Marcel Vincent examine ici les arguments philologiques et exégétiques et, plus particulièrement, la place de cet énoncé dans le contexte du chapitre 19. L’analyse qu’il en fait l’amène à conclure qu’ils plaident en faveur d’une traduction différente: “Ainsi, tu aimeras ton prochain, [lui] qui est comme toi”. ETR 81/1 (2006) 95–113

302 Gershon Hepner, The Morrow of the Sabbath is the First Day of the Festival of Unleavened Bread (Lev 23,15–17) Close reading of the pericope of the Holiness Code suggests that sabbath to which the Holiness Code refers when it mandates that the first sheaf of barley be offered in the

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presence of YHWH mm˙rt h“bt, on the morrow of the Sabbath (Lev 23,11–17), is Passover, so that the morrow of the Sabbath is the first day of the festival of Unleavened Bread. The elevation offering echoes the way that the Israelites leave Egypt “with elevated hand” (Ex 14,8; Num 33,3) and the date of the offering, which usually occurs before most of the barley in the land of Israel ripens, commemorates the exodus. ZAW 118/3 (2006) 389–404

303 Erhard S. Gerstenberger, In der Schuldenfalle: Zwangsvollstreckung? Insolvenzregelungen in Lev 25 und ihre theologischen Folgen Lev 25 ist im Alten Testament der Schlusspunkt jener Bestimmungen, die hebräische Schuldsklavinnen und -sklaven schützen wollen. Eigenartig mutet die Verlängerung der Arbeitszeit auf 49 Jahre (statt vorher: sechs Jahre) an. Anscheinend wird die Fristverlängerung aber aufgewogen durch die vorgesehene reguläre Entlohnung des “Versklavten” und den Ausbau der Freikaufmöglichkeiten. Dies alles entspringt einer betonten “Geschwisterethik” in der Jahwe-Konfessionsgemeinschaft. BiKi 62/1 (2007) 16–21

✩ 304 Mary Douglas, Reading Numbers after Samuel The book of Numbers presupposes the books of Samuel, and in fact serves as a kind of commentary on it, clarifying and echoing the stories narrated there. Numbers is plotted upon Samuel just the way (as has been suggested by Jan-Wim Wesselius) as Exodus is plotted on the work of Herodotus. In 2 Sam 24, one should not, as is generally done, consider David’s census a sin. God’s anger is not about the census-taking, but about Israel’s sins. VT.S 113; Robert Rezetko et al. (eds.), Reflection and Refraction; Brill, Leiden (2007) 139–153 (BL)

305 Thomas Christian Römer, Israel’s Sojourn in the Wilderness and the Construction of the Book of Numbers Chronologically, the book of Numbers is the latest book of the Pentateuch: it was written at a time when Genesis, Exodus, Leviticus and Deuteronomy were already existing. The book of Numbers may be seen as a forerunner of midrashic literature. VT.S 113; Robert Rezetko et al. (eds.), Reflection and Refraction; Brill, Leiden (2007) 419–445 (BL)

306 Jaeyoung Jeon, Two Laws in the Sotah Passage (Num. v 11–31) The law of the Sotah (Num. v 11–31), which appears to be an ordeal law accompanied by a ritual, was edited from two laws of a suspected adulteress: the water ordeal law (original stratum) and the ritual-oath law (editorial stratum). The water ordeal law stipulates that in the case in which a woman is accused of adultery by the public she must undergo a water ordeal, whereas the ritual-oath law stipulates a less severe case in which a husband only doubts his wife and the wife may be released with only an oath as a part of a ritual. The two laws strikingly parallel the Laws of Hammurapi 131 and 132 respectively. A linguistic analysis carried out on the two strata reveals that they exhibit different literary styles, and that this stylistic difference reflects the linguistic contexts of earlier and later periods. Although the water ordeal stratum belongs to P, several distinct features of the editorial ritual-oath stratum are best explained by I. Knohl’s theory in relation to the Holiness School. VT 57/2 (2007) 181–207

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307 Horst Seebass, YHWH’s Name in the Aaronic Blessing (Num 6:22–27) This passage dates from some time between the Josianic reform and the early fourth century BCE. Psalm 67 is presumably dependent on the Numbers passage and can serve as a guide to understanding some of its aspects. George H. van Kooten (ed.), The Revelation of the Name YHWH to Moses; Brill, Leiden (2006) 37–54 (BL)

308 Enrique Sanz Giménez-Rico, El don de una tierra que nunca se vio. Un Dios de misericordia en Nm 13–14? Israel knows the gift of God – the gift of the land – from both “seeing” and “hearing”. The author focuses on these two verbs in Num 13–14. Gr. 88/2 (2007) 245–272

309 Mark A. O’Brien, Numbers 14:39: A Load Bearing Text for Lode Bearing Texts This article argues that Num 14:39 is an important load bearing text for the rich lode bearing texts that precede and follow it, which are principally speeches. One can understand Moses’ report in v. 39a in relation either to vv. 28–35 or vv. 11–35: the former hands down a hard sentence; the latter reveals a God who makes important concessions in response to Moses’ intercession. One may likewise understand the people’s mourning in v. 39b in relation to either version of Moses’ report and/or the death of the spies in vv. 36–38. A range of meanings can also be identified in the people’s declaration in v. 40 and in Moses’ intervention in vv. 41–43. These readings are then linked with the speeches of vv. 11–35 and vv. 28–35 in order to test the plausibility of a range of ways of reading this critical part of the spy story. A rather different portrait of the people emerges in each case. Some literary unevenness in the text reveals the efforts of different theologians to add value to a basic story as well as to provide options for storytellers to pursue. ABR 54 (2006) 13–23

310 Robert S. McIvor, The Oracles of Balaam and the Banners of Israel Die Prophezeiungen Balaams in Num 23–24 lassen Bezüge zu den Figuren (Mensch, Ochse, Löwe und Adler) auf vier Bannern Israels erkennen. Die abschließende, messianische Weissagung äußert der Prophet mit Blick auf den Banner des Stammes Dan und den darauf abgebildeten Adler. Darum wurde der messianische Stern aus dieser Prophezeiung im mit ‘Adler’ assoziierten Sternbild Aquila in der Antike vermutet. Der Verf. schlägt daher vor, dass die Sterndeuter aus Mt 2 durch eine Nova in diesem Sternbild zu ihrer Reise auf die Suche nach dem neugeborenen messianischen König inspiriert wurden. IBSt 26/4 (2005) 158–169 (DL)

311 Annarita Magri, Abramo il “perata” e la variante targumica di Num. 24:24 This paper discusses variant targumic renderings of Num 24:24 in the light of Abraham, the Hebrew or the man from the land beyond the Euphrates. Hen. 28/2 (2006) 125–129

312 Jonathan Grossman, Divine Command and Human Initiative: A Literary View On Numbers 25–31 In Numbers 25–31, between the divine command to go to war against the Midianites and its fulfillment appear stories and laws that interfere with the logical expected nar-

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rative. This article suggests dealing with this issue by looking into the ‘Deep Structure’ of these chapters. The study shows that the laws and the stories of Numbers 25–31 are arranged in such a way as to express the profound tension between God’s command and human involvement. In some cases the tension between these two ideas is obvious while sometimes the ideas complement one another. BI 15/1 (2007) 54–79

313 Yigal Levin, Numbers 34:2–12, The Boundaries of the Land of Canaan, and the Empire of Necho The “Boundaries of the Land” in Num. 34:1–12 are a literary composition, reflecting the needs and the ideology of their “priestly” composers. They are not entirely, however, a work of fiction. As recognized by Mazar and others, the borders’ very irregularity precludes their being based on an “idealized” and “schematic” conception of the Land. Of the identifiable points mentioned in the text, both the Edomite frontier and the fortress of Kadesh-barnea in the south would seem to point to a reality of the late monarchy, probably during the reign of Josiah. The description of the southern border was adapted from the Deuteronomistic description in Josh. 15:1–4. JANES 30 (2006) 55–76

314 Yael Shemesh, A Gender Perspective on the Daughters of Zelophehad: Bible, Talmudic Midrash, and Modern Feminist Midrash The biblical story of Zelophehad’s daughters (Numbers 26 and 36, Josh. 17:3–6) and its avatars in talmudic midrashim and modern feminist midrashim are studied from a gender perspective. The biblical story is shown to be ambiguous, in that, on the one hand, its heroines are five impressive women who bring about a change in the law that benefits certain women, while, on the other hand, it is firmly set in an androcentric patriarchal context whose focus is the survival of the father’s name. Even though the biblical story is not feminist, it includes elements that made it possible for the feminist aspect to be raised in the talmudic midrashim (which offer general praise for women as compared to men or recognition and acknowledgement of male discrimination against women) – and all the more so in modern feminist midrashim that present the five women as possessing a well-developed feminist consciousness and as a positive model of sisterhood. BI 15/1 (2007) 80–109

Deuteronomy: general ★ individual passages 315 Lothar Perlitt, Deuteronomium (Lieferung 4) Perlitt, professor emeritus of OT studies at the University of Göttingen, is one of the master exegetes of biblical “Deuteronomism”. The present fascicle completes his commentary on Deut 2:24–3:11, offers his commentary on Deut 3:12–22 and 3:23–29, and begins Deut 4:1–40 with translation, textual commentary, and a detailed discussion of the “form” of the passage (in dialogue with N. Lohfink and G. Braulik whose claim of “uniformity” of the passage Perlitt rejects). Perlitt’s contribution will bring up the commentary to Deut 6:3; the following fascicles will be by U. Rüterswörden. Biblischer Kommentar Altes Testament 5/4; Neukirchener Verlag, Neukirchen-Vluyn (2006) 241–320 (BL)

316 Georg Braulik, Studien zu den Methoden der Deuteronomiumsexegese The following papers are included in this collection: Literarkritik und archäologische Stratigraphie. Zu S. Mittmanns Analyse von Dtn 4,1–40 (1978); Deuteronomium 1–4 als Sprechakt (2002); Beobachtungen zur vormasoretischen Vortragspraxis (2003); Die sieben Säulen der Weisheit im Buch Deuteronomium (2003; on series of “seven” in

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Deut); “Die Weisung und das Gebot” im Enneateuch (2004); Monotheismus im Deuteronomium (2004; on Deut 4:32–40); Geschichtsklitterung und Gotteserkenntnis. Zu zwei Kleinformen im Buch Deuteronomium (2005); Faszination und Unlust. Gerhard von Rads Verhältnis zum Deuteronomium (2004). Braulik also refers to a forthcoming major commentary on Deuteronomy, written by him and N. Lohfink. Stuttgarter Biblische Aufsatzbände 42; Verlag Katholisches Bibelwerk, Stuttgart (2006) 1–207

317 Bernard M. Levinson, The First Constitution: Rethinking the Origins of Rule of Law and Separation of Powers in Light of Deuteronomy The legal corpus of Deuteronomy provides a utopian model for the organization of the state, one that enshrines separation of powers and their systematic subordination to a public legal text – the Torah – that delineates their jurisdiction while also ensuring their autonomy. This legislation establishes an independent judiciary while bringing even the monarch under the full authority of the law. Deuteronomy’s implicit model for a political constitution is unprecedented in legal history. Cardozo Law Review 27/4 (2006) 1853–1888

318 Bernard M. Levinson, Deuteronomy’s Conception of Law as an “Ideal Type”: A Missing Chapter in the History of Constitutional Law In Deuteronomy, law challenges the status quo and seeks to create a new reality. The book systematically re-conceptualizes the institutional structure of the Judean polity, granting each institution its independent sphere of authority, while holding each – even the monarchy – equally accountable to Torah. This utopian charter rejects the standard royal ideology that prevailed not only in the ancient Near East but also in Israel itself. Maarav 12/1–2 (2005) 83–119

319 Udo Rüterswörden, Die Liebe zu Gott im Deuteronomium The love-for-God ideology of Deuteronomy is to be understood as a phenomenon characteristic of civilizations that rethink loyalty in periods of political and cultural crisis. BZAW 365; Markus Witte et al. (eds.), Die deuteronomistischen Geschichtswerke; de Gruyter, Berlin (2006) 229–238 (BL)

✩ 320 Jan Christian Gertz, Kompositorische Funktion und literarhistorischer Ort von Deuteronomium 1–3 Deut 1–3 (and Deut 5:1–6:3) serve to integrate Deuteronomic law, which was originally independent, into the narrative context of the Pentateuch. BZAW 365; Markus Witte et al. (eds.), Die deuteronomistischen Geschichtswerke; de Gruyter, Berlin (2006) 103–123 (BL)

321 Thomas Römer, Entstehungsphasen des “deuteronomischen Geschichtswerkes” The three phases of the development of the Deuteronomistic library are echoed in the redactional layers of Deut 12: vv. 13–18 reflect the original, most ancient layer, vv. 8–12 the exilic first edition of the library, vv. 2–7 the postexilic redaction. BZAW 365; Markus Witte et al. (eds.), Die deuteronomistischen Geschichtswerke; de Gruyter, Berlin (2006) 45–70 (BL)

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322 Juha Pakkala, Der literar- und religionsgeschichtliche Ort von Deuteronomium 13 Deut 13 is a late Deuteronomistic passage, to be understood in a situation in which law was theoretical rather than discussed in view of its practical application. Hence an exilic date seems likely. Suggestions that the text depends upon Assyrian vassal treaties are unwarranted, although general ideas of treaties are echoed here. BZAW 365; Markus Witte et al. (eds.), Die deuteronomistischen Geschichtswerke; de Gruyter, Berlin (2006) 125–137 (BL)

323 Volker Wagner, Die Systematik der deuteronomischen Normensammlung im Bereich Dtn 19 bis 25 Der Verf. diskutiert die vorgeschlagenen Ordnungen der Normensammlung in Dtn 19–25 nach Wellhausen, Braulik und Crüsemann. Er plädiert für Ottos bildlichen Vergleich, der die Normen wie das Gefache eines Fachwerkhauses miteinander verschachtelt sieht. Dies lässt die Vermutung zu, dass die jetzige Reihenfolge der Rechtssätze schon für die vordeuteronomische Vorlage Gültigkeit hatte und “kanonisch” gewesen sein dürfte. ZABR 12 (2006) 52–71 (EB)

324 Aren M. Maeir et al., The Ecological Consequences of a Siege: A Marginal Note on Deuteronomy 20:19–20 The archaeological evidence for a late ninth-century BCE siege of Gath (tell es-Sâfî) can serve to illustrate the prohibition of destroying trees as a tactic measure in warfare. In the case presented in the paper, the prohibition was obviously violated. Seymour Gitin et al. (eds.), Confronting the Past; Eisenbrauns, Winona Lake, Ind. (2006) 239–243 (BL)

325 Michael D. Matlock, Obeying the First Part of the Tenth Commandment: Applications from the Levirate Marriage Law Within the last thirty years, a handful of scholars have cogently argued on the basis of ancient Near Eastern law codes and literary structure that the legal applications in Deuteronomy 6–26 are structured in roughly the same sequence as the Ten Commandments in ch. 5. Even more pertinent for understanding the meaning of chs. 6–26 and the Decalogue, Dennis Olson argues for a correlative interpretation between the two legal corpora. The present study examines possible correlations between the first part of the tenth commandment (Deut. 5.21a) and the so-labeled ‘levirate marriage’ law (Deut. 25.5–10) to address whether levirate marriage is an institutionalized exception to the tenth commandment against desiring a neighbor’s wife or whether it is more properly viewed as a way to obey the commandment. JSOT 31/3 (2007) 295–310

326 Karen Radner, Assyrische tuppi adê als Vorbild für Deuteronomium 28,20–44? The answer is: yes indeed, Deut 28 echoes the Assyrian practice of the loyalty oath required of vassals. However, too little of the relevant documents survives to be too precise about dates and the exact wording that seems to underlie Deut 28. BZAW 365; Markus Witte et al. (eds.), Die deuteronomistischen Geschichtswerke; de Gruyter, Berlin (2006) 351–378 (BL)

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327 Steven R. Coxhead, Deuteronomy 30:11–14 as a Prophecy of the New Covenant in Christ This article argues for an interpretation of Deut 30:11–14 that sees these verses as forming an integral part of the grand restoration prophecy of vv. 1–10 that immediately precedes the passage in question. Furthermore, it is argued that this interpretation of Deut 30:11–14 is confirmed by Paul’s use of this part of Scripture in Rom 10:6–8. WThJ 68/2 (2006) 305–320

328 Urszula Szwarc, Struktura literacka a teologia tekstu Pwt 32,1–43 The first part of this paper proposes a literary structure of the text Deut 32, pinpointing the element, which seems to be a bearer of its leading theological idea. This element has been found in verse 31. The second part of the paper analyses the contents of the whole pericope, focusing on its main theological message, i.e. the uniqueness of JHWH. RTK 52/1 (2005) 5–21 (SS)

329 Nicolas Wyatt, The Seventy Sons of Athirat, the Nations of the World, Deuteronomy 32,6b,8–9, and the Myth of Divine Election In the passage under consideration, Yahweh is not one of the sons of El Elyon. Instead, he is isolated from the seventy sons of El Elyon, just as Israel does not belong to the number of the nations. El Elyon and Yahweh are here identical. VT.S 113; Robert Rezetko et al. (eds.), Reflection and Refraction; Brill, Leiden (2007) 547–556 (BL)

330 Konrad Schmid, Gibt es “Reste hebräischen Heidentums” im Alten Testament? Methodische Überlegungen anhand von Dtn 32,8f und Ps 82 There is no evidence for Hebrew paganism in these two passages often invoked by scholars. Deut 32 is a late text that echoes angelological notions of angels presiding over individual nations. BZAW 364; Andreas Wagner (ed.), Primäre und sekundäre Religion als Kategorie der Religionsgeschichte des Alten Testaments; de Gruyter, Berlin (2006) 105–120 (BL)

331 Brian Kelly, Quantitative Analysis of the Tribal Sayings in Deuteronomy 33 and Its Significance for the Poem’s Overall Structure The syllable and colon counts for the Tribal Sayings (vv. 6–20.22–25) lead to the following result: the number of colons (70) is evenly divisable by 7, as are the numbers for the Opening (14 colons, vv. 2–5) and the Closing (vv. 26–29a). Sarah Malena et al. (eds.), Milk and Honey; Eisenbrauns, Winona Lake, Ind. (2007) 53–63 (BL)

Joshua 332 Aaron Sherwood, A Leader’s Misleading and a Prostitute’s Profession: A Re-examination of Joshua 2 The interpretive difficulties of Joshua 2 lead some scholars to conclude that ch. 2 is a textual interpolation. Additionally, close literary readings of Joshua 2 often fail to explore adequately how Joshua 2 fits within the larger narrative. Close attention to the poetics of Joshua 2 and its place in the structure of chs. 1–12 reveals three levels

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of theological critique within the text: Joshua 2 represents a false start in Joshua’s overall successful career; it presents Rahab positively, since she seeks covenantal inclusion into Israel; and the primary focus is an extremely positive evaluation of God as a sovereign and gracious divine warrior. Thus, ch. 2 fits into the larger context in that it affirms God’s commitments from ch. 1, which are the foundation for the conquest described in the subsequent narrative. JSOT 31/1 (2006) 43–61

333 J. Michael Thigpen, Lord of All the Earth: Yahweh and Baal in Joshua 3 Israel’s crossing of the Jordan in Joshua 3 is much more than a statement of God’s ownership of Canaan and a generic attack on the futility of false gods. Rather, as this article argues, the crossing of the Jordan is best read as a blatant polemic against Baal in particular. Working with literary images from the Baal Cycle, the author seeks to demonstrate that the Jordan crossing narrative was intended to extol Yahweh as the Lord of the earth, not Baal. The narrative uses literary allusions to Baal’s titles and to his mythic role in the seasonal rains to promote the idea of Yahweh as Lord of all the earth. TrinJ 27/2 (2006) 245–254

334 André Lemaire, Hiwwites, Perizzites et Girgashites: essai d’identification ethnique Joshua 3:10 lists these three peoples, but where are they to be located? Lemaire suggests the following identifications: Hiwwites = a people of Cilicia (in SE Asia Minor); Perizzites = also a people of Cilicia; Girgashites = the people of Caria (SW Asia Minor). Lemaire offers a thorough linguistic and historical analysis of these names and suggests a date between the thirteenth and sixth centuries BCE. All the three words point to southern Anatolia. BEAT 54; Hermann M. Niemann et al. (eds.), Stimulation from Leiden; P. Lang, Bern (2006) 219–224 (BL)

335 Walter Dietrich, Achans Diebstahl ( Jos 7) – Eine Kriminalgeschichte aus frühpersischer Zeit Der Deutung der Achan-Erzählung als geschichtliche und religiöse Belehrung wird in diesem Beitrag mit der wirtschaftspolitischen Deutung eine weitere Interpretationsebene beigemessen: Im “historischen” Bild Achans, der als Dieb am Banngut hervortritt, läge in nachexilischer Zeit die Aufforderung das Vermögen nichtjüdischer Bevölkerungsteile, die sich während des Exils in Juda niedergelassen hatten, ohne Abzug einem “Schatz Jhwhs” zuzuführen, einem Fond für öffentliche Aufgaben der Provinz Jehud. Friedhelm Hartenstein et al. (Hgg.), “Sieben Augen auf einem Stein” (Sach 3,9); Neukirchener Verlag, Neukirchen-Vluyn (2007) 57–67 (EB)

336 Wolfgang Zwickel, Lähmen oder in Besitz nehmen? Auf der Suche nach historischen Informationen im Deuteronomistischen Geschichtswerk The Verb 'qr pi. means “to paralyze an animal”. This war tactic was used in order to destroy conquered horses. As soon as Israel had an own chariot army, taken chariots were incorporated into the own army. Therefore Jos 11,6.9; 2Sam 8,4 should be an old tradition. BN 128 (2006) 27–29

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337 Joseph Fleishman, A Daughter’s Demand and a Father’s Compliance: The Legal Background to Achsah’s Claim and Caleb’s Agreement ( Joshua 15,16–19; Judges 1,12–15) Achsah, the wise daughter, disappointed at the dowry she received when she was married to Othniel, acts cunningly, doing what she can to modify the situation. She demands outright a gift from her father that will constitute a supplement to the dowry more appropriate than what she has already received from him. Within the framework of providing his daughter with a dowry, Caleb seems to have had the right to grant her real estate. ZAW 118/3 (2006) 354–373

338 Horst Seebass, Versuch zu Josua xviii 1–10 Dieser Beitrag bemüht sich um den Nachweis, dass Jos xviii 1–10 sekundär in seinen jetzigen Zusammenhang eingefügt wurde, die eine Bearbeitung mit ihrer Fixierung auf nur sieben von zwölf Stämmen erwirkte. Während die Grundschicht in Übereinstimmung mit Num xxvi 52–56 Josua als Herrn des Losverfahrens zur Landverteilung in Jahwes Auftrag vorsah (v. 1.3a.ba.4.8a.*9 [ohne “da gingen die Männer”; “gemäß sieben Anteilen”]. 10), strebt eine weitere Bearbeitung durch v. 6 eine Übertragung des Losverfahrens auf die Israeliten gemäß Num xxxiv 54; Jos xiv 5 an, da nur noch die späte Notiz Jos xix 51 Josua als Herrn des Verfahrens am Begegnungszelt in Schilo kennt, dagegen nicht die alte Stämmetradition. Die theologisch äußerst gewichtige Grundschicht hat dagegen keinen rechten Ort im Buch Josua. VT 56/3 (2006) 370–385

339 Thomas Römer, Das doppelte Ende des Josuabuches: einige Anmerkungen zur aktuellen Diskussion um “deuteronomistisches Geschichtswerk” und “Hexateuch” The double ending of the book of Joshua in Jos 23f. cannot be explained by the assumption of a twofold Dtr. redaction. Jos 23 is the Dtr conclusion of the period of the conquest, in which two Dtr authors are to be distinguished. The original text (23.1–3.9.11.14–16a) sets forth the complete expulsion of the enemies, and threatens exile for any failure to obey Yahweh’s commands. By this the books of Deut and Jos are bound tightly together, but the period of the Judges is not yet in view. The later Dtr. layer introduces the idea that Yahweh would not bring the expulsion of the enemies to completion and so prepares for the continuation of the history in the Judges period. Jos 24, on the other hand, is a post-Dtr text which is a unity apart from v. 19–21 and arises from the attempt to produce a Hexateuch in place of a Pentateuch during the Persian period. ZDPV 118/4 (2006) 523–548

Judges 340 Gregory T.K. Wong, Narratives and Their Contexts: A Critique of Greger Andersson with Respect to Narrative Autonomy Greger Andersson’s The Book and Its Narratives: A Critical Examination of Some Synchronic Studies of the Book of Judges (Örebo 2001) represents a significant contribution to current thinking regarding the book of Judges because it contains what may be the first systematic critique of the synchronic approach that has dominated Judges studies in recent years. Unfortunately, the two main theses upon which Andersson based his critique, namely, that narratives are autonomous and that they are resistant to reworking, may not in themselves be sustainable. For not only are there counter-examples to dispute the claim that narratives are resistant to reworking, it also appears that Andersson has

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overreached in his attempt to impose an overly restrictive view of non-referentiality and narrative autonomy on all narratives. SJOT 20/2 (2006) 216–230

341 Renate Jost, Gender, Sexualität und Macht in der Anthropologie des Richterbuches A number of stories told in the book of Judges reveals that the stateless society of early Israel could be seen as an egalitarian community in which men and women enjoyed equal status. The texts analysed include Judges 4–5; 11:1–12:7; 13; 16:4–31; 19. Some of these passages can be seen as early examples of a “pensée sauvage” that uses images of an idealized past in the interest of criticising the patriarchal sclerosis of the Israelite society. Renate Jost’s study quotes from post-colonial sources to analyse and enliven her historical and feminist study. BWANT 164; Verlag W. Kohlhammer, Stuttgart (2006) 1–390

342 Richard D. Nelson, Ideology, Geography, and the List of Minor Judges This article proposes that the list of the minor judges found in Judg. 10.1–5 and 12.7–15 originated as an anti-monarchic scribal construction composed in the territory of the Northern Kingdom. The list reflects an anti-monarchic ideology and was modeled on the scribal conventions for summarizing royal succession that appear in the regnal formulas in the book of Kings. It locates the minor judges in the territory of the northern tribes outside of Ephraim. JSOT 31/3 (2007) 347–364

343 Gregory T.K. Wong, Ehud and Joab separated at birth? Although rarely noticed, the portrait of Ehud in Judg. iii 15–22 and that of Joab in 2 Sam. iii 27 and xx 8–10 actually bear an uncanny resemblance to each other. Given the number of parallels within such brief accounts, it seems more than likely that the resemblance is not accidental, but represents the conscious use of allusion on the part of one of the authors. Rhetorically, a case is made that the Ehud account has priority and that the Joab accounts were composed to echo the former. If so, this may have significant implications towards the evaluation of Ehud. For contrary to the largely positive evaluations of Ehud by contemporary commentators, the allusion to Ehud in clearly uncomplimentary accounts about Joab may suggest that an early tradition exists that views the use of deception by Ehud with a degree of disquietude. VT 56/3 (2006) 399–412

344 Volkmar Fritz, The Complex Traditions in Judges 4 and 5 and the Religion of Pre-State Israel The Song of Deborah attests that an association of tribes did exist before the foundation of the state. It makes sense to assume that there was a common worship of a deity shared by all the groups united, and this can only have been Yahweh. The worship of a deity common to all precedes the establishment of the state and the monarchy. A.M. Maeir et al. (eds.), “I will speak the riddle of ancient times”. Archaeological and Historical Studies; Eisenbrauns, Winona Lake, Ind. (2006) 689–698 (BL)

345 Susanne Gillmayr-Bucher, Rollenspiele – Debora und die Richter Deborah in Judges 4–5 is portrayed as transcending role of “judge” to assume a multiple role of judge, saviour, poet-singer, and prophet. She may be compared to major leading figures such as Moses and Samuel. Erfurter theologische Studien 90; Susanne Gillmayr-Bucher et al. (eds.), Ein Herz so weit wie der Sand am Ufer des Meeres; Echter Verlag, Würzburg (2006) 179–192

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346 E.T.A. Davidson, Can Sources of Judges Be Found in the Ugaritic Myths? The Song of Deborah ( Judg 5) seems to echo mythic scenes and characters known from the literature of Ugarit. The correspondences are: Jael = Anat, Deborah = Athtart, Barak = Baal, Sisera = Yam, Jabin = El. Many other traces of Ugaritic mythology can be found in the book of Judges (Abimelech’s killing of his 70 brothers paralleling Baal’s killing of his 77 brothers, Samson’s volatile behaviour paralleling that of Baal), but the most complete parallel is the story of Deborah. Apparently, both the Israelite storytellers and their audience were familiar with the ancient myths and enjoyed the allusions. We may think of the stories in the book of Judges as Canaanite myths adapted for Israelite consumption. Proceedings EGL & MBS 25 (2005) 43–57 (BL)

347 Isabelle de Castelbajac, Le cycle de Gédéon ou la condamnation du refus de la royauté Far from exemplifying the anti-monarchist position of the Deuteronomistic author, Gideon’s cycle underlines his impiety, which, unlike in the case of Abimelek, shows itself not through his thirst for leadership, but through his refusal to carry out the functions assigned by Yahweh. The portrait of a Gideon, as a Canaanite leader, contrasts with the proto-royal portrait of the Israelite Gideon, who is both a war leader and champions Yahweh’s cult. The Canaanite figure not only rejects the signs of his divine appointment, whether they show themselves in the divine call or through military victories, but also is responsible for the institution of an idolatrous cult. The Deuteronomistic author thus resets distinct bodies of old traditions, establishing a close link between Gideon-Yerubaal and Abimelek. But the writing of Abimelek’s cycle seems to be older than Gideon’s one. VT 57/2 (2007) 145–161

348 Gregory T.K. Wong, Gideon: A New Moses? The similarities between the call narrative of Moses in Exod 3–4 and the call narrative of Gideon in Judg 6 are similarities by design. VT.S 113; Robert Rezetko et al. (eds.), Reflection and Refraction; Brill, Leiden (2007) 529–545 (BL)

349 Diane M. Sharon, Echoes of Gideon’s Ephod: An Intertextual Reading In this study the rich intertextual associations are explored that relate to the construction of Gideon’s ephod and its consequences, implications, and forebodings. These intertextual readings show that echoes of this ephod resonate ominously throughout the Hebrew Bible, suggesting that compressed into these few verses at the end of Gideon’s career is a condemnation and warning for Gideon, his own house, and the house of Israel. JANES 30 (2006) 89–102

350 Renate Egger-Wenzel, Jiftachs Tochter (Ri 11,29–40) – die Töchter von Schilo (Ri 21,19–25). Ursprung und Ausführung einer kultischen Feier durch Frauen? Aufgrund der in diesem Beitrag aufgezeigten textlichen und inhaltlichen Querverbindungen zwischen den im Titel benannten Perikopen, welche von kultischen Handlungen durch Frauen berichten, ist es durchaus vorstellbar, dass der durch einen JHWH-Eid veranlasste Opfertod von Jiftachs Tochter, welcher als fester Brauch jährlich von den Töchtern

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Israels besungen wurde, sich zur Vorlage für ein JHWH-Fest in Schilo entwickeln konnte. BN 129 (2006) 5–16

351 Michaela Bauks, La fille sans nom, la fille de Jephté Comment expliquer qu’un récit aussi cruel que Jg 11, 29–40 ait été inséré dans le corpus des Écritures? Les propositions d’interprétation sont multiples, mais elles partent presque toutes du présupposé que le héros du récit, le juge Jephté, est à considérer comme le responsable, le coupable même de l’aberration commise. Michaela Bauks questionne la pertinence de ce présupposé en resituant le texte dans son contexte culturel et en montrant l’importance centrale du personnage de la fille de Jephté dans le déroulement du récit. ETR 81/1 (2006) 81–93

352 Bertram Herr, Das Geheimnis des Rätsels. “Rätsel” als biblischtheologische Größe (inklusive eines Forschungsberichts zu Ri 14,14.18) In this survey about “riddles” in the Old and New Testaments, the author focuses on Judges 14 on which he offers a survey of scholarly opinion. It is suggested that most commentators on Judges 14 have failed to recognize that Samson’s riddles are not real riddles at all, for there is no solution that can be found by the original audience. Erfurter theologische Studien 90; Susanne Gillmayr-Bucher et al. (eds.), Ein Herz so weit wie der Sand am Ufer des Meeres; Echter Verlag, Würzburg (2006) 165–178 (BL)

353 Shamai Gelander, Samson is Upon you (Hebr., Engl. summary) The author of this study proposes an understanding of Samson’s riddle as consisting of metonymic expressions. Thus, just as the Philistines choose to reply by another riddle, by asking “What is sweeter than honey, and what is stronger than a lion” the answer to which being love, such should also be the answer to Samson’s riddle, namely love. For it is love which is sweeter than honey and stronger than a lion, and it is love which turns the eater into something to eat, and which turns the strong into something sweet. Therefore, it seems that the participants of the feast competed with each other in riddles about love and its nature, as is appropriate in wedding feasts, rather than dealing with an unfair private riddle, which cannot be solved by anyone who has not witnessed the scene with the lion. The author argues against tendencies in modern critical research where they relate to the Deuteronomistic redactor an encompassing negative evaluation of Samson’s figure, seeing him mainly as a representation of disappointing leadership. Beit Mikra 184 (2005) 63–71.94

354 Hermann-Josef Stipp, Richter 19 – ein frühes Beispiel schriftgestützter politischer Propaganda in Israel The nucleus of Judges 19 (a text that grew over time) is a piece of propaganda which in the interest of David sought to defame the Saulides. The home of the Saulides is depicted in the worst possible terms. Erfurter theologische Studien 90; Susanne Gillmayr-Bucher et al. (eds.), Ein Herz so weit wie der Sand am Ufer des Meeres; Echter Verlag, Würzburg (2006) 127–164 (BL)

355

Innocent Himbaza, Israël et les nations dans les relectures de Juges 19,22–25: débats sur l’homosexualité The Pseudo-Philo and Flavius Josephus have removed the homosexual aspect in their re-readings of Judg 19:22–25, because the actors of this text belong to the people of

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Israel. These re-readings deviate from MT, which is supported by LXX, in order to defend Israel in comparison with the nations. Thus, one should recognize the priority of MT, in spite of some modern translations which still deviate from it BN 131 (2006) 5–16

Ruth 356 Timothy H. Lim, The Book of Ruth and Its Literary Voice Females speak 26 times in the book of Ruth. Lim explores R. Bauckham’s suggestion that a male author wrote from the female perspective. At the end, the female voice is supplanted by the male voice in the genealogy. VT.S 113; Robert Rezetko et al. (eds.), Reflection and Refraction; Brill, Leiden (2007) 261–282 (BL)

357 Paul Béré, Auditor in fabula – la Bible dans son contexte oral: Le cas du livre de Ruth This article explores the idea that the oral finality of the biblical text must have imposed some formal constraint upon the written text. The authorial audience is not only made up of readers but in great part of listeners. Therefore, a methodological distinction should be made between “reader” and “hearer”. As a matter of fact, an aural reception of a biblical narrative obeys its own principles. The study first presents some of them, and then uses the book of Ruth as an illustrative case. And indeed, some aspects of the narrative, previously unnoticed to “readers”, come to the fore. OTE 19/3 (2006) 1089–1105

358 Victor H. Matthews, The Determination of Social Identity in the Story of Ruth This study focuses on the formation of social identity in ancient Israel. In particular, the issue raised here is the manner in which displaced individuals are able to integrate or reintegrate themselves into a local community. The process, as exemplified in the story of Ruth and Naomi, demonstrates the movement from a liminal social condition to a liminal spatial placement to a defined social condition within an established social space. BTB 36/2 (2006) 49–54

359 Joshua Berman, Ancient Hermeneutics and the Legal Structure of the Book of Ruth This study claims that the book of Ruth constitutes a legal homily whose plot unfolds according to the sequential order of the legal materials found in Deuteronomy 24,16–25,10, and is a commentary upon them. Ancient Near Eastern law codes, such as that of Hammurabi, exhibit the organising principle of associative concatenation or linking of different legal material. Through this reading strategy, the order of those laws in Deuteronomy may be understood as an organic unit. The author of Ruth transposed these laws into a sequence of legal themes that form the structure of his plot. ZAW 119/1 (2007) 22–38

360 Milda Stanton et al., Die juridiese problematiek van grondbesit in die boek Rut Juridical matters play an important role in the book of Ruth. There appears to be a contradiction between Ruth 1:21 and Ruth 4:3. In the former, Naomi is depicted as a desperately poor (“empty”) widow. In the latter, Naomi is unexpectedly presented as

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the owner of land. This contradiction can be solved by understanding Naomi’s right in respect of her late husband’s land as a right other than ownership. A study of female ownership of land, the right of a wife to inherit from her husband, analysis of the literary elements in the book of Ruth, the rural backdrop, the theme of survival and the vocabulary in the narrative, lead to the conclusion that one is here dealing with what would today be recognised as a usufruct. HTS 62/1 (2006) 235–251

361 Björn Reinhold, Ruth 3: A New Creation? Ruth 3 is an exciting section within the composition of the overall book. Here, the course for a blessed future for Naomi and Ruth, the main characters of the narrative, is set, although tragedy has ruled their past. In this sense, Ruth 3 can be seen as a new beginning, a new start, a new creation in the life of the two women. This “new creation aspect” is fostered by the text itself which refers to, alludes to, and echoes the creation account. This study aims to describe the links between Ruth 3 and the creation account, linguistically, thematically, as well as in terms of space or time. JAAS 9/2 (2006) 111–117

362 Schadrac Keita et al., The Scene at the Threshing Floor: Suggestive Readings and Intercultural Considerations on Ruth 3 Trying to put the scene at the threshing floor in Ruth 3 in a right perspective, interpreters have grappled with the context within which this story is to be read, i.e. with the customs and culture of the Israelites of that time, and with the human dimensions of power and poverty, social roles and sexual roles, passivity and bold initiatives which at all times and in all places give contour to survival techniques. This article presents a survey of some of the readings of the first few verses of Ruth 3 abstracted form printed articles and commentaries. Alongside these readings, the authors present a nonWestern reading of the same episode as understood from the perspective of the culture of the Bowa people of Mali, West Africa. BiTr 57/1 (2006) 17–32

363 Katharine Doob Sakenfeld, Why Perez? Reflections on David’s Genealogy in Biblical Tradition In Ruth 4:18, the genealogy of David begins with Perez, and not, as one would imagine, with Judah. The solution seems to be hidden in Gen 38: Judah, in this chapter, is not presented in a favourable light. So instead of beginning the genealogy with Judah, the genealogist begins with Judah’s son Perez. Bernard F. Batto et al. (eds.), David and Zion; Eisenbrauns, Winona Lake, Ind. (2004) 405–416 (BL)

Samuel: general ★ 1 Samuel ★ 2 Samuel 364 David Toshio Tsumura, The First Book of Samuel This commentary assumes, as does A. Caquot in his French commentary of 1994, that 1 Sam, though composed of various pre-existing smaller works, dates essentially from the tenth century BCE; accordingly, the explanations given are historically conservative. As far as linguistic matters and the analysis of narrative are concerned, however, Tsumura relies on the full range of contemporary scholarship. In this respect, he has produced a wonderful commentary that scholars of all persuasions – liberal, conservative, or other – will frequently consult. In keeping with the format of the series, the book has notes, bibliography, and index. The New International Commentary on the Old Testament; W.B. Eerdmans Publishing Co., Grand Rapids, Mich. (2007) XXII/1–698 (BL)

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365 Joe E. Barnhart, Acknowledged Fabrications in 1 and 2 Samuel and 1 Kings 1–2 The authors, redactors, and early Hebrew audiences of the Samuel-Saul-David story understood the difference between fabrications about events and giving accurate accounts. The story is filled with lies and deceptions perpetrated by various characters. The consequences of the fabrications are sometimes described. The redactor (at least) of the Samuel-Saul-David story knowingly fabricated events and dialogues to serve a purpose. The historical accounts of characters and their deeds (perpetrated in something like a Hobbesian state of nature) required considerable reconstructing to fulfill the redactor’s purpose. Fabrications are often regarded as justified under conditions of war and intense political intrigue. The biblical narrative weaves (1) descriptions having causal connections with (2) justifications, (3) explanations, and (4) entertainment. SJOT 20/2 (2006) 231–236

366 Pamela Tamarkin Reis, Killing the Messenger: David’s Policy or Politics? Twice David orders death for the bearers of news that, though seemingly advantageous to his rise, he laments to hear. Subsequently, his servants twice fear to relay grave news lest it is David’s policy to kill the messenger. A close literary reading shows that executing the messenger is not David’s policy – it is his politics. Where David finds no political advantage, he kills no messenger, however bad the news. This study also clarifies the meaning of a disputed Hebrew word and demonstrates that, though deceived about Saul’s end by the lying Amalekite in 2 Samuel 1, David learns the truth by ch. 4. Further, and contrary to readers’ general assessment of David’s reaction to Absalom’s death, it reveals that David’s loud wailing, deliberately broadcast from a high and public place, is an exaggerated charade of grief calculated to move and win over Absalom’s followers. JSOT 31/2 (2006) 167–191

367 Joel Hodge, “Dead or Banished”: A Comparative Reading of the Stories of King Oedipus and King David The rise and fall of two of the most famous legendary kings, Oedipus and David, seem to bear great resemblance to each other. This is especially the case in the central narrative of Sophocles’ Oedipus the King and the Second Book of Samuel where the kings are usurped by a close relative upon the intercession of a violent third party. The article argues that the stories are based on conventions of the rise and fall of a sacred king who restores order to a violent and “plagued” kingdom. It proposes a comparative reading of the texts, in conjunction with an anthropological reading in accordance with the insights of Rene Girard. This will provide not only a way of reading these ancient texts but also give insight into the perspective of and reality referred to in the texts. This is to read the text with appreciation of the dynamics of text and reader through the anthropological perspective opened up by the recognition of the victim. SJOT 20/2 (2006) 189–215

368 Eckart Otto, Tora und Charisma. Legitimation und Delegitimation des Königtums in 1 Samuel 8 – 2 Samuel 1 im Spiegel neuerer Literatur Folgende Titel werden besprochen: David Wagner, Geist und Tora. Studien zur göttlichen Legitimation und Delegitimation von Herrschaft im Alten Testament anhand der Erzählungen über König Saul (Arbeiten zur Bibel und ihrer Geschichte 15) Leipzig 2005 und Carl S. Ehrlich et al. (Hgg.), Saul in Story and Tradition (FAT 117) Tübingen 2006. ZABR 12 (2006) 225–244 (EB)

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✩ 369 Ruth Fidler, A Wife’s Vow – The Husband’s Woe? The Case of Hannah and Elkanah (I Samuel 1,21.23) This article explores the interaction between Hannah and Elkanah regarding Hannah’s vow, focusing on the textual problems in v. 21 (“his vow”) and 23 (“may the Lord establish his word”). Unlike Num 30 where a husband validates his wife’s (or a father his daughter’s) vow by his mere silence, Jer 44,25 has the men positively encouraging their heterodox wives to perform their vows to the Queen of Heaven. Remarkably, the husbands also speak of “everything that we(!) have vowed” and of “our(!) vows” (v. 17.25). Both these features, a husband’s active involvement in the fulfillment of his wife’s vow and the attribution of the vow to him, find complementary aspects in I Sam 1,21.23. These verses and the whole episode can be read in a number of ways according to the state of Elkanah’s knowledge about the vow soon after it was made. Ultimately his active involvement seems superimposed on an essentially woman-centered story. The motive for this development is sought in later Halacha. ZAW 118/3 (2006) 374–388

370 Peter E. Lewis, Is There a Parallel between 1 Samuel 3 and the Sixth Chapter of the Egyptian Book of the Dead? This article offers a comparison of the accounts in 1 Samuel 3 and the Sixth Chapter of the Egyptian Book of the Dead and leads to the conclusion that they may be parallel accounts. The background to the Egyptian text is explained, and it is suggested that the Hebrew author used the Egyptian account in writing this important chapter in the Deuteronomistic History. JSOT 31/3 (2007) 365–376

371 Alexander A. Fischer, Die Saul-Überlieferung im deuteronomistischen Samuelbuch (am Beispiel von 1 Samuel 9–10) 1 Sam 9–10 belongs to a pre-Deuteronomistic royal history to be found in 1 Sam 9 to 1 Kings 2. 1 Sam 8, by contrast, belongs to a young, Deuteronomistic textual layer. BZAW 365; Markus Witte et al. (eds.), Die deuteronomistischen Geschichtswerke; de Gruyter, Berlin (2006) 163–181 (BL)

372 Renate Klein et al., wjhj km˙rj“ (1 Sam 10,27). Plädoyer für eine neue Diskussion eines alten Problems der alttestamentlichen Auslegung Mit den Formulierungen bnj blj"l und km˙rj“ wird bereits in 1 Sam 10,27 eine Rivalität zwischen Davidanhängern und Saulanhängern angedeutet. Dies offenbart sich allerdings erst bei aufmerksamer Lektüre der Folgeerzählung: In 23,9a plant (m˙rj“ ) Saul Böses gegen David, was auf sein feindliches Sinnen gegen die ‘Nichtsnutze’ in 10,27 rückwirkend schließen lässt. Als Nichtnutze (bnj blj"l ) werden aber in den Samuelbüchern sowohl Saul- als auch Davidanhänger von ihren jeweiligen Gegnern bezeichnet. Friedhelm Hartenstein et al. (Hgg.), “Sieben Augen auf einem Stein” (Sach 3,9); Neukirchener Verlag, Neukirchen-Vluyn (2007) 185–192 (DL)

373 Michael B. Dick, The “History of David’s Rise to Power” and the Neo-Babylonian Succession Apologies David’s claim to legitimate succession to Saul’s kingship (see 1 Sam 16–2 Sam 5) has close parallels in the traditions of Nabonidus and Cyrus: power was in the hands of a king no longer wanted by the deity; the deity searches for a worthy and pious

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substitute; he finds him in David, Nabonidus, or Cyrus, respectively; the divinely elected new ruler obtains power by the will and consent of the deity, is acclaimed by the people, and reestablishes the “status quo ante”. Bernard F. Batto et al. (eds.), David and Zion; Eisenbrauns, Winona Lake, Ind. (2004) 3–20 (BL)

374 John A. Beck, David and Goliath, a Story of Place: The NarrativeGeographical Shaping of 1 Samuel 17 While the geographical data has received meagre attention from interpreters of 1 Sam 17, it clearly has something to offer the geographically informed reader who engages the text. By using an interdisciplinary approach called narrative-geographical analysis, Beck uncovers here the deeper connotations of the geographical references used by the author and investigates how they function both to raise the level of conflict found in the plot and lead to resolution. It is demonstrated that the geographical setting allows the reader to draw an unmistakable contrast between the characters of David and Saul. The economic and national security issues associated with an invasion of the Elah Valley by the Philistines opened the door to greatness, and it was David rather than Saul who walked through that door. WThJ 68/2 (2006) 321–330

375 Charles David Isbell, A Biblical Midrash on David and Goliath This article wrestles with the old problem of the true identity of the Philistine giant slawn by David: Is Elhanan and Goliath one and the same, or are they different persons? Why does David select five stones, although, trusting God he only needs one. A rereading of all passages to David’s slaying of Philistine giants, show that not only are Goliath and Elhanan two different protagonists of the later King of Israel but three more can be found in a biblical midrashic development of the theme. SJOT 20/2 (2006) 259–263

376 Edgar Kellenberger, David als Lehrer der nachexilischen Gemeinde. Überlegungen zu 1Sam 17,46f. In der David-Goliath-Erzählung erweist sich Davids Rede in den Vv 45–47 als theologischer Höhepunkt. David stellt Jahwe in den Mittelpunkt und wendet sich gegen dessen unerträgliche Verhöhnung durch Goliath. Gegenüber der philistäischen Bedrohung steht die Alleinwirksamkeit Jahwes. Ziel des angekündigten Kampfes ist die Jahweerkenntnis der Welt und die Jahweerfahrung der versammelten Gemeinde. Angesichts ihrer Brutalität bleibt die Erzählung eine Anfrage an das Davidbild, im Hinblick auf die theologische Zuspitzung der Jahweerkenntnis der Welt ein Hoffnungspotential. Friedhelm Hartenstein et al. (Hgg.), “Sieben Augen auf einem Stein” (Sach 3,9); Neukirchener Verlag, Neukirchen-Vluyn (2007) 175–183 (EB)

377 Lydie Kucová, Obeisance in the Biblical Stories of David From a practice being innocently established by David when he bowed down to Jonathan and Saul (1 Sam 20:41; 24:9) and then used many times in David’s career as king, obeisance eventually becomes the tool of bureaucratic machinery that overpowers David at the end of his life. The article includes a list of 20 obeisance scenes. VT.S 113; Robert Rezetko et al. (eds.), Reflection and Refraction; Brill, Leiden (2007) 241–260 (BL)

378 Christa Schäfer-Lichtenberger, Die Aufstiegsgeschichte Davids While some authors have suggested a very early, tenth-century BCE date for the story of David’s rise to power in 1 Sam 16–2 Sam 5 (with uncertainty about the beginning

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and end of this text – it may start in 1 Sam 13 and may end with 2 Sam 9), it is more likely to date it to the last third of the eighth century BCE. 2 Sam 1:6 seems to echo Neo-Assyrian military practice, and 2 Sam 3:34 (feet in fetters) also points to Assyria. BEAT 54; Hermann M. Niemann et al. (eds.), Stimulation from Leiden; P. Lang, Bern (2006) 55–66 (BL)

379 Yael Shemesh, David in the Service of King Achish of Gath: Renegade to His People or a Fifth Column in the Philistine Army? The biblical presentation of David’s ostensible willingness to fight on the side of the Philistines against Israel (1 Sam. xxvii–xxix) is examined. Through a literary analysis it is shown that David is not depicted as intending to betray Saul and Israel. On the contrary, the narrator provides many hints to show that the Philistine commanders’ assessment of David is correct and that had he not been sent away he would have fought against the Philistines and for Israel. His dismissal, instigated by the Philistine commanders, is compatible with the divine plan for Israel’s defeat, the destruction of the House of Saul, and David’s succeeding Saul on the throne of Israel (1 Sam. xxviii 16–19). VT 57/1 (2007) 73–90

✩ 380 Bruce Rosenstock, David’s Play: Fertility Rituals and the Glory of God in 2 Samuel 6 This article proposes that in 2 Samuel 6 one finds a utopian representation of David as a king who debases his own glory and rejects Michal’s perspective in which royal glory mirrors divine glory and where both are supposed to remain invisible. The narrative of David’s dance and self-display can be illuminated against the background of pan-Mediterranean rituals, widely attested in the Greek cultural sphere, involving dance, genital self-display, and mocking speech designed to elicit laughter. David is represented as ‘carnivalizing’, to use Bakhtin’s term, the religious ideology of royal phallic power as the embodiment of divine glory that these rituals supported. Constructing an ideal image of David entering Jerusalem, the narrative is ironically reversed with the cursing of David as he leaves Jerusalem by Shimi in 2 Samuel 16. JSOT 31/1 (2006) 63–80

381 Ferdinand Ahuis, Das “Großreich” Davids und die Rolle der Frauen Ahuis reconstructs an original, shorter text of the Succession Narrative by deleting later expansions from 2 Samuel 10–20 and 1 Kings 1–2. He boldly suggests that the original text reflects the authorship of women associated with Bathsheba. (Unfortunately, and unlike other publications of the author, the reconstructed document is not printed as a continuous text.) BThS 83; Neukirchener Verlag, Neukirchen-Vluyn (2007) XIII/1–145

382 Michael Avioz, The analogies between the David-Bathsheba affair and the Naboth narrative. In this paper, the author seeks to highlight the contribution of the analogies between the David and Bathsheba affair and the Naboth narrative. The criteria for comparing these narratives include similarities in the number and function of the participating characters, style, structure, and language. The narrator’s use of parallels allows the reader to re-examine his or her assumptions about the literary design of all the characters involved. David’s character is compared with that of Jezebel, so that a more

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critical description is received. The comparison between David and Ahab shows Ahab in a more positive light, as he was not actively involved in obtaining the vineyard. This contrasts with David’s great activity in the effort to attain Bathsheba and to conceal his sin. However, this does not affect the continuity of the Davidic House since it is secured by Nathan’s oracle. JNWSL 32/2 (2006) 115–128

383 Klaus-Peter Adam, Motivik, Figuren und Konzeption der Erzählung vom Absalomaufstand This analysis of 2 Sam 13–19 demonstrates the pro-Judean bias of the account. The complex text belongs to a comprehensive history of the two monarchies. In fact, it echoes various phases of the Israel/Judah dichotomy. BZAW 365; Markus Witte et al. (eds.), Die deuteronomistischen Geschichtswerke; de Gruyter, Berlin (2006) 183–211 (BL)

384 Jeremy M. Hutton, The left bank of the Jordan and the rites of passage: an anthropological interpretation of 2 Samuel xix While the historical-critical method takes account of the difficulties encountered in a study of the textual transmission, it fails in this case to explain the chronological order of the narrative text itself. By approaching the unexpected canonical order of episodes in the text of 2 Samuel xix with recourse to interpretational models provided by anthropological theory, this paper attempts to show that the present order of the text is not only intentional, but meaningfully structured as well. As a literary representation of David’s “rite of passage” from transformed and prospective king to fully-empowered monarch, 2 Samuel xix serves as the culmination of the narratively ritualized emplotment of an event through which David regains his authority in Israelite society. VT 56/4 (2006) 470–484

385 David A. deSilva, ‘. . . And Not a Drop to Drink’: The Story of David’s Thirst in the Jewish Scriptures, Josephus, and 4 Maccabees This article examines the story of David’s wish for water as it is narrated and framed in 2 Samuel and 1 Chronicles, and expanded and reconfigured in Josephus’s Judean Antiquities and 4 Maccabees. Josephus is found to interpret the story in a manner fairly consistent with the aims of the authors/editors of the canonical versions of the narrative, except that he locates the story more clearly within the main story line of David’s dealings with the Philistines and uses the story as an example of the valor of all of David’s mighty men, and not as an exploit that distinguishes ‘the Three’ above the rest. The author of 4 Maccabees, however, much more freely adapts the story in line with his rhetorical goals. A fictive setting is invented and embellished to establish the conditions of David’s experience of thirst (which is no longer merely a wish as in the biblical version), and the focus is taken off the exploits of the soldiers (who are here anonymous) and placed more fully on David’s inner struggle to act in line with the demands of justice as opposed to the drive of his cravings, exemplifying pious reason’s mastery of the passions, in keeping with the author’s thesis. JSP 16/1 (2006) 15–40

386 Hans-Peter Mathys, Anmerkungen zu 2Sam 24 Ausgehend von der Forschungsposition, dass die sogenannten “Nachträge” zur Geschichte Davids in 2Sam 21–24 als Interpretation der gesamten Davidüberlieferung zu sehen sind, nennt der Verf. mehrere Belege zur Unterstützung dieser Auffassung. Mit besonderem Blick auf 2Sam 24 als eines der wichtigsten erzählerischen Entfaltungen des Themas Schuld und Schuldbewältigung werden die Aspekte der Volkszählung, welche

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David als Begründer des Opferkultes in Jerusalem konstituieren, und ein Vergleich mit Gen 14 ins Zentrum dieses Beitrages gerückt. Friedhelm Hartenstein et al. (Hgg), “Sieben Augen auf einem Stein” (Sach 3,9); Neukirchener Verlag, Neukirchen-Vluyn (2007) 229–246 (Lew)

Kings: general ★ 1 Kings ★ 2 Kings 387 Gina Hens-Piazza, 1–2 Kings This non-technical commentary proceeds chapter by chapter, and each section is in three parts: literary analysis, exegetical analysis (i.e., the more or less traditional commentary), theological and ethical analysis. The historical analysis is only offered, in very general terms, for the entire work (pp. 2–5). Abingdon Old Testament Commentaries; Abingdon Press/Alban Books, Nashville (2006) XX/1–407

388 Michael Avioz, The Book of Kings in Recent Research This article examines recent trends in the study of the book of Kings in the 1990s and in the beginning years of the third millennium. The first part focuses on issues pertaining to: composition and redaction; structure; sources; purpose; and date of the book. After a survey of recent commentaries, the studies on the book of Kings are presented in various circles and contexts, such as the Deuteronomistic History, the relation of the book of Kings with other biblical sources, and several disciplines, including text criticism, history and historiography, archaeology, cult and religion, society, and literary criticism. In the second part the author focuses on research dealing with the characters appearing in the book: kings, beginning with David; prophets; and women. Different studies represent current trends in Bible research today: rejection or acceptance of the historical reliability of the narratives; male and female voices; diachronic and synchronic methods. In addition, many scholars call for multi-disciplinary methodologies that combine, for example, literary and sociological methods. CBR 4/1 (2005) 11–55, 5/1 (2006) 11–57

389 Lester L. Grabbe, Mighty Oaks from (Genetically Manipulated?) Acorns Grow: The Chronicle of the Kings of Judah as a Source of the Deuteronomistic History All the chronicle data in 1 and 2 Kings seem to have come from a single source, the “Chronicle of the Kings of Judah”. This source included data on its neighbor and rival, the kingdom of Israel. VT.S 113; Robert Rezetko et al. (eds.), Reflection and Refraction; Brill, Leiden (2007) 155–173 (BL)

390 Michael Pietsch, Von Königen und Königtümern. Eine Untersuchung zur Textgeschichte der Königsbücher In a series of studies Adrian Schenker recently proposed a new relationship between the Old Greek and the Masoretic Text in the books of Kings (see IRBS 50:17 and 20, IRBS 52:389 et al.). According to Schenker the Old Greek preserved the original text while the Masoretic Text resulted from a thorough redactional reworking of the older textual form carried out under the authority of the Jerusalem priesthood during the second half of the 2nd century BCE. This article discusses Schenker’s ideas with regard to the account of the reform of king Josiah in II Reg 22–23, concluding that Schenker’s thesis cannot be sustained. On the contrary, in numerous passages the text of the Old Greek seems to presuppose and reinterpret the Masoretic Text. Therefore future studies in the books of Kings will still have to evaluate critically the different readings in the Greek and Hebrew manuscripts to decide which variant is to be preferred in each single passage. ZAW 119/1 (2007) 39–58

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391 Simon B. Parker, Ancient Northwest Semitic Epigraphy and the “Deuteronomistic” Tradition in Kings Individual words and phrases characteristic of the Deuteronomistic language can also be found in ancient Hebrew and Aramaic inscriptions. Moreover, some of these inscriptions can be understood as incorporating earlier inscriptions, reflecting a process of updating and editing also characteristic of the development of biblical texts. See the author’s book: Stories in Scripture and Inscriptions, 1997. BZAW 365; Markus Witte et al. (eds.), Die deuteronomistischen Geschichtswerke; de Gruyter, Berlin (2006) 213–227 (BL)

✩ 392 Ronald Hendel, The Archaeology of Memory: King Solomon, Chronology, and Biblical Representation 1 Kings 1–2 is an apologetic text written to defend Solomon against accusations. Because it manipulates the public memory of events, it allows us at least a glimpse of what actually might have happened. The shady figure of Solomon that emerges from such critical analysis is presumably as close to historical reality as we are likely to get. Seymour Gitin et al. (eds.), Confronting the Past; Eisenbrauns, Winona Lake, Ind. (2006) 219–230 (BL)

393 Julio Trebolle, Kings (MT/LXX) and Chronicles: The Double and Triple Textual Tradition The main text of the Septuagint constitutes the oldest identifiable form of 1 Kings 3–10 (parallel to 2 Chron 1–9). The paper comments on and in part accepts, in part rejects, suggestions about the textual growth made by Graeme Auld, Kings without Privilege, 1994. VT.S 113; Robert Rezetko et al. (eds.), Reflection and Refraction; Brill, Leiden (2007) 483–501 (BL)

394 André Lemaire, Salomon et la fille de Pharaon: Un problème d’interprétation historique Solomon’s kingdom seems to have come under the influence of the twenty-first Egyptian dynasty. This fact is echoed in the tradition of Solomon’s marriage to the daughter of Pharaoh (1 Kings 3:1). But it is more than mere tradition: there is no reason to doubt the historical reliability of this report. A.M. Maeir et al. (eds.), “I will speak the riddle of ancient times”. Archaeological and Historical Studies; Eisenbrauns, Winona Lake, Ind. (2006) 699–710 (BL)

395 Mark S. Smith, In Solomon’s Temple (1 Kings 6–7): Between Text and Archaeology The pre-Deuteronomistic description of the temple in 1 Kings 6–7 preserves both the original purpose of the repertoire in proclaiming royal power with divine blessing – and the later eighth-century nostalgic expression of this old ideal. At this relatively early point in the development of the non-Deuteronomistic sections now embedded within Kings, the presentation of the past was already hostage to the concerns of the present and hopes for the future. Seymour Gitin et al. (eds.), Confronting the Past; Eisenbrauns, Winona Lake, Ind. (2006) 275–282

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396 Adrian Schenker, The Ark as Sign of God’s Absent Presence in Solomon’s Temple: 1 Kings 8.6–8 in the Hebrew and Greek Bibles Originally, this passage was missing from an earlier, hypothetical text of 1 Kings. Then, the Hebrew Vorlage of the Septuagint made a first step in order to harmonize 1 Kings 6 with the book of Exodus, by explaining that the ark of the covenant was placed in the holy of holies beneath the wings of the two large cherubim that King Solomon had made. The present Hebrew text reflects a further stage of elaboration: it tried to maintain both the hiding veil at the entrance of the holy of holies and the visible presence of the ark in the holy of holies; this was conveyed by the idea of the staves compulsorily fixed to the ark (according to Exod 25:15), and long enough to cause the veil to bulge out into the “holy” (as distinct from the holy of holies). LNTS 316; Philip McCosker (ed.), What Is It that Scripture Says? Essays in Biblical Interpretation, Translation and Reception; T & T Clark, London (2006) 1–9 (BL)

397 David A. Bergen, The heart of the (Deuteronomic) matter: Solomon and the book of the Law Two interrelated communications play before the reader of the deuteronomic narrative: Moses’ promulgation of the written book of the law to Israel, and the narrator’s mediation of it to the external reader. After Moses’ death, the embedded “book of the law” awaits hermeneutical engagement by characters populating the Primary Narrative (Genesis-Kings). This paper analyzes narratologically Solomon’s temple prayer of dedication in 1 Kings 8, which obviously confirms Solomon’s conformity to his father’s advice (1 Kings 2: 3–4). Solomon’s discourse also reveals an aptitude for innovative appropriation as he transforms the house of God into a mechanism for normalizing problematic divine-human relations. In making the temple pivotal to Israel’s relationship with God, Solomon substitutes his cult for Moses’ law. SR 35/2 (2006) 213–230

398 Marvin A. Sweeney, A Reassessment of the Masoretic and Septuagint Versions of the Jeroboam Narratives in 1 Kings/3 Kingdoms 11–14 This paper takes up the debate concerning the interrelationships between the accounts of Jeroboam’s reign in the Masoretic text of 1 Kgs 11–14, the Septuagint text of 3 Kgdms 11–14, and the so-called alternative account of 3 Kgdms 12:24a–z. A careful literary and translational study of each account demonstrates the interpretative character of both the Septuagint and alternative accounts. The rearranged order of the alternative account, the efforts to characterize the major figures of the narrative, and the introduction of new characters point to the midrashic character of the alternative account. JSJ 38/2 (2007) 165–195

399 Dariusz Dziadosz, Wiarygodno≤Æ proroka w Izraelu (1Krl 22,1–40) Die Analyse der Drohrede des Propheten Micha im literarischen Kontext von 1Kön 22,1–40 zeigt Merkmale der deuteronomistischen Redaktion der restlichen Geschichte Israels. Es ist eine Bearbeitung des Traditionsgutes (prophetische Episoden und Aussagen) im Lichte der eigenen theologischen Kriterien, damit die historischen Ereignisse eine maßgebende Interpretation bekommen. Im konkreten Fall geht es um Ahab und die theologische Beurteilung seiner Herrschaft: Eine alte Geschichte über den Tod eines unbekannten Königs von Israel (im Kriege gegen die Aramäer) wurde auf die Art und Wiese redaktionell überarbeitet, dass eine programmatische Erzählung über Gottes Bestrafung eines ungläubigen Königs und zugleich über die Macht des prophetischen Wortes entstand. ZNKUL 48/4 (2005) 19–12 (SS)

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400 Norbert C. Baumgart, “Wer betört Ahab?” Täuschung und Selbsttäuschung in der Erzählung 1 Kön 22,1–38 Rather than being a didactic exemplum discussing genuine and false prophecy, this narrative is told to educate the reader’s perception and train his critical acumen. Erfurter theologische Studien 90; Susanne Gillmayr-Bucher et al. (eds.), Ein Herz so weit wie der Sand am Ufer des Meeres; Echter Verlag, Würzburg (2006) 73–95 (BL)

✩ 401 André Wénin, La cohérence narrative de 2 Rois 3: Une réponse à Jesús Asurmendi La finale de 2 R 3 fait problème, comme l’a souligné dans un article récent J. Asurmendi (BI 13/1, 2005, 1–12; IRBS 51:479). Selon lui, seule une étude historico-critique peut éclairer ce point qui résiste à l’analyse narrative. Cependant, si on considère que les vv. 1–3 font partie de l’exposition du récit, si on pousse l’enquête narrative plus loin et si on s’interroge sur l’ellipse dans le dernier verset, une cohérence d’ensemble apparaît. De soi, un dénouement avorté n’est pas impossible pour un récit, surtout lorsque celui-ci est intégré à une trame épisodique. Ici, il est même compréhensible dans la dynamique du récit. Dès le début de son règne, Yoram se détourne partiellement de l’idolâtrie de ses parents (v. 2), ce que confirme plus loin sa disposition à consulter Élisée et son insistance lorsque celui-ci le rabroue (vv. 12–13). Mais il ne se détourne pas pour autant de l’apostasie de Jéroboam (v. 3); aussi ne réagit-il pas lorsque Israël décampe devant la colère du dieu de Moab suite à l’holocauste du premier-né de Mésha (vv. 25–27) au lieu d’exécuter jusqu’au bout la demande d’Élisée de détruire toutes les villes de Moab une fois la victoire donnée par Yhwh (vv. 18–19). BI 14/5 (2006) 444–455

402 W. Brian Aucker, A Prophet in King’s Clothes: Kingly and Divine Re-Presentation in 2 Kings 4 and 5 The passage manifests an implicit critique of kingship and an elevation of the prophet (i.e., Elisha), while also recalling the deuteronomic blessings exhibited in surrounding stories, particularly the prophetic legends. VT.S 113; Robert Rezetko et al. (eds.), Reflection and Refraction; Brill, Leiden (2007) 1–25

403 Christoph Levin, Der neue Altar unter Ahas von Juda 2 Kings 16:10–18 does not reflect an historical event. The passage bristles with allusions to other, notably priestly text, and echoes post-exilic debates about ritual propriety. Several textual layers can be distinguished. Erfurter theologische Studien 90; Susanne Gillmayr-Bucher et al. (eds.), Ein Herz so weit wie der Sand am Ufer des Meeres; Echter Verlag, Würzburg (2006) 55–72 (BL)

404 Gary N. Knoppers, Cutheans or Children of Jacob? The Issue of Samaritan Origins in 2 Kings 17 2 Kings 17 does not present a univocal perspective on Samaritan origins. Instead, it introduces the reader to two fundamentally different understandings of Samaritans: one foreign and the other Israelite. VT.S 113; Robert Rezetko et al. (eds.), Reflection and Refraction; Brill, Leiden (2007) 223–239 (BL)

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405 David Miano, What Happened in the Fourteenth Year of Hezekiah? A Historical Analysis of 2 Kings 18–20 in the Light of New Textual Considerations The present text obscures an original account about a Sargonic invasion of Judah in 712 BCE. The proper sequence of events can be recognized once the text has been reordered as follows: 2 Kings 18:13a; 18:17–19:8; 20:1–19; 18:13b–16; 19:9–37. Sarah Malena et al. (eds.), Milk and Honey; Eisenbrauns, Winona Lake, Ind. (2007) 113–132 (BL)

406 Martin Arneth, Die Hiskiareform in 2 Reg 18,3–8 Die Hiskiareform in 2 Kön 18,4–8 bildet eine literarische Einheit, die keine literarkritischen Vorstufen rekonstruieren lässt. Insbesondere 2 Kön 18,4 ist nicht zum ursprünglichen Teil einer Kultreform im 8. Jh. zu rechnen. Die Reformnotizen in Dtn2 Kön bilden vielmehr das vorläufige Ende einer längeren Deutungsgeschichte, bevor die Chronik in ihrer Darstellung einen eigenen Akzent setzt. Mit den Angaben über die vorexilische Reform Josias wird in exilischer Zeit in der Hauptredaktion des Deuteronomiums das Bild des nach Josia geformten Kultreformers Mose entworfen. Im Blick auf die Ausgestaltung bei Hiskia gilt zweierlei: Das in 2 Kön 18,4b nahegelegte “Missverständnis”, Mose habe ein Götzenbild produziert, wird in Num 21,4–9 korrigiert. Des weiteren gerät Josia vor dem Hintergrund der mosekritischen Mosaisierung Hiskias in ein Konkurrenzverhältnis zu seinem Vorgänger im 8. Jh. Dies ist Gegenstand der Reflektion in 2 Kön 18,4–8. In 2 Kön 18,5 und 2 Kön 23,25 sind beide ebenbürtig, auch wenn ihre Spitzenposition auf unterschiedliche Leistungen für die Frömmigkeitskultur zurückzuführen ist: Jahwevertrauen bei Hiskia und Toragehorsam bei Josia. ZABR 12 (2006) 167–215 (EB)

407 Petr Chalupa, Elemente der narrativen Analyse in der Erzählung von Hiskijas Erkrankung und Genesung (2 Kön 20,1–11) The focus of this narrative analysis of the passage is on “time”: narrated time and the time used to narrate. Erfurter theologische Studien 90; Susanne Gillmayr-Bucher et al. (eds.), Ein Herz so weit wie der Sand am Ufer des Meeres; Echter Verlag, Würzburg (2006) 97–109

408 Nadav Na"aman, The King Leading Cult Reforms in his Kingdom: Josiah and Other Kings in the Ancient Near East Die joschianische Reform korrespendiert mit einem weiter gefassten Phänomen von Königen, die eine Reform in ihrem Reich vorantreiben und vollenden. Wenn auch die Darstellung der Ereignisse in 2 Kön 22–23 nicht frei ist von tendenziösen Beschreibungen, wird die Reform in 2 Kön 23,4–15 als historisches Ereignis betrachtet, das sich in dargelegter Weise ereignet hat. ZABR 12 (2006) 131–168 (EB)

409 Juha Pakkala, Zedekiah’s Fate and the Dynastic Succession The history writer of 2 Kgs 24–25 wrote in a context where two dynastic lines could justify their legitimacy. He was a firm supporter of one line. He rejected Zedekiah’s line as a dead end in favor of Jehoiachin. Perhaps the conflict over which was the legitimate line played a larger role in the whole composition of the DtrH and it is significant that, despite massive editing by redactors influenced by the DtrH, the book of Jeremiah preserves some vestiges of an alternative tradition that treats Zedekiah as the legitimate king whose line could provide heirs to David’s throne. JBL 125/3 (2006) 443–452 (CB)

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410 Stefan Timm, Wird Nebukadnezar entlastet? Zu 2 Kön 24,18–25,21 Weiß die Überlieferung des zweiten Königsbuches davon zu schreiben, dass zur Zeit Nebukadnezars die Herrschaft der Davididen ein Ende fand, der Tempel und die Stadt Jerusalem zerstört wurden und Deportationen stattfanden, so differenziert sie jedoch in der Darstellung der Ereignisse zwischen der Vorgeschichte und den Hauptereignissen. So schreibt sie zunächst von der Kapitulation Jojachins und der ersten Deportation (2 Kön 24,12–16). Nebukadnezar wird anschließend nicht primär für den Untergang Jerusalems verantwortlich gemacht. Hier werden vielmehr das babylonische Heer und Nebusaradan als bedeutsam dargestellt. Ihr Einfluss gilt jedoch nur für den Untergang Jerusalems, nicht für die Deportationen. Vielmehr sei Juda selbst in die Verbannung gezogen. Der Verfasser von 2 Kön 24f. macht damit nicht Nebuknezar für die Ereignisse des Jahres 587/86 v. Chr. verantwortlich. Diese Auffassung begegnet erst in den Parallelüberlieferungen Jer 39 und 52, stärker noch in der Übersetzung der LXX. Friedhelm Hartenstein et al. (Hgg.), “Sieben Augen auf einem Stein” (Sach 3,9); Neukirchener Verlag, Neukirchen-Vluyn (2007) 359–389 (EB)

411 Ronald E. Clements, A Royal Privilege: Dining in the Presence of the Great King (2 Kings 25.27–30) We must retain a strong scepticism regarding the historical reliability of what is narrated in this passage. It seems highly probable that almost all that is narrated has been deduced by a form of midrash from the promises contained in the Psalms, esp. Ps 18:43–50. VT.S 113; Robert Rezetko et al. (eds.), Reflection and Refraction; Brill, Leiden (2007) 49–66 (BL)

Chronicles: general ★ 1 Chronicles – 2 Chronicles 412 John Van Seters, The “Shared Text” of Samuel-Kings and Chronicles Re-Examined The Chronicler used a text of Samuel-Kings that largely corresponds to the present text, including its Deuteronomistic composition and various later additions such as the Court History (or Succession Narrative, 2 Sam 9–20 and 1 Kings 1–2). VT.S 113; Robert Rezetko et al. (eds.), Reflection and Refraction; Brill, Leiden (2007) 503–515 (BL)

413 Ehud Ben Zvi, History, Literature and Theology in the Book of Chronicles This volume reprints the following papers: The book of Chronicles: another look (IRBS 50:448); Observations on ancient modes of reading of Chronicles and their implications; Shifting the gaze: historiographic constraints in Chronicles; The Chronicler as a historian; The secession of the northern kingdom in Chronicles; About time: observations about the construction of time in the book of Chronicles; A sense of proportion: an aspect of the theology of the Chronicler; Observations on women in the genealogies of 1 Chron 1–9; Ideological constructions of non-Yehudite/peripheral Israel in Achaemenid Yehud; A gateway to the Chronicler’s teaching: the account of the Reign of Ahaz in 2 Chron 28:1–27; The authority of 1–2 Chronicles in the late Second Temple period; When a foreign monarch speaks (originally in M.P. Graham et al., eds., The Chronicler as author, JSOT.S 263, 1999, 209–228). BibleWorld; Equinox Publishing, London (2006) XI/1–316

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414 Louis Jonker, Reforming History: The Hermeneutical Significance of the Books of Chronicles Different views have been expressed in past scholarship about the nature of the Books of Chronicles. Some regard the Chronicler to be an exegete, others see the Chronicler as theologian, and still others see the Chronicler as a historian. The opinion expressed in this article is that Chronicles could be characterized as “reforming history”. The ambiguity of this designation is intentional. The Books of Chronicles are an attempt to reformulate and sanitize the past. It is, however, simultaneously an attempt to reformulate the identity of God’s people during the Second Temple period. Such a “reforming history” forms a unique bridge between past and present. The focus of this article is therefore on the hermeneutical significance of the Books of Chronicles. VT 57/1 (2007) 21–44

415 A.B. Geyser et al., 1 & 2 Kronieke as ’n magsteks This study compares Chronicles with its source documents. It is obvious that the authors of Chronicles omitted certain parts of the source documents on the other hand emphasized certain aspects with a specific purpose. The result is that the Southern kingdom receives a positive evaluation, while the Northern kingdom is described in a negative light. David is presented as the ideal king and in contrast to Exodus is credited as the founder of the religious cult. The cult in Jerusalem is legitimized and proclaimed as the only true religion. In so doing the books of Chronicles without a doubt secured and legitimized the position and actions of the temple personnel. As long as the temple existed it functioned as a discourse of power within this community. As a discourse of power, it set boundaries and excluded different groups that were traditionally part of the people of YHWH. The destruction of the temple though, disempowered this text and opened up the way for it to become part of the Hebrew canon. HTS 62/2 (2006) 473–500

416 Bernard Gosse, 2 Chroniques 20, le livre d’Isaïe et les Psaumes et Cantiques Bibliques In the Chronicles Books the name j“ 'jhw concerns two Levites in 1 Ch 25–26, and the first is a singer-prophet. All the other attestations of this name in the Bible concern the prophet of the Book of Isaiah. In 2 Ch 26,22 and 32,20.32 the name j“ 'jhw presents the prophet like a writer about the Kings of Judah, Ozias and Ezechias. These points correspond to the fact that the Levites had a high responsibility in the Bible’s organization on the theme of the salvation. The name j“ 'jhw means “Yahweh my salvation”. The name j“w'h in the Books of Isaiah the Psalms and the Canticles is an allusion to the name of the prophet (look particularly Is 12,2–3). The interventions of Isaiah in the times of Ozias and Ezechias in favour of Jerusalem are interpreted like a first experience of salvation before the return from exile (look Is 40ff.). OTE 19/2 (2006) 650–670

417 John C. Endres, The Spiritual Vision of Chronicles: Wholehearted, Joy-filled Worship of God Humbling oneself in connection with prayer, when repentance is appropriate, characterizes the idealized portrait of Manasseh in Chronicles: these qualities are to be pondered and adapted into one’s own life. Worship, which is inclusive, flourishes with the experience of unity and wholeness; it develops from a deep believe in the mercy and compassion of God, expressed liturgically in various events. CBQ 69/1 (2007) 1–21

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418 Robert Rezetko, “Late” Common Nouns in the Books of Chronicles Chronicles generally shows a fusion of (mostly) “early” and (occasionally) “late” Hebrew vocabulary. VT.S 113; Robert Rezetko et al. (eds.), Reflection and Refraction; Brill, Leiden (2007) 379–417 (BL)

✩ 419 Thomas Willi, Innovation aus Tradition. Die chronistischen Bürgerlisten Israels 1 Chr 1–9 im Focus von 1 Chr 9 Die Größe ‘Israel’, auf die sich 1 Chr 9,1–3 bezieht, wird in 1 Chr 2,3–8,40 dargestellt und entsprechend der Vorstellung eines weit- und völkerumspannenden JHWH-Königtums in die Menschheitsfamilie eingebettet. Konkret werden Menschen, Familien und Stämme hinsichtlich ihrer Abstammung wie ihrer Niederlassungsgebiete genannt. Daraus folgt, dass erst die Verbindung von Genealogie und Siedlungsgeschichte Israel und sein Bürgerrecht konstituieren. Aus diesem Grund ist in 1 Chr (1) 2–9 (10) nicht nur von Genealogien, sondern von Bürgerrechts- oder Bürgerlisten zu sprechen. Friedhelm Hartenstein et al. (Hgg.), “Sieben Augen auf einem Stein” (Sach 3,9); Neukirchener Verlag, Neukirchen-Vluyn (2007) 405–418 (EB)

420 Elie Assis, From Adam to Esau and Israel: an anti-edomite ideology in 1 Chronicles 1 The genealogical lists in I Chronicles i–ix were designed to present the continuity between the people in the pre-exilic period and the people in the small state of Judea in the Persian period. I Chronicles i is part of this orientation and reflects the way in which Judea contended with self-identity in the time after the exile. The question debated was whether Judea was God’s chosen people after the serious blows inflicted on them by God. Did the fact that God had exiled Israel from their land, had destroyed His Temple, had mortally stricken the religious and political institutions, mean that God had abandoned His people or not? One of strongest pieces of evidence for these fears was the Edomite colonization of Judea. Edom, Jacob’s twin brother, was considered an alternative to Israel. I Chronicles i, like many other Biblical sources, was designed to refute such ideas. VT 56/3 (2006) 287–302

421 D.F. O’Kennedy, Twee weegawes van die gebed van Salomo (1 Kon. 8 en 2 Kron. 6): ’n vergelykende studie Solomon’s prayer is one of the most important prose prayers in the Old Testament. We find this prayer in two different theological and literary traditions of the Bible: 1 Kings 8:22–53 and 2 Chronicles 6:12–42. In the light of these parallel versions one may pose the following questions: What are the similarities and differences between the Kings and Chronicles versions? Did the Chronicler intentionally delete or insert certain passages? Did this influence the portrayal of the most important theological themes in Solomon’s prayer? The article discusses the main differences, especially in 2 Chronicles 6:13 and the last part of the prayer (1 Kings 8:50–51, 53; 2 Chronicles 6:41–42). The insertion of a quotation from Psalm 132 in 2 Chronicles 6:40–42 emphasises the important role that the Davidic covenant played in the theology of the Chronicler. Both versions proclaim the importance of prayer and forgiveness against the background of God’s presence in the temple. ATh 26/2 (2006) 155–177

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422 Louis Jonker, The Cushites in the Chronicler’s Version of Asa’s Reign: A Secondary Audience in Chronicles? Jonker interprets the Books of Chronicles as “reforming history” which stands in the service of a process of identity construction in late-Persian Yehud. This unique perspective of the Chronicler can especially be detected in those passages where the author has made significant changes to the Deuteronomistic version. In this contribution Jonker focuses on the Chronicler’s reinterpretation of the narrative about Asa’s reign. The Chronicler’s version (MT 2 Chron 13:23b–16:14) is much longer than the Deuteronomistic parallel (MT 1 Kgs 15:9–24). This narrative is studied in order to determine whether the Books of Chronicles were perhaps also directed toward a secondary audience – apart from the Jewish community in Yehud. The theory is advanced that these books were intended also to be overheard by the Persian officials in Jerusalem and Samaria. OTE 19/3 (2006) 863–881

423 Steven L. McKenzie, The Trouble with King Jehoshaphat Unlike the book of Kings, the Chronicles in 2 Chron 17:1–20:37 expresses his ambivalence about King Jehoshaphat. This king’s central sin is his cooperation with Ahab, the apostate Israelite king. McKenzie offers a commentary on this long passage. VT.S 113; Robert Rezetko et al. (eds.), Reflection and Refraction; Brill, Leiden (2007) 299–314 (BL)

424 Peter Welten, Kriegsbericht und Friedenserwartung. Spätnachexilische Schriftauslegung am Beispiel von 2 Chr 20 2 Chr 20 ist ein Beispiel dafür, in welchem Umfang im Sondergut die Schrift ausgelegt wird. Hier sind besonders die parallelen Übernahmen aus den Samuel- und Königsbüchern zu nennen. Die Verfasser rezipieren jedoch auch Tora und Propheten. In prophetenloser Zeit erfüllt die Schriftauslegung der Chronikbücher die frühere Funktion der Prophetie, Wort und Weisung Gottes in der Gegenwart anzukündigen. Schriftauslegung geschieht am Beispiel von 2 Chr 20 vor der erwarteten Weltwende, die Verkündigung von Heil geschieht vor dem Hintergrund der Heiligen Schrift. Friedhelm Hartenstein et al. (Hgg.), “Sieben Augen auf einem Stein” (Sach 3,9); Neukirchener Verlag, Neukirchen-Vluyn (2007) 391–404 (EB)

425 Ehud Ben Zvi, Observations on Josiah’s Account in Chronicles and Implications for Reconstructing the Worldview of the Chronicler The text of 2 Chron 34–35 suggests that the book found in the temple conveyed the message of unavoidable disaster. Nevertheless, Josiah is depicted as an exemplar to be followed by the first readers of Chronicles. Yairah Amit et al. (eds.), Essays on Ancient Israel in Its Near Eastern Context; Eisenbrauns, Winona Lake, Ind. (2006) 89–106 (BL)

426 Christine Mitchell, The Ironic Death of Josiah in 2 Chronicles This paper proposes a literary reading of 2 Chronicles 34–35 by respecting the Chronicler’s literary strategy, rather than by assuming that he was limited to simply reworking Samuel-Kings. What emerges is the Chronicler’s deliberate patterning of the death of Josiah on the death of Ahab in both 1 Kings 22 and 2 Chronicles 18. In addition, this pattering links Josiah’s death with the death of Saul in both 1 Samuel 31 and 1 Chronicles 10. Josiah’s death is linked also with the deaths of Ahaziah and Amaziah in 2 Chronicles 22 and 25, respectively. Further, the role of Huldah’s prophecy in 2 Chronicles 34, and of prophecy in general, is examined in the context of Josiah’s death and the literary relationship between Josiah’s death and his Passover is examined. CBQ 68/3 (2006) 421–435

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Ezra/Nehemia: general ★ Ezra ★ Nehemia 427 Emmanuel Usue, Theological Perspectives on the Concept of ‘Yahweh’s People’ in Ezra and Nehemiah during the Early Post-Exilic Period (539–350 BC) – Part II In the first part of this article (see OTE 18/3, 2005, 826–846; IRBS 52:402) the author argued that the conception of ‘Yahweh’s people’ lay behind the tension between the golah and the am ha’arets. Consequently, two theological perspectives emerged in Ezra and Nehemiah on the concept of ‘Yahweh’s people’ and other nations. This second part demonstrates that the Abrahamic and the Mosaic covenants provide a framework through which every other person could embrace Yahweh, the God of Israel as his/her God. Therefore, Yahweh cannot be confined to a single group of people, race or nation as presupposed by the leaders of the early post-exilic Jewish community in Ezra and Nehemiah. OTE 19/1 (2006) 205–215

428 Juha Pakkala, The Original Independence of the Ezra Story in Ezra 7–10 and Neh 8 This paper discusses the increasingly popular contention that the Ezra Story of EzraNehemiah is a product of its present context. It would not have a history prior to its inclusion in the composition of Ezra-Nehemiah. However, this paper demonstrates the problems of this hypothesis and seeks to show that an original independence provides a better explanation for many problems that the Ezra Story has in relation to the Nehemiah Memoir and Ezra 1–6. BN 129 (2006) 17–24

✩ 429 Juha Pakkala, Esra-kertomuksen historiallinen merkitys In the earliest version of his story Ezra is described as a scribe well versed in the Torah, arriving from Babylon to reinstate the Torah in Jerusalem. Underlying this story is the dynamic development in the Jewish community in Babylon that led to the emergence of a law-based religion. The later literary development of the story of Ezra reflects a more general trend in Judaism in the 4th to 3rd centuries BCE. The later writers were particularly interested in priestly and cult subjects. Ezra changed from a scribe onto a priest managing the transportation of temple vessels to Jerusalem. This development shows how a tradition originally based on a nomistic theology later acquired priestly influences. The author postulates that the priestly influence in Judaism and the use of the Torah gradually increased in the 5th to 3rd centuries BCE. TAik 112/1 (2007) 3–10

430 Richard C. Steiner, Bishlam’s Archival Search Report in Nehemiah’s Archive: Multiple Introductions and Reverse Chronological Order as Clues to the Origin of the Aramaic Letters in Ezra 4–6 This article argues that Ezra 4:7–11, with its “three different introductions,” preserves traces of four documentary strata – a quotation within a quotation within a quotation set within a Hebrew-Aramaic narrative framework. The appearance of multiple introductions in this pericope is the telltale sign of a complex literary tell. Patient excavation of this tell (in reverse chronological order) allows to unearth two archives, one belonging to Nehemiah and the other belonging to Bishlam and his colleagues. Buried deep in these archives is a new solution to exegetical problems of Ezra 4:7–6:18, a

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solution that also makes good sense of two expressions in Ezra 4:7 and 4:9 labelled “senseless” by scholars. JBL 125/4 (2006) 641–685

431 Joshua Berman, The narratorial voice of the scribes of Samaria: Ezra iv 8–vi 18 reconsidered The presence of a large block of Aramaic narrative in Ezra iv–vi has long posed a conundrum for scholars of Ezra-Nehemiah. Bill Arnold has explained the presence of Aramaic as a shift in perspective to “an external point of view.” This study expands upon Arnold’s thesis on two fronts. First, the evidence suggesting a perspective of narration that is external to the camp of the returned Judeans is far stronger than Arnold indicated. Second, a concrete identity for this external voice of Aramaic narration is proposed. The argument begins by identifying the constructed perspective and position of the speaker “we” in v. 4, concluding – counter to the consensus within scholarship – that it is a gentile speaking. This conclusion is then supported by attending to the vocabulary and discourse utilized throughout this Aramaic pericope. In the final stage the precise gentile identity of the narratorial voice of this Aramaic pericope is identified. VT 56/3 (2006) 313–326

432 Sebastian Grätz, Die Aramäische Chronik des Esrabuches und die Rolle der Ältesten in Esr 5–6 In the Aramaic portion of the book of Ezra (Ezr 4,8–6,18) Ezr 5,6–6,14* forms a separate literary unit in which, in contrast to the other parts of Ezr 1–6, elders appear as the authorised political representatives of Judaea. The investigation of the text shows that in Ezr 5f. it is very likely that original documents from the Persian period are not reproduced; on the contrary various clues point to a Hellenistic date for the writing of this section. Since a body of elders in a position of authority is attested for the Hellenistic period – while such proof for the Persian period stands or falls with the interpretation of Ezr 5f. – it seems probable that the passage was composed by such circles in the Hellenistic period. ZAW 118/3 (2006) 405–422

433 Sara Japhet, The Expulsion of the Foreign Women (Ezra 9–10). The Legal Basis, Precedents, and Consequences for the Definition of Jewish Identity Der Beitrag beschäftigt sich mit der Frage der geforderten Vertreibung ausländischer Frauen und ihrer Kinder in Esra 9–10. Dabei wird diskutiert, warum die Entscheidung Kinder unabhängig von Alter und Geschlecht mit einschloss und ob es zu einer tatsächlichen Vertreibung oder lediglich zu einer Trennung von den Frauen kam (Esra 10,44). Des Weiteren wird die Frage erörtert, ob die Entscheidung zur Vertreibung eine spontane Reaktion auf Esras Ermahnung war oder eine gesetzliche Basis hatte. Friedhelm Hartenstein et al. (Hgg.), “Sieben Augen auf einem Stein” (Sach 3,9); Neukirchener Verlag, Neukirchen-Vluyn (2007) 141–161 (EB)

434 Michael W. Duggan, Ezra 9:6–15: A Penitential Prayer within Its Literary Setting Duggan offers a literal translation of the prayer, a study of the vocabulary used, a consideration of the links between the prayer and its literary context, and a study of traditional themes used in the prayer. The extensive vocabulary that Ezra’s prayer shares with the Levitical psalm Nehemiah 9:6–37 gives Ezra’s confession the character of a

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rough historical review that the Levites subsequently transform into the sophisticated structure of their poetic psalm. Early Judaism and Its Literature 21; Mark J. Boda et al. (eds.), Seeking the favor of God. Vol. 1; Brill, Leiden (2006) 165–180 (BL)

✩ 435 Roberto Pinto, Nehemías: Tres Principios De Un Liderazgo Transformador Eficaz The transformer leader determines his mission on the base of the necessities that he observes. Also, in this way he establishes his vision of the mission. His specific objective forms his own vision. On this base, the leader can motivate spiritually to his led. Then, the strategy sets up starting from the vision. His agenda is the starting point to reach the objectives. He elaborates his program because he can see projected in the time each one of the stages that take him to the execution of his objectives. This article sustains that the principles enunciated above are part of the experience of Nehemías as leader of those who returned of the captivity. When using these old principles, in the elaboration of modern strategies of evangelism, it is possible to plant new churches with effectiveness. DavarLogos 5/2 (2006) 107–115

436 Ute Neumann-Gorsolke, Warum die Mauer in Jerusalem wieder aufgebaut werden musste. Überlegungen zur Exposition des Nehemiabuches Neh 1,1–4 Die Eingangsverse des Nehemiabuches erzählen vom Wiederaufbau der Jerusalemer Stadtmauer. Zwar ist diese Baumaßnahme archäologisch kaum nachgewiesen, doch die religiöse wie politische Motivationen Nehemias verleihen seinem Bericht Glaubwürdigkeit. Die eingerissene Stadtmauer erinnerte die Judäer an die Schmach des Jahres 587 v. Chr., was durch die Anfeindungen der Nachbarstaaten immer wieder verstärkt wurde. Der Wiederaufbau der Mauer sollte daher die Integrität Judas wiederherstellen und die Rückkehr der Exulanten ermöglichen. Entgegen den Angaben im Esrabuch stammt der Impuls für den Mauerbau nicht von persischen Autoritäten, sondern von Nehmia, dem Mundschenk des persischen Großkönigs, der als Teil der Exilsgemeinde vom persischen Großkönig die Erlaubnis für solch ein Bauprojekt erringen konnte. Ein persisches Eigeninteresse ist jedoch weder aus dem biblischen Bericht noch aus den persischen Quellen heraus zu belegen. Friedhelm Hartenstein et al. (Hgg.), “Sieben Augen auf einem Stein” (Sach 3,9); Neukirchener Verlag, Neukirchen-Vluyn (2007) 261–286 (EB)

437 Mordechai Cogan, Raising the Walls of Jerusalem (Nehemiah 3:1–32): The View from Dur-Sharrukin This paper reconsiders some critical aspects of the list in Neh. 3:1–32 and Nehemiah’s role in its composition – in particular, the circumstances of its initial recording – in light of the reports about the constructions at Dur-Sharrukin during the days of Sargon II of Assyria. It is proposed that Neh 3:1–32 was drawn up towards the conclusion of the construction work carried out in Jerusalem and that the copy of the list or an earlier draft was available for later use in the Book of Nehemiah. IEJ 56/1 (2006) 84–95

438 Innocent Himbaza, La tradition du Targum en Néhémie 8,1–8 Scholars generally rely on the term meforash to accept or reject the idea of a Targum in Neh. 8:8. Innocent Himbaza shows that a narrative analysis of the whole passage

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(Neh. 8:1–8) allows the reader to consider the role played by the Levites as an early attestation of a Targumic tradition, which in the narrower context of Neh. 8:8 appears in the expression “and [they] gave the sense (wesom sèkhèl)”. ETR 81/4 (2006) 543–552

Tobit – Judith – Esther ★ 1/2 Maccabees 439 Giancarlo Toloni, Echi omerici nel libro di Tobia? The travel motif in the book of Tobit seems to echo an important text that was known both by the author and his audience: Homer’s Odyssey. The following shared motifs are explored in detail: the father-son relationship; the dog of the protagonist; divine intermediaries; magic substances and philters; blindness. – For additional recent work on Homer and the Bible, see D.R. MacDonald, IRBS 50:971, 1050; 52:853. Sef. 67/1 (2007) 5–36 (BL)

440 Beate Ego, Textual Variants as a Result of Enculturation: The Banishment of the Demon in Tobit This paper discusses why Codex Sinaiticus eliminated the love of the demon Asmodeus for Sarah. Tob 6:15 in manuscripts 319, A and B has the “love” motif, Codex Aleph (Sinaiticus) does not. Septuagint and Cognate Studies 53; Wolfgang Kraus et al. (eds.), Septuagint Research; Society of Biblical Literature, Atlanta, Ga. (2006) 371–378 (BL)

441 David A. deSilva, Judith the Heroine? Lies, Seduction, and Murder in Cultural Perspective Many readers have questioned Judith’s status as heroine, describing her behavior as morally reprehensible at worst and morally ambiguous at best largely on the basis of her use of deceit to establish herself in the camp of the enemy and to lure Holofernes into a position of weakness. A study of the use of deceit in the Hebrew Scriptures, Pseudepigrapha, and classical Greek literature as an acceptable – even praiseworthy – virtue to be employed when advancing the interests of one’s reference group against outsiders shows Judith to be acting very much in line with the path defined as virtuous in Mediterranean cultures. Judith finds herself in the midst of a web of honor challenges and uses culturally appropriate strategies to defend her honor, the honor of her people, and the honor of God. BTB 36/2 (2006) 55–61

442 Iain Duguid, But Did They Live Happily Ever After? The Eschatology of the Book of Esther A fundamental conflict between heavenly order and the earthly order underlies the whole narrative of the Book of Esther, from the beginning to the end. The end of the story depicts a triumph for the heavenly (“eschatological”) order, but a triumph that is as yet only partial and incomplete. An awareness of larger trajectory of redemption is alluded to in key phrases and motifs that serve to show that fulfilment of the heavenly order is not yet a present reality. WThJ 68/1 (2006) 85–98

443 Jin Yang Kim, The Two Eunuchs in the LXX Version of the Book of Esther The story of the two eunuchs’ conspiracy (Esther 2:21–23) is significant in the book of Esther for the authors of both the Masoretic text and the Septuagint, since they

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are able to amplify their distinctive messages through the development of this scene in different ways. Whereas the Masoretic text focuses on the relationship between Mordecai and Esther, the Septuagint emphasises the king’s promotion of Mordecai and the conflict between Mordecai and Haman. Proceedings EGL & MBS 25 (2005) 87–96 (BL)

✩ 444 Wolfgang Baur (Red.), Heiliger Krieg in der Bibel? Die Kämpfe der Makkabäer Die Makkabäerbücher – das Thema dieser WUB-Ausgabe – zeugen von einer Zeit, in der konkrete Grundlagen des Christentums und des rabbinischen Judentums gelegt wurden. Das Heft behandelt schwerpunktmäßig v.a. die politische Geschichte sowie die theologischen Neuerungen dieser Periode. Einzelne Beiträge widmen sich folgenden Aspekten: die Ideologie der Makkabäerkämpfe (8–11), die Religionsverfolgung unter Antiochos IV. Epiphanes (12–18), die Theologie des Martyriums in 2 Makk 6–7 (20–25) und die Rolle der Mutter der sieben Märtyrer in 2 Makk 7 (34–36), die militärische Taktik der Makkabäer (26–31), der Glaube an die Auferstehung der Toten anhand archäologischer Zeugnisse (41–43) und in 2 Makk 7 (48–49), die Wirkungsgeschichte der Makkabäerbücher im Judentum (44–47, 52–53, 54) und im Christentum (54–56), der antike Kampf der Kulturen nach dem Zeugnis des 3. und 4. Makk. Einige kulturhistorische Exkurse (z.B. zum Makkabäeraltar in der Kirche St. Maria in der Kupfergasse in Köln – S.32f.) ergänzen das behandelte Thema. Hilfreich ist auch die tabellarische Zusammenstellung der Geschichte der Makkabäer samt biblischen Verweisen auf dem Innenumschlag des Heftes. WUB 43 (2007) 8–61 (DL)

445 Roger Tomes, Heroism in 1 and 2 Maccabees Three types of heroism can be identified in 1 and 2 Maccabees: those of the warrior, the martyr and the suicide. While these concepts derive in part from the histories in the Hebrew Bible, they also display affinities with Greek ideas. Greek influence may be traced in vocabulary, in the manner of writing history, and in the emphasis on the motivation of the heroes. Greek history writing however occasionally appeals to universal values, whereas the Maccabaean literature does not look directly beyond the defence of the Jewish way of life. The martyrs were honoured by both Christians and Jews in times of persecution; and, although they never directly appealed to the suicide of Razis, Jews embraced suicide under the threat of torture or forced conversion as a legitimate way of ‘sanctifying the name’. The example of Judas and his brothers may have been used to justify the Crusades: it has certainly helped to inspire Zionism and Israeli aspirations. BI 15/2 (2007) 171–199

446 Victor L. Parker, Judas Maccabaeus’ Campaigns against Timothy Both 1 and 2 Maccabees mention various campaigns of Judas Maccabaeus against an opponent called Timothy. The author argues that although 1 Maccabees in several instances does provide more accurate detail, 2 Maccabees’ presentation of these campaigns as chronologically discrete has the greater historical plausibility. Additionally, 2 Maccabees alone preserves a record of a third, historically plausible campaign against Timothy. Overall, 2 Maccabees deserves more esteem as an historical source than it commonly receives. Bib. 87/4 (2006) 457–476

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447 Robert Doran, Emending 1 Macc 7,16 This short note suggests that the Greek translator of 1 Macc 7,16 read the Hebrew original as the third person singular perfect verb with the third person pronominal suffix (ktàbô) instead of the passive participle kàtûb. The resulting Greek text read as if Alcimus the high-priest had written Ps 78, instead of Ps 78 being quoted. Bib. 87/2 (2006) 261–262

Prophets General 448 Gershon Brin, Studies in the Prophetic Literature (Hebrew text) Brin offers an introduction to biblical prophecy in two sections. The first section discusses general issues such as the call of the prophet, symbolic acts, visions, allegorical speech. The second section deals with the Hebrew prophets in chronological order. Two of the books are considered in detail: Ezekiel (pp. 173–380) and Micah (pp. 55–162). The concluding section deals with prophecy as reflected in postbiblical sources: the Dead Sea Scrolls and talmudic literature. The volume concludes with a bibliography of scholarly work consulted by the author. The Biblical Encyclopaedia Library 22; Bialik Press, Jerusalem (2006) XVI/1–460

449 Rüdiger Lux et al. (eds.), Die unwiderstehliche Wahrheit. Studien zur alttestamentlichen Prophetie The following four papers of this volume deal with prophecy in general: U. Becker, Die Entstehung der Schriftprophetie (pp. 3–20: a reading of Isa 8:16–18 and Jer 36 to reconstruct the origins of written prophecy); W. Hermann, Die Entstehung der Schriftprophetie als Problem (pp. 21–36: the author offers a survey of opinions on the textual transmission of prophecy in ancient Israel, and considers 1 Kings 19:9–14 as a passage illuminating the issue); Th. Krüger, Erwägungen zur prophetischen Kultkritik (pp. 37–55: a discussion of the interpretation of prophetic criticism of ritual by P. Volz, E. Würthwein, and G. Kratz; Krüger renews the idea of Volz – the prophets seek to reduce the ritual dimension of religion); R. Liwak, Herrschaft zur Überwindung der Krise: politische Prophetie in Ägypten und Israel (pp. 57–81: a comparative study of texts such as the Neferti prophecy and Isa 8:23–9:6 demonstrates that both cultures expected a new ruler to bring about a time marked by general wellbeing). Arbeiten zur Bibel und ihrer Geschichte 23; Evangelische Verlagsanstalt, Leipzig (2006) XI/1–574 (BL)

450 Wojciech Pikor, Pytanie o funkcj\ retorycznA opowiada… o powo∑aniu prorockim This paper discusses the question about the rhetorical function of the stories on prophetic vocation. Assuming their apologetic character, which has been emphasized in the exegesis based on the historical-critical method, the quest for further goals takes it into account that the text is a testimony to the event of vocation. Applying the narrative method allows to distinguish three different communicative situations written in the description of calling. The last of them is the process of reading in which the ideal prophet meets his ideal listener. Taking this fact into account in the rhetorical analysis allows recognizing some new persuasive aspects of the vocational narration. Its goal is not reduced to the apology of the authority of the prophet or his word. Sharing his experience of calling, the prophet introduces his listeners in a direct contact with the

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word of God, thus enabling their decision whether to listen or not to listen to his words. In result, the event making the prophecy is recreated and updated in the time and space of the reader. RTK 52/1 (2005) 23–42 (SS)

451 Hans M. Barstad, Sic dicit dominus: Mari Prophetic Texts and the Hebrew Bible Numerous “words of doom”, “words of salvation”, and “words against the nations” are found in both the Mari corpus and Isa 1–39. Yairah Amit et al. (eds.), Essays on Ancient Israel in Its Near Eastern Context; Eisenbrauns, Winona Lake, Ind. (2006) 21–52 (BL)

452 Ehud Ben Zvi, Utopias, Multiple Utopias, and Why Utopias at All? The Social Roles of Utopian Visions in Prophetic Books within Their Historical Context A utopian vision of a society presents not just a better state of affairs, but the best imaginable state, unrealizable within the usual course of events and therefore signaling a complete break with the present order. In the OT prophetic books, utopian visions abound and are far from being uniform, for some prophets expect a future king, while others do not. As examples Ben Zvi analyses Isa 11:1–10 and the book of Hosea. Utopian visions conveyed a sense of hope, but also of estrangement from the present. Ehud Ben Zvi (ed.), Utopia and Dystopia in Prophetic Literature; Vandenhoeck & Ruprecht, Göttingen (2006) 55–85 (BL)

453 Georg Fischer, Partner oder Gegner? Zum Verhältnis von Jesaja und Jeremia Indem sich Jesaja und Jeremia auf die Königsbücher beziehen, sich auf Jerusalem konzentrieren und ähnlich über die Rolle anderer Völker sprechen und so die Aufgabe der Verkündigung der Botschaft Gottes für Juda und Jerusalem erfüllen, zeigen beide große Gemeinsamkeiten. Das Verhältnis zueinander zeigt sich jedoch noch differenzierter: Vielfältige Jesaja-Rezeption bei Jeremia spricht neben Schriftkenntnis auch für Wertschätzung. Jeremia distanziert sich jedoch auch von Jesaja, insbesondere bei den Aussagen über den Wiederaufbau, den Kult und die Gemeinschaft. Hauptpunkt der unterschiedlichen Auffassungen ist die Rolle Jerusalems und Zions: Geht Jesaja von Gottes immerwährendem Schutz aus, thematisiert Jeremia die Schuld aller Bewohner Jerusalems. Ein Grund für die Diskrepanz zwischen Jesaja und Jeremia liegt in der Bewertung der Ereignisse von 587 v. Chr.: Übergeht Jesaja sie weitgehend, mahnt Jeremia die Gründe für die Katastrophe ernst zu nehmen. Jesaja und Jeremia zeigen sich so gleichermaßen als Partner und als Gegner. Friedhelm Hartenstein et al. (Hgg.), “Sieben Augen auf einem Stein” (Sach 3,9); Neukirchener Verlag, Neukirchen-Vluyn (2007) 69–79 (EB)

454 Eckart Otto, Antiprophetische Traditionen im Prophetenkanon. Zu einem Buch von Armin Lange Besprochen wird Armin Lange, Vom prophetischen Wort zur prophetischen Tradition. Studien zur Tradition- und Redaktionsgeschichte innerprophetischer Konflikte in der hebräischen Bibel (FAT 34), Tübingen 2002. Die Arbeit widmet sich der Frage, aus welchem Grund jüngste alttestamentliche Texte zum Thema innerprophetischer Konflikte ( Jer 23,33–40; Sach 13,2–6) mit bewusstem Rückgriff auf älteres Material über den Konflikt Prophet gegen Prophet jede aktuelle, kerygmatische Prophetie ablehnten und zur Tradentenprophetie (O.H. Steck) wurden. ZABR 12 (2006) 307–311 (EB)

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Isaiah: general ★ Isaiah I ★ Isaiah II ★ Isaiah III 455 H.G.M. Williamson, Isaiah 1–5 Chap. 1 functions as an introduction to the book of Isaiah as a whole. In an earlier form of the prophetic book, most of chaps. 2–5 comprised the first section of a book that ended on a final hymn of praise in chap. 12. The second part of chap. 11 has close points of comparison with 5:25–30. While the atmosphere of chaps. 2–5 announces and justifies judgment (though also presenting a vision in 2:2–4), chaps. 6–12 are largely positive. The section 2:5–6 effects the transition to judgment on those of the people who ought to implement the vision but are in no position to do so. The passage 5:25–29/30 was moved to its present location and adapted to bring the announcement of judgment to a climax. One passage – 4:2–6 – clearly interrupts this section: it is a late expression of future hope, interpolated at a late stage of the book’s final edition. – The present commentary will deal with Isa 1–27 in three volumes. The International Critical Commentary; T & T Clark International, London (2006) XXXVIII/1–410

456 Claire Mathews et al. (eds.), “As those who are taught”: The Interpretation of Isaiah from the LXX to the SBL Fourteen papers explore the history of the interpretation of the book of Isaiah. Key contributions deal with Isaiah in the Septuagint (D.A. Baer, A. van der Kooij), Qumran (G.J. Brooke), Paul ( J.R. Wagner), John (C.H. Williams), the book of Revelation ( J. Fekkes); the middle ages and the early modern period are not neglected, of course. But for current interpretation, the most valuable contribution are those by Roy F. Melugin (Form criticism, rhetorical criticism, and beyond in Isaiah, pp. 263–278) and Patricia K. Tull (One book, many voices: conceiving of Isaiah’s polyphonic message, pp. 279–314), for these survey the state of current research on Isaiah. While Melugin comments on J. Muilenburg, C. Westermann, and his own commentary, Tull’s focus is on the conversation between traditional diachronic interpretations and the currently more fashionable holistic approach to the book of Isaiah as a whole. Symposium Series 27; Society of Biblical Literature, Atlanta, Ga. (2006) XII/1–342 (BL)

457 Bettina Eltrop (Red.), Jesaja Diese Ausgabe der BiKi ist dem Buch Jesaja gewidmet. In zwei einleitenden Artikeln wird die literarische Gestalt des Buches (190–197) und die Rückfrage nach dem historischen Prophet Jesaja erörtert (198–202). Zu den behandelten Einzelthemen gehören: eine kollektive Identität des Gottesknechts im Kontext von Jes 40–55 (208–211), jesajanische Denkmöglichkeiten im Hinblick auf einen Friedenskonzept zwischen Völkern und Geschöpfen (212–217) sowie Frauenbilder und Frauenrollen im Buch Jesaja (218–222). Mehrere Beiträge behandeln die Wirkungsgeschichte und die Rezeption des Buches: Die gegenwartsbezogen deutende Jesaja-Übersetzung der LXX (223–226), die Verwendung und Bedeutung von Jes in Qumran (227–230), Jesajatraditionen im Neuen Testament (231–234) sowie eine vergleichende Rückschau auf rabbinische und patristische Auslegung des Buches (235–239). Eine moderne Lesart jesajanischer Verheißungen bietet der Beitrag über adventliche Jesajalesungen als gewachsene Texte für Krisenzeiten (203–207). BiKi 61/4 (2006) 189–239 (DL)

458 Mark Gray, Rhetoric and Social Justice in Isaiah The author of this dissertation focuses on Isa 1:16–17 and Isa 58, two texts that help create, in the Isaianic corpus, the association of defective religious observance with the practice of social injustice. Also analyzed is Isa 9:12–16 in a chapter entitled “the rhetoric of punishment as questioning voice”. The author is often inspired by W. Brueggemann and M. Sweeney. LHBOTS 432; T & T Clark International, London (2006) X/1–306

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459 Reinhard G. Kratz, Israel in the Book of Isaiah The name ‘Israel’ is employed by all sections of Isaiah in various ways and with various meanings. As such, the book takes part in the fundamental transformation the name has undergone both in the history of Israel and in the literary history of the Old and New Testaments as it evolved from a political to a theological concept, from the Israel of history to the Israel of faith. According to an insightful thesis proposed by Leonard Rost, this development took its point of departure from the prophets of the eighth century BCE and has left especially deep traces in First and Second Isaiah. The name Israel can thus serve as a leitmotif that allows to retrace the development of Isaianic prophecy as well as the various stages of the book’s origins. JSOT 31/1 (2006) 103–128

✩ 460 H.G.M. Williamson, A Productive Textual Error in Isaiah 2:18–19 The two verses Isa 2:20–21 were added to the text in order to explain the curious result of the small textual corruption in verses 18–19. Further echoes of this addition can be detected in Isa 31:7 and 30:22. Yairah Amit et al. (eds.), Essays on Ancient Israel in Its Near Eastern Context; Eisenbrauns, Winona Lake, Ind. (2006) 377–388 (BL)

461 Johnny Miles, Re-reading the Power of Satire: Isaiah’s ‘Daughters of Zion’, Pope’s ‘Belinda’, and the Rhetoric of Rape This essay’s semiotic and feminist approach proposes a re-reading of the ‘daughters of Zion’ poem (Isa. 3.16–4.1) as a rape text. Analysis of such a text (including intertextuality with Alexander Pope’s The Rape of the Lock) with deleterious effects for a rape culture reveals the interplay of satire with its poetics of rape, the misogynist biases actuating the sexual violence of its rape rhetoric, and the necessity to re-inscribe valuation of the feminine in such a text of terror vis-à-vis a rape culture. This poetic satire possesses no ideological neutrality as its androcentric nature (en)genders the (male) poet and Yhwh to (circum)(in)scribe the ultimate fate of these women as rape victims after having mocked them with sexist stereotypes. Nonresistance to this textual marginalization of Woman as ‘other’ tacitly succumbs to this text’s power to interpellate female readers as immasculated victims and male readers as salacious voyeurs, thus coopting readers in the perpetual ethos of violence against the feminine. The resistant act of re-reading such a textual act of violence, however, empowers by unveiling it as an abuse of power and liberates by voicing advocacy for the suffering silent demeaned, devalued, and dehumanized. JSOT 31/2 (2006) 193–219

462 Stig Norin, Was ist ein gillajon? Der Artikel deutet den nur in Jes 3,23 und 8,1 belegten Begriff gillàyôn als einen Rollsiegel. Mit der Inschrift lemaheœr “àlàl ˙à“ baz in Jes 8,1 wird das Siegel als Eigentum des Sohnes Jesajas bestimmt, und damit könnte es auch von ihm benutzt werden, wenn er in Jes 8,16–18 als Zeuge auftreten sollte. Wie alte Abbildungen aus Mari zeigen, konnten Siegel als ein Teil des Gerätes, das die Kleider der Frauen zusammenhielt, dienen. Vor diesem Hintergrund ist es vertändlich, dass in Jes 3,23 das gillàyôn mitten unter den Kleidern erwähnt wird. VT 56/3 (2006) 363–369

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463 Uwe Becker, Der Messias in Jes 7–11. Zur “Theopolitik” prophetischer Heilserwartungen Commentary on three “messianic” passages: Isa 7:14; 9:1–6; 11:1–9. Erfurter theologische Studien 90; Susanne Gillmayr-Bucher et al. (eds.), Ein Herz so weit wie der Sand am Ufer des Meeres; Echter Verlag, Würzburg (2006) 235–254

464 Jean Radermakers, La mère de l’Emmanuel. “Le Seigneur lui-même vous donnera un signe” (Is 7,14) The book of Isaiah, while heralding the birth and the promising destiny of Emmanuel, alludes to his mother (7,14) without further specification. One might think of King Akhaz’s spouse, or else, Isaiah’s wife. But, in the following chapters of his book, Isaiah, broadening the initial symbolics, often alludes to Sion as to a female figure, an unfaithful spouse or a prostitute, whom God reintegrates in his Alliance, whose virginity he restores, whom he graces with fertility. Matthew (1,23) sees in that figure Jesus’ mother, Mary, in whom those various figures find their fulfilment. Through Mary, a veil is lifted on the virgin maternity as God’s fertilizing grace, and on the divine fertility of virginity. NRT 128/4 (2006) 529–545

465 Esther Eshel, Isaiah 11:15: A New Interpretation Based on the Genesis Apocryphon The emended verse can be translated as follows: “The Lord will dry up the tongue of the Egyptian sea. He will raise his hand over the Euphrates and break it with his wind into seven wadis, so that it can be trodden dry-shod.” DSD 13/1 (2006) 38–45 (BL)

466 Willem A.M. Beuken, Jesaja 13–27. Übersetzt und ausgelegt This is the second instalment of a major critical commentary on the book of Isaiah of which part 1 (on Isa 1–12) was published in 2003 (IRBS 49:421). The commentator feels that chaps. 13–27 have been a separate composition that was eventually united with the other parts of the Isaianic corpus. Within chaps. 13–27, however, chaps. 24–27 are again a separate composition, generally known as the Isaiah apocalypse. Beuken dates it to the Persian period, insisting that it must be pre-Hellenistic in origin. – Beuken promises to deliver one more volume, which will deal with Isa 28–39. Herders theologischer Kommentar zum Alten Testament; Verlag Herder, Freiburg (2007) 1–432 (BL)

467 Saul M. Olyan, Was the “King of Babylon” Buried Before His Corpse Was Exposed? Some Thoughts on Isa 14,19 Scholars assume that the “King of Babylon” of Isa 14 was never buried. In contrast, this article suggests that he was indeed interred and that his corpse was exhumed and exposed. The argument is based on the presence in Isa 14,19 of the common idiom “lk (Hiphil/Hophal) with mn, which occurs elsewhere with the unambiguous meaning “to cast / be cast from locus A (to locus B).” ZAW 118/3 (2006) 423–426

468 Friedrich V. Reiterer, Wer ist der angekündigte Regent? Ein früher Baustein der Messiasvorstellung in Jes 16,4c–5d Considering the presentation of a person, the nucleus of Isa 16:4c–5d turns out to be an early Messianic text of a rather unprecise nature, originating in early times of

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Seleucid oppression. The LXX interprets the passage as anti-Hasmonean and favouring David. BN 130 (2006) 5–16

469 Hilary Marlow. The Lament over the River Nile – Isaiah xix 5–10 in Its Wider Context The ‘Lament over the River Nile’ in Isaiah xix 5–10 has attracted little interest from scholars yet demonstrates some interesting features in terms of poetic form and structure as well as its relationship to the larger unit of Isaiah xix 1–15. Comparison with ancient Egyptian prophecy suggests that this larger section is a unity and draws heavily on the author’s awareness of Egyptian geography and culture. In the lament itself, the author uses various forms of parallelism in order to emphasise the effect of the drought, and in so doing to highlight the superiority of YHWH over the gods of Egypt. VT 57/2 (2007) 229–242

470 Mark Leuchter, Tyre’s “70 Years” in Isaiah 23,15–18 Isaiah 23,15–18 has often been regarded as part of a Josianic redaction, aligning the temporal parameters of Isaiah’s oracle against Tyre with Josiah’s reign. Previous investigations into this passage, however, have relied on matters of strict chronology to establish this Josianic connection. The Josianic character of the passage is more readily evident through its invocation of an important cuneiform document from the reign of Esarhaddon, corresponding with other Josianic era literary works strongly influenced by Assyrian rhetoric. Tyre’s “70 Years” deploys language once reserved for the Mesopotamian deity Marduk, contributing to the way in which a Judean audience in the 7th century should conceive of their own deity YHWH. Bib. 87/3 (2006) 412–417

471 Hugh Godfrey Maturin Williamson, The Fortified City of Isaiah 25,2 and 27,10 Der Beitrag diskutiert verschiedene Vorstellungen der Zuordnung und Definition der sog. “befestigten Stadt” in Jes 25,2 und 27,10. Hierfür werden weitere Stellen aus der zusammengehörigen Einheit Jes 24–27 aufgenommen, die von einer Stadt sprechen, sowie vorjesajanisches Traditionsgut. Friedhelm Hartenstein et al. (Hgg.), “Sieben Augen auf einem Stein” (Sach 3,9); Neukirchener Verlag, Neukirchen-Vluyn (2007) 419–426 (EB)

472 Harold E. Hosch, A Textlinguistic Analysis of Isaiah 25 This analysis suggests that three poems should be distinguished in the chapter: 25:1–5; 25:6–10a; 25:10b–12. Whereas Poem 1 has a mix of perfect and imperfect verb forms representing the gnomic mode, Poems 2 and 3 are marked with weqatal verb forms with predictive meaning. HebStud 47 (2006) 49–65 (BL)

473 Joseph Blenkinsopp, Hezekiah and the Babylonian Delegation: A Critical Reading of Isaiah 39:1–8 2 Kings 18–20 has a positive view of Hezekiah, a view that is also in evidence in Sirach 48:17–22. A closer look, however, reveals that Hezekiah also had other, less laudable sides, see the parallel account in Isa 39. Yairah Amit et al. (eds.), Essays on Ancient Israel in Its Near Eastern Context; Eisenbrauns, Winona Lake, Ind. (2006) 107–122 (BL)

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✩ 474 Joel Kaminsky et al., God of All the World: Universalism and Developing Monotheism in Isaiah 40–66 Second Isaiah “universalism” flows from and is conditioned by his twin primary themes: Israel’s election and the exaltation of Israel’s God. His rhetoric exalts YHWH to such an extent that he strongly questions, even denies, the existence of other deities. He refers to the idols of the nations as graven images empty of form and power, but this does not equal a universal conversion to the worship of YHWH (only the latest sections 56:1–8 and 66:18–24 include the inclusion of proselytes). HThR 99/2 (2006) 139–163 (WSch)

475 Friedhelm Hartenstein, “. . . dass erfüllt ist ihr Frondienst” ( Jesaja 40,2). Die Geschichtshermeneutik Deuterojesajas im Licht der Rezeption von Jesaja 6 in Jesaja 40,1–11 Der Beitrag widmet sich einem Motiv im Deuterojesajaprolog, das in der Forschung bisher wenig wahrgenommen wurde, – der Rede von der “Rückkehr Jahwes” in Jes 40,1–5. Dies ist kein isoliertes Einzelelement, sondern es setzt eine komplexe Geschichtstheologie voraus. Zum einen lassen sich anhand einiger babylonischer Texte religionsgeschichtliche Bezüge aufzeigen, zum anderen sind auch innerisraelitische traditionsgeschichtliche Voraussetzungen von Bedeutung, vor allem die Jerusalemer Tempeltheologie mit einem der prominentesten Texte zu diesem Themenkomplex, Jes 6. Der Beitrag liefert einen neuen Ansatz zu einer Reformulierung der Intention des Jesajaprologs unter Annahme einer Rezeption von Jes 6 in Jes 40,1–11. Friedhelm Hartenstein et al. (Hgg.), “Sieben Augen auf einem Stein” (Sach 3,9); Neukirchener Verlag, Neukirchen-Vluyn (2007) 101–119 (EB)

476 Francis Landy, The Ghostly Prelude to Deutero-Isaiah This article is a close reading of Isa. 40:1–11, which focuses on its function as a prologue to Deutero-Isaiah, and hence distinguished by its promise of a new beginning, and on its dependence on, and reversal of, the past, the spectral voices it seeks to repatriate. The complexities of the passage, and hence of the book as a whole, require attention to the detail of each its parts, but also to its fragmentariness as it seeks to reconstruct a fractured reality. This is achieved in part through the emphasis on the materiality of the voice as flesh (basar) and sonority, and as the matrix (mebasseret) of the future. The analysis proceeds from the voice of maternal comfort in vv. 1–2, to the announcement of the way and the universal theophany in vv. 3–5, to the pathos of transience in vv. 6–8, and finally to the deferred resolution in vv. 9–11. In the conclusion the author discusses the relation of the text to the Freudian uncanny, the correspondence and non-correspondence of Isa. 40 with Isa. 6, and the question of the relationship between historical and literary approaches. BI 14/4 (2006) 332–363

477 Ulrich Berges, “Ich gebe Jerusalem einen Freudenboten”. Synchrone und diachrone Beobachtungen zu Jes 41,27 The references to Zion and Jerusalem (41,27; 44,26.28; 45,13; 46,13) in the section Isa 40–48 dedicated to Jacob and Israel and which follows the Prologue in 40,1–11, require an explanation because they present the perspective of the return from the point of view of the Jewish homeland, which for the first time appears only in Isa 49,14. Synchronically Isa 41,27 interrupts the parallel double structure of the dispute with the foreign gods in 41,21–24.25–29. Diachronically Isa 41,27 is not attributable to the redactor of the first collection, composed between 539 and 520 BCE, but to a more recent hand, which – starting from the first Servant Song with its expansion and

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reinterpretation with Darius I in mind – introduces the perspective of the return into the dispute with foreign gods. JHWH proves his unique and overpowering sovereignty over history not only with regard to Cyrus but also to Darius I. Bib. 87/3 (2006) 319–337

478 Bernard Gosse, L’élu (b˙yr) en Isaïe 42,1–4 + 5–9, dans les traditions du livre d’Isaïe du Psautier et du livre des Proverbes In Is 42,1 the “chosen” (b˙yr) constitutes a substitution to the royalty of David and corresponds to the prophet new Moses. He represents the fulfilment of Is 8,23–9,1. This passage prepares the alliance of Is 59,21. This tradition depends of the influence of the Book of Psalms and of the Book of Proverbs. BN 128 (2006) 19–26

479 Hans-Jürgen Hermisson, Deuterojesaja. Lieferung 12 This is the first fascicle of another volume of the K. Elliger/H.-J. Hermisson commentary on Second Isaiah. It sets in with Isa 49:14–26; 50:1–3, understood as a textual unit. A digression, set in small print, discusses Zion texts in Second Isaiah (pp. 19–24, with a critique of the attempt to assign Zion passages to secondary textual layers). Biblischer Kommentar Altes Testament XI, 12; Neukirchener Verlag, Neukirchen-Vluyn (2007)

480 Alviero Niccacci, Quatro carme del Servo del Signore (Is 52,13–53,12). Composizione, dinamiche e prospettive In order to clarify the numerous problems of the Fourth Song of the Servant of the Lord (Is 53:13–53:12), it is necessary to evaluate the dynamics of the passage, to identify the speakers of the different sections and the perspective of the whole text on the basis of a correct analysis of the verbal forms, which as always constitute the vehicle of the information. The author proposes a chiastic division of the text: A) 52:13–15 // A’) 53:10–12 Exaltation of the Servant, with God as the speaker in both units; B) 53:1–3 // B’ 53:7–9 Recalling his destiny, with the prophet and/or the community of believers as the speakers; C) 53:4–6 Final understanding on the part of the community. After examining problems of detail, particularly in 52:10–15, 53:1–2, 53:9 and 53:10b, the author tries to define the perspective of the whole text by evaluating the verb forms of the future in relationship to the verb forms of the past, especially the yiqtol in 53:7 and 53:10–12. The fact that the beneficial role of the Servant for both Israel and the “many/many nations” becomes effective after his death, even because of his death, opens astonishing horizons toward the future. LASBF 55 (2005) 9–26

481 Kristin Joachimsen, Steck’s Five Stories of the Servant in Isaiah lii 13–liii 12, and Beyond Bernhard Duhm’s Servant Song thesis from 1892 has had a paradigmatic status for more than a century. Gottesknecht has become a technical term, Ebed-Jahwe-Lied a genre, Stellvertretung an established theological concept, and “Servant Song Research” a particular discipline within Old Testament scholarship. This article investigates of Odil Hannes Steck’s reading. Steck outlines an intra-Isaianic reception of the songs on five levels dating from 539 to 270 BCE. In the original version, the servant of Isa. liii is identified individually as the prophet. On the remaining four redactional levels, the servant is identified collectively as Zion, as those who have returned from exile, as those who remained at home in Judah, and as the true Israel (which includes other peoples). After a presentation of Steck’s reading, features of reading related to historicising, theologising, and textualising are discussed. Finally, a narrative reading of Isa. liii is offered, with a focus on the literary trope of personification. VT 57/2 (2007) 208–228

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482 Anthony Abela, When Tradition Prevails over Good Parsing: Reconsiding the Translation of Is 53:11b The following translation seems appropriate: “Though the Lord’s servant is deeply distressed by the troubles of his soul, for he had more than enough of humiliations, the Just One will vindicate him in front of the multitude, since it is their guilt that his servant carries.” BEAT 54; Hermann M. Niemann et al. (eds.), Stimulation from Leiden; P. Lang, Bern (2006) 89–104 (BL)

✩ 483 Judith Gärtner, Erlebte Gottesferne. Drei schriftexegetische Antworten ( Jes 58,1–12; 59,1–15a; 57,14–21) Der Beitrag widmet sich der Frage nach dem literarischen Wachstum von Jes 56,9–59,21. Ausgangspunkt für die Fragestellung ist Jes 58,1–12, da sich der Text in der Lichtmetaphorik der Vv. 8–12 sprachlich eng an der Heilsverheißung für Zion in Jes 60–62 orientiert und im Vergleich mit den anderen Abschnitten in Jes 56,9–59,21 am deutlichsten auf den schon existenten Kern in Jes 60–62 hin verfasst worden ist. Besonders berücksichtigt wird, dass es sich bei den Texten um Prophetie handelt, die sich selbst weitgehend als Schriftauslegung ihrer eigenen prophetischen Tradition versteht. Die Exegesen zu Jes 58,1–12; 59,1–15a; 57,14–21 zeigen, dass angesichts erlebter Gottesferne ein Fortschreibungsprozess in Gang kommt, in dem als Ursache der Gottesferne die Schuld des Gottesvolkes benannt wird, wobei auch eine Möglichkeit zur Umkehr und zu einem erneuerten Gottesverhältnis aufgezeigt wird. Friedhelm Hartenstein et al. (Hgg.), “Sieben Augen auf einem Stein” (Sach 3,9); Neukirchener Verlag, Neukirchen-Vluyn (2007) 81–100 (EB)

484 Simone Paganini, Der Übergang von Deutero- zu Trito-Jesaja: zu Jes 56,9 Isa 56:1–9 is the logical continuation of Isa 55. The break between the two chapters, traditionally assumed by scholars, must be re-evaluated. BEAT 54; Hermann M. Niemann et al. (eds.), Stimulation from Leiden; P. Lang, Bern (2006) 105–111 (BL)

485 S.W. Flynn, Where Is YHWH in Isaiah 57,14–15? This study suggests a reading of Isaiah 57,14–15 in the Hebrew Bible which goes against the theological Tendenz of some Versions and the interpretation of some contemporary scholars. It explores how both the Versions and contemporary scholarship have interpreted the passage, draws a parallel between the two interpretations, and suggests that their either / or distinction of what the passage means may not reflect the complex nature of sacred space and Divine Presence in the BH. This study suggests that the text holds two meanings that are complementary. Yet these meanings are placed in a respective foreground and background which reveals their levels of emphasis intended by the author / redactor of Trito-Isaiah. Bib. 87/3 (2006) 358–370

486 Klaus Seybold, Jes 58,1–12: Fastenpredigt. Bemerkungen zu einem prophetischen Gedicht Der Grundbestand der tritojesajanischen Literatur liegt in längeren strophischen Gedichten und Liedern, die in spätexilischer Zeit vermutlich in Jerusalem entstanden sind. Diese These wird am Beispiel von Jes 58,1–12 in einer poetologischen Studie entfaltet. Friedhelm Hartenstein et al. (Hgg.), “Sieben Augen auf einem Stein” (Sach 3,9); Neukirchener Verlag, Neukirchen-Vluyn (2007) 345–358 (EB)

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487 Ernst Haag, Die Waffenrüstung Gottes nach Jes 59. Zur Vorgeschichte einer neutestamentlichen Paränese Die neutestamentlichen Bilder vom Kriegsdienst für das christliche Leben (bes. Eph 6,10–17) gehen auf die alttestamentliche Vorlage Jes 59 zurück, die inneralttestamentlich durch Weish 5 rezipiert wird. Jes 59 setzt eine Glaubenskrise Israels voraus, die die Heilsoffenbarung Jahwes in Frage stellt und die Einhaltung der Tora vernachlässigt. In diese Situation hinein wird das Kommen Gottes vorwiegend mit militärischen Attributen geschildert ( Jes 59,17). Auffällig ist das Spannungsverhältnis, mit dem das Anlegen der Waffenrüstung durch Jahwe dargelegt wird. Als Panzer dient Jahwe die Gerechtigkeit ( Jes 59,17), der Helm gilt als Helm des Heils, der Waffenrock wird jedoch als Kleider der Rache beschrieben ( Jes 59,17). Die Rede von der Gerechtigkeit Jahwes hat eine lange Tradition. Ursprünglich wird sie auf die Retterhilfe im Jahwekrieg bezogen, bei Deuterojesaja jedoch ist sie die Heilszuwendung Jahwes nach dem Strafgericht. Rache und Eifer Jahwes werden das Böse bezwingen, um dem Recht Geltung zu verschaffen. Die kriegerischen Attribute zeigen die kämpferische Entschlossenheit zur Durchsetzung des Herrschaftsanspruchs Jahwes an. Diese gipfelt jedoch in der Erlösung und Heilsoffenbarung auf Zion. TThZ 115/1 (2006) 26–49 (EB)

488 Walter C. Bouzard, Doves in the Window: Isaiah 60:8 in Light of Ancient Mesopotamian Lament Traditions Whereas in Mesopotamian communal lament traditions, a dove’s abandonment of the temple signifies divine abandonment of temple, city, and people, the prophet uses the image of doves returning to the city and temple as a simile for the hope of restoration of both God’s house and Jerusalem’s population. Translate: “Who are these? They fly in the canopy like doves to their [the canopy’s] windows.” Bernard F. Batto et al. (eds.), David and Zion; Eisenbrauns, Winona Lake, Ind. (2004) 307–317 (BL)

489 Paul Niskanen, Yhwh as Father, Redeemer, and Potter in Isaiah 63:7–64:11 The metaphor of father used in Isa 63:7–64:11 is doubly modified by the secondary metaphors of redeemer and potter. These nuance the understanding of “father” to reflect a covenantal bond and its ensuing obligations as well as the absolute freedom of the creator of Israel. While maintaining a dynamic tension between these understandings of God as “father,” both terms also point to the specific father-son relationship that exists between Yhwh and Israel. References to Yhwh as redeemer as well as potter point to the origins of Israel as the people who come into existence through being redeemed and created by Yhwh. This in turn supports the understanding of “father” as a covenantal term, in that Israel’s creation and redemption by Yhwh in the exodus are inextricably bound to the Sinai covenant, which is also alluded to in this Isaian psalm. CBQ 68/3 (2006) 397–407

490 Burkard M. Zapff, Jesaja 56–66 Trito-Isaiah is here understood as a “Fortschreibung” or post-script to the Isaianic corpus that the author sought to add to and interpret for his own time. The author understood a collectivity – the Israelites – as the Suffering Servant. Unlike most fascicles published in this series, the present one offers a very detailed exegetical commentary, printed in the form of notes that accompany the German Einheitsübersetzung. Die Neue Echter Bibel 37; Echter Verlag, Würzburg (2006) 343–444

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Jeremiah: general ★ individual passages 491 Georg Fischer, Jeremia. Der Stand der theologischen Diskussion This survey of research replaces the same publisher’s book by S. Herrmann ( Jeremia, 1990, in the series “Erträge der Forschung”). Fischer, himself author of a commentary on Jeremiah, argues for the priority of the Masoretic text (unlike many other scholars, including A. Schenker and H.-J. Stipp, who express their preference for the Septuagint as echoing a more original version of the book of Jeremiah). Fischer also takes the book to be a planned unity, compiled by someone who lived considerably later than the prophet. In the book of Jeremiah, then, we listen not to the prophet himself but rather to a literary figure. Wissenschaftliche Buchgesellschaft, Darmstadt (2007) 1–191 (BL)

492 W. Wessels, Zion, beautiful city of God – Zion theology in the book of Jeremiah Jeremiah’s ministry took place in the final years of the existence of the southern kingdom Judah. The circumstances which lead to the fall of Jerusalem and the resulting exile in Babel had a strong impact on Jeremiah’s life and ministry. In this period in history the importance of Zion surfaced as a dominating issue affecting the actions, reasoning and theology of the leadership in Judah. This view on Zion was linked to a very definite interpretation of Davidic kingship and the centralisation of worship at the temple in Jerusalem. This resulted in a distinct theological interpretation of Zion and its importance with regards to Judah’s relationship with Yahweh. Verbum et Ecclesia 27/2 (2006) 729–748

493 Christoph Bultmann, Grausamkeit. Kriterien religiöser Vorstellungen im Jeremiabuch The book of Jeremiah communicates an image of God that is marked, in the context of theodicy, by violence and cruelty. We have no reason to attribute the relevant debate to the historical Jeremiah, however, of whom we know very little. (P. 278, n. 16 Lux reveals his dissatisfaction with all commentaries on Jeremiah that include biographical speculations. He feels comfortable only with the work of minimalists such as G. Wanke and R. Carroll.) Erfurter theologische Studien 90; Susanne Gillmayr-Bucher et al. (eds.), Ein Herz so weit wie der Sand am Ufer des Meeres; Echter Verlag, Würzburg (2006) 273–298 (BL)

494 Pamela J. Scalise, Justice and Judgment in the Book of Jeremiah: Discerning the Boundaries of God’s Wrath Discussing God’s judgement, its boundaries and theological implications in the book of Jeremiah the author concludes: First, one may not purport that a person who is suffering is being punished by God. Jeremiah suffered because he was obedient to God’s call and commission. Second, one may not reverse a metaphor. God is revealed as husband, father, king, judge, potter, and shepherd in the book of Jeremiah. God also threatens and enacts violent judgment against Judah, other nations, and Babylon. These two facts do not lead to the conclusion that human husbands, parents, and other leaders have the responsibility or right to use violent force. Finally, one cannot move directly from the book of Jeremiah or even from the OT as a whole to Christian theological or ethical conclusions. ExAu 20 (2004) 89–105

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495 Lester L. Grabbe, “The Lying Pen of the Scribes”? Jeremiah and History The relatively high amount of historically reliable information (names confirmed by seals, correct dating of the battle of Carchemish; also unfulfilled prophecies) leads to the conclusion that some of the texts in the Jeremiah corpus were written close to the events narrated. Yairah Amit et al. (eds.), Essays on Ancient Israel in Its Near Eastern Context; Eisenbrauns, Winona Lake, Ind. (2006) 189–204 (BL)

496 Konrad Schmid, L’accession de Nabuchodonosor à l’hégémonie mondiale et la fin de la dynastie davidique. Exégèse intrabiblique et construction de l’histoire universelle dans le livre de Jérémie Several texts in the book of Jeremiah subscribe to a theory of universal history which affirms – over against the historical facts – that the davidic dynasty had ended and come to its theological fulfilment with Nebuchadnezzar’s coming to the throne. Their purpose is to recognize Nebuchadnezzar as a successor to David. Konrad Schmid sees in these texts the most obvious and sustained efforts that can be found in the Old Testament to legitimate, in theological terms, the domination of Israel by a foreign power. ETR 81/2 (2006) 211–227

497 Kathleen M. O’Connor, Jeremiah’s Two Visions of the Future In the book of Jeremiah, two futures can be discerned: a dystopian future of the catastrophe of Babylonian conquest and deportation ( Jer 1–20, which stands in the past for the implied readers), and a utopian future that is still in the future of the readers. Both futures generate healing and hope for a people whose society and even cosmos have collapsed. Ehud Ben Zvi (ed.), Utopia and Dystopia in Prophetic Literature; Vandenhoeck & Ruprecht, Göttingen (2006) 86–104 (BL)

498 Wojciech Pikor, Jeremiaszowe zmaganie si\ z Boûym S∑owem ( Jr 1,4–12; 15,15–21; 20,7–13) Am Beispiel von Jeremia versucht hier der Verf. die Zusammenhänge zwischen Prophet und Wort Gottes zu erörtern. Es werden drei Texte untersucht, die drei Momente der prophetischen Aktivität fixieren: die Berufung, den Höhepunkt der Krise des Propheten und die Überwindung dieser Krise ( Jer 1,4–12; 15,15–21; 20,7–13). Die durchgeführte Analyse zeigt die kreative Macht des Wortes Gottes im Hinblick auf Jeremia – darauf gründet er seine prophetische Aktivität, es wird zum Anlass seiner Ablehnung durch die Zuhörer und zum einzigen Ausweg aus der prophetischen Krise. Die Konfrontation des Propheten mit dem Wort Gottes führt zu der Veränderung seiner Person. Der Prophet wird zum Sieger in dem Augenblick, in dem sein ganzes Wesen zum lebendigen Zeichen der Botschaft Gottes wird, damit die Gegenwart Gottes unter dem Volk zustande kommt. Am Ende bleibt das Wort Gottes allein und der Prophet ist lediglich dessen Werkzeug. VV 7 (2005) 53–81 (SS)

499 Eckart Otto, Der Pentateuch im Jeremiabuch. Überlegungen zur Pentateuchrezeption im Jeremiabuch anhand neuerer Jeremia-Literatur Folgende Titel werden besprochen: Georg Fischer, Jeremia 1–25 (Herders Theologischer Kommentar. Altes Testament), Freiburg 2005; Georg Fischer, Jeremia 26–52 (Herders Theologischer Kommentar. Altes Testament), Freiburg 2006; Christl Maier, Jeremia

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als Lehrer der Tora. Soziale Gebote des Deuteronomiums in Fortschreibungen des Jeremiabuches (FRLANT 196), Göttingen 2002; Michael P. Maier, Ägypten – Israels Herkunft und Geschick: Studien über einen theo-politischen Zentralbegriff im hebräischen Jeremiabuch (Österreichische Biblische Studien 21), Frankfurt/M. 2002; Adrian Schenker, Das Neue am neuen Bund und das Alte am alten. Jer 31 in der hebräischen und griechischen Bibel (FRLANT 212), Göttingen 2006; Carolyn J. Sharp, Prophecy and Ideology in Jeremiah. Struggles for Authority in the Deutero-Jeremianic Prose, London 2003; Hermann-Josef Stipp, Jeremia, der Tempel und die Aristokratie. Die patrizische (schafanidische) Redaktion des Jeremiabuches (Kleine Arbeiten zum Alten und Neuen Testament 1), Waltrop 2000. ZABR 12 (2006) 245–306 (EB)

500 B. Gosse, Le prophète et le livre de Jérémie selon le Psautier et divers passages bibliques The author presents in this paper a synthesis of articles related to the construction of the image of the prophet Jeremy from the Psalter and other Bible texts. The structure of the book of Jeremiah is also dependent of these texts. Transeuphratène 32 (2006) 61–97

✩ 501 Christoph Hardmeier, Realitätssinn und Gottesbezug. Geschichtstheologische und erkenntnisanthropologische Studien zu Genesis 22 und Jeremia 2–6 This collection of the author’s essays includes two items on Jeremiah: Zeitverständnis und Geschichtssinn in der Hebräischen Bibel. Geschichtstheologie und Gegenwartserhellung bei Jeremia (pp. 89–124); Wahrhaftigkeit und Fehlorientierung bei Jeremia. Jer 5,1 und die divinatorische Expertise Jer 2–6 im Kontext der zeitgenössischen Kontroversen um die politische Zukunft Jerusalems (pp. 125–154). The prophet is seen as an expert whose political realism is not appreciated by his contemporaries, and therefore the prophet failed to save Jerusalem from destruction. BThSt 79; Neukirchener Verlag, Neukirchen-Vluyn (2006) XIV/1–161 (BL)

502 Hyun Chul Paul Kim, Tsunami, Hurricane, and Jeremiah 4:23–28 Jeremiah 4:23–28 depicts one of the most stunning visions and imagery in the Hebrew Bible. The language and metaphors portray large scale devastation, an un-creation, of the entire world. Paying attention to the hermeneutical features of the metaphor and intertextuality, this study explores the ways in which this text is intended to be read and interpreted in dialogue with other interrelated texts, such as the creation accounts and flood narrative in Genesis. The intertextual correlations of key metaphors intensify the impact of threat and warning as well as their rhetorical functions both within the larger unit of Jeremiah 2–6 and within the entire book of Jeremiah. These devices signify that just as the text needs to be read from various intertextual dimensions, these visions as metaphors should be interpreted from various hermeneutical angles toward the implications in the aftermath of the recent natural tragedies in today’s world. BTB 37/2 (2007) 54–61

503 Michael Avioz, A Rhetorical Analysis of Jeremiah 7:1–15 This study of Jer 7:1–15 attempts to show that a rhetorical analysis of Jeremiah helps the reader to understand the different parts of the speech correctly, to discover what was mentioned and what was not mentioned in it, and to identify the target audience and the methods of persuasion used by the prophet. This is not merely a literary analysis of Jeremiah’s speech, but primarily a critical examination of how Jeremiah planned

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to deliver his words to the audience. In his planned and well organised speech Jeremiah uses many traditions from the past, and on the basis of these traditions, presents new arguments. TynB 57/2 (2006) 173–189

504 Garnett Reid, ‘Thus you will say to them’: A Cross-Cultural Confessional Polemic in Jeremiah 10.11 The unexpected presence of Aramaic in Jer. 10.11 has prompted some scholars to conclude: (1) that the verse is an intrusive insertion into the 10.1–16 unit; and (2) that the entire poem lacks cohesion and is ill-fitting in its context. This study contends that, in response to the latter charge, rhetorical order is evident in the structure of 10.1–16. Furthermore, the claim that v. 11 is out of place fails to consider both its pivotal position and kerygmatic intent within the pre-captivity Jeremianic setting. Shared themes link the larger poem with its context, while clearly delineated rhetorical devices demonstrate its structural cohesion. Verse 11 serves as the architectural axis of the unit. Its Aramaic rendering is crucial given its intended use as a polemical summary of the Hebrews’ theology, designed as a kerygmatic challenge they are to deliver to their Babylonian captors proclaiming Yahweh as the true God. JSOT 31/2 (2006) 221–238

505 Bernard Gosse, Le prophète Jérémie en Jer 11,18–12,6 dans le cadre du livre de Jérémie et en rapport avec le Psautier Jeremiah 11,18–12,6 constitutes an unity with its continuation in Jer 17. Ps 44,22–24 plays an important part in the relations between these different passages, together with other Psalms. The prophet will not be sacrificed (†b˙) because he has ultimate confidence (b†˙) in Yahweh, but his enemies will suffer this fate. ZDPV 118/4 (2006) 549–557

506 James L. Crenshaw, Deceitful Minds and Theological Dogma: Jer 17:5–11 Using the distinction between locative (i.e., place-bound) and utopian (not place-bound) religion, Crenshaw argues that ancient Israelite religion, with its emphasis on Jerusalem/ Zion and the holy land, is locative in nature. Wisdom literature, with its emphasis on universal intellect, is utopian – a fantasy not yokes to time and place. Jer 17, a sapiential passage, is utopian in nature. Ehud Ben Zvi (ed.), Utopia and Dystopia in Prophetic Literature; Vandenhoeck & Ruprecht, Göttingen (2006) 105–121 (BL)

507 Michael Avioz, The Historical Setting of Jeremiah 21:1–10 This essay attempts to uncover the historical background of Jer 21:1–10 comparing this unit to a narrative with a similar historical background, Jer 37. Jeremiah 21:1–10 describes the first stage of the Babylonian siege of Jerusalem, which started on the tenth of Tevet in the year 588 BCE. Even if there are not enough details to determine the exact date, it seems it occurred several months after the start of the siege. At this stage, Egyptian help had not yet arrived and Zedekiah, king of Juda, hoped that the Babylonians would retreat miraculously, just as the Assyrians did during Sennacherib’s expedition. Jeremiah 37:1–10 describes the dispatch of an additional delegation to the prophet, apparently during the final days of the siege. This delegation reached the prophet following the arrival of the Egyptian army, which led to a temporary Babylonian diversion from the siege. AUSS 44/2 (2006) 213–219

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508 Elena Di Pede, Jérémie et les rois de Juda, Sédécias et Joaqim From a literary point of view, particularly a narrative one, chapters xxxii–xxxix of Jeremiah, often cut up by the critics into various pericopes, present a beautiful unity of content. An element of this unity is the presence of a repeated scene, namely, the meeting between the king (Zedekia and Joaqim) and the prophet. These repeated scenes reveal that the relationship between king and prophet becomes more and more complicated and conflict-provoking as the story goes on. Moreover, presenting his story in this way, the narrator increases the suspense about the prophet’s destiny and the future of his mission: the welcoming of Yhwh’s word by the people. VT 56/4 (2006) 452–469

509 Gary Yates, New Exodus and No Exodus in Jeremiah 26–45: Promise and Warning to the Exiles in Babylon Seeking to contribute to the discussion of the book of Jeremiah as a literary unity, this study examines the contrast between the promise of new exodus in Jeremiah 30–33 and the experience of the remnant in Judah after the fall of Jerusalem that is recounted in Jeremiah 40–43 as a reversal of the exodus. This contrast of ‘new exodus’ and ‘no exodus’ serves as both a promise and warning to the exilic community in Babylon – the promise that they are to be the recipients of the blessings of restoration and a warning that continued disobedience to YHWH will bring further judgement. TynB 57/1 (2006) 1–22

510 Anthony Osuji, True and False Prophecy in Jer 26–29 (MT). Thematic and Lexical Landmarks Jer 26–29 is the first recognisable distinct block of the second scroll of the book of Jeremiah. Many works from diverse exegetical approaches have rightfully identified common elements in this group of chapters. This article gears towards the same goal but from another direction. Purely from a synchronie perspective, it attempts to see from the world of the text itself the emergence of a theme – that of prophetic authenticity – and to search in the text the literary landmarks given by the narrator that lead to this detection. The article considers the literary cohesiveness within the said chapters by analysing some of the key terms which serve more or less as literary and thematic landmarks, in the sense that their striking preponderance, their strategic placements and usages in their significant nuances, their narrative effects in the contexts they occur, and the effect on the reader, continue to remind the latter of the theme of the block, the issue of prophetic authenticity. EThL 82/4 (2006) 437–452

511 Moshe Anbar, To Put One’s neck under the Yoke The yoke image in Jer 27:8 can be elucidated by parallel passages found in Amarna letter no. 296 (Moran) and Mari letter A 3618. Yairah Amit et al. (eds.), Essays on Ancient Israel in Its Near Eastern Context; Eisenbrauns, Winona Lake, Ind. (2006) 17–19 (BL)

512 Bob Becking, The Return of the Deity: Iconic or Aniconic? “The road that I [i.e., Yahweh] will go” in Jer 31:21 refers to the notion of divine images returning from the exile to Jerusalem. Yairah Amit et al. (eds.), Essays on Ancient Israel in Its Near Eastern Context; Eisenbrauns, Winona Lake, Ind. (2006) 53–62 (BL)

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513 Miklós Köszeghy, Der Streit um Babel in den Büchern Jesaja und Jeremia The anti-Babylonian oracles of Jer 50–51; Isa 13; 14:4–21; 21:1–10, some of which were originally directed against Assyria, date from between 597 and 586 BCE and reflect the activity of an anti-Babylonian group presumably led by the prophet Hananiah. The author departs from the fashionable, though problematic, disdain for historical analysis in biblical studies. This most welcome, convincing contribution to biblical exegesis and history is reminiscent of the approach adopted by B. Lang in his essay on Ezekiel as a political prophet (Kein Aufstand in Jerusalem, 1978). BWANT 2007; Verlag W. Kohlhammer, Stuttgart (2007) 1–194 (BL)

Lamentations 514 Antje Labahn, Fire from Above: Metaphors and Images of God’s Actions in Lamentations 2.1–9 The five laments of Lamentations contain many metaphors. Most of them contain human elements or parts related to an earthy scene. However, in Lam. 2.1–10 the actions of God are described metaphorically. The metaphors and images of God focus on fire sent from above, kindled by God and paralleled by his anger. This article takes a closer look at the various impressions raised in the text in order to gain a deeper insight into the meaning of the highly undetermined impressions. Therefore, the targets kindled by fire are analyzed and linked to God’s actions. Theological aspects of how to understand God’s anger in the context of Lamentations are also included. JSOT 31/2 (2006) 239–256

515 Jill Middlemas, Did Second Isaiah write Lamentations iii? In recent years, textual analyses of Lamentations have increasingly noted correspondences with Isaiah xl–lv. The alignment of the two has resulted in various proposals about influence with the recent work of Patricia Willey noticeable in its claim that the Lamentations iii geber provided the paradigm for the Suffering Servant figure of the third and fourth songs (Isa. lii, liii–liv). This article considers this discussion anew with the intent to ascertain the provenance of the Lamentations geber and his relationship to Second Isaiah. After a close analysis of some of the more persuasive correspondences between the two figures, it becomes clear that the geber fits uncomfortably in the book of Lamentations. Furthermore, his persona functions as a corrective to the responses to disaster found so prominently outside of chapter iii. The parenetic section which follows the geber’s lament in vv. 22–39 defines the sufferer and uses his experience to teach sanctioned views of the deity and the human person. Bearing in mind the way the geber acts to admonish and teach in Lamentations leads to the view that the suffering figure has more commonality with images and thought stemming from the Golah community. The paper explores the implications for understanding a Golah view placed at the heart of Lamentations for interpreting the material. VT 56/4 (2006) 505–525

Ezekiel 516 Karin Schöpflin, Ezechiel – das Buch eines Visionärs und Theologen The book of Ezekiel is a thoroughly planned composition characterized by repeated formulaic phrases, an arrangement of dated events and a network of repetitions and interconnections. The authors stylize Ezekiel as a prophet living in exile functioning as God’s mouthpiece who announces first of all judgement, afterwards also salvation. He does so by delivering speeches, by performing symbolic actions and by giving visionary reports. In addition, Ezekiel appears as a preacher demanding repentance and as

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an intercessor. Especially the distinct metaphorical characteristics mark this book as a product of scribal activities employing and elaborating traditional material taken from preceding writing prophets. Thus, the authors of the book present their pronounced theological message. BN 130 (2006) 17–29

517 Preston Sprinkle, Law and Life: Leviticus 18.5 in the Literary Framework of Ezekiel While it is often recognized that Ezekiel alludes to Lev. 18.5 throughout Ezekiel 20, this essay seeks to show that the Leviticus text is referred to in various other portions of the book. These allusions connect two major motifs in the book of Ezekiel: Israel’s disobedience to the ‘statutes and judgments’ of Yahweh and the lack of life therein. These motifs are climactically fulfilled in chs. 36–37 where Yahweh causes Israel to obey his ‘statutes and judgments’ and breathes life into the nation. This suggests that the text of Lev. 18.5 was selected to highlight the conditional nature of these covenant stipulations, which amplifies divine agency in the program of restoration. JSOT 31/3 (2007) 275–293

518 Ross E. Winkle, Iridescence in Ezekiel Iridescent imagery is both explicit (1:27–28) and implicit (cf. 1:4, 10:3–4, and included in 43:2) in Ezekiel. The absence of explicit or implicit iridescent imagery in reference to descriptions of the throne room of God indicates nothing more than that the rainbow was but one of the several ways in which the visionaries saw and/or described the brilliant radiance that surrounded God. Moreover, references to fire in heaven or in the heavenly temple could well be more or less equivalent to the rainbow imagery of Ezekiel, since fire could be understood in terms of bright, shifting colors as well (e.g. Ezek 1:13). AUSS 44/1 (2006) 51–77

519 Meishi Tsai, Ezekiel’s Inaugural Vision: A Literary and Theological Analysis The Book of Ezekiel, one of the three Major Prophets it the Hebrew canon, has been generally recognized as difficult on account of its enigmatic visionary presentation and complex literary relations. The present article exegetically expounds the Inaugural Vision (1.3–3.27), the first cluster of the theophanic-vision descriptions in Ezekiel. While focusing on a close textual analysis, it presents a theological statement about the divine judgment directed against Israel and concludes with a theological delineation of the elusive divine presence. SCS 2 (2006) 53–76

520 Hubert Ordon, Zapowied< udzielenia Ducha Ludowi Boûemu w Ez 36, 24–28 In diesem Artikel wird die doppelte Zusage des Geistes für Israel vor dem geschichtlichen Hintergrund der Verbannung nach Babylon erörtert. (1) Weil die damalige, prekäre und aussichtslose Situation fast dem Tode der Nation gleicht, was vor allem in Ez 37,1–14 augenfällig ist, soll Israel von Jahwe den neuen Geist zum Aufleben bekommen (der anthropologische Gesichtspunkt). (2) Damit Israel in Zukunft seine heilsgeschichtliche Aufgabe weiter erfüllen kann (u.a. die Treue zum Bund mit Gott), wird ihm der Geist Jahwes erteilt (der theologische Gesichtspunkt). Obwohl der Geist sowohl im ersten als auch im zweiten Fall von Gott herkommt, findet diese Unterscheidung eine zusätzliche Bestätigung in Ez 11,19 und Ez 18,31. RTK 52/1 (2005) 43–53 (SS)

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521 Hanna Liss, “Describe the Temple to the House of Israel”: Preliminary Remarks on the Temple Vision in the Book of Ezekiel and the Question of Fictionality in Priestly Literature Ezek 40–48 (esp. 40–43) appears as inconsistent if read as the description of a real building. Once the reader has freed himself of this misleading expectation, he will understand the text as what it is: a fictional description that translates temple architecture into text. Only a literary temple guarantees that the place and its holiness will never be violated again. Ehud Ben Zvi (ed.), Utopia and Dystopia in Prophetic Literature; Vandenhoeck & Ruprecht, Göttingen (2006) 122–143 (BL)

522 Rüdiger Lux, Das neue und ewige Jerusalem. Planungen zum Wiederaufbau in frühnachexilischer Zeit Upon the liberation of King Jehoiachin in 562 BCE, the prophet Ezekiel seems to have suggested plans for the rebuilding of Jerusalem’s temple area, but now with strict separation of palace and temple. Ezekiel’s ideas did not remain unheard; their echo can be discerned in Zechariah and in the work of the school of Ezekiel. The latter, interestingly, is indebted to Zechariah. Reference is made to M. Konkel, Architektonik des Heiligen. Studien zur zweiten Tempelvision Ezechiels (Ez 40–48), 2001. Erfurter theologische Studien 90; Susanne Gillmayr-Bucher et al. (eds.), Ein Herz so weit wie der Sand am Ufer des Meeres; Echter Verlag, Würzburg (2006) 255–271 (BL)

523 Rodger C. Young, Ezekiel 40:1 as a Corrective for Seven Wrong Ideas in Biblical Interpretation The purpose of this paper is to demonstrate that five pieces of chronological data given in Ez 40:1 provide useful correctives to several ideas that have gained widespread currency in biblical and historical interpretations. Those ‘wrong ideas’ are: (1) Jerusalem’s fall to the Babylonians in 586 BCE; (2) Ezekiel’s reckoning of the calendar year to start in Nisan; (3) Judah’s using of Nisan years for the reign lengths of kings; (4) Rosh Hashanah always on the First of Tishri; (5) Jubilees as never observed in the history of Israel; (6) Exodus occurrence in the thirteenth century BCE; (7) The post-Mosaic authorship of the Pentateuch. AUSS 44/2 (2006) 265–283

Daniel: general ★ individual passages 524 Mary E. Mills, Household and Table: Diasporic Boundaries in Daniel and Esther The aim of this article is to examine the crossing of social/cultural boundaries in two diasporic novellas of Hellenistic Judaism, as they are expressed through the imagery of domestic life. The author investigates the manner in which the macro-political context is explored via the narrative structures of plot, characterization, and setting of these stories. She suggests that the treatment of the micro-body of a main character carries with it contextualization of the wider social body of the community within an imperialistic culture. The genre of the diasporic novella as found in the stories of Esther and Daniel deals with border crossing, where the border to be crossed is that between host and home community and between insider and outsider status. The implied reader of diasporic novellas is interested in how a person can maintain two identities and how that process provides either safety or danger for the common social body. CBQ 68/3 (2006) 408–420

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525 Marius Nel, Vyandigheid in apokaliptiese literatuur – die Daniëlboek The book of Daniel is taken here as an example to reflect the subject of animosity in the apocalyptic literature. The patterns of animosity in this book are discussed in terms of the relationship between God and people; Jews and a foreign king; Jews and their neighbours; and two groups operating in the Jewish community according to apocalyptic perception, believing and compromising Jews. The story of Daniel in the lion’s den (Dan. 6) is used as a case study to demonstrate these patterns. The author concludes that the patterns of animosity present in the different plots behind the tales (Dan. 1–6) and visions (Dan. 1–7) of the book have to be regarded for a proper understanding of these texts. IDS 40/2 (2006) 299–316

526 Daniel I. Block, Preaching Old Testament Apocalyptic to a New Testament Church Den angemessenen Umgang mit apokalyptischen Texten des Alten Testaments in Hinblick auf eine Predigt demonstriert der Verf. anhand einer ausführlichen Erörterung wichtigster Gründzüge des Buches Daniel, u.a.: die Gattung des Buches, seine Quellen und Hauptthemen sowie seine theologische Botschaft. Besondere Beachtung finden einige charakteristische Motive/Figuren wie der Menschensohn in Dan 7 oder der Gesalbte in Dan 9. Der Beitrag schließt ab mit einer Reihe von Grundsätzen für das Studium apokalyptischer Literatur. CTJ 41/1 (2006) 17–52 (DL)

527 Hans van Deventer, The Bold, the Beautiful and the Beasts in the Book of Daniel Bodies abound in the book of Daniel. In the very first chapter bold captives refuse defilement of their bodies by foreign food and present “bodies of evidence” to support their case. In the next story history itself finds embodiment in a huge statue. In the two martyr stories (Dan 3 and 6) potentially destructive bodily punishment is envisaged. In Dan 4 the body of a king becomes the body of a beast and in Dan 5 a severed bodily part leads to a king losing control over his bodily functions. In the visionary part of the book (Dan 7–12) empires find embodiment in weird animals, and even the divine being is represented by a (human) body! The book reaches a climax in the last chapter by hinting at a bodily resurrection. This paper addresses the question of what these bodies are “saying” apart from the words uttered by the talking characters to which they “belong.” What are the cultural structures that are subverted or reinforced by means of the silently speaking bodies in the book of Daniel? Scriptura 90/3 (2005) 722–730

✩ 528 P.M. Venter, A study of space in Daniel 1 In Daniel 1 the Babylonian court presented a challenge to Daniel and his compatriots to continue serving the Lord as they did in Jerusalem. In the liminal phase of preparation for service in the court they created a strategy to sustain their Judean identity. This article indicates how their scheme of eating their own food was not only created from the ideological space of what E.W. Soja calls ‘Thirdspace’, but was also conceptualised in bodily terms as a theology of containment. OTE 19/3 (2006) 993–1004

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529 Marius Nel, ’n Semiotiese ontleding van Daniël 1 In this article the method of semiotic analysis is used in interpreting Daniel 1. At first, a short summary is given of the procedure before it is applied in a discussion of Daniel 1. Semiotics allows the researcher to analyze the functions and qualifications in the narrative in order to define pertinent transformations. In the process the role-players and plot are analyzed, leading to presentation of semiotic squares and the way the writer transfers values and convictions. The narrative programs are described, and the themes and characters identified. The important themes are the sovereignty of Israel’s God and responsibility of believers. HTS 62/2 (2006) 501–519

530 Marius Nel, Semiotiese ontleding van Daniël 2 In this article Daniel 2 is semiotically analysed. The narrative uses ring composition to emphasize that God is able to reveal secrets. Daniel 2 is characterized by more qualifications than functions, attributable to the length of the narrative but also to the long description of the dream and its interpretation. Transformations can be found in the conversation between the king and his wise men, the law of the king, the conversation between Daniel and Arioch, the prayer of the four Jews, the revelation of the dream to them, their song of praise, and Daniel’s conversation with the king. The dreams’ transformation lies in God’s destroying and absorption of the previous kingdoms. The plot lies in the engagement between the king and his wise men, and in the dream and its interpretation. As is the case in Daniel 1, the author emphasized the sovereignty of God and the responsibility of believers as main values. HTS 62/3 (2006) 1041–1056

531 Marius Nel, Daniel 7, Mythology and the Creation Combat Myths Mythology was designed to help man cope with human predicament, to help people find their places in the world and their true orientation. A myth is true when it is effective, when it provides new insight into the deeper meaning of life. It is argued that the author of Daniel 7 was familiar with the Ancient Near Eastern myths about the combat against chaos and used themes from these myths to enhance the rhetorical effect of his eschatological work. OTE 19/1 (2006) 156–170

532 Andreas Blasius, Antiochus IV Epiphanes and the Ptolemaic Triad: The Three Uprooted Horns in Dan 7:8, 20 and 24 Reconsidered This article deals with the enigmatic prediction and explanation in Dan 7:8, 20 and 24 concerning the three out of ten horns of the fourth beast that were “uprooted” in front of the eleventh, little horn widely identified with Antiochus IV. Analysing the verses from a historical point of view like the text’s first exegete Porphyry in the late third c. CE and modifying his thesis as it has been proposed by E. Bickermann the author presents and discusses the evidence for the rule of a Ptolemaic triad at the time of Antiochus’ IV reign, still questioned by some scholars, which should be seen as the model for Daniel’s visionary report. This identification set on firmer ground allows to critically question the wide range of other interpretations and to confirm the strong parallel in processing certain historical facts in Dan 7 and 11 in yet another special aspect. The relationship between Seleucids and Ptolemies in its final stage witnessed by the author of Daniel, the 6th Syrian War, characterizes Antiochus’ total victory over the hated enemy “of the South” as the climax of the Seleucid’s foreign success – and glory. JSJ 37/4 (2006) 521–547

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533 Claudia Bergmann, Idol Worship in Bel and the Dragon and Other Jewish Literature from the Second Temple Period Bel and the Dragon (Dan 14, LXX) is a good example of how Second Temple literature treats the subject of idolatry. Other texts analyzed include Exod 20:23 (LXX) and Jer 10:6–10 (LXX). In this literature, idols perish either because of the wear-andtear of the elements or because of their own inability to save themselves. Septuagint and Cognate Studies 53; Wolfgang Kraus et al. (eds.), Septuagint Research; Society of Biblical Literature, Atlanta, Ga. (2006) 207–223 (BL)

Minor Prophets general 534 Jörg Jeremias, Die Propheten Joel, Obadja, Jona, Micha The following critical positions are characteristic of this fine scholarly commentary: (1) Joel – chap. 4 and, again later, chap. 3 of the book are to be read as developments and responses to Joel 1–2. (2) Obadiah – Obd 1–7 echoes Jer 49:7ff. (and not the other way round). Obadiah seems to be the first “writing prophet” in the sence of someone who relies for his authority on earlier written documents. (3) Jonah – chap. 2:3–10 did not figure in an early version of the book. (4) Micha – this is a prophetic compendium. The original book consisted in chaps. 1–4 (with chaps. 2–3 reflecting events of the end of the 8th century BCE); chaps. 4–5 are a first addition, marked by Zion theology; chaps. 6:1–7:7 (influenced by Jeremiah) and 7:8–20 are two more additions. Das Alte Testament Deutsch 24,3; Vandenhoeck & Ruprecht, Göttingen (2007) X/1–232 (BL)

535 James D. Nogalski et al., The Book of the Twelve The following papers are included in this thematic issue on the minor prophets: J.D. Nogalski, Reading the book of the Twelve theologically; J.D. Nogalski, Recurring themes in the book of the Twelve: creating points of contact for a theological reading; A. Schaart, The first section of the book of the Twelve Prophets: Hosea – Joel – Amos; M.E. Biddle, Obadiah – Jonah – Micah in canonical context: the nature of prophetic literature and hermeneutics; J.M. O’Brien, Nahum – Habakkuk – Zephaniah: reading the “Former Prophets” in the Persian period; P. Reddit, Themes in Haggai – Zechariah – Malachi. – These essays offer perspectives on issues and themes in the biblical text not available to studies that deal with the individual prophetic book in isolation from its canonical context. Interp. 61/2 (2007) 115–197 (BL)

536 Martin Beck, Das Dodekapropheton als Anthologie In view of the divergent and ill-informed use of the term ‘anthology’ in OT scholarship, the article begins by describing, with the help of writings which are universally regarded as anthologies (mainly from ancient Greece), what is to be understood as an anthology. On this basis phenomena in the Book of the Twelve Prophets which are comparable to Greek anthologies are then identified. These characteristics make it appear plausible that this distinctive prophetic book was designed as an anthology. ZDPV 118/4 (2006) 558–581

537 Thomas Renz, Colometry and Accentuation in Hebrew Prophetic Poetry This book looks at the versification of prophetic poetry in the light of the contribution the Masoretic accents may make to its understanding. One section of the book offers, in tabular form, a “colography” of the Hebrew text of Nahum, Habakkuk, and Zephaniah. KUSATU 4; Verlag H. Spenner, Waltrop (2003) 1–141

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538 Paul-Gerhard Schwesig, Sieben Stimmen und ein Chor. Die TagJhwhs-Dichtungen im Zwölfprophetenbuch Summarising his dissertation, the author argues that the Yom-Yahweh poems in the Minor Prophets, although dispersed in the collection, are arranged to form a concentric pattern. Joel 1:15 forms the prelude, Mal 3:23–24 the epilogue; between these are set seven passages: Joel 2:1–11; Joel 4:1–17; Amos 5:18–20; Obadiah (the central text!); Zeph 1:2–18; Zech 14; Mal 3:17–21. Arbeiten zur Bibel und ihrer Geschichte 23; Rüdiger Lux et al. (eds.), Die unwiderstehliche Wahrheit; Evangelische Verlagsanstalt, Leipzig (2006) 229–240 (BL)

Hosea – Joel 539 Susanne Rudnig-Zelt, Hoseastudien. Redaktionskritische Untersuchungen zur Genese des Hoseabuches “Ephraim is a flat cake not turned over. Ephraim is like a dove, easily deceived and senseless. Ephraim is like a bird, its glory flies away. Ephraim – a palm, planted in a pleasant place, its roots withered, they yield no fruit. Samaria is destroyed, its king is like a twig on the surface of the waters” (Hos 7:8.11; 9:11.13.16; 10:7). These are sayings, by a wise man of Judah, pronounced about northern Israel, not much after its destruction in 721 BCE. Commentary after commentary was piled on these sayings, until the book of Hosea came into existence, presumably in the late postexilic period. FRLANT 213; Vandenhoeck & Ruprecht, Göttingen (2006) 1–311 (BL)

540 Matthew W. Mitchell, Finding the Naked Woman in Hosea ii 11 A recent proposal concerning the meaning of Hosea ii 11 (MT) argues that both modern and ancient interpreters have misread the meaning of the verse by associating the root ksh with the verse’s infinitive, and that the root kss provides a better meaning in the context. Reading kss allows for an interpretation within the legal language of the ancient Near East. This short note argues that the proposal to read kss ignores some important considerations for reading Hosea ii, and that there are still compelling reasons for interpreters to see a naked woman in Hosea ii 11. VT 57/1 (2007) 119–123

541 Pawe„ Podeszwa, Os 6, 6 secondo il testo ebraico masoretico, la traduzione greca dei Settanta e la parafrasi targumica. Der Verf. analysiert den Vers Hos 6,6, den er als ein Resümee der prophetischen Botschaft Hoseas betrachtet. Insbesondere wird der Sinn von ˙æsæd untersucht, indem der ganze Vers philologisch und exegetisch analysiert wird. Der Meinung des Verf. nach weist die Aussage des Propheten auf eine Hierarchie der Werte hin: Treue, Barmherzigkeit und Güte stehen vorne, aber sie schließen Schlacht- und Brandopfer d.h. Kultus nicht aus, denn diese sind als Zeichen der inneren Haltung des Menschen zu bewerten. Diese Auslegung unterstützen die alten griechischen (LXX Codex B und L) und aramäischen (Targum Pseudo-Jonathan) Übersetzungen des Verses. SGn 19 (2005) 55–72 (SS)

542 R. Scott Chalmers, Who Is the Real EL? A Reconstruction of the Prophet’s Polemic in Hosea 12:5a What Hosea does with the term ’l reflects the same impulse that is normally associated with the work of the Yahwist, namely, to transform the early northern Jacob/El traditions into Jacob/Yhwh traditions. By using the three words wajjà≤ar ’l, wajjuköl, Hosea is content simply to quote the Bethel liturgy and let the loaded word ’l res-

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onate in the ears of the listeners. Just as it was imperative to inform Israel through Moses that the various manifestations of El whom the ancestors had worshiped were Yhwh all along, Hosea declares to his northern contemporaries at Bethel in the eighth century that it was not El who met Jacob, but Yhwh all along. CBQ 68/4 (2006) 611–630

543 Eibert Tigchelaar, Hosea xii 10[9] in 4Q82 Der Beitrag korrigiert den Buchstabenbestand von Hos 12,10[9] in 4Q82, wodurch die Lesweise der dich herausführte aus dem Land Ägypten möglich wird, die ebenfalls in der LXX und in Ps 86,11a belegt ist. VT 56/4 (2006) 558–560 (DL)

544 James R. Linville, Bugs through the Looking Glass: The Infestation of Meaning in Joel Scholars have too hastily identified in Joel both direct and metaphorical references to actual environmental or political circumstances that motivated the composition of the book. The depictions of locusts are literary in nature. VT.S 113; Robert Rezetko et al. (eds.), Reflection and Refraction; Brill, Leiden (2007) 283–298 (BL)

545 Laurie J. Braaten, Earth Community in Joel 1–2: A Call to Identify with the Rest of Creation Earth is the major participant in the events depicted in Joel 1–2 [Eng. 1:1–2:27], calling for a geocentric interpretation of this material. A locust plague (and drought) is wreaking havoc on the Earth. God and Earth are mourning the affliction of the soil, animals, and plants brought on by human sin and a concomitant divine judgment. As members of the Earth Community, humans are expected to join with, comfort, and mourn with the rest of Creation. While the nonhuman members of Earth Community are quick to mourn the crisis, the human members are the last to respond. This is troublesome, since human sin and God’s judgment have brought about the demise of creation, and human repentance is expected to effect a restoration. Once humans begin to respond to the calls to mourn with creation, however, God repents of the divine judgment and intervenes to restore Earth Community. HBT 28/2 (2006) 113–129

Amos 546 Jack R. Lundbom, The Lion Has Roared: Rhetorical Structure in Amos 1:2–3:8 The structure of this passage is chiastic: the center is Amos 3:2, and this verse is flanked by two texts patterned as sevens – Amos 1:3–2:5 (with supplement 2:6–16) and Amos 3:3–6 (with supplement in 3:7). Sarah Malena et al. (eds.), Milk and Honey; Winona Lake, Ind. (2007) 65–75 (BL)

547 Florian Förg, Beobachtungen zur Struktur von Amos 2,6–12 Amos 2,6–11 shows a concentric structure. Each of the four transgressions of Israel (V.6c.7a.7ba.8) has its counterpart in the four acts of grace named in V.9.10a.b.11a. Many scholars consider V.10–12 as an addition, but the elaborate construction has not been perceived. BN 132 (2007) 13–21

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548 Christo Lombaard, What Is Isaac Doing in Amos 7? The original version of Amos 7:9–17 did not include a reference to Isaac, and 7:9 stood at the end (and not at the beginning) of the passage. Altes Testament und Moderne 20; Eckart Otto et al. (eds.), A Critical Study of the Pentateuch; Lit Verlag, Münster (2006) 152–159 (BL)

549 Klaus Koch, Jahwäs wachsame Augen im Geschick der Völker. Erwägungen zu Amos 9,7–10 Amos 9,7–15 liefert einen bemerkenswerten Beitrag zur Entwicklung des Monotheismus in Israel. Die Vorstellung von der Allgegenwart Jahwes führt zu einer universalgeschichtlichen Theorie, die die Augen Jahwes sowohl auf dem politischen Handeln der anderen Völker ruhen lässt als auch mit einer Intervention Jahwes und einer “Wendung des Geschicks” im Hinblick auf Israel rechnet. Nach der Verbannung der Sünder wird eine heilvolle Zukunft erwartet, in der Israel aufgrund seiner besonderen Gotteserfahrung die Rolle eines “primus inter pares” einnehmen wird. Dies setzt einen inklusiven Monotheismus voraus. Das Amosbuch eröffnet so in seinem Anhang neue Perspektiven im Verhältnis Jahwes zu Israel wie zu den Völkern. Friedhelm Hartenstein et al. (Hgg.), “Sieben Augen auf einem Stein” (Sach 3,9); Neukirchener Verlag, Neukirchen-Vluyn (2007) 193–212 (EB)

550 Marvin A. Sweeney, The Dystopianization of Utopian Prophetic Literature: The Case of Amos 9:11–15 This passage is generally considered to be a secondary addition to the book of Amos for it offers a message of “roses and lavender instead of blood and iron” ( J. Wellhausen). Sweeney challenges this consensus by reconstructing a historical setting in the mideighth century BCE See also: M.A. Sweeney, The Twelve Prophets, Collegeville: Liturgical Press, 2000, 2 vols. Ehud Ben Zvi (ed.), Utopia and Dystopia in Prophetic Literature; Vandenhoeck & Ruprecht, Göttingen (2006) 175–185 (BL)

551 Wilfried Warning, Terminological Patterns and Amos 9:11–15 Close reading of Amos 9:11–15 brings to light four seven-part outlines that are based on the terms “sit, dwell,” “people,” “fall,” and “name,” one open-envelope structure resting upon the verb “call” and four equidistant structures founded on the terms “rise,” “land,” “still; any more,” and “God.” In view of the terminological patterns that interlink the last five verses with the preceding 141 verses, we can presume that the extant text has been conceived and composed as a terminologically and theologically homogeneous whole. DavarLogos 5/2 (2006) 117–134

Jonah ★ Micah 552 Colin Fortune, The Book of Jonah as a Comic Novella In einer satirischen Weise kritisiert das Buch Jona eine Haltung von Selbstzufriedenheit und Selbstgerechtigkeit. Trotz der Widerstände seines Propheten erreicht Gott sein Ziel, und die göttliche Lektion in Jon 4 zeigt, wie kindisch und inhaltslos Jonas Vorbehalte gegen seinen Auftrag waren. ScrB 36/2 (2006) 64–73 (DL)

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553 Johan H. Coetzee, Jonah from the Perspective of Jonah: Embodied Theology Illustrated The body occupies a central position in the argumentation of the book of Jonah. Not only is the prophet Jonah depicted as being involved in different life-situations, but his bodily and personal conduct also illustrate an unwillingness to change his theological thinking. Religious, political, social and cultural aspects of larger bodies are enacted through Jonah’s bodily performance. Jonah could not have acted differently. Scriptura 90/3 (2005) 850–858

554 Ph. Guillaume, The End of Jonah is the Beginning of Wisdom The author of this paper asks whether God, at the end of the book of Jonah, is claiming that he will not destroy Nineveh or whether the straight-forward reading of the Hebrew and Greek texts should be taken at face value as claimed ten years ago by Alan Cooper. Although they do not challenge the common reading of the end of Jonah as a rhetorical question, the results of recent studies on Jonah support Cooper’s contention. Reading “You had pity over the plant . . . but I will not pity Nineveh . . .” makes more sense and places Jonah on a par with Job. Bib. 87/2 (2006) 243–250

555 Elizabeth Goldstein, On the Use of the name of God in the Book of Jonah When the narrative concerns the relationship between God and Israel, the author uses Yahweh, and when the narrative’s concern is with non-Israelites, the name used is Elohim. Sarah Malena et al. (eds.), Milk and Honey; Winona Lake, Ind. (2007) 77–83 (BL)

556 Christoph Levin, Jona 1: Bekehrung zum Judentum und die Folgen Recent criticism of the book of Jonah highlights the necessity to distinguish various literary layers or secondary additions, see L. Schmidt, De Deo, BZAW 143, 1976; Th. Krüger, BN 59 (1991) 57–88. The present paper offers Levin’s own, alternative reading based on the assumption of textual growth. While chap. 1 originally focused exclusively on the prophet, the present text now also highlights the role of the crew: once they have adopted the Jewish religion, they are bound to obey the Torah and act accordingly. The original text of the whole book of Jonah is seen in Jonah 1:1–5.7.15; 2:1.11; 3:1–3 (minus some parts of the relevant verses). In other words: the brief episode of the reluctant prophet was eventually developed into a small prophetic book. Arbeiten zur Bibel und zu ihrer Geschichte 23; Rüdiger Lux et al. (eds.), Die unwiderstehliche Wahrheit; Evangelische Verlagsanstalt, Leipzig (2006) 283–299 (BL)

557 Lowell K. Handy, Joining Leviathan, behemoth and the Dragons: Jonah’s Fish as Monster Physically described in the text of Jonah solely on the basis of its size (dag gadôl, Jonah 1:17), Jonah’s fish did have size and a great deal more that earns it the right to join Leviathan and all those dragons as a biblical “monster”. Proceedings EGL & MBS 25 (2005) 77–85 (BL)

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558 Hugh S. Pyper, Swallowed by a Song: Jonah and the Jonah-Psalm through the Looking-Glass The prayer of Jonah ( Jonah 2) is not an insertion into the narrative. Instead, it is likely that the story was actually developed out of the psalm. VT.S 113; Robert Rezetko et al. (eds.), Reflection and Refraction; Brill, Leiden (2007) 337–358 (BL)

559 Martin Mulzer, Ein Plädoyer für den “Rizinus” im Jonabuch Hebrew qiqayôn in Jonah 4:6 is indeed a ricinus-tree, not a gourd (as some recent English translations have it). KUSATU 5 (2004) 103–128

✩ 560 Bruce K. Waltke, A Commentary on Micah This is a thorough and valuable scholarly commentary on the book of Micah, with focus on linguistic and grammatical detail. Not all readers will appreciate the commentator’s decision to render Yahweh, in translation and commentary, as I AM. – The recent work of Helmut Utzschneider (IRBS 52:567; the author’s name is to be corrected) with its interesting theory that the book is compiled for dramatic reading, is not considered by Waltke. W.B. Eerdmans Publishing Co., Grand Rapids, Mich. (2007) XVIII/1–490 (BL)

561 Mignon R. Jacobs, Bridging the Times: Trends in Micah Studies since 1985 Scholars continue to respond to Willis’s foundational work of the 1960s, and to each other, using a variety of classical and new methodologies to treat questions of unity, coherence, theme, and other aspects of the book of Micah. Sampling works that use literary criticism, text criticism, form criticism, historical criticism, tradition criticism, redaction criticism, rhetorical criticism, feminist and womanist approaches, canonical and inter-textual approaches, and inter-disciplinary approaches, as well as innovative combinations of these (both multi-critical and multi-disciplinary), this article follows the progress of methodological trends in Micah scholarship from the 1980s to the present. These trends have generated new questions regarding ideological concepts such as justice; class differences and power; and the book’s use in the church. CBR 4/3 (2006) 293–329

562 Julia M. O’Brian, Once and Future Gender: Gender and Future in the Twelve A feminist reading of Micah 4:1–5:3. Ehud Ben Zvi (ed.), Utopia and Dystopia in Prophetic Literature; Vandenhoeck & Ruprecht, Göttingen (2006) 144–159 (BL)

563 Daniel L. Smith-Christopher, Are the Refashioned Weapons in Micah 4:1–4 a Sign of Peace or Conquest? Shifting the Contextual Borders of a “Utopian” Prophetic Motif The text under study is part of a serious proposal for peaceful behaviour. Its intentionally hyperbolic imagery of beating swords into plowshares is not to be misread as mere fantasy or Utopian pipe dream. Ehud Ben Zvi (ed.), Utopia and Dystopia in Prophetic Literature; Vandenhoeck & Ruprecht, Göttingen (2006) 186–209 (BL)

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564 Wojciech Pikor, Rola ofiary w tworzeniu wspólnoty cz∑owieka z Bogiem (Mi 6,1–8) Mich 6,1–8 wird oft als eine Kritik des Kultes durch den Propheten gedeutet. Diese Sicht des Textes lässt aber das eigentliche Ziel des Bundes und damit auch die Frage nach der Bedeutung der Opfer für die Kommunikation des Menschen mit Gott aus den Augen. Der Bund ist ein Geschenk von Gott, der selbst in der menschlichen Geschichte handelt und ferner auf dem Fundament seiner Gerechtigkeit und seines Erbarmens eine lebendige Gemeinschaft mit Israel erbaut. Diese drei Gaben – Gemeinschaft, Barmherzigkeit und Gerechtigkeit – sind für den Menschen seinerseits ein Modell der Antwort auf den Bund mit Gott (vgl. Mich 6,8). Eine exegetische Analyse des Textes bestätigt, dass der Prophet nicht an eine Kritik des Kultes dachte, sondern ihn als ein sichtbares Zeichen, eine Erneuerung und eine Bejahung des Bundes verstand. VV 8 (2005) 73–97 (SS)

Nahum – Habakkuk 565 Heinz-Josef Fabry, Nahum Nahum has attracted much attention recently, as can be seen from several contributions by Gerlinde Baumann and Bob Becking, but apart from Klaas Spronks Dutch commentary of 1997, the book does not seem to have received detailed exegetical treatment in recent years. This defect has been remedied by Fabry, otherwise known for his work on Qumran (and see here, pp. 114–116, a chapter on the reception of Nahum in the Dead Sea scrolls; and one on the relevant manuscripts found at Qumran, pp. 75–77). Fabry’s new commentary is rich in philological and exegetical detail, and interesting especially where the author departs from otherwise established consensus (Nah 3:3, according to Fabry, should not be read as an announcement of salvation). Fabry distinguishes several redactional layers in the book that essentially constitute developments of the original nucleus in Nah 2:2–14; 3:1–17. Herders Theologischer Kommentar zum Alten Testament; Verlag Herder, Freiburg (2006) 1–232 (BL)

566 Aron Pinker, Nineveh’s Defensive Strategy and Nahum 2–3 No records exist that spell-out Assyrian military thinking in the 7th century BCE with respect to the defense of the country and in particular of Nineveh. An attempt is made to elicit a plausible defensive strategy for Nineveh, which integrates topographical considerations, preferences in military investments, and the modus operandi of the various armies at that time. Insights into Nineveh’s defensive strategy and identification of the causes for its failure provide a framework for a coherent interpretation of Nah 2f. It is suggested that Nahum implies a defensive strategy for Nineveh and points to its potential failure as a means for establishing his vision of redemption (Nah 1,13) as a comforting possibility. Nahum reasons that Assyria could perish because its defensive strategy does not properly account for the change in the tempo of war operations introduced by fighting cavalry. ZDPV 118/4 (2006) 618–625

567 Angelika Berlejung, Erinnerungen an Assyrien in Nahum 2,4–3,19 This learned, well-documented paper offers an Assyriological commentary on three prophetic words of threat directed against Assyria: Nahum 2:4–14; 3:1–7; 3:8–19. The prophetic oracles draw upon a vast repertoire of information, clichés, and narratives, such as chariots, the practice of deportation, scribal culture, Ninive as a city built by the course of the Tigris, imperial and royal propaganda, and standard polemics directed against enemies. There are no direct allusions to neo-Assyrian treaty texts and their formulaic curses. – Despite its presentation as an exegetical essay, this is a fundamental paper on the relationship between Assyria and biblical Israel. Arbeiten zur Bibel und ihrer Geschichte 23; Rüdiger Lux et al. (eds.), Die unwiderstehliche Wahrheit; Evangelische Verlagsanstalt, Leipzig (2006) 323–356 (BL)

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568 Michael L. Barré, Yahweh Gears Up for Battle: Habakkuk 3,9a Hab 3,9a has proven to be a troublesome text, most of the difficulties stemming from the second colon, especially the last word, ’mr. The proposal argued here is that this reading results from a well attested scribal error. The original reading was tàmer, the Hiphil 2nd masculine singular yiqtol form of the verb mrr, ‘to be bitter’. In this context it means ‘to make bitter’, specifically ‘to poison (weapons) with serpent’s gall’. The connection of this root with ‘(serpent’s) poison’ is well documented in a number of Semitic languages, and poisoning projectiles to make them especially deadly is well known in the ancient world. The Akkadian cognate appears in the Mari texts with reference to poisoning weapons. Hab 3,9a portrays YHWH as withdrawing his bow and poisoning his arrows as part of his preparation for battle with the powers of chaos. Bib. 87/1 (2006) 75–84

Haggai – Zechariah ★ Malachi 569 Elie Assis, Haggai: Structure and Meaning This article uncovers a sophisticated structure of the Book of Haggai and its significance. The structure of the book is part of the rhetoric of the prophet to contend with the people’s thoughts that reality did not meet their hopes. They expected in vain the renewal of the ‘old days’ to be immediate. Therefore, they believed that God was not with them and felt they were still rejected by Him. Haggai argues to the contrary: God was with them despite the seemingly desperate situation, and the anticipated reality was bound to materialize, but only gradually. The Book’s structure also shows that it is not a random collection of oracles but one unified literary work. Bib. 87/4 (2006) 531–541

570 Ernst R. Wendland, The structure, style, sense, and significance of Haggai’s prophecy concerning the ‘house of the LORD’ – with special reference to Bible interpretation and translation in Africa (Part II) In this, the second of a two-part article on Haggai (for the first part see OTE 18/3, 2005, 907–926; IRBS 52:581), the author takes a closer look at the original rhetorical situation that gave rise to this prophecy by employing a factored ‘argument model’ which views the text in relation to its assumed historical and religious setting. He then turns to the contemporary communication of Haggai via Bible translation. This focuses on a contextualized re-presentation of the basic sense and significance of Haggai’s ‘word from Yahweh’ concerning his glorious ‘house’ to people who speak a different language and live in a completely different sociocultural, environmental, and religious setting, namely, south-central Africa. The author explores several possible strategies for bridging the imposing gap that often separates ordinary Bible readers and hearers today from a viable understanding of the original communication event. OTE 19/1 (2006) 281–306

571 Mark J. Boda, From Dystopia to Myopia: Utopian (Re)visions in Haggai and Zechariah 1–8 Ancient Near Eastern reports about the restoration of destroyed or dilapidated temples can help to understand certain features of the prophecies surrounding the building of the Second Temple in Jerusalem. Both the reports and the biblical prophecies portray the transition from material curse to material blessing, the first associated with the destruction, the second with the restoration of the temple. Ehud Ben Zvi (ed.), Utopia and Dystopia in Prophetic Literature; Vandenhoeck & Ruprecht, Göttingen (2006) 210–248 (BL)

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572 Byron G. Curtis, Up the Steep and Stony Road: The Book of Zechariah in Social Location Trajectory Analysis Sociological insight into the development of prophetic careers in several societies, including African ones (pp. 7–79), indicates that a prophet may start his career at the social periphery, but eventually may move to the center of a society. Read from this perspective, it does not make sense to differentiate between a Proto-Zechariah and a Deutero-Zechariah; the two parts of the book may actually reflect the activity of a single individual’s stages of career. Academia Biblica 25; Society of Biblical Literature, Atlanta, Ga. (2006) XIII/1–328

573 Michael H. Floyd, Was Prophetic Hope Born of Disappointment? The Case of Zechariah When Zech 3:1–10; 4:1–14, and 6:9–15 are read in light of their historical and literary context, it is difficult to find in then any prediction that Zerubbabel (or anyone else) will become king. From the perspective of 1:7–6:15 as a whole the only thing predicted about Zerubbabel is that he will use his authority as chief local administrator to complete the rebuilding of the temple. If the addressees believe that the prophecies of the temple’s completion will be fulfilled, they will support the rebuilding project. Ehud Ben Zvi (ed.), Utopia and Dystopia in Prophetic Literature; Vandenhoeck & Ruprecht, Göttingen (2006) 268–296 (BL)

574 Ernst Jenni, Temporale Angaben im Sacharjabuch Der Beitrag bietet eine Übersicht über die verschiedenen Kategorien der adverbialen temporalen Angaben im Hebräischen im Sacharjabuch. Untersucht werden folgende Kategorien: nicht-deiktische Gleichzeitigkeit, deiktische Gleichzeitigkeit, Ungleichzeitigkeit, Begrenzung, nicht-deiktische Ausdehnung, Ausdehnung in der Vergangenheit, Ausdehnung in der Zukunft, temporale Relationen bei mehreren Situationen, Itineration, Frequenz, Reihenfolge und Fortsetzung. Für Übersetzung und Interpretation des Sacharjabuches bieten die Ergebnisse keine neuen Ansätze, zuweilen werden jedoch die funktionalen und pragmatischen Eigenheiten einiger temporaler Angaben stärker betont. Friedhelm Hartenstein et al. (Hgg.), “Sieben Augen auf einem Stein” (Sach 3,9); Neukirchener Verlag, Neukirchen-Vluyn (2007) 163–174 (EB)

575 Lena-Sofia Tiemeyer, A Busy Night at the Heavenly Court Zechariah’s vision report (Zech 1:7–6:8) is organized as a sequence that evokes a sense of progression. First, the report portrays a journey in time, beginning at dusk (vision 1) and ending at dawn (vision 8). Second, it reports a journey in space. The first to fourth visions reflect an inward journey, beginning in the anteroom of the celestial realm and culminating at the heavenly court. Then the fifth to the eighth visions reflect the outward journey, this time commencing from the throne room and ending at the exit of the heavenly abode. SEÅ 71 (2006) 187–207

576 Jean Marcel Vincent, L’apport de la recherche historique et ses limites pour la compréhension des visions nocturnes de Zacharie The aim of this article is to point out danger to which “historicizing” interpretations of the nocturnal visions of Zechariah (Zech 1,7–6,8*) are exposed. Research into the historical context has been thoroughly renewed by studies by Th. Pola (2003) and M.J. Boda (2004, 2005) but this paper questions whether it is really certain that the nocturnal visions concern the rebuilding of the temple in Jerusalem and that it is necessary to liken, as tradition does, the message of the cycle of visions to that of the oracles of the prophet Haggai. Bib. 87/1 (2006) 22–41

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577 Corinna Körting, Sach 5,5–11 – Die Unrechtmäßigkeit wird an ihren Ort verwiesen The article discusses two issues related to the seventh vision of Zechariah. First, it deals with the question of how a secondary revision of the text – or, more precisely, the introduction of the women – changes the entire perspective of the vision. Secondly, this new perspective is looked upon in its cultic aspects and in its relation to the eight visions. Viewed this way the vision presents a kind of fundamental liberation of the land and of its inhabitants, without any comparison in the Old Testament, inasmuch as guilt and wickedness will be taken back to their place of origin. Bib. 87/4 (2006) 477–492

578 Tilmann Präckel, Alles wird gut!? Beobachtungen zu Sacharja 7 In der traditionellen Sacharja-Exegese wird zwischen den Visionsschilderungen und den restlichen Texten in Sacharja 1–8 formal wie inhaltlich unterschieden. Verkünden die Visionen das Heil für das nachexilische Juda und Jerusalem, zeigen sich Texte wie Sacharja 1,2–6 und 7f. als Korrekturen eines zu großen Enthusiasmus und werden daher als redaktionell eingestuft. Der vorliegende Beitrag hält diese Unterscheidung im Blick auf Sacharja 7 für nicht notwendig und liest demzufolge das Kapitel als einen einheitlichen, mit den Visionen eng verbunden Text. Sach 7,4–17 ist eine zweiteilige Reaktion des Propheten auf die Fastenanfrage. Es geht dem Propheten nicht um die Ablehnung der Fastenpraxis, sondern um die Einforderung der notwendigen Ernsthaftigkeit: Das Fasten kann nicht der Beeinflussung Jahwes dienen. Die Einholung der Ernsthaftigkeit geschieht argumentativ durch einen Geschichtsrückblick, in dessen Zentrum das Aufzeigen der Kontinuität von Jahwes Handeln steht. Dies geschieht vorwiegend durch die Rezeption früherer Propheten und der Tora. Die heilvolle Zukunft Jerusalems und Judas wird so geradezu unterstrichen und nicht, wie in der Sacharaja-Exegese in Frage gestellt. Friedhelm Hartenstein et al. (Hgg.), “Sieben Augen auf einem Stein” (Sach 3,9); Neukirchener Verlag, Neukirchen-Vluyn (2007) 309–325 (EB)

579 Steven James Schweitzer, Visions of the Future as Critique of the Present: Utopian and Dystopian Images of the Future in Second Zechariah In Zech 9–14, three themes participate in dystopian/utopian images: (1) militarism and peace, (2) condemnation of past and present leadership, (3) transformations of geography, geology, and religion. Second Zechariah constructs “a better alternative reality”. Ehud Ben Zvi (ed.), Utopia and Dystopia in Prophetic Literature; Vandenhoeck & Ruprecht, Göttingen (2006) 249–267 (BL)

580 Judith Gärtner, Jesaja 66 und Sacharja 14 als Summe der Prophetie Subtitled “a traditio-historical and redaction-historical study of the end-texts of the books of Isaiah and the Twelve Prophets”, this thesis takes up ideas and methods developed by O.H. Steck and J. Jeremias. The two texts listed in the title, plus a few collateral passages (such as Zech 12:1–13:9 and Isa 56:1–8; 63:7–64:11), share the same perspective: that of the gathering of the dispersed Israelites in Zion. The texts studied, especially Zech 14, sum up the essence of prophecy. Gärtner, though not suggesting any definite date for this redactional ending of the prophetic corpus, seems to think of the Hellenistic period. WMANT 114; Neukirchener Verlag, Neukirchen-Vluyn (2006) XIII/1–364 (BL)

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581 Thomas Hieke, Kult und Ethos. Die Verschmelzung von rechtem Gottesdienst und gerechtem Handeln im Lesevorgang der Maleachischrift This is a commentary on the book of Malachi that focuses on the canonical text. The original setting and the author’s intention are not considered. Hieke suggests the following outline: title (1:1); salvation for Israel – doom for Edom (1:2–5); proper worship (1:6–2:9); the covenant desecrated (2:10–16); God’s coming for judgement (2:17–3:7b); proper worship (3:7c–12); God’s justice (3:13–21). The book includes a long bibliography. SBS 208; Verlag Katholisches Bibelwerk, Stuttgart (2006) 1–96

582 S.D. Snyman, Wie en wat word veroordeel – en waarom? Nogeens Maleagi 2:10–16 It has been said many times that Malachi 2:10–16 belongs to one of the most difficult parts not only in the book of Malachi, but in the Old Testament as a whole. The question put is suggested in the title: who are the people addressed by the prophet? What are the accusations levelled against them? Why did the prophet deem it something that has to be judged? The paper argues that two different groups of people are addressed: unmarried Judean men wishing to marry foreign women and married Judean men wishing to divorce their wives. The reason why they are accused, is because of the unforeseen social and religious consequences such marriages might have on Judean society. The reason why Judean men want to marry foreign women is most probably to better their social and financial standing in society. IDS 40/1 (2006) 19–33

583 David M. Miller, The Messenger, the Lord and the Coming Judgement in the Reception History of Malachi 3 This article clarifies Luke’s portrayal of both John and Jesus as Elijah-like figures by considering how Malachi 3 was interpreted by Ben Sira, 4QMessianic Apocalypse (4Q521) and the LXX. These ancient readers shared with Luke a concern to interpret the prediction of Elijah’s return in the context of Malachi 3 even though they reached diverse conclusions. Luke’s solution to the puzzle of Malachi 3 involved distinguishing between the Elijah of 1–2 Kings, who is associated with Jesus, and the Elijah of Malachi 3, who is consistently identified with John, the forerunner of the messianic ‘Lord’. NTS 53/1 (2007) 1–16

584 S.D. Snyman, Once again: Investigating the identity of the three figures mentioned in Malachi 3:1 The identity of the three figures mentioned in Malachi 3:1 remains an intriguing question for scholars. In this article an overview of the current state of research on this problem is given highlighting the strengths and weaknesses of the different solutions while yet another proposal is made adding some new arguments to existing answers. An overview on the history of research done on this problem can be categorised into three groups: the three figures refer to three different personalities or they all refer to the same person or they refer to two different persons. The conclusion reached is that the three figures mentioned are references to two persons, the one human and the other divine. The messenger (male"àkî ) is identified as the prophet Malachi. Verbum et Ecclesia 27/3 (2006) 1031–1044

585 Andrew S. Malone, Is the Messiah Announced in Malachi 3:1? Malachi 3:1 is often touted as a key messianic text: YHWH supposedly announces the sending of the Messiah and a preceding messenger, a pattern confidently identified by Jesus himself. Such an interpretation continues to be published by evangelicals in both

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popular and scholarly works. Closer inspection, however, suggests that this conclusion is not supported by exegesis nor by all conservative interpreters. This can result in uncertainty for evangelical readers and even in the bringing of disrepute upon evangelical conclusions and methodology. This study of a familiar problem surveys the interpretative options of the identities involved, evaluates what can be said with confidence, and demonstrates a defensible christological way forward. TynB 57/2 (2006) 215–228

Psalms General 586 Patrick D. Miller “Deinem Namen die Ehre”. Die Psalmen und die Theologie des Alten Testaments Die Psalmen lediglich als Antwort bzw. Erwiderung Israels gegenüber Gott aufzufassen, greift zu kurz; dies arbeitet der Beitrag – dargestellt am Beispiel von Psalm, 86 – klar heraus. Ganz im Sinne Luthers als “kleine Biblia” ist jeder Psalm für sich gesehen immer sowohl gemeinsame Glaubensgrundlage, und damit die Fülle der Offenbarung des ganzen Alten Testaments, wie auch des Menschen Antwort darauf. Menschliches Wort zu Gott und Wort Gottes zu den Menschen – die Psalmen enthalten stets beides. EvTh 67/1 (2007) 32–42

587 C.J.S. Lombaard, Four recent books on spirituality and the Psalms: some contextualising analytical and evaluative remarks In the four years from 2002 to 2005, four new books on the Psalms and spirituality have been published: C. Stuhlmacher, The spirituality of the Psalms, Collegeville 2002; W. Brueggemann, Spirituality of the Psalms, Minneapolis 2002; K. Waaijman, Mystiek in de psalmen, Baarn 2004; D.G. Firth, Hear, o Lord. A spirituality of the Psalms, Calver 2005. In this paper, brief remarks on the context within which this publication trend takes place, are made. Each of the works is then briefly described and general evaluative remarks are concluded with. Verbum et Ecclesia 27/3 (2006) 909–929

588 Klaus Seybold, Poetica dei Salmi A few years ago, Seybold published a manual entitled “Poetik der Psalmen” (Stuttgart: Kohlhammer, 2003). Here one finds everything on cola, parallelism, poetic imagery, meter, and the like, explained by a major expert on the Psalms. The Italian translation includes several indexes. Introduzione allo studio della Bibbia; supplementi 35; Paideia Editrice, Brescia (2007) 1–365

589 N.L. deClaissé-Walford, Reading backwards from the beginning: My life with the Psalter The Psalter is more than the sum of its individual parts. The book is indeed the collected hymns of ancient Israel and its designation as “the hymnbook of second temple period” is appropriate. But, in addition, the Psalter is a narrative within a poetic text. Contemporary interest in the Psalter includes the desire to flesh out, give breath to, and stir the nephesh (“the inmost being”) of the text of the book of Psalms. But are scholars making any progress? In this article the author answers positively and is intended to provide a summary of this same learning experience. Verbum et Ecclesia 27/2 (2006) 455–467

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590 David C. Mitchell, Lord, remember David: G.H. Wilson and the message of the Psalter Following the recent death of G.H. Wilson, this article offers an appraisal of Wilson’s views past and present, restates the case for an eschatologico-messianic programme in the Psalms, replies to Wilson’s recent remarks on the author’s own work, and points out the strengths and weaknesses of Wilson’s final views. VT 56/4 (2006) 526–548

591 D. Snyman, Die ontwikkeling van monoteïsme in Israel as agtergrond vir die verstaan van die JHWH-mlk-psalms Despite the large quantities of research done on the YHWH-mlk-psalms, there is still no consensus on how these psalms should be interpreted. The YHWH-mlk-psalms show various monotheistic characteristics of which the YHWH-mlk-reference (Pss 47:3; 93:1; 96:10; 98:6; 99:1, 4) forms only one example. This article proposes that the YHWHmlk-psalms should be studied against the background of the development of monotheism in Israel. The results of such a study would contribute to the better understanding of these psalms. Verbum et Ecclesia 27/2 (2006) 676–691

592 Bernard Gosse, Le livre des Proverbes, la Sagesse, la Loi et le Psautier Dans l’organisation du Psautier, les Psaumes de Sagesse ont joué un rôle important après le constat de la disparition du Messie davidique, même si ensuite l’espérance messianique a pu être reprise d’une autre manière (voir Ps 2, 110 et 132). Dans cette ligne de Sagesse, le rôle de la “Loi”, à laquelle Pr 1, 20–23 se présentait comme une alternative, a été réintégré. Mais cette “Loi” a hérité de bien des aspects de la tradition de Sagesse. ETR 81/3 (2006) 387–393

Individual Psalms 593 J.L. Helberg, Die verhouding tussen Psalm 1 (en 2) en die ander psalms oor vyande The Tora is not merely the object of human reflection, but especially the living subject by which life and victory have the last word. One does not only have to do with a momentary life experience, but with a path of life. The relation between Psalm 1 (and 2) and the other psalms regarding enemies/enmity, lies in the summons of Psalm 1 (and 2) to trust in the Tora as life creating Law/Word on the true path of life. IDS 40/1 (2006) 1–17

594 Brian Russell, Psalm 1 as an Interpreter of Scripture Psalm 1 serves as a hermeneutical guide to the rest of the Psalter. It is not merely a starting point for a journey from orientation to disorientation to a new orientation. Rather it offers its audience a key to navigating the vicissitudes of the life of faith as chronicled by the Psalter. The psalmist insists that the way forward for the faithful is an unswerving devotion to Torah. This does not secure the individual or community of faith from tribulation, but it empowers the ability to follow the divine will. This alone marks success in the mind of the psalmist. The psalmist communicates this remarkable understanding of life through the use of allusive speech, and by so doing, models tangibly the very devotion envisioned for the community of faith. IBSt 26/4 (2005) 170–193

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595 Bernd Janowski, Wie ein Baum an Wasserkanälen. Psalm 1 als Tor zum Psalter Zusammen mit Ps 2 gilt Ps 1 in der neueren Forschung als “Tor zum Psalter”. Die Preisung des Gerechten in Ps 1 ist gleichsam eine starke Abgrenzung gegen das Denken und Handeln der Frevler. Wird Ps 1 als “Tor zum Psalter” bezeichnet, so muss sich eine Auslegung auf die “Sozialgestalt des Bösen” hin auch in den nachfolgenden Psalmen zeigen. Ein Vergleich mit Ps 41 zeigt Konkretisierung der programmatischen Hinweise aus Ps 1, die im 1. Davidpsalter in den Frevler- und Feindschilderungen ausgeführt werden. Ein zweiter Aspekt kommt hinzu: Der in Ps 1 und 2 zentrale Begriff “Tora” wird in den weiteren Psalmen bis zum Schluss hin nicht in gleicher Weise und inhaltlicher Füllung fortgeführt, sondern transformiert. Wenn in Ps 146–150 der Begriff “Tora” nur noch in Hinweisen und Synonymen begegnet, hat sich die Perspektive von der Tora- und David-/Königs-Thematik hin zur Konzeption des Königtums Jahwes verschoben. Der Schluss des Psalters nimmt so Bezug auf die Eingangspsalmen, allerdings mit verändertem Skopus, der in der universalen Königsherrschaft Jahwes liegt. Die Stichworte “Glück” (Ps 1,1) und “Zuflucht bei Gott” (Ps 2,12) antizipieren diese Perspektive und bilden auf diese Weise das “Tor zum Psalter”. Friedhelm Hartenstein et al. (Hgg), “Sieben Augen auf einem Stein” (Sach 3,9); Neukirchener Verlag, Neukirchen-Vluyn (2007) 121–140 (EB)

596 Bernd Janowski, Freude an der Tora. Psalm 1 als Tor zum Psalter Was ist Glück, und wie wird der Mensch glücklich? Auf diese Frage gibt Ps 1 eine ebenso klare wie einfache Antwort, indem er nicht von dieser oder jener beglückenden Einzelleistung, sondern von einer Qualität spricht, die ein Mensch für sein Leben als ganzes gewinnt und die all sein Tun bestimmt. Diese Qualität bezeichnet Ps 1 als “Freude an der Tora”. Der Aufsatz beschreibt zunächst die Struktur (I) und dann die Bildsprache (II) von Ps 1, die das Abstrakte, nämlich die Antithese von Gerechten und Frevlern, mit dem Konkreten, nämlich den Bildern von Baum und Spreu, verbindet. Am Schluss steht die Frage nach der Bedeutung von Ps 1 für den Psalter (III). Zusammen mit Ps 2 ist er ja das “Tor zum Psalter”. Denn alles, was auf dieses Proömium folgt, nämlich die Ps 3–150, ist in dem Licht zu sehen, das durch dieses Portal auf den Psalter fällt. EvTh 67/1 (2007) 18–31

597 Beat Weber, Psalm 1 and its function as a directive into the Psalter and towards a Biblical Theology Psalm 1 is described in this paper as an entity, but also from a canonical perspective as an introduction into the Psalter, a capacity in which it was perhaps meant to guide the reader towards the ‘correct’ understanding of the book of Psalms. In the final section, the horizon towards a Biblical Theology is opened from Ps 1, since the psalm could be understood as the nucleus of such a theology. OTE 19/1 (2006) 237–260

598 Liudger Sabottka, Ps 2,12: ‘Küsst den Sohn!’? The long-standing difficulty in Ps 2,12 na““ e qû-bar is tentatively resolved by deriving na““ e qû from n“q II – ‘to be armed’, and interpreting the verbal form according to Gesenius’ Hebrew Grammar, § 52h, as ‘privative Piel’: ‘to be/get disarmed’, whereas bar takes its normal meaning ‘pure, sincere’. Bib. 87/1 (2006) 96–97

599 John Goldingay, Psalm 4: Ambiguity and Resolution Translations of Psalm 4 differ at a number of points and thus point towards different understandings of it. In isolation, the opening verses do indeed raise a number of textual questions, and contain a number of interpretative ambiguities, which leave the

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reader in some uncertainty; but the last part of the psalm clarifies matters and makes it possible from the end to make coherent sense of the whole. Understanding the psalm thus turns out to resemble understanding a sentence, which cannot be grasped until one has reached the end of it. TynB 57/2 (2006) 161–172

600 Leonard P. Maré, Psalm 8: God’s Glory and Humanity’s Reflected Glory In this article, the central question that Psalm 8 poses, namely, “what is man?” is investigated. This question is asked and answered in the context of a second question: “Who is God?” The article aims to explore how the relation between God’s glory as it is revealed in creation, and the glory of humankind, as the apex of God’s creation, should be understood. The article also examines the psalmist’s understanding of humankind’s God appointed position of rulership over all the works of creation. OTE 19/3 (2006) 926–938

601 Sven van Meegen, Psalm 8: Die Würde des Menschen Written in a time of crisis and destabilization, this poem sought to renew the courage of its audience. The text seems to date from the fifth century BCE, a date confirmed by Isa 40:22; 49:14. Bibel und Ethik 1; Josef Wehrle et al. (eds.), Gottes Wort – unser Leben; Lit Verlag, Münster (2007) 57–71

602 Johan H. Coetzee, ‘Yet Thou Hast Made Him Little Less than God’: Reading Psalm 8 from a Bodily Perspective Human experience is always embodied, and so is the rational word which people create. Responding to the surrounding world is therefore only possible via bodily means. Basic meaning structures (image schemata) are generated in the brain through the perception of and movement within the physical world. By means of these image schemata human experiences are comprehended and abstract reasoning (metaphors) organized. Because the body is experienced, it generates the basic image schema of containment and boundedness. As a result of this and due to the upright posture of the human body, a set of orientational metaphors or spatial schemata is generated: up/down, front/back, high/low, in/out, and far/near. Image schemata are not fixed but are continuously modified by experience and can be metaphorically projected onto other physical objects. Psalm 8 is explained in terms of these principles in order to gain understanding of the Israelite embodied perception of the relationship between humankind and Yahweh as reflected in the psalm. OTE 19/3 (2006) 1124–1138

603 Richard Whitekettle, Taming the Shrew, Shrike, and Shrimp: The Form and Function of Zoological Classification in Psalm 8 The author of Ps 8 used a classification system to convey the reader that human beings have authority over all animals. First, the animal inventory was partitioned in such a way that a portion of it was specifically identified as falling under the authority of human beings (domesticated land animals). Second, through the use of secondary-level taxa, rather than the ordinarily expected primary-level taxa, human beings were shown to have cognitive mastery specifically over the least controllable animals (aquatic animals), and, more generally, over all animals, from the most (domesticated land) to the least (aquatic) controllable animals. Third, while portions of the animal inventory were given ordinary labels, other portions were given labels with connotations that mitigated the perceptions that these animals (wild land and aerial) pose a problem for human authority. By incorporating these three features into the classification system in

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Ps 8:8–9, every portion of the animal inventory was treated in some way that made it amendable to the concept of human authority. JBL 125/4 (2006) 749–765

604 Pierre Auffret, C’est l’homme droit que regardera sa face: Etude structurelle du Psaume 11 Ps 11 besteht aus zwei unabhängigen strukturellen Einheiten V. 1–4 und V. 4–7, wobei die Nahtstelle in V. 4 sowohl das Ende der ersten als auch den Beginn der zweiten Einheit ausmacht. Die beiden Zentren der jeweiligen Einheiten in V. 2 und V. 6 entsprechen sich sprachlich und stilistisch. Die im ersten Teil von den Frevlern angegriffenen Gerechten werden im zweiten Teil von Jahwe selbst verteidigt, wobei auf der Bildebene die Ungleichheit der verwendeten Waffen augenfällig ist. JANES 30 (2006) 1–7 (DL)

605 Alastair G. Hunter, “The Righteous Generation”: The Use of dôr in Psalms 14 and 24 In these texts, dôr actually means “assembly” or “company”. Meant is the group of pilgrims who present themselves as qualified to enter the sacred place and stand in the presence of the Lord. VT.S 113; Robert Rezetko et al. (eds.), Reflection and Refraction; Brill, Leiden (2007) 187-205 (BL)

606 Steven Shnider, Psalm xviii: theophany, epiphany, empowerment The theophany in Psalm xviii includes, together with the storm imagery, images of wings/flight and bows/arrows in a combination appearing nowhere else in the Hebrew Bible. On the other hand, in the iconography of the ancient Near East, these motifs are often part of a divine apparition, especially to a king in battle. One of the major examples is the winged disc, which in many cases contains the image of a god armed with a bow. The author presents a number of examples of the motifs of winged gods and bows from Egyptian and Neo-Assyrian sources, both iconographic and textual. In particular, the Neo-Assyrian parallels relate to the theme of the divine glory and the divine empowerment of the king which assures his victory in battle. In the context of these examples, the theophany (vss. 8–18) and the battle scene (vss. 30, 33–43) can be understood as two perspectives on a single event involving God and the king. This approach leads the author to suggest an emendation in the difficult verses, 35–36. VT 56/3 (2006) 386–398

607 Hans Dewald, Kognitive Struktur und Funktion von Gottesmetaphern im 18. Psalm A word religion conveys the reality of God only by words, not primarily by events of nature. The use of metaphors of God, however, permits e.g. in the 18th Psalm to connect to real life world experiences by language and to “transmit” them to God conceptually, imaginatively and emotionally through the metaphorical meaning of the text. BN 132 (2007) 23–54

608 Dieter Sänger (ed.), Psalm 22 und die Passionsgeschichten der Evangelien The five papers included in this volume offer a thorough exegesis of Ps 22 (H. Strauß), the psalm’s Septuagint version (E. Bons), the reception of Ps 22 in ancient Judaism (H. Omerzu) and in Luke (D. Rusam) and John (M. Labahn). There is a scriptural index, but no general discussion of the issues involved. BThS 88; Neukirchener Verlag, Neukirchen-Vluyn (2007) VII/1–159

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609 Michael L. Barré, The Crux of Psalm 22:17c: Solved at Long Last? The traditional text of this verse must be emended. Read: k’rw (with waw, not yod). Translation: (17) Indeed, dogs have surrounded me, a pack of those who would harm (me) has encircled me. My hands and my feet have gone lame, (18) all my bones have intoned my funeral lament. They [my enemies] are staring at me. Bernard F. Batto et al. (eds.), David and Zion; Eisenbrauns, Winona Lake, Ind. (2004) 287–306 (BL)

610 Erich Zenger, Der Psalter als biblisches Buch. Alte und neue Wege der Psalmenauslegung am Beispiel von Psalm 23 For Zenger, the Psalter is a book with 150 chapters, to be read and meditated as a complex unity. In the case of Ps 23, he suggests that the piece should be read in the context of Psalms 15–24, a section that begins and ends with a liturgy of entrance into the temple. Within this complex, Psalms 16 and 23 shed light on each other. Religionsunterricht an höheren Schulen 49/6 (2006) 324–337 (BL)

611 David J.A. Clines, Translating Psalm 23 Clines offers a fresh translation: “Yahweh is a shepherd to me; therefore there is nothing I lack. In grassy pastures he lets me lie, chewing the cud; down to quiet waters he leads me; he revives my life; he leads me by the right paths – all to uphold his repute. Even when I walk through a dark valley, I fear no harm, for you are with me; your crook and your staff are my reassurance. You spread a banquet before me even if enemies surround me; you anoint my head with oil; abundance is my lot. Such goodness and constancy shall surely be my companions as long as I live, and I shall journey again to Yahweh’s house for many days to come.” In the final verse, the Masoretic Text (weshabti) is to be retained; there is no need to adopt the reading of the Septuagint. VT.S 113; Robert Rezetko et al. (eds.), Reflection and Refraction; Brill, Leiden (2007) 67–80 (BL)

612 David J.A. Clines, The Lord is my Shepherd in East and South East Asia In this paper the author discusses the translations of Psalm 23 in a number of Bible versions in English, Indonesian, Korean, and Chinese, with allusion also to some other European languages. He suggests that this psalm, though it is perhaps the best known chapter of the Bible, may also be the worst translated. At 15 different points in the psalm, he finds reason to dispute traditional translations of such familiar phrases as “he leads me beside still waters,” “in paths of righteousness,” “for his name’s sake,” and “the valley of the shadow of death.” At the end, he offers his own translation of the psalm. SCS 1 (2006) 37–54

613 Pierre Auffret, Dans les assemblées je bénirai YHWH: nouvelle étude structurelle du Psaume xxvi L’auteur reprend ici, en confrontation avec la proposition de Marc Girard étude structurelle du psaume xxvi (1989, avec compléments en 1997). Il par étudier la structure littéraire de chacune des unités et sous-ensembles, au terme à distinguer trois parties 1–3 (autour de 2a), 4–10 (autour de (autour de 11b), 12b reprenant au terme le centre de 4–10. VT 56/3 (2006) 303–312

(1996), son commence et parvient 7), 11–12a

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614 Alec Basson, “Friends becoming foes”: a case study of social rejection in Psalm 31 The supplicant of Psalm 31 bemoans the fact that his neighbours and companions treat him like an outcast. For him, the line between friend and foe became blurred. Through the marginalisation the poet no longer feature as a member of the social group that embodies his identity. Instead of being in the centre, he now operates on the periphery, thus bearing the full brunt of social rejection in ancient Israel. This form of rejection is tantamount to life on the “outskirts” of society. Focusing on the notion of spatiality, this paper aims at illustrating that the image-schema of centreperiphery neighbours and companions reside in the centre (important and honourable), whereas the psalmist exists on the periphery (unimportant and disgraced). Verbum et Ecclesia 27/2 (2006) 398–415

615 Joel S. Burnett, Forty-Two Songs for Elohim: An Ancient Near Eastern Organizing Principle in the Shaping of the Elohistic Psalter This article identifies a scholarly consensus that has emerged regarding the place of the Elohistic Psalter (Pss. 42–83) in the growth and development of the book of Psalms. Based on this shaping framework, this study discusses the organizational and thematic significance of the number 42 in this portion of the Psalter, as suggested recently by Laura Joffe. On the basis both of evidence internal to the book of Psalms (including the Dead Sea manuscripts) and comparisons with ancient Near Eastern hymnic and religious texts, this article concludes that the number 42, as well as the use of the divine designation ‘Elohim’, did indeed function as an organizing principle in the formation of the Elohistic Psalter. JSOT 31/1 (2006) 81–101

616 Carlos Elías Mora, Comparación de los conceptos “monte” y “lados del norte” en el Salmo 48:1–3 con el Antiguo Cercano Oriente: estudio de caso This paper compares the expressions “mount” and “the sides of the north” which appear in Ps 48:1–3 with the ANE, proceeding in three steps: 1. A study of the semantic field of both expressions; 2. The concept of “mount” in Scripture and the ANE; 3. Lexicographic theories and comparative materials. DavarLogos 5/1 (2006) 31–41

617 Phil J. Botha, Psalm 67 in Its Literary and Ideological Context Psalm 67 is not to be understood as part of a liturgy of agricultural thanksgiving. Instead, it must be seen as a petition addressed to Yahweh: God is asked to display and publicly claim his honour, so that all the peoples of the world will recognize Israel’s special relationship to him. BEAT 54; Hermann M. Niemann et al. (eds.), Stimulation from Leiden; P. Lang, Bern (2006) 161–175 (BL)

618 Doron Dan, ‘làrokeb bà' aràbôt’ (Psalms 68:5) = Who Rides through the Deserts: A Reexamination Literary and Philological of the Meaning of this Phrase (Hebr., Engl. summary) In this article, the author undermines the conception that views the Biblical phrase ‘làrokeb bà'arâbôt’ as a parallel to the Ugaritic phrase “rkb ‘rpt” and the resulting premise that the meaning of this Biblical phrase is identical to the meaning of the Ugaritic phrase (Rides the Clouds). Accordingly, two different meanings of the biblical phrase

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in focus are proposed: “extol him who rides through the deserts”; “build a road for Him who is riding in deserts”. This article introduces a comprehensive literary/linguistic discussion of these interpretations with sufficient information to prove that these interpretations significantly enrich the textual content and are therefore preferable over the Ugaritic comparison. Beit Mikra 184 (2005) 43–62.95

619 Alphonso Groenewald, “Indeed the zeal for your house has consumed me!” Possible Historical Background to Psalm 69:10 The psalmist most probably belonged to those groups in the Judaean society who zealously campaigned for the rebuilding of the temple, presumably in the late sixth century BCE. BEAT 54; Hermann M. Niemann et al. (eds.), Stimulation from Leiden; P. Lang, Bern (2006) 177–185 (BL)

620 Alphonso Groenewald, Die Beeld van die ‘Verborge Gesig’ van God: ‘En Moet Asseblief nie u Aangesig vir u Kneg Verberg nie!’ (Ps 69:18a) One of the Psalm texts which expressis verbis refer to the hiddenness of the face of God is Psalm 69:18. Approximately two and a half thousand years ago the scribes/theologians who created the basic text of Psalm 69 also must have experienced a feeling of desolateness and hiddenness on the part of the deity. They laboured under the plight of their feeling of isolation. They therefore gave witness of the feeling of the hiddenness of God. Before a more detailed analysis is given of the specific verse, this paper first gives a general overview of the image of the ‘hidden God’. OTE 19/3 (2006) 831–850

621 Ignatius M.C. Obinwa, Yahweh My Refuge: A Critical Analysis of Psalm 71 While some interpreters think of this passage as a second-rate text, the present book argues the contrary: what we have here is a well-structured poem of high quality. Special attention is paid to the reference to old age in v. 18 and to the notion of refuge, here to be understood as spiritual refuge in God. European University Studies 23/839; Peter Lang Publishing, Bern (2006) 1–221 (BL)

622 Stanis„aw Bazylínski, La crux del Sal 72,5 This critical study of Ps 72:5 shows that the text is homogeneous in all the manuscripts, in the Targum, the Syriac Version, Symmacus and Jerome. The LXX tried to improve the text and to conform it to its context. The hypothesis of the dependence of the LXX upon the Hebrew text is analyzed in the second part. In the last part the parallel texts of Jer 26:20–23, 1K 1:41–53 and 1K 3:16–28 are taken into consideration. The verb jr’ of Ps 72:5 indicates the juridical power requested from the king to bring peace. LASBF 55 (2005) 41–58

623 J. Nathan Clayton, An Examination of Holy Space in Psalm 73: Is Wisdom’s Path Infused With an Eschatologically Oriented Hope? The way of wisdom in Psalm 73 is infused with a pattern of personal eschatological hope. The theological movement in the text demonstrates that the experience of God’s holy presence renews the ultimate perspective of the distance of the wicked in judgment and the proximity of the godly in blessing. This pattern of holy hope is renewed

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in the Asaphite psalmist’s perspective by his experience in the “heavenly outpost,” in the immediacy of the divine presence – that is, the holy space with its paradoxical signification of divine immanence and transcendence. TrinJ 27/1 (2006) 117–142

624 G. Baumann, Psalm 74: myth as the source of hope in times of devastation The reference to mythical traditions in Psalm 74 is not just an allusion to a common set of motifs. It is an essential strategy to gain hope in desperate times, when the country is completely destroyed. The article shows this mainly by working on the structure and the metaphors of the psalm. The authors of Psalm 74 created hope in a hopeless situation by referring to a dimension beyond the visible sphere. The deeds of YHWH/Elohim in the mythical traditions cannot be reached by the enemies: the Godestablished orders of time and space cannot be destroyed by their violence. Verbum et Ecclesia 27/2 (2006) 416–430

625 Beat Weber, “Es sahen dich die Wasser – sie bebten . . .” (Ps 77:17b). Die Funktion mythopoetischer Sprache im Kontext von Psalm 77 The focus of this article is on the function and aim of the mythopoetic passage in Psalm 77:17–20 – a psalm which probably reflects the fall of the northern kingdom. It is argued that these verses do not constitute a later, secondary insertion, but were integrated into the psalm by the author himself (the composition-critical model). The chiastic arrangement of vv. 16–21 links the salvation history and primordial kingship of YHWH deliberately in a “symbiotic” way. History and myth are two sides of the same coin. In Israel’s time of crisis, the cosmic theophany is used to demonstrate the immediate power of God. The tension of Ps 77 is articulated in the last two verses: The Lord is present, stepping through the (chaotic) waters; but his way is also covered: God’s footsteps are not recognisable. He leads his people through national leaders, whose functions are rooted in Moses and Aaron. OTE 19/1 (2006) 261–280

626 P. Auffret, Fais luire ta face et nous serons sauvés. Nouvelle étude structurelle du psaume 80 Les divergences entre les propositions antérieures, du présent auteur et de Marc Girard, sont telles qu’il s’impose de remettre l’ouvrage sur le métier. On s’efforce donc ici de procéder le plus rigoureusement possible en étudiant d’un point de vue structurel successivement les plus petites unités, les ensembles partiels, et enfin l’ensemble du psaume. Il s’avère alors que 5–7 et 13–14 peuvent se lire comme centres d’une symétrie concentrique, 5–7 d’abord puisque 8 rappelle 4 tandis que 9–12 rappelle 2–3, 13–14 ensuite puisque 15–19 rappelle 9–12 tandis que 20 rappelle 8, ces deux symétries concentriques se chevauchant on le voit en 8 + 9–12, c’est à dire ces deux unités qui se lisent au centre de l’ensemble du psaume. OTE 19/3 (2006) 1052–1063

627 Christl M. Maier, “Zion wird man Mutter nennen”. Die Zionstraditionen in Psalm 87 und ihre Rezeption in der Septuaginta This study interprets Ps 87 as a Zion song, which shifts the tradition’s focus to universalistic claims about the nations’ citizenship in Zion. As this thought is unique within the Hebrew Bible, it has been highly disputed among scholars. The psalm’s translation in the Septuagint, however, confirms the idea that Zion is mother to the nations and deepens the female personification of the city of God. ZDPV 118/4 (2006) 582–596

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628 Carleen Mandolfo, Psalm 88 and the Holocaust: Lament in Search of a Divine Response Most biblical lament psalms provide sufferers with a theodic response to their plight, often marked by the typical shift to praise expressed in these psalms. In individual laments, even while God’s fairness is questioned, usually implicitly, ultimately God’s relationship to the supplicants’ troubles is justified, usually by an insistence on God’s justice. Psalm 88 is a singular exception to this generic rule. There is no shift to praise, no attempt to render the supplicant’s suffering meaningful (though one might not realize this based on the insistence of commentators to read the psalm theodically). This anomaly, coupled with the psalm’s undiluted indictment of God, makes Psalm 88 an ideal biblical prayer for a Post-Holocaust world. BI 15/2 (2007) 151–170

629 Andreas Wagner, Ps 91 – Bekenntnis zu Jahwe This new translation and interpretation of Psalm 91 points to v. 9a as the center of the poem – a declaration of conversion of someone who first believed in Elyon, but now takes refuge with Yahweh. V. 9b may be understood as follows: Yahweh has made Elyon his habitation; which apparently means that Elyon and Yahweh are the same deity. – A critical response by Mark S. Smith is appended to the paper. BZAW 364; Andreas Wagner (ed.), Primäre und sekundäre Religion als Kategorie der Religionsgeschichte des Alten Testaments; de Gruyter, Berlin (2006) 73–103 (BL)

630 E.N. Ortlund, An Intertextual Reading of the Theophany of Psalm 97 This article applies an intertextual method of reading the Psalms in order to discern the full meaning of the theophany of Ps 97. It is argued that Ps 97 actualizes the claims in Pss 93–100 that Yahweh reigns by giving the reader a “textual” theophany which would have been particularly meaningful in an exilic or post-exilic context. SJOT 20/2 (2006) 273–285

631 Bradley C. Gregory, The legal background of the metaphor for forgiveness in Psalm ciii 12 The use of the root r˙q in legal idioms in ancient Near Eastern documents provides an illuminating background for understanding the metaphor for forgiveness in Ps. ciii 12. In order to preserve the spatial parallel with verse 12a while also allowing verse 12 to resonate with the juridical concepts of verse 10, Ps. ciii 12 could be rendered in the following way: “as far as the east is from the west so has he dismissed our transgressions from us.” VT 56/4 (2006) 549–551

632 Pierre Auffret, Qui es sage? Qu’il regarde cela! Nouvelle étude structurelle du Psaume 107 This study largely agrees with Marc Girard’s analysis of the overall structure of Ps 107. According to Girard the four parts 1–3, 4–32, 33–41, and 42–43 are arranged chiastically; to the present author it appears that in addition a parallelizing structure overlies this. Thus, a closer study of each part leads to a new perception of the overall structure. One may either differentiate the units 1–3, 4–32, and 33–43 (there is a playful interaction among these), or [after 1] 2–3, 4–9, 10–16, 17–22, 23–32, 33–41, 42–43 (the correlations among the latter passages effect a complex and significant structure of the whole). The particular character of 33–41 in relation to 4–32 shows an analogy between 42–43 and 1–3, forming a frame which includes 4–32, or a concentric structure with 4–41 embracing 17–22. BN 129 (2006) 25–52

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633 J.J. de Bruyn et al., ’n Kontekstuele uitleg van Psalm 110 binne sy historiese raamwerk Psalm 110 is the psalm that is most revered to in the New Testament. The question of this article is whether there can be another figure, in addition to Jesus Christ, that can be a priest from the order of Melchizedek. If so, that can shed an alternative light on Psalm from that of the New Testament. IDS 40/3 (2006) 465–582

634 Gert T.M. Prinsloo, ”e"ôl → Yerû“àlayim î ”àmayim: spatial orientation in the Egyptian Hallel (Psalms 113–118) This study utilises insights from narratology, critical spatiality and the redaction and composition of the Psalter to argue that the collection of poems known as the ‘Egyptian’ Hallel (Psalms 113–118) is not a haphazard anthology of individual poems, but a carefully structured composition that tells a ‘story.’ The hypothesis is that the editors of the Psalter used, amongst others, notions of spatiality as an ordering principle in telling the story. Psalms 113–118 tell a spatial story that starts amongst the nations and in Sheol, but moves towards a final destination in Jerusalem and the temple. OTE 19/2 (2006) 739–760

635 Leonard P. Maré, Psalm 121: Yahweh’s Protection against Mythological Powers Psalm 121 is a beautiful poem that aims to create trust in Yahweh. The psalmist utilizes various stylistic features to emphasize the fact that Yahweh will protect him or her from all enemies. The polemical traits of Psalm 121 lead to the conclusion that the enemies in the psalm are equal to mythological powers. These powers threaten the life of the psalmist, creating fear and anxiety in his or her heart. The psalmist then uses the creation tradition to ensure the righteous of Yahweh’s encompassing, everlasting, comprehensive protection in the face of any and every danger or threat. No enemy, not even mythological powers need to be feared, when the righteous trust in Yahweh, the maker of heaven and earth. OTE 19/2 (2006) 712–722

636 Annett Gierke, Eine Zunge voller Jubel. Sprachliche Bilder als Emotionsträger in Psalm 126 Translation and commentary on Ps 126, with focus on linguistic images as carriers of emotions. The article is inspired by the work of G. Lakoff and M. Johnson, Metaphors We Live By, 2d ed. 2003. Erfurter theologische Studien 90; Susanne Gillmayr-Bucher et al. (eds.), Ein Herz so weit wie der Sand am Ufer des Meeres; Echter Verlag, Würzburg (2006) 377–387 (BL)

637 C.J. Labuschagne, The Metaphor of the So-Called ‘Weaned Child’ in Psalm cxxxi Iconographic evidence is adduced to show that the practice of carrying an infant on the back was known in the Ancient Near East. Documentary evidence from the Old Testament shows that it was also known in Ancient Israel. This insight sheds new light on the interpretation of the cruces in both Deut. xxxiii 12 and Ps. cxxxi 2 and renders every emendation of MT unnecessary. VT 57/1 (2007) 114–118

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638 Melody D. Knowles, A Woman at Prayer: A Critical Note on Psalm 131:2b The second part of Ps 131:2 should be translated as a parallelism with its two appearances of ‘lj, if the first one is emendated and pointed like the second one: “Like a weaned child on me its mother, like the weaned child on me is my soul.” Such a reading solidifies the identification of a female voice in this text, a voice that was later embedded in a text associated with male authorship (in the superscription) and obliterated in the vowel pointing. Yet regardless of authorship, the text shows that female imagery was not out of place in public worship and that the experience of a woman and her child was not out of place in psalmic piety. JBL 125/2 (2006) 385–389 (CB)

639 Frank-Lothar Hossfeld, König David im Wallfahrtspsalter This paper presents an analysis of Ps 132. The author also comments on how this psalm relates to other poems within the pilgrimage psalms (Ps 125; 126; 128; 129; 133, 134). The figure of David must not be seen as a proto-messianic figure. Erfurter theologische Studien 90; Susanne Gillmayr-Bucher et al. (eds.), Ein Herz so weit wie der Sand am Ufer des Meeres; Echter Verlag, Würzburg (2006) 219–233 (BL)

640 Robert Couffignal, Approches nouvelles du Psaume 137 Three methods of academic literary criticism are approached here to Psalm 137: (1) structural analysis of the tale according to Propp and Greimas, illustrating the strong link between the initial and final sections and the particular position of the kernel of the story, outside the narrative structure of the text (v. 5f.); (2) myth criticism: underlining the structures of the imagination, the theme of mourning and its figures, the myth of feminized cities, Zion and Babel; (3) Freudian textual analysis: deciphering of fantasms which express the primary impulses of the desire for the Mother, self hatred (or self-punishment) and aggressivity directed at others, to the point of sadism. ZAW 119/1 (2007) 59–74

641 Siegfried Risse, “Wohl dem, der deine kleinen Kinder packt und sie am Felsen zerschmettert”: Zur Auslegungsgeschichte von Ps 137,9 Diese Untersuchung ist eine Fallstudie zu der Frage, wie Exegeten mit Bibelstellen umgehen, die im krassen Gegensatz stehen zu zentralen Aussagen der Heiligen Schrift. Es wird dargestellt, wie in der fast 2000jährigen christlichen Auslegungsgeschichte mit dem Vers Ps 137,9 umgegangen wurde. Vereinfacht gesagt, lassen sich in der Auslegungsgeschichte drei Epochen unterscheiden. Im Altertum und Mittelalter wurde der schockierende Vers vor allem durch Allegorese entschärft. Im 16./17. Jahrhundert sah die Mehrheit der Exegeten in diesem Vers die Ankündigung einer gerechten Bestrafung durch Gott. Seit der Aufklärung wird der Vers verstärkt als unmenschlich und unchristlich kritisiert, zugleich wird versucht, die Grausamkeit des Verses zu entschärfen und verstandlich zu machen. Abschließend wird hier vorgeschlagen, wie heute einerseits die wissenschaftlich-exegetische Erklärung, andererseits die Deutung des Verses für Gebet und Meditation mit diesem Vers umgehen könnten. BI 14/4 (2006) 364–384

642 Andreas Wagner, Permutatio religionis – Ps. cxxxix und der Wandel der Israelitischen Religion zur Bekenntnisreligion In the Old Testament, religion is a matter of constant change and development. Various religious contexts have led to changing kinds of text forms. This paper sees Psalm cxxxix as an abjuration form for an individual believer. There are three sections (Ps. cxxxix 1–6; 7–12; 13–18) declaring the qualities of JHWH, whereas in the last part

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(vv. 19–24) the praying person separates himself from those inimical to JHWH (vv. 21–22). The implication is that JHWH is the only and true God who demands abjuration from nonbelievers and true confession (cf. Ps. xci with its similar thought). This type of JHWH religion is typical for the post-exilic time. Therefore, Ps. cxxxix may be taken as a kind of “performance” of the “Mosaic distinction” ( Jan Assmann). VT 57/1 (2007) 91–113

643 Evangelia G. Dafni, Psalm 150 according to the Septuagint: integrating translation and tradition criticism into modern Septuagint exegesis While the Hebrew form of Psalm 150 talks about the historic worship of God in his sanctuary, the LXX version reflects on the eschatological presence of God in the community of his saints, who are only a possibility on the basis of the human trust in God’s call. According to the LXX, Psalm 150 reflects briefly on the process of theological understanding of the book of Isaiah – especially its second part, where the holiness of God is linked to His creation and His rule of the whole world. On the whole, the call to praise God, according to the LXX-Ps 150, is an invitation to become His holy people, namely to participate in His holiness. Verbum et Ecclesia 27/2 (2006) 431–454

Wisdom literature General 644 Marion Ledewig, Common Sense: Its History, Method, and Applicability While the author does not directly refer to proverbial lore in the Bible, she discusses proverbs as expressions of common sense in a way that is reminiscent of the assessment of “wisdom” in biblical studies. Ledewig makes reference to two important works: R.P. Honeck, A Proverbs in Mind: The Cognitive Science of Proverbial Wit and Wisdom, Mahwah 1997; W. Mieder, Proverbs are never out of Season, Oxford 1993. Peter Lang Publishing, Bern (2007) XI/1–157 (BL)

645 Alice M. Sinnott, The Personification of Wisdom This is a fine study of the essential repertoire of biblical texts in which Wisdom personified features: Proverbs 1–9; Job 28; Baruch 3:9–4:4; Sirach 24; Wisdom 6:22–10:21. The remarkable figure of personified Wisdom is seen as uniquely biblical, for no extrabiblical parallels have come to light (Chr. Kayatz’s attempt to derive Wisdom from Egyptian goddess Maat is rightly rejected by the author). Sinnot argues that personified Wisdom originated after the Babylonian exile as one of the theological responses to this national crisis. Society for Old Testament Study Series; Ashgate, Aldershot (2005) X/1–208

646 Irmtraud Fischer, Gotteslehrerinnen. Weise Frauen und Frau Weisheit im Alten Testament The following female figures are introduced (complete with analysis of the relevant OT passages): Abigail, the wise women of Tekoa (2 Sam 14) and Abel-Beth-Maacha (2 Sam 20), the Queen of Sheba, Esther, Judith, Deborah, the wife of Job, several queen mothers (including Bathsheba), and female figures in the book of Proverbs (including Lady Wisdom, Prov 8, here not understood as an echo of a female deity but as

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reflecting the importance of women in the postexilic Jewish community, though Fischer acknowledges Lady Wisdom’s divine promises). Verlag W. Kohlhammer, Stuttgart (2006) 1–221

647 Johannes Vorster, Why Opting for Foolishness is Wise: Ambiguity and the Rhetoric of Gender Enquiry Within certain Feminist interpretations of Woman Wisdom, the strategy of ambiguity is consistently used to affect both the possibilities of liberation and identification from and with Wisdom material. Taking into account that the strategy of ambiguity may function not only as a mechanism of liberation, but also as a mechanism of recuperation, the deployment and the effectiveness of the strategy of ambiguity is problematised. It is argued that if the regulatory body, operative in the ancient Mediterranean world is integrated in the interpretation of Wisdom material, the strategy of ambiguity is inappropriate in terms of the Gender Critical agenda. OTE 19/3 (2006) 1005–1031

648 Luca Mazzinghi, Morte e immortalità nel libro della Sapienza: alcune considerazioni su Sap 1,12–15; 2,21–24; 3,1–9 It may well be that the book of Wisdom thinks of immortality in terms of a physical reality. If this is the case, the book presupposes resurrection of the body. VH 17/2 (2006) 267–286 (BL)

649 Bert Jan Lietaert Peerbolte, The Hermeneutics of Exodus in the Book of Wisdom Not the oppressive nature of the Egyptians, but their practice of idolatry forms the focus of the book of Wisdom’s retelling of the exodus story. Riemer Roukema (ed.), The Interpretation of Exodus; Peeters, Leuven (2006) 97–116 (BL)

650 Xinzhong Yao, Wisdom in Early Confucian and Israelite Traditions The wisdom teachings of Proverbs, Job, Koheleth and Wisdom of Solomon are here compared with Confucian classics such as the Analects, the Book of Mengzi, the Book of Xunzi, the Book of Changes, and the Doctrine of the Mean, all dating (in the case of the Chinese books) from between the eleventh and the third centuries BCE. The ideas and doctrines of the two traditions are often similar, as can be seen, for instance, in the shared ideal of the wise king. The main difference is that biblical wisdom tends to be considered sacred, and Confucian wisdom tends to be secular in spirit. – The author is to be congratulated on this fine work. One would wish more comparative studies of this kind. Ashgate World Philosophy Series; Ashgate Publishing, Aldershot (2006) XVI/1–239 (BL)

Job: general ★ individual passages 651 Samuel Balentine, Job For this commentary, meant primarily for the pastor and lay person, a special and hitherto unprecedented format has been devised: a lucid text, beautifully laid out, interspersed with – or rather spiced by – inserted sidebars, digressions, illustrations accompanied by commentaries – and all this in addition to scholarly notes, bibliographical references, indexes, and the like. The series editors want the format to be “as close to multimedia in print as possible” (p. xiii), and they have certainly succeeded. The scholar must be warned, however: there is no translation, nor are there technical notes on the

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Hebrew text. As an exegetical work, this book is certainly Balentine’s opus magnum, though the specialist will occasionally regret the absence of more technical discussions, such as on the date of the book of Job (apparently, a postexilic date is favoured by the author). For Balentine’s earlier contributions to the study of Job, see IRBS 47:633; 50:738, 746. The book is accompanied by a Compact Disk that offers supplementary material. – One can only wish that the series continues, and that other publishers adopt the same or a similar format. Smyth & Helwyth Bible Commentary; Smyth & Helwyth, Macon, Ga. (2006) XVIII/1–759 (BL)

652 Otto Kaiser, Das Buch Hiob. Übersetzt und erklärt This new German translation of the book of Job includes brief exegetical notes and an interpretive essay. The book will be consulted mainly for its idea that the book of Job includes numerous secondary passages that are printed in different fonts. Examples of secondary passages include Job 1:6–12; 2:1–3:2; 4:12–5:17; 9:3–14; 25:1–6; 26:1–14; 27:7–31:34.38–40; 32:1–37:24; 39:13–18; 40:1–42:6. According to Kaiser, the original book was written ca. 350 BCE, but grew until it reached its canonical form by 200 BCE. Radius-Verlag, Stuttgart (2006) 1–129 (BL)

653 Gerhard Kaiser et al., Das Buch Hiob. Dichtung als Theologie The present book is essentially by the literary scholar G. Kaiser who offers an interpretation of the book of Job. Against O. Keel (but parallel to B. Lang, Jahwe der biblische Gott, 2002) he asserts that in the divine speeches, God is not given the role of one who conquers animals, but as a Lord of the Animals who cares for them – and ultimately also for the protagonist. Hans-Peter Mathys contributes four short studies that are appended to Kaiser’s delightful interpretive essay: the literary character of the book of Job; the name Job; the One and his pantheon; I know that my redeemer liveth. BThSt 81; Neukirchener Verlag. Neukirchen-Vluyn (2006) XII/1–145 (BL)

654 Michael Rohde, Der Knecht Hiob im Gespräch mit Mose. Eine traditions- und redaktionsgeschichtliche Studie zum Hiobbuch Biblical critics have generally dealt with the book of Job by pointing out that an ancient prose tale has been expanded by several layers of additions to form the book as we now have it. While they have insisted on the evidence for multiple layers in the corpus of the book, they have not touched the prose frame. This has changed in recent years. W.-D. Syring (Hiob und sein Anwalt, BZAW 336, 2004) suggested that the prose narrative also shows traces of substantial reworking. He is now followed by Rohde, though Rohde disagrees with the details of Syring’s analysis. Rohde sees Job 1:6–12.22; 2:1–10 and Job 42:7–10 as a secondary layer, inserted to interpret the story (presumably, as the reviewer would add, to give the book an esoteric meaning). This layer echoes the figure of Moses who also is God’s “servant”, and who also hears God’s voice. Job, like Moses, is portrayed as someone who has access to the heavenly throne of God and is allowed to see and hear God. Arbeiten zur Bibel und ihrer Geschichte 26; Evangelische Verlagsanstalt, Leipzig (2007) 1–255 (BL)

655 Theodor Seidl et al. (eds.), Das Buch Ijob. Gesamtdeutungen – Einzeltexte – Zentrale Themen This collective volume, fruit of a meeting of German-speaking Catholic Old Testament scholars, includes the following contributions: Th. Seidl, Gedicht von Anfang bis Ende (Herder); L. Schwienhorst-Schönberger, Ijob: Vier Modelle der Interpretation; D. Volgger, Das Buch Ijob als skeptische oder seelsorgerliche Literatur? (K. Dell’s interpretation of Job as skeptical literature is challenged); I. Müllner, Der Ort des Verstehens.

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Ijob 28 als Teil der Erkenntnisdiskussion des Ijobbuchs; F. Sedlmeier. Ijob und die Auseinandersetzungsliteratur im alten Mesopotamien; S. Gillmayr-Bucher, Rahmen und Bildträger. Der mehrschichtige Diskurs in den Prosatexten des Ijobbuchs; H. Rechenmacher, taw und sipr in Ijob 31,35–37; G. Fischer, Heilendes Gespräch – Beobachtungen zur Kommunikation im Ijobbuch; A. Michel, Das Gewalthandeln Gottes nach den Ijobreden; M. Grenzer, Die Armenthematik in Ijob 24; G. Langenhorst, “Sein haderndes Wort” (P. Celan). – Schwienhorst-Schönberger surveys four ways of reading Job: as the work of one author (R. Gordis), as an edited work (quite fashionable these days), as a multi-layered work of which only the final product is relevant, as a work animated by a common spirit. Österreichische Biblische Studien 31; Peter Lang Verlag, Bern (2007) 1–310 (BL)

656 Jean Lévêque, Job ou le drame de la foi. Essais Lévêque, known for his magisterial “Job et son Dieu” (1970) and now retired from his professorship at the Institut Catholique in Paris, has supplemented his earlier study by a number of essays – a total number of 13 – that are here reprinted. The volume also includes his 1980 paper on the dating of the book of Job (ca. 500 BCE, a suggestion still valid). The abstractor vividly remembers having sat in one of Lévêque’s classes in 1975. LDiv 216; Editions du Cerf, Paris (2007) 1–292 (BL)

657 Françoise Mies, L’Espérance de Job This is an exegetical and theological study of the book of Job. Centered on the notion of “hope”, it is organized in four parts: the semantics of hope, the symbolism of hope, the drama of hope, the reason of hope. Is God the reason of hope?, the author eventually asks, in order to answer that this must be the case, for “hope” is an essentially relational notion. Nevertheless, one must also say that Job’s hope is enigmatic for it rests on no motivation or reason whatsoever. BEThL 193; Peeters, Leuven (2006) XXIV/1–653 (BL)

658 Carol A. Newsom, Re-considering Job Although recent scholarship on Job has tended to approach the book from interpretive stances that are at some distance from traditional historical-critical verities, the classic historical-critical questions about the unity of the book continue to dominate the way questions are posed. Hermeneutical disputes about the book focus on interpreters’ decisions to find a way to preserve a resistant Job, or to advocate for an interpretation of the divine speeches that makes comprehensible a Job who ‘sees’ in a new way, and so is willing to renounce his alienation. A new direction of Joban scholarship focuses on the reception history of the book. CBR 5/2 (2007) 155–182

659 Markus Witte, Die literarischen Gattungen des Buches Hiob: Robert Lowth und seine Erben Around 1800, all the major definitions of the literary type of the book of Job (as they are discussed today) are already known. Witte himself sees the book of Job as a sapiential piece of “dispute literature” (Auseinandersetzungsliteratur) that originated in the wisdom school of Hellenistic Judaism. A similar view is argued by Françoise Mies, L’espérance de Job (Leuven 2006; see also her paper in RB 110, 2003, 336–369). LHBOTS 457; John Jarick (ed.), Sacred Conjectures; T & T Clark International, London (2007) 93–123 (BL)

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660 Rick Painter, Cycle Theory and the Dialogue Cycle of Job Folktales show a certain preference for the number three. Looked at from a comparative perspective, the best way to present the structure of the book of Job is to see it as a sequence of three dialogues that comprise chaps. 3–14, chaps. 15–21, and chaps. 22–31. The cycles are a pattern of accumulation, culminating in Job’s grand declaration of innocence. In identifying this pattern, each phase must end with a speech by Job rather than one by Zophar because Job is the main character. Proceedings EGL & MBS 25 (2005) 59–68 (BL)

661 Pieter van der Lugt, Speech-cycles in the book of Job: a response to James E. Patrick This short note challenges the idea that fourfold structures determine the composition of the book of Job. Instead, it is demonstrated that it is the numbers three and eleven that are the major structural keys for the poetic section of the book. VT 56/4 (2006) 554–557

662 Juliana M. Claassens, A Dialogue of Voices: Job, Socrates and the Quest for Understanding This essay brings the Socratic dialogues on the question of “What is Wisdom?” into conversation with the book of Job. The wisdom literature of the Bible and the Socratic dialogues both share the desire to understand, to search for the truth about the central questions in life. In this essay, one particular aspect of the Socratic dialogues, i.e. the dialogic nature of truth, is used to read the book of Job – the book of Job offering a marvellous example of the different voices in the wisdom literature of the Bible that often stand in a contentious relationship with each other. Finally, this essay considers the implications of this dialogic nature of truth for the intellectual pursuit, particularly with regard to how to teach today. OTE 19/3 (2006) 1106–1123

663 Edward L. Greenstein, Truth or Theodicy? Speaking Truth to Power in the Book of Job The aim of this essay is to show that the notion that God shows a fundamental concern for truth is anticipated in the most radical way in the book of Job. The author demonstrates that the most radical and subversive feature of this book is not that it permits Job to utter the most scandalous charges against the deity. It is rather the praise of Job’s truthfulness at the end of the book ( Job 42:7), whereas Job’s friends are blamed because they did not speak truthfully about God. Evading the question of justice God stays up for one value, the value that has been classically exemplified by Job – the value of speaking truthfully, with unalloyed integrity, the integrity that had marked Job as different from other people at the beginning of the book. PSB 27/3 (2006) 238–258

664 Wing-Chi Ki, Gift Theory and the Book of Job Gift theory offers a new perspective on the book of Job: God favors a universal gift ethic, Satan opts for an alienable gift economics, while Job’s friends endorse the principle of balanced reciprocity. The article depicts Job conflicted over the divine love culture and the culture promoted by his friends and Satan, but in the end celebrating a life-giving gift practice and advocating genuine reconciliation between God and humans, and between a wounded individual and his enemies. TS 67/4 (2006) 723–749

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665 Joachim Vette, Hiobs Fluch und Gottes Antwort: Bedrohung und Erhaltung der Schöpfung als thematische Klammer Auf der Suche nach textübergreifenden Strukturen des Hiobbuches erörtert der Verf. die Stellung von Hiobs Fluch in Ijob 3, den er als eine mögliche thematische Klammer für das Buch als Ganzes vorschlägt. Die Dialoge des Buches sind mit einem doppelten narrativ-semantischen Rahmen umgeben, für den die Spannung von Fluch und Segen charakteristisch ist. Während das Leitwort ‘Segen’ für den narrativen Rahmen um die Kapitel 4–37 bestimmend ist, dient der ‘Fluch’ als das entscheidende Bindeglied auf der Makro-Ebene des Textes zwischen Kapitel 3 und dem Abschluss des Buches in 38–42,6. CV 48/1 (2006) 4–14 (DL)

666 Michael B. Dick, The Neo-Assyrian Royal Lion Hunt and Yahweh’s Answer to Job In the book of Job evil is neither to be attributed to God, as Job had done, nor to humans, as the three friends had insisted. There are independent evil forces, symbolized by the undomesticated animals of the wilderness, but they are held in a balanced check by YHWH, though not annihilated. The position of YHWH in the book of Job seems rather between the mythology of the Neo-Assyrian lion hunt, in which the king, at the divine command, expanded control over the wilderness with its animals, enemies, and demons, and that of Epicurean ethics, in which God has withdrawn from human ethics. Job’s YHWH may cede to humans neither knowledge nor control over the wilderness. The world may contain violence and chaos, but also remains a source of joy and birth. God’s restraining order (mischpat) holds all in balance. JBL 125/2 (2006) 243–270 (CB)

667 Elisabeth Pernkopf, Ich will dich fragen . . . Simone Weil im Gespräch mit Hiob “Affliction” and “attentiveness” are central categories in the life and thinking of the French philosopher Simone Weil (1909–1943). Using them as guiding aspects when reading the Book of Job, two implications might be noticed: Affliction (malheur) with its bodily, mental and social dimensions provides an insight into the human condition. Human beings are subjected to an order of creation which does not distinguish between just and unjust people. Furthermore: Those who are not afflicted have the choice of devoting their attentiveness (attention) to affliction. When being distracted with pain (like Job) there is no escape from misery. Attentiveness means abdication of imagination in order to focus on reality – which sometimes is contradictory – and to accept it the way it is. Attentiveness towards an afflicted person re-establishes his or her personal existence. The voices in the Book of Job are a challenge to attend to human beings in debased situations – this can be understood as a feministic option. lectio difficilior (2006) Ausgabe 2

✩ 668 Alison Lo, Device of Progression in the Prologue to Job This analysis examines how the device of progression is employed in the Prologue to Job. It sheds added light on the protagonists ( Job, God and the satan) and on the thematically crucial word brk. In a gradual way the reader is engaged to wrestle with Job over the issue of innocent suffering. Such artistry effectively draws to ponder the depth and richness of the text. BN 130 (2006) 31–43

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669 Audrey Schindler, One Who Has Borne Most: The Cri de Coeur of Job’s Wife Job’s wife’s anguished cri de coeur, “Curse God and die” ( Job 2:9), has evoked an amazing array of interpretive responses, from a vitriolic demonisation of her character to an embracing of the feminist possibilities of her speech. This article outlines several interpretive traditions and explores the portrayal of Job’s wife in the illustrations of Job by poet and artist William Blake. Blake artistically conveys the ambiguity of the role of Job’s wife, and attends to the pastoral questions raised by her presence and provocative words. Her cry points to the part that anger plays in grief, with a sense of abandonment not far removed from the cry of dereliction on Golgotha. Her words raise a challenge that is not fully answered in the Book of Job, that of where God is to be found in suffering, and how to live in a world with such suffering in it. ABR 54 (2006) 24–36

670 Aron Pinker, Fear of Fear in Job 4:14 The author argues that the standard interpretations of Job 4:14 that assume p˙d = “fear” and qr’ = qrh “happen, occur” do not provide a natural, unforced, textually and contextually consistent understanding of the text. It is suggested that in Job 4:14 p˙d is a numen, qr’ is “call,” and the verse means “God called me, and a trembling, and quaking shook my bones.” BN 129 (2006) 53–60

671 Christian Frevel, Die Entstehung des Menschen. Anmerkungen zum Vergleich der Menschwerdung mit der Käseherstellung in Ijob 10,10 Nach einem kurzen Überblick über die Vorstellungen zur Entstehung und Entwicklung des Menschen im Mutterleib wird die Käseallegorie in Ijob 10,10 untersucht. Die Aufnahmen und Parallelen werden vorgestellt und mögliche Vergleichspunkte der Entstehung des Embryos mit der Käseherstellung benannt. Der Aufsatz vertritt dabei die These, dass Ijob 10,10 neben Aristoteles einen eigenständigen antiken Beleg der Käseallegorie darstellt. BN 130 (2006) 45–57

672 Ellen van Wolde, Ancient Wisdoms, Present Insights: A Study of Job 28 and Job 38 Job’s song of wisdom in chap. 28 evokes a mental picture of wisdom that is not located on any level of the universe. Wisdom, it is said, cannot be conceptualized spatially in either an earthly or a heavenly realm, but only in relation to the temporal category of creation. This mental image portrays wisdom as intimately linked to primeval times and to God’s creative activity. In his speech in chap. 38, God adds complexity to this notion. Whereas Job 28 is marked by a certain monocultural bias, Job 38 demonstrates that bio-diversity is a concept that suits wisdom better by presenting wisdom as something that is both every day new and active on all levels of the universe. SEÅ 71 (2006) 55–74

673 Ellen van Wolde, Towards an “Integrated Approach” in Biblical Studies, Illustrated with a Dialogue between Job 28 and Job 38 In chapter 28, Job concludes his discussion with his friends and sums up his ideas of wisdom. In his speech from the whirlwind in Job 38–39, God gives an impressive account of his competence as a creator and steward monitoring the universe and the living beings on earth. In this paper it is argued that the second speech can correct

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the first one, for whereas Job’s wisdom view defends a static ‘monoculture’, God’s speech displays biodiversity and dynamics. VT.S 109; André Lemaire (ed.), Congress Volume Leiden 2004; Brill, Leiden (2006) 355–380

674 Hans Rechenmacher, taw und sippr in Ijob 31,35–37 M. Witte in 2004 understood this passage to imply a reference to Job’s amulet. The present paper reviews alternatives, to conclude that Witte’s view in untenable. “Taw” seems to mean “signature”. Österreichische Biblische Studien 31; Th. Seidl et al. (eds.), Das Buch Ijob; Peter Lang Verlag, Bern (2007) 165–180 (BL)

Proverbs 675 James Alfred Loader, Metaphorical and literal readings of aphorisms in the Book of Proverbs Starting with a recently proposed thesis that the key to recognizing the coherence of Proverbs’ discourse of wealth and poverty should be seen in an appreciation of the text’s figurative interpretive possibilities, it is here argued that criticism of an “overly literal” interpretation of the Book of Proverbs is not well served by an “overly figurative” reading. A detailed analysis of the book’s proemium is offered to substantiate the argument that even as hermeneutical key to the anthology as a whole, it does not warrant a tendency to the figurative reading of aphorisms. It is further contended by means of illustrations from aphorisms within the poems and independent sayings that difficulties arise when such a reading is attempted on any appreciable scale. As a corollary, this paper offers some illustrations of the many instances where literal readings are necessary, so that such an overriding hermeneutical perspective cannot be convincing. HTS 62/4 (2006) 1177–1199

676 Alexa F. Wilke, Kronerben der Weisheit. Gott, König und Frommer in der didaktischen Literatur Ägyptens und Israels This thesis is organized in two parts, with the first analyzing the figure of the king as depicted in ancient Egyptian sapiential books, and the second focusing on the role of the king in the various parts of the biblical book of Proverbs. The general idea of Wilke is that originally, it was the king who was the prototype of the wise man, but later, the sages themselves claimed to have similar access to the deity. The personal relationship of the sage with the deity is given its most lively expression in the personification of Lady Wisdom (Prov 1–9). Wilke is perhaps a little too confident in her reconstructions of the various literary layers recognizable within the book of Proverbs. In chap. 25, she sees the nucleus in v. 6–10; subsequently, several layers of additions were added: first v. 13–14.18–20.23.25, then v. 4–5.26, finally (in a more random manner) v. 2–3.11–12.15.21–22.24. Nevertheless, this is an interesting contribution to the study of the book of Proverbs. FAT II.20; Mohr Siebeck, Tübingen (2006) X/1–334 (BL)

677 Stuart Weeks, Instruction and Imagery in Proverbs 1–9 Prov 1–9 is here understood as an essentially unified and carefully planned text, though Prov 6:1–19 and 9:7–12 are deemed secondary, intrusive passages. The text seems to date from some time between 500 and 200 BCE, and has nothing to do with a school setting. – It is most welcome to see that Weeks, known for his earlier work on Old Testament wisdom, agrees with B. Lang that Prov 1–9 is a complete “instruction”, rather than, as often argued, a religious postscript inserted to provide a perspective otherwise missing in Prov 10ff. Oxford University Press, Oxford (2007) XII/1–260 (BL)

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678 Martino Signoretto, metafora e didattica in Proverbi 1–9 “Metaphor” and “didacticism” are the two key terms used by the author to decode the meaning of Prov 1–9, a text he takes to date from post-exilic times and constituting a “sapiential” prologue, just like the book of Deuteronomy forms a prologue to the historical narrative of Joshua to 2 Kings. The text of this valuable study is accompanied by twenty-eight diagrams that visualize how various specialists (including the present reviewer) have outlined the structure of either the whole of Prov 1–9 or individual chapters. While the author’s book is insightful and original, the question of dating remains unresolved. One possibility is that Prov 1–9 is not a postexilic afterthought, a kind of deutero-sophia, but rather a text as old as the other parts of the book of Proverbs (presumably dating from the eighth century BCE; only the poem placed at the end of chap. 31 – The Ideal Wife – might be later, presumably from Hellenistic times). Cittadella Editrice, Assisi (2006) 1–288 (BL)

679 Alan Lenzi, Proverbs 8:22–31: Three Perspectives on Its Composition Proverbs 8:22–31 is an allusive web of literary connections. Through this multilayered tapestry, it specifically accounts for the origin of Wisdom and her relationship to Yahweh by means of an interpretation of Prov 3:19–20. The poem asserts Wisdom’s ultimate and absolute chronological priority to all things through her birth in the ages past, for which it found in Marduk’s birth account in the Enuma Elish both a model nativity and a means to polemicize against Babylonian wisdom. Finally, the poem proves that Wisdom’s presence at creation as a “master” (again under the influence of the Enuma Elish) uniquely authorizes her to be the embodiment of Yahweh’s wisdom. Present with Yahweh from ages past, she took part in creation alongside him: sent by him as a prophetlike messenger of wisdom, implicit in the allusions to Exod 3:14 and Isa 48:16, she found her delight among humanity. With a heritage in such textual richness, there should be no wonder at this text’s expansive and colourful history of interpretation. JBL 125/4 (2006) 687–714

680 Stuart Weeks, The Context and Meaning of Proverbs 8:30a The explanations that have dominated discussion of Prov 8:30 have rested on the assumption that this verse must refer to the period of creation. It more probably refers to the subsequent relationships between Wisdom and, on the one hand, God, on the other hand, humanity. The verse is not a cosmological assertion of Wisdom’s intrinsic nature or role at creation, but, like the rest of the poem, it is an assertion of Wisdom’s value and reliability. The poem as a whole is only incidentally cosmological: its principal concern is with the present status of Wisdom as a route to divine approval, and so to life. JBL 125/3 (2006) 433–442 (CB)

681 H.J.M. van Deventer, Spreuke 9: struktuur en funksie This article focuses on Proverbs 9 – a chapter that concludes the introductory section of the book of Proverbs. It is indicated that the chiastic structure that can be discerned in this chapter fulfils an important function as regards the understanding and unity of the book. Proverbs 9 not only refers back to the first chapter of the book, but also relates to the last chapter of the book of Proverbs. IDS 40/2 (2006) 285–298

682 Cynthia L. Miller, Translating Proverbs by Topics Proverbial sayings are inextricably related to culture. In translating biblical proverbs, many of the difficulties stem from mismatches between the cultural values expressed in the proverbs and the culture of the target language. The most efficient way to trans-

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late the proverbial sayings of Prov 10.1–31.9, then, is to consider them topically. This topic arrangement also makes it easier to discuss key terms in the proverbs. This paper presents such an arrangement. Some of the general topics are: family relations, righteous/wicked people, wise/foolish people, judicial matters, wealth and poverty, God, human relations, and personal character. BiTr 57/4 (2006) 170–194

683 Ruth Scoralick, “Gerechtigkeit aber rettet vor dem Tode”. Beobachtungen zu Spr 10,2 This saying makes “tsedaqah” one of the sage’s most valuable treasures. To understand the saying, we may refer to Prov 11:4 and to the reception of the relevant idea in Tobit 4:10 and 12:9. The New Zurich Bible (1993, preliminary publication) renders “tsedaqah” as “Wohltun”, i.e. “generous giving (of alms)”, a meaning for which one can invoke the saying’s reception history. Erfurter theologische Studien 90; Susanne Gillmayr-Bucher et al. (eds.), Ein Herz so weit wie der Sand am Ufer des Meeres; Echter Verlag, Würzburg (2006) 359–375 (BL)

684 David Rothstein, The Book of Proverbs and Inner-Biblical Exegesis at Qumran: The Evidence of Proverbs 24,23–29 Proverbs has long been recognized as a composition attesting to many inner-biblical (re)formulations. Awareness of this feature of Proverbs is explicitly attested in rabbinic texts; it is also reflected in the positions and formulations of the Qumran community. The present essay addresses the structure of Prov 24,23–29 and its relationship to Lev 19,15–19, as understood by the Qumran community. The study thus uncovers another instance of the tendency to interpret Proverbs not merely as a collection of abstract “Wisdom” maxims but, moreover, as a source for deriving legal formulations. ZAW 119/1 (2007) 75–85

685 David Rothstein, More on the Book of Proverbs and Legal Exegesis at Qumran Proverbs has long been recognized as a work containing references and allusions to other biblical passages, both narrative and legal/ritual in nature. The present essay addresses one Proverbs passage – Prov 30,11–12 – and its interpretation in ancient Jewish circles, demonstrating that this passage was understood as involving an innerbiblical legal/ritual reworking of Deut 23:10–17. BN 128 (2006) 31–42

686 Ernst Wendland, Communicating the Beauty of a Wise and ‘Worthy Wife’ (Prov 31:10–31): From Hebrew Acrostic Hymn to a Tonga Traditional Praise Poem The paper begins with a selective overview of the salient stylistic features of the eulogy in Prov 31:10–31 (structure, artistry, rhetoric) as these relate to the poem’s apparent literary function and theological message. This partial analysis of the original text lays the foundation for considering certain key aspects of its re-expression in the Tonga language and cultural setting of Zambia. This features a sequential survey of some of the main conceptual correspondences and barriers that sensitive contemporary Tonga speakers notice when they hear this text in their language. Searching for the best equivalence in the Tonga language the author focuses on a possible functional correspondent for the dominant Hebrew acrostic format that distinguishes this personal hymn of praise, which arguably encodes a deeper stratum of symbolic significance and emotive resonance. OTE 19/3 (2006) 1239–1274

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Koheleth 687 Jill Middlemas, Ecclesiastes Gone ‘Sideways’ In the light of modern day attention to happiness as a personal and societal goal, this paper explores how this theme has been presented in the movie Sideways as well as in the biblical book ‘Ecclesiastes’. Although the outlook of the two clearly overlaps, the biblical perspective tempers the modern view. ET 118/5 (2007) 216–221

688 Radi“a Antic, Cain, Abel, Seth, and the Meaning of Human Life as Portrayed in the Books of Genesis and Ecclesiastes The story of Cain, Abel, and Seth in Gen 4 presents an account of how harmony and happiness were transformed into absurdity, meaninglessness, and pessimism. The book of Ecclesiastes develops a similar idea by attempting to answer the riddle of human existence. Thus the purpose of this article is to compare these two passages in Scripture, showing how the characteristics portrayed respectively by Cain, Abel, and Seth reappear in the book of Ecclesiastes. AUSS 44/2 (2006) 203–211

689 Michael Carasik, Transcendenting the Boundary of Death: Ecclesiastes through a Nabokovian Lens Ch. 12 of Ecclesiastes depicts a scene that combines elements of the death of a person with others that describe the death of an entire world. Vladimir Nabokov’s novel Invitation to a Beheading ends with a similar scene. Both Nabokov’s writings and his biography suggest that he shared Qohelet’s view of life “under the sun” as hevel, but his own experience as a creator led him to believe that there is a higher-order reality than his own. The literary technique described here was Nabokov’s attempt to show how one might cross the boundary into that higher reality. With a particular focus on Nabokov’s novel Pale Fire, the author argues that the parallel to Ecclesiastes suggests that the writer of Eccl. 12:9–14 was also the writer of that entire book, who chose to drop the persona of Qohelet at the end of his book and speak as himself, to burst through the boundaries of death (in 12:7) and offer a view of the world that the Qohelet persona could not perceive. BI 14/5 (2006) 425–443

690 Jean-Jacques Lavoie, Habêl habâlîm hakol hâbel. Histoire de l’interprétation d’une formule célèbre et enjeux culturels This paper traces the history of the translations and interpretations of Koh 1:1 (and parallels) from early times up to our own generation. Two ancient parallels figure prominently in the current exegetical debate: the dictum of the Cynic philosopher Monimos, according to which all human enterprise is “smoke” (typhos); and the dictom found in the Epic of Gilgamesh, stating that all our deeds are wind (shâru). See also the author’s book: La pensée du Qohélet, Montréal 1992. ScEs 58/3 (2006) 219–249 (BL)

691 Jean-Jacques Lavoie, Activité, sagesse et finitude humaine. Étude de Qohélet 1,12–18 Koheleth parodies the legendary tradition about Solomon and the propagandist praise of the royal autobiography of the ancient Near East in order to relativize the value of wisdom and knowledge. It is impossible to modify, improve, or enrich the work that God has made crooked. LTP 63/1 (2007) 87–111

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692 Jean-François Méthot, Remarques sur la formalisation de Qo 1,18: “Qui augmente la conneaissance augmente la souffrance” This paper attempts to formalize the proposition under study in elementary logic. The goal of the exercise is to clarify the logical status, the structure and the relations within the proposition. The result of this analysis is that the sentence is under-determined in terms of its logical structure and of the definition of its predicates. This does not make it nonsense, but rather shows that it calls for a larger treatment, notably in semiotics, hermeneutics and exegesis. ScEs 59/1 (2007) 27–33

693 Hervé Tremblay, Qohélet 1,18. Histoire du texte et de son interprétation This article studies Qo 1:18 about the relationship between knowledge and suffering, first in its Hebrew text, in order to understand its meaning, then in its different translations: the Greek Septuagint and the Latin Vulgata, in order to understand their meaning and basis, finally in the targum. If the tendencies to pick up Qohelet’s bold assessment are obvious in the targum, they might have begun, in a subtle way, in the Greek Septuagint. ScEs 59/1 (2007) 5–25

694 Ruth Fidler, Qoheleth in “The House of God”: Text and Intertext in Qoh 4:17–5:6 The “house of God” in this passage is the Jerusalem temple, yet the author also secretly thinks of the sanctuary of Bethel. Read in the light of the Jacob-Bethel tradition (Gen 28; 31:13; 35:1, 7, 14), the text may be seen as a critical response to early apocalypticism, esp. to its close encounters with the deity supported by the excessive use of angels, dreams, and visions. HebStud 47 (2006) 7–21 (BL)

695 Scott C. Jones, Qohelet’s Courtly Wisdom: Ecclesiastes 8:1–9 In this essay it is argued that Eccl 8:1–9 is a unified literary composition in which Qohelet underscores the limits of both mantic wisdom and monarchical power in the royal court. Yet Qohelet simultaneously reminds his audience of the practical wisdom of obedience to the king in the present and reasserts in a more limited way the reality of retribution in the future. The largest part of the essay is dedicated to three key issues of interpretation: the translation and literary function of v. 1, how Qohelet uses traditional sapiential forms in vv. 2–5a, and the translation of the phrase 't wm“p† in vv. 5b and 6a. In each of these three sections, Qohelet’s argument and his rhetoric are investigated. The essay concludes with a translation and a reading of the passage as a whole. CBQ 68/2 (2006) 211–228

696 Kay Weißflog, Worum geht es in Kohelet 8,10? In Koh 8:10 Kohelet reports on his observation that the wicked are buried, thus the curse of denying interment (Dtn 28:26), which applies to them, has not been carried out. With this example and others he demonstrates that the possible discrepancy between one’s deeds and their due recompense exists also in the field of ethics and religion. BN 131 (2006) 39–45

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697 Johan Yeong-Sik Pahk, The Role and Significance of dbry ˙pß (Qoh 12:10a) for Understanding Qohelet This paper suggests that the words dbry ˙pß in Qoh 12,10a, representing the objects of Qohelet’s investigation, are not aesthetically ‘pleasing words’, but ‘the meaning of things’ (under the heavens); the expression is to be understood as comprehensive, involving simultaneously all aspects of the object under investigation. The epilogist’s information about Qohelet in 12:10a has an important role in underlining intellectual activity for understanding everything on earth, specifically the activity of a true sage (12:9a). VT.S 109; André Lemaire (ed.), Congress Volume Leiden 2004; Brill, Leiden (2006) 325–353

Song of Songs 698 Rüdiger Bartelmus, Von jungfräulichen Huris zu “pflückreifen Trauben” (C Luxenberg) oder: Vom myrrhegetränkten Venushügel (Hld 4,6) zur Kirche als Braut Gottes Der Beitrag diskutiert kritisch vier Modelle, wie mit mangelnder unmittelbarer theologischer Bedeutsamkeit des erotischen Textes des Hohenliedes umgegangen werden kann. Der Autor verweist auf die mögliche Verortung der Lexeme sowohl in der natürlichen als auch in der theologischen Welt, plädiert aber für eine theologische Lesung des Hohenliedes. Friedhelm Hartenstein et al. (Hgg.), “Sieben Augen auf einem Stein” (Sach 3,9); Neukirchener Verlag, Neukirchen-Vluyn (2007) 21–41 (EB)

699 Jean-Marie Auwers, Anciens et modernes face au Cantique des cantiques. Un impossible dialogue? Der Verf. zieht eine Bilanz der Exegese des Hohenliedes, indem er bedeutende Arbeiten zu diesem Buch aus den letzten Jahren (seit dem Kommentar von M. Pope, 1977) erörtert. Dabei wird die Hermeneutik gegenwärtiger Exegeten bestimmt sowie die Bruchstelle mit antiker, von Origenes geerbter Exegese. Das Anliegen des Verf. liegt in der Forderung nach einem intensiveren Gebrauch von Impulsen aus der Auslegungsgeschichte in moderner Forschung. VT.S 109; André Lemaire (ed.), Congress Volume Leiden 2004; Brill, Leiden (2006) 235–253 (DL)

700 Jason Byassee, “Roomy Hearts” in a “More Spacious World”: Origen of Alexandria and Ellen Davis on the Song of Songs This paper compares the exegesis of the Song of Songs done by Origen of Alexandria and Ellen Davis of Duke Divinity School. Once it would have been nearly impossible to make a fruitful comparison between a patristic exegete and a modern one. Now, convergences in church history and in biblical interpretation allow to see the two exegetes as doing similar things. This article sets out the basic hermeneutics of each exegete, and then compares their commentaries on portions of the Song’s first and second chapters. The article concludes with some broader comparisons between patristic exegetical theology and the recent postliberal return to a theologically informed Old Testament exegesis, suggesting what both have to offer the life of the church. AThR 88/4 (2006) 537–555

701 James M. Hamilton Jr., The Messianic Music of the Song of Songs: A Non-Allegorical Interpretation This study seeks to interpret the Song of Songs as it might have been understood by a member of the messianic remnant within Israel in the years prior to the coming of

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Jesus of Nazareth prior to the allegorizations introduced by both the Rabbis and the early Christians. Read in context of the OT the Song is messianic music that does not need allegorically imaginative ears to hear. The messianic elements of the Song are discussed under two broad rubrics: “The Royal Son of David” and “The Conquered Curses of Genesis 3.” WThJ 68/2 (2006) 331–345

702 Martti Nissinen, Die Heilige Hochzeit und das Hohelied The idea of the origin of the Song of Songs in alleged ancient fertility practices, usually called “sacred marriage” (hieros gamos), once enjoyed a wide acceptance among biblical scholars, assyriologists and historians of religion. Toward the end of the 20th century, however, the association of the Song of Songs with ancient fertility rites became a virtually antiquated point of view. At the same time, however, the relevance of ancient Near Eastern sources to the study of the Song of Songs is better acknowledged than ever. The mythological allusions in the Song of Songs have been appreciated unencumbered by the “cultic” reading, and new ways of interpreting the Mesopotamian sacred marriage have been developed. Even readings of the Song of Songs as dealing somehow with the divine-human relationship are gaining new understanding by an increasing number of scholars, some of whom would again see the newly understood sacred marriage tradition in the background of the allegorical, typological, or otherwise religious reading of the Song of Songs. All this calls for reopening the question of the relation of the Song of Songs and the sacred marriage. In this article, this is attempted by way of surveying a century of history of research, looking for new perspectives that would help to reappraise the old problem. lectio difficilior (2006) Ausgabe 1

703 H. Viviers, Huwelik of nie – wat van Hooglied? The traditional heterosexual, monogamous marriage can be questioned, not only on the grounds of modern deviating practices in regard to permanent love relationships but on discrepancies within the Bible itself. It is a myth that the “Bible says . . .” and then voicing only one viewpoint, when there are more than what fundamentalists have Bible readers to believe. The Song of Songs represents such an alternative voice, subverting the mainstream mores of its time. It not only subverts what was then deemed “proper”, patriarchy, class and religion but markedly also the typical Mediterranean marriage. The two lovers dream of a traditional marriage some time in the future but at the moment they focus predominantly on the intimate enjoyment of each other. The Song interestingly opens up morally defendable permanent relationships other than the traditional marriage. Utilizing Body Criticism the Song is appreciated in its own right in this article. Verbum et Ecclesia 27/1 (2006) 90–106

704 G.A. Lotter et al., Hooglied: Hedendaagse paradigma vir romantiese verhoudings In this article it is argued that the Old Testament book Song of Songs can serve as a present-day paradigm for romantic relationships. Song of Songs is being viewed as a collection of love poems and songs where the romantic relationship between a man and a woman is in the focus. The authors discuss the so called “love triangle” which is to be found in this book. The challenge for correcting relationships with regard to reciprocity and equality is also researched followed by the important (albeit absent in the text itself ) acknowledgement of people’s own limitation and dependence on God. The article therefore deals with the roles of men and women in connection with the complexities of love and suggests nine consequences of Song of Songs for romantic relationships. It ends with a short discussion on the adventure of love. Verbum et Ecclesia 27/1 (2006) 70–89

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705 Sarah Malena, Spice Roots in the Song of Songs Geographic references and spices mentioned in the Song of Songs reflect ancient spice trade, perhaps during the Persian period. Sarah Malena et al. (eds.), Milk and Honey; Eisenbrauns, Winona Lake, Ind. (2007) 165–184 (BL)

706 Richard S. Hess, Single-word Cola in the Song of Songs? This paper argues for the existence of lines containing single words in the poetry of the Song of Songs. These cola function as vocatives, climaxes, and turning points in the text. Especially significant is the usage of this type of line in 5:6 to provide a critical turning point in the central narrative of the poem. JAAS 9/2 (2006) 119–128

707 Massimo Gargiulo, Which Parent Is the Best Teacher? About Teaching Wisdom and Love in Proverbs I–IX and the Song of Songs The Song of Songs uses sapiential language to refer to the erotic teaching a daughter received from her mother. In Song 3:4, read môrâtî (instead of Masoretic hôrâtî), “she who teaches me”. Rivista degli Studi Orientali 78/1–2 (2004/06) 49–55 (BL)

Wisdom of Solomon – Jesus Sirach (Ben Sira) 708 Renate Brandscheidt, “Die Weisheit ist ein menschenliebender Geist” (Weish 1,6). Literarische Gestalt und theologische Aussage von Weisheit 1,1–15 Das Proömium des Weisheitsbuches entfaltet die beiden wesentlichen Aussageintentionen des gesamten Buches, die Stärkung der Gerechten im Glauben sowie die Warnung derer, die durch die Faszination des Zeitgeistes in ihrer Treue zu Gott gefährdet sind. Dabei steht das Wirken der von Gott ausgehenden Weisheit in unmittelbarem Zusammenhang zu der Aufforderung der Menschen zu Frömmigkeit, Gerechtigkeit und ethischem Verhalten und Leben. Innerhalb des Schöpfungs- und Geschichtsplanes Gottes kommt der Weisheit eine Aufgabe zu, die umfassend mit “menschenliebend” (Weis 1,6) umschrieben werden kann. Die Menschenliebe der Weisheit stärkt den Menschen in seiner Entwicklung und in seinem Wachstum zu einem wahren Gegenüber Gottes, bis sie durch die Sünde nicht mehr angefochten wird. Dies verkündet 1 Kor 1,30 in Jesus Christus als personifizierter Menschenliebe Gottes. TThZ 115/1 (2006) 1–25 (EB)

709 P.C. Beentjes, Some Major Topics in Ben Sira Research This survey of research on ben Sira comments on progress made in four areas: (1) the relationship of the Greek to the underlying or extant Hebrew parent text and their respective backgrounds; (2) understanding the book’s structure; (3) the much-disputed attitude toward Hellenism; (4) Ben Sira’s use of Scripture. Bijdr. 66/2 (2005) 131–144 (BL)

710 Pancratius C. Beentjes, “Happy the one who meditates on wisdom” (Sir 14,20): Collected Essays on the Book of Ben Sira Between 1984 and 2005, Professor Beentjes of the University of Utrecht has published no less than twenty-eight research papers on the book of Ben Sira, and they are offered here in collected form. Classified under three headings – studies of literary units, essays

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on thematic topics, the Hebrew texts of Ben Sira – they address all the pertinent questions of research into an intriguing and occasionally elusive sapiential book on the margin of the biblical canon. The introductory paper sums up and comments on the current state of research: Some major topics in Ben Sira research (pp. 3–16). A mine of information! Contributions to Biblical Exegesis and Theology 43; Peeters, Leuven (2006) XVI/1–386 (BL)

711 Jeremy Corley, A Numerical Structure in Sirach 44:1–50:24 Sirach 44:1–50:24 exhibits a pattern in the number of poetic lines: 44:1–15 has 18 bicola; 44:17–45:26 has 64 bicola; 46:1–49:16 has 128 bicola; 50:1–24 has 36 bicola. Accordingly, the tally of bicola in Sirach 44:1–50:24 (18 + 64 + 128 + 36) exhibits a pattern of eights and nines (twice 9 + 82 + twice 82 + four times 9). Eights and nines appear also in the allocation of bicola: Moses (8), Aaron (4 × 8), Joshua and Caleb (2 × 9), David (2 × 8), Solomon (2 × 8), and Simeon (4 × 9). Ben Sira has employed such mathematical patterns in the tally of bicola in 44:1–50:24, not just for the sake of literary beauty but also for a theological purpose. Presumably these arithmetical patterns reflect the exact providence of God’s action in creation, where nothing needs to be added and nothing subtracted (Sir 18:6; 42:21). CBQ 69/1 (2007) 43–63

712 Friedrich Reiterer, Der Pentateuch in der spätbiblischen Weisheit Ben Siras The paper comments on how the figures of Enoch, Noah, Abraham, Isaac, Jacob, Moses, Aaron, and Phineas are understood in Sir 44–45. Altes Testament und Moderne 20; Eckart Otto et al. (eds.), A Critical Study of the Pentateuch; Lit Verlag, Münster (2006) 160–183 (BL)

713 Johannes Marböck, Samuel der Prophet. Sein Bild im Väterlob Sir 46,13–20 Translation of Sir 46:13–20, complete with commentary. Within the praise of the fathers, Samuel is portrayed similar to Joshua and the prophet Nathan. Erfurter theologische Studien 90; Susanne Gillmayr-Bucher et al. (eds.), Ein Herz so weit wie der Sand am Ufer des Meeres; Echter Verlag, Würzburg (2006) 205–217 (BL)

NEW TESTAMENT EXEGESIS Introduction – general 714 Charles B. Cousar, An Introduction to the New Testament: Witness to God’s New Work A short theological introduction, to be used as a beginner’s textbook. Westminster John Knox Press, Louisville, Ky. (2006) XV/1–215

715 D.A. Carson, New Testament Commentary Survey. Sixth Edition This is an excellent guide through the jungle of NT commentaries that tend to proliferate in large numbers. Carson lists only English books, and his emphasis is on relatively new titles. In some instances, he also recommends books other than commentaries, e.g. R. Bauckham’s “The Climax of Prophecy” (1999) on Revelation as a fine supplement. Carson occasionally uses strong words, but always has a point, sometimes

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substantiated by a reference to a published review. I would be more enthusiastic than Carson about the new Blackwell Commentary Series (p. 22), and generally be more open to consulting old books than he is. – A most helpful guide for students and librarians. Inter-Varsity Press, Nottingham (2007) 1–160 (BL)

716 Jens Schröter, Von Jesus zum Neuen Testament. Studien zur urchristlichen Literaturgeschichte und zur Entstehung des neutestamentlichen Kanons Schröter (b. 1961, professor of New Testament theology in Leipzig, Germany) follows the German tradition of publishing collected papers rather than organizing them into chapters of a more unified book. But despite the resulting lack of focus, Schröter’s distinctive voice can be recognized. His overall approach is similar to that of G. Theißen, though Schröter is more indebted to historical hermeneutics than to the social sciences. Jesus, for Schröter, was a figure very much alive in early-Christian tradition (or memory); his teaching was essentially fluid and could be combined with scriptural passages and Hellenistic teaching. The resulting canonical gospels give us a snapshot of the process of tradition at one particular point. He nevertheless insists that a theological interpretation of the canonical gospels is somehow different from a “purely” historical reading (pp. 376–377). See also IRBS 52:719. – (P. 293, line 13, read: in dem.) WUNT 204; Mohr Siebeck, Tübingen (2007) IX/1–441 (BL)

717 James D.G. Dunn, Gli albori del cristianesimo These are the first two instalments of a three-volume set offering the Italian translation of Dunn’s “Christianity in the Making” (2003), a work celebrated for its clarity of presentation and perspective. The numerous bibliographical notes and discussions have been retained in the Italian version. Vol. 1 deals with the historical Jesus, vol. 2 with the mission of Christ. Introduzione allo studio della Bibbia. Supplemente 29, 30; Paideia, Brescia (2006) 1–358; 375–803

718 Daniel B. Wallace, The Gospel According to Bart: A Review Article of Misquoting Jesus by Bart Ehrman After a short analysis of the reasons why Misquoting Jesus: The Story Behind who Changed the Bible and Why (San Francisco 2005) by B. Ehrman became a bestseller the author discusses its content and criticizes Ehrman’s approach and conclusions. The main points of critique are: Overplaying of the quality of different text variants while underscoring their quantity; absence of a careful distinction between verbal inspiration and inerrancy; insignificance of textual variants postulated by Ehrman for the orthodoxy. With regard to the last argument some of Ehrman’s ‘problem passages’ are revaluated (Mark 16:9–20; John 7:53–8:11; 1 John 5:7–8; Hebrews 2:8–9; Mark 1:41; Matthew 24:36; John 1:18) and their meaninglessness for any central doctrine is explored. JETS 49/2 (2006) 327–349 (DL)

Gospels and Acts of the Apostles Gospels: general – synoptic problem 719 Richard Bauckham, Jesus and the Eyewitnesses: The Gospels as Eyewitness Testimony Bauckham, professor of New Testament at the University of St. Andrews (Scotland), establishes a new paradigm to replace the consensus model that makes the NT an

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indirect echo of the historical Jesus: an echo refracted and presumably disfigured by concerns of the early Christian community. Bauckham argues that far from being merely indirect, the gospel tradition is reliable eyewitness tradition. The man we meet in the gospels is “the Jesus of testimony”. Central chapters of this fascinating book deal with Papias on eyewitnesses, names in the gospel traditions, models of oral tradition, the function of eyewitness memory, and Irenaeus. – A remarkable achievement that combines rigorous historical scholarship with the analysis of what constitutes memory and tradition. W.B. Eerdmans Publishing Co., Grand Rapids, Mich. (2006) XIII/1–538 (BL)

720 Samuel Byrskog, A Century with Sitz im Leben. From Form-Critical Setting to Gospel Community and Beyond The present debate on the idea of the Sitz im Leben should reflect not only on the possibility that the Gospels were addressed to local communities, but also on how to employ a Gospel text in order to conceptualize the emerging identities of early Christian groups. This essay addresses part of this complex issue. It acknowledges the link between the sociologically oriented study of Gospel communities and the old form-critical notion of the Sitz im Leben and asks how some major scholars of the last century have used this concept and moved from observations in the Gospel text to conclusions about social realities and vice versa, be that in the study of the Gospel tradition and the history of specific groups or in the search for the authors’ sociological settings and intended audiences. In conclusion, it proposes a tentative definition of the expression Sitz im Leben that seeks to synthesize its century long use while at the same time avoiding some of its misuses. ZNW 98/1 (2007) 1–27

721 Timo Vanhoja, Muistikirjat evankeliumin välittäjinä ensimmäisellä ja toisella vuosisadalla The article explores the establishment and distribution of the Gospel tradition in the first and second centuries. The copying tradition relying on notebooks, a well-established principle in the world of Antiquity, seems to have played a major role in the preservation and distribution of the Gospel. The use of notebooks would explain the kind of interaction that appears in the Gospel tradition and seems curious from the canonic point of view. The free combining of fragments apparently from the traditional lineages of the four Gospels was a practice that emerged in the 1st century, not a novelty thought up by the Church Fathers in the second century. The Church Fathers used collections of the words and deeds of Jesus partly as sources independent of writings containing entire Gospels. Thus, even as late as midway through the 2nd century, the concept of a “Gospel” in the sense of a literary account by a single author of the entire life of Jesus had not yet gained primacy. TAik 111/6 (2006) 545–570

722 Flip Schutte, The gospel myth of Christian origins In Burton Mack’s latest book, entitled “The Christian myth. Origins, logic, and legacy”, he raises challenging arguments with regard to those issues of the Christian myth mentioned in the title. The aim of this review article is to by means of this book introduce the reader to his research. In the first part of the article, Mack’s viewpoint and argument are summarized and in the second part, it discusses the research of the literarkritische formgeschichtliche German researchers who paved the way. HTS 62/1 (2006) 123–138

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723 Walter Kirchschläger, Nur von Galiläa nach Jerusalem? Zur Geotheologie der Evangelien Angesichts unterschiedlicher geschichtlicher Entwicklungen zur Zeit der Entstehung sowie verschiedener Adressatenkreise ihrer Schriften entwickelten die Evangelisten eigene erzählerische Konzepte bei der Darstellung der frohen Botschaft über das Leben und Wirken Jesu. Dieser Beitrag veranschaulicht die Rolle geographischer Aussagen innerhalb des Gesamtkonzeptes der jeweiligen Evangelien. Besondere Aufmerksamkeit widmet der Verf. der Ambivalenz bei der Einordnung Jerusalems als der Stadt des Ostergeschehens aber auch der Stadt der Ablehnung und Verurteilung Jesu in die theologische Gesamtkomposition der Evangelisten. WUB 42 (2006) 57–62 (DL)

724 Yigal Levin, Jesus, ‘Son of God’ and ‘Son of David’: The ‘Adoption’ of Jesus into the Davidic Line The authors of both the first and third Gospels, by insisting on both Jesus’ divine paternity and his Davidic descent, pose a conundrum: if Jesus was not Joseph’s biological son, in what sense is he the Davidic Messiah? Most modern scholars assume that Joseph must have adopted Jesus in some form or another, thus giving him Davidic status, and many even point to such adoption as a ‘Jewish custom’. This article examines this assumption and shows that adoption was unknown in Jewish law of the period. Furthermore, such adoption was well known in Roman law, especially among the aristocracy. In the case of such emperors as Augustus, whose adoptive fathers had been deified posthumously, this gave them the status of divi filius, ‘son of god’. The inclusion of such a Roman concept into the Gospels may be an indication of the Gentile, rather than Jewish, cultural backgrounds of the evangelists. JSNT 28/4 (2006) 415–442

725 Edmondo Lupieri, Dodici, sette, undici, ventiquattro: numeri, chiese e fine del mondo The author examines some texts by Luke (Gospel and Acts) and Matthew, which appear to contain arithmological speculations. In particular, the numbers connected with the age of Anne, the two genealogies of Jesus, the age of Jesus, and the number of the disciples and other figures in early Christianity, indicate that Luke, unlike Matthew, has a preference for the number 12 in ways that bring him close to the Apocalypse. The author posits that the acceptance or rejection of this number is linked to the different conceptions of the function of Israel and of the Jewish tradition in the ecclesiology and eschatology of the authors studied. ASEs 22/2 (2005) 355–369

726 Mieczys„aw Miko„ajczak, Roman Brandstaetters tiefgründige Fragen nach den Verfassern des viergestaltigen Evangeliums Ein besonderes Merkmal der Übersetzungen des viergestaltigen Evangeliums von Roman Brandstaetter – Markus (1980), Lukas (1982), Matthäus (1986), Johannes (1988) – ist die rhythmische Gliederung der einzelnen Verse. Beachtenswert sind aber auch die den Übersetzungen vorangehenden Einleitungen, welche die herkömmlichen exegetischen Kommentare weit übertreffen. Für den Autor dieses Aufsatzes sind die von Brandstaetter verfassten Einleitungen der Ausgangspunkt zu einer Neubearbeitung der Frage nach den Verfassern des viergestaltigen Evangeliums. SGn 19 (2005) 19–31 (SS)

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Sayings Source (“Q”) 727 Richard Horsley (ed.), Oral Performance, Popular Tradition, and Hidden Transcript in Q The Sayings Source (Q ) is no longer understood in terms of individual sayings carried by itinerant preachers who had abandoned normal social life. Instead, it is thought to be located in a movement in Galilee that passed on the sayings by oral performance. In two sections, American scholars discuss (1) Q in oral performance (with a contribution by Werner H. Kelber; used is the work of John Miles Foley on the ethnography of performance), and (2) the hidden transcript of Q (applying the work of James C. Scott, an anthropologist known for his study of modern peasant revolts and lesser forms of resistance). – Readers would have benefited from an index. Semeia Studies 60; Society of Biblical Literature, Atlanta, Ga. (2006) VII/1–229 (BL)

728 Jean-Marc Babut, La Bible de la Source De quelle version du texte biblique la Source Q fait-elle usage? À quelles parties de l’Écriture le Jésus de cette tradition se réfère-t-il de façon privilégiée? Que signifie cette référence pour lui et pour ses auditeurs? J.-M. Babut poursuit ici son exploration de la Source Q , telle que celle-ci a été récemment reconstituée dans The Critical Edition of Q (voir son article “À la découverte de la source commune, le message de Jésus”, ETR 79/2 (2004) 185–199; IRBS 51:2186). ETR 81/3 (2006) 369–386

729 James M. Robinson, Jesus according to the Earliest Witness The earliest witness is the Sayings Source known as “Q”, here offered in an English translation (pp. 241–253). The rest of the volume is a collection of eleven papers, all previously published, on the Sayings Source. For a more complete collection of Robinson’s relevant work, see J.M. Robinson, The Sayings Gospel Q: Collected Essays, Leuven: Peeters, 2006. – Robinson (b. 1924) is the nestor of international research on the Sayings Source; much of today’s discussion about the historical Jesus is based on his research. Fortress Press, Minneapolis, Min. (2007) XIII/1–258 (BL)

730 David Alvarez Cineira, La localización geográfica de Q: Galilea, Jerusalén, Antioquía . . . It is not warranted to consider the Sayings Source the “Galilean Gospel”. Instead, it makes sense to read it as a Syrian gospel of otherwise unknown provenance. EstE 81/318 (2006) 493–533 (BL)

731 Eckhardt Rau, Q-Forschung und Jesusforschung. Versuch eines Brückenschlags The author tries to connect Q-research and Jesus research at a subject where success seems to be very unlikely: at the sayings against “this generation”. Q research has proven that these sayings are very important for the composition and theology of the sayings source. But it states that most of them are sayings of Christian prophets, who announce the final judgement to those who couldn’t be convinced by the Q-group’s mission in Galilee. Contrary to this position, the research of Jesus’ final judgement proclamation opens the way for the possibility that the sayings against “this generation” reflect Jesus’ failure. If that is right, Jesus research has to suggest a break in Jesus’ mission in Galilee which seems to be one of the deciding reasons for his leaving for Jerusalem. And Q research has to realize that the saying source supports an extension

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of Jesus’ mission outside of Galilee, and this in the horizon of the final judgement against “this generation”: that Jesus had been rejected by. EThL 82/4 (2006) 373–403

732 Pascale Rondez, Alltägliche Weisheit? Untersuchungen zum Erfahrungsbezug von Weisheitslogien in der Q-Tradition The following texts are analyzed in this book: Q (= Luke) 6:39f; 11:11f; 11:33; 12:6–7a; 12:24.27f. The wisdom expressed in these dicta is based on common sense, often pointed out by way of contrasting normal to paradoxical behaviour, as in 6:39f. AThANT 87; Theologischer Verlag Zürich, Zürich (2006) XI/1–210

733 M. Cromhout, “We are Judean”! The Sayings Gospel Q’s redactional approach to the Law This article is focussed on Q’s treatment of the Law and what it can tell us about the Q community’s Judean ethnic identity. It is argued that part of the reason for the incorporation of the main redaction in Q (here Kloppenborg’s Q2 + Q3) was to defend the Judean ethnic identity of the Q people. This becomes evident in its conservative approach to the Law as opposed to that of the formative stratum where the Law was freely reconstructed. Q’s approach to the Law is also informed by its Moses/New Exodus typology encountered in the various strata. Verbum et Ecclesia 27/3 (2006) 794–820

734 Russell B. Sisson, Who Is John’s Audience in Q? The Rhetorical Unity of John’s Preaching and Q John the Baptist’s polemical call to repentance (Luke/Q 3:7–9) is best understood to address Pharisees or religious leaders, who, as becomes clear later in Q , are allied with the ruling elite and benefit from that alliance. Proceedings EGL & MBS 25 (2005) 135–141 (BL)

735 F. Gerald Downing, Psalms and the Baptist Psalms 1 and 2, combined in some witnesses, afford a significant inter-text for the accounts in Matthew and Luke, and so, in Q , for the Baptist, the baptism of Jesus, and the temptations. As does the combined psalm, the Baptist distinguishes the wicked as chaff from the fruitful righteous, and this constitutes, so Justin, a call to repentance. The combined psalm goes on to threaten kings and earthly judges, as does the Baptist, and proclaims instead the begetting of an (implied) Davidic figure, a proclamation repeated ‘from heaven’ in some texts of Luke. This divine adoption is then challenged by the diabolos, who attempts to usurp not only God’s placing of his vice-regent on his holy hill of Zion, but also the divine gift of the uttermost parts of the earth. This reading of Ps. 1/2 is thus arguably significant for the reconstruction and reading of Q , for the reading of Luke, and, possibly, of the historical Baptist and of the historical Jesus. JSNT 29/2 (2006) 131–137

736 Thomas Hieke, Q 7,22 – A Compendium of Isaian Eschatology Q 7,18–22 deals with the relationship between Jesus and the preaching of John the Baptist. The question of whether Jesus is the Coming One whom John announced in Q 3 is answered in Q 7,22 by allusions to several eschatological texts from the Book of Isaiah, especially Isa 26,19; 29,18–19; 35,5–6; 42,7, and 61,1. In the inner logic of the Q text, Jesus is the Coming One because he fulfills the announcements of “Isaiah”. However, these allusions serve another pragmatic purpose in the preaching situation

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of the Q community: The promises are not just fulfilled in the sense that one can cross them off the list. The text rather declares that these expectations are still valid and provide a living hope for the community. Q shares this eschatological hope with Early Judaism in which the Isaian texts were prolific and well-known, as several texts from Qumran (e.g., 4Q521) indicate. EThL 82/1 (2006) 175–188

737 Michael F. Bird, Who Comes from the East and the West? Luke 13.28–29/Matt 8.11–12 and the Historical Jesus Since Joachim Jeremias’ Jesu Verheissung für die Völker (1956) it has often been assumed that in Matt 8.11–12 Jesus looked forward to the inclusion of gentiles into the kingdom at the eschaton. However, several recent studies, most notably by Dale C. Allison, have called this view into question and have instead advocated that the logion refers to the regathering of the Diaspora. The purpose of this study is to evaluate Allison’s arguments and to propose that a gentile reference is implicit in the logion based on: (1) the broader context of the inter-textual echoes of passages concerning the regathering of Jewish exiles; and (2) a wider ethnic membership for those who participate in the patriarchal banquet based on the reference to ‘Abraham’. Furthermore, the logion is interpreted in the historical Jesus’ ministry through the lens of a partially realized eschatology. As such the saying represents Jesus’ contention that Israel’s restoration was already becoming a reality and that gentiles were already entering the kingdom as an embryonic foretaste of their inclusion at the eschaton. NTS 52/4 (2006) 441–457

Parallel passages 738 José Cárdenas Pallares, Jesús y una Comunidad que se Hunde (Mt 8,23–27) Der Verf. vergleicht die Dialoge zwischen Jesus und seinen Jüngern angesichts des bedrohlichen Sturmes auf dem See Genezaret in der matthäischen und der markinischen Fassung (Mt 8,23–27//Mk 4,35–41). Demnach betont Mt v.a. das absolute Vertrauen in Jesus als eine notwendige Tugend für seine Gemeinde. Qol 40 (2006) 103–107 (DL)

739 Donald Howard Bromley, The Healing of the Hemorrhaging Woman: Miracle or Magic? In the story of the hemorrhaging woman (Mark 5:24–34 and parallels) we find a healing with suspiciously magical overtones. But while the aim of magic is solely to achieve personal benefit by the manipulation of unseen forces, the emphasis in this story is rather on faith in the person of Jesus. Proceedings EGL & MBS 25 (2005) 15–27 (BL)

740 Ross S. Kraemer, Implicating Herodias and Her Daughter in the Death of John the Baptizer: A (Christian) Theological Strategy? Herodias and her daughter Salome have been vilified in countless works of Christian imagination about the death of John the Baptizer. Yet there is no particular reason to think that anti-Judaism accounts either for the Markan narrative or its revisions in Matthew. Instead the analysis here suggests that the story of John’s death is a part of the response to early “Christian” concerns about the vexing relationship between John and Jesus, most particularly the unnerving possibility that Jesus might have been John raised from the dead. Both women should then be rehabilitated, the historical Salome, who is likely to have played no role in the death of John, and probably also her

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mother, Herodias, who is unlikely to have played the particularly craven role assigned to her out of Christian desire to refute claims that Jesus was John raised from the dead. JBL 125/2 (2006) 321–349 (CB)

741 Martin M. Culy, Would Jesus Exaggerate? Rethinking Matthew 26.38//Mark 14.34 This paper postulates figurative language in Jesus’ expression: My soul is very sorrowful, even to death (Matt 26:38//Mark 14:34 RSV). As some other examples from the Bible ( Jonah 4:9, Sirach 37:2, Judg 16:16) show Hebrew had the possibility to use a special structure for this phrase with a hyperbolic sense to indicate extreme feelings. “In modern English, Jesus did not suffer from a ‘sorrow unto death,’ i.e., a sorrow that could lead to death, but rather he was ‘dying of sorrow,’ in the same sense that the extremely thirsty person can say ‘I’m dying of thirst!’ ”(109). BiTr 57/3 (2006) 105–109 (DL)

Parables 742 Dieter H. Reinstorf, The challenge of Jesus’ parables. A scholarly handbook for ministers and preachers The parables of Jesus recorded in the Gospels are profoundly challenging, not only as far as their original audience is concerned, but equally so as far as present day readers, hoping to fully grasp their meaning, are concerned. Renewed efforts to interpret these parables were made by a number of first-rate scholars, who published their research results in a book entitled “The challenge of Jesus parables” (edited by Richard N. Longenecker; Grand Rapids, 2000), which forms part of the McMaster New Testament Studies Series. This review essay focuses on some of the book’s main characteristics, in particular the resurgence of allegory, the Gospel contextualization of the parables and their application to contemporary issues of life. HTS 62/1 (2006) 139–154

743 Micha„ Wojciechowski, Przypowie≤ci o elitach This article considers four parables dealing with people of higher social position. Two of them refer to power and the other two to money. Political and religious ruling class of Israel is presented as barren fig tree (Luke 13:6–9) and criminal wine-growers (Mark 12:1–12 parr.). Their fate is destruction, because God will finally lose his patience. As for the rich, they are fool, because they concentrate on consumption at the cost of their souls (Luke 12:15–21). They risk future suffering (cf. rich man and Lazarus in Luke 16:19–31). However, they are condemned more conditionally, and indirectly called to repentance. AtK 145/3 (2005) 434–449 (SS)

744 Micha„ Wojciechowski, Wady jako zalety. Trzy trudne przypowie≤ci Jezusa This article examines three parables which present vices as symbols of correct behaviour. The Parable of the Unjust Steward (Luke 16:1–8a) is considered particularly difficult. This difficulty results from the presupposition that all texts classified as parables should have an acceptable meaning on the literal level. If one admits that this parable is in fact an allegory it becomes easy to understand its meaning: the lord and his steward represent God and a man; material goods humans own should be treated as a temporary possession to be partaken with their neighbours. In the Parable of the Unjust Judge (Luke 18:1–8a) the whole situation symbolizes the correct attitude of a

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persistent prayer whereas the details have purely illustrative force. The same applies to the Parable of the Importunate Friend at Midnight (Luke 11:5–8). In both parables insistence is treated as a psychological phenomenon which can result in being importunate but also in the virtue of persistence. AtK 145/1 (2005) 111–119 (SS)

Matthew: general ★ individual passages 745 Christophe Paya, Chronique matthéenne VII Pour cette septième chronique matthéenne, Christophe Paya classe les parutions récentes en quatre grandes catégories: (1) les diverses thèses de doctorat qui abordent principalement le premier Évangile sous l’angle de ses personnages; (2) l’ouvrage collectif de David E. Aune, qui offrira l’occasion d’un survol bref et partiel de l’état de la recherche; (3) trois études du Sermon sur la Montagne (ou de certains de ses éléments); (4) quelques monographies de critique textuelle (dont deux thèses de doctorat). ETR 81/4 (2006) 553–571

746 Wim J.C. Weren, The Macrostructure of Matthew’s Gospel: A New Proposal On the basis of the discovery that the various topographical data are clustered together by means of three refrains three patterns in the travels undertaken by Jesus are distinguished in this paper. This rather coarse structure is further refined with the use of Matera’s and Carter’s distinction between kernels and satellites. Kernels are better labelled as “hinge texts”. The following pericopes belong to this category: 4,12–17; 11,2–30; 16,13–28; 21,1–17; 26,1–16. Each of them marks a turning point in the plot and has a double function: a hinge text is not only fleshed out in the subsequent pericopes but also refers to the preceding block. It is especially these “hinge texts” that underline the continuity of Matthew’s narrative and should prevent from focussing too much on alleged caesuras. Bib. 87/2 (2006) 171–200

747 Daniel W. Ulrich, The Missional Audience of the Gospel of Matthew The author probably scribed “this Gospel” so that missionaries could more accurately proclaim and teach it to all nations as an essential part of the mission predicted in Matt 24:14 and 26:13 and commanded in 28:19–20. Future research on the Gospel’s expected audience should take that purpose into account by abandoning the localcommunity hypothesis and by allowing for a more diverse and widespread audience than many scholars currently imagine. Matthew appears to have been written from a translocal perspective even though much of the expected audience was settled. The Gospel’s rhetoric reflects the interests of Matthean missionaries who relied on house churches and other households for hospitality and who proclaimed and taught the Gospel to their hosts. “Righteous” missionaries and their “worthy” hosts are each honored in this narrative. Both would have been essential to the success of Matthean missions, and both are promised the same reward. CBQ 69/1 (2007) 64–83

748 Samuel Byrskog, A New Quest for the Sitz im Leben: Social Memory, the Jesus Tradition and the Gospel of Matthew The recent interest in social memory theories among NT scholars promises a new framework for the study of the social dynamics reflected in the Gospels. This essay employs Eviatar Zerubavel’s ‘sociomental typography’ of the ‘sociobiographical memory’ in order to conceptualize the contours of the Sitz im Leben of the Gospel of Matthew.

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The perspective of social memory as described by Zerubavel reveals the mnemonic character of the Sitz im Leben and discloses how those participating in it related to and used the Gospel of Mark, identified with the scribal traits of the Matthean disciples, cherished Peter, and situated themselves in history. NTS 52/3 (2006) 319–336

749 Benedict T. Viviano, Matthew and His World: The Gospel of the Open Jewish Christians. Studies in Biblical Theology J. Wellhausen was the first to insist that Jesus was a Jew rather than a Christian. And Viviano is one of those scholars who demonstrate that the gospel of Matthew is a Jewish writing. The present book reprints 18 previously published articles, adding a brief introduction on the present state of studies in Matthew. Viviano, who teaches in Fribourg, Switzerland, is to be commended for writing short, lucid papers. NTOA 61; Academic Press Fribourg, Fribourg (2007) 1–309 (BL)

750 Grant Macaskill, Revealed Wisdom and Inaugurated Eschatology in Ancient Judaism and Early Christianity Matthew’s theology is to be understood not by the Wisdom-Christology approach fashionable especially among American scholars. Instead, Matthew believes in revealed wisdom and inaugurated eschatology. There is a revealer-figure who discloses a body of truth, and there is the divine enabling of understanding, without which that body of truth remains opaque. Sapiential, prophetic, and apocalyptic elements are juxtaposed, fused, and hybridized. Revealed wisdom, needed for salvation, enables the elect to live according to the will of the Creator within a renewed Edenic oasis. – The book also includes a chapter on previous research on wisdom and apocalyptic in Matthew (pp. 241–258). JSJ.S 115; Brill, Leiden (2007) X/1–294 (BL)

751 Boris Repschinski, “For He Will Save His People from Their Sins” (Matthew 1:21): A Christology for Christian Jews Die Christologie des Mt-Ev verankert Jesus innerhalb der Geschichte und der Gegenwart Israels. Als Nachkomme Abrahams und Davids richtet sich Jesus in seiner gesamten Mission an Israel, sein Kreuzestod als Rettung für viele erinnert die Leser des Evangeliums an eine ihnen bekannte Praxis der stellvertretenden Opfer aus dem Kult am Tempel in Jerusalem. Allerdings ist die matthäische Christologie auch nicht exklusiv. Was als eine Mission Jesu an sein eigenes Volk begann, wird am Ende des Evangeliums im Hinblick auf alle Völker geöffnet. Der im Judentum begründete Auftrag Jesu soll anschließend als eine judenchristliche Mission unter den Heiden seine Fortsetzung finden. CBQ 68/2 (2006) 248–267 (DL)

752 Matthias Konradt, Die vollkommene Erfüllung der Tora und der Konflikt mit den Pharisäern im Matthäusevangelium Die Spannung zwischen Mt 5,17–20 und den Antithesen der Bergpredigt löst sich, wenn in den Thesen nicht die Tora zitiert wird, sondern jeweils die Gesetzesauslegung der Schriftgelehrten und Pharisäer anvisiert ist. Das bestätigt sich in den Konfliktszenen, in denen die Pharisäer als Gegner Jesu in Torafragen erscheinen. “Die Weisungen von Tora und Propheten stehen in Kraft, doch ist unter ihnen zu differenzieren.” Diese Position wird als Gegenvorwurf auf pharisäische Kritik gedeutet. NTOA 57; Dieter Sänger et al. (Hgg.), Das Gesetz im frühen Judentum und im Neuen Testament; Vandenhoeck & Ruprecht, Göttingen (2006) 129–152 (DZ)

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753 Mark F. Whitters, Jesus in the Footsteps of Jeremiah The author of the Gospel of Matthew deploys a literary strategy of typology. While many have seen this technique in subtle references to Moses, fewer have recognized the writer’s gaze upon Jeremiah. This paper demonstrates that the Gospel’s writer seems to rely on the Book of Jeremiah as a guidebook for the role and teaching of Jesus and it turns out that the writer’s favourite chapters are Jeremiah 31–32 (LXX chaps. 38–39), passages that reveal the book’s important themes. As Jesus walked in the typological footsteps of Moses, so does he also walk in the footsteps and teaching of Jeremiah. Similarly, as he transcends Moses’ role in the giving of the Law, so it is clear from the final words in the Gospel of Matthew that Jesus both fulfills Jeremiah’s role and far transcends him by taking the place of the divine covenant maker. CBQ 68/2 (2006) 229–247

754 David M. Moffitt, Righteous Bloodshed, Matthew’s Passion Narrative, and the Temple’s Destruction: Lamentations as a Matthean Intertext The Gospel of Matthew alludes to Lamentations in 23:35, 27:34 and 27:39 and employs it as a significant intertext. The allusions to Lamentations function as a scriptural warrant for interpreting Jesus’ crucifixion as the act of righteous bloodshed par excellence that directly results in the destruction of Jerusalem and the temple. Matthew’s link between Jesus’ crucifixion and this destruction is therefore an interpretive move like one made in the Targum of Lamentations that can’t simply be seen as an anti-Judaism. Matthew has creatively applied a theological paradigm for interpreting the destruction of the temple provided in Jewish prophetic Scriptures to a contemporary situation he finds strikingly similar to the one found in Lamentations. JBL 125/2 (2006) 299–320 (CB)

755 Robert Foster, Your, Ours, and Mine: Jesus’ Use of the Prophetic Possessive in the Gospel of Matthew In the Gospel of Matthew, Jesus overwhelmingly prefers to use the term Father in addressing the disciples, which often appears to affirm the special relationship the disciples have with God. In several instances, however, Jesus uses the phrase “my Father,” making a distinction between himself and the disciples. The use of this phrase extends over a significant portion of the gospel narrative and has the rhetorical force of pressing the disciples, and the implied readers who come to identify with the disciples, to adopt certain actions and avoid others, lest they lose their honored status in the Jesuscommunity. BTB 37/1 (2007) 3–11

756 Margaret Hannan, The Nature and Demands of the Sovereign Rule of God in the Gospel of Matthew For Matthew, God’s basileia does not refer to a particular action or event, much less to the final end. The present and future aspects of the basileia are held in creative tension for the evangelist. God’s exercise of sovereign power is portrayed as a continual process of transformation of all that is amiss in the world until God’s plan for creation is fully realized. LNTS 308; T & T Clark International, London (2006) XIV/1–263

757 Jeongsoo Park, Sündenvergebung im Matthäusevangelium Das Matthäusevangelium spricht nicht nur von einer Sündenvergebung Gottes gegenüber den Menschen, sondern auch von einer Vergebung der Menschen untereinander (Mt 6,14). Die Sündenvergebung hat somit in ihm zwei Dimensionen. Gott vergibt dem Menschen und der Mensch vergibt seinem Mitmenschen. Der Beitrag skizziert zunächst

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die Vorgeschichte der Vorstellung von Sündenvergebung im Judentum und im Neuen Testament. Anschließend wird gezeigt, dass die Verbindung einer theologischen und sozialen Dimension der Sündenvergebung im MtEv einen Höhepunkt findet: Denn das MtEv macht diese Verbindung zum Gegenstand eines narrativen Programms, welches das Evangelium von Anfang bis Ende durchzieht. EvTh 66/3 (2006) 210–227

758 Boris Repschinski, Re-imagining the Presence of God: The Temple and the Messiah in the Gospel of Matthew The treatment of the temple theme illuminates how the Gospel of Matthew uses a fundamental institution of Judaism in order to transfer part of its function to the person of Jesus. Themes that are alluded to already in the temptation of Jesus and in the pericope concerning the Sabbath in the grain field are developed in the Jerusalem controversies. The cleansing of the temple serves to illustrate Jesus’ vision of the temple; the word over the destruction of the temple clarifies not only the rejection of Jewish leaders, but also God’s exodus from the temple as a result. The sacrificial language of the last supper and the trial before Pilate suggest that Jesus himself becomes the definitive sacrificial victim for the salvation of his people, an impression reinforced by the eschatological signs at his death. For Matthew, christology is the legitimate successor to a Jewish temple theology and it ensures the continuity of Judaism after the destruction of Jerusalem. ABR 54 (2006) 37–49

✩ 759 F.P. Viljoen, The Matthean community according to the beginning of his Gospel From the Gospel of Matthew it is clear that there was a struggle between the Matthean community and local Jewish communities and leaders. This indicates a distance between a Jewish background and a gentile presence within the community. Matthew views the new People of God as distinct from the nation which rejected Jesus as their Messiah. Within the discussion with regard to the Matthean community, the great commission (Matt. 28:18–20) is often seen as the key to understanding the whole book and particularly the community. However, the importance of the beginning of the Gospel is often neglected in this discussion. In this article the author attempts to show the importance of the opening narrative in defining this community. ATh 26/2 (2006) 242–262

760 Charles H. Talbert, Reading the Sermon on the Mount: Character Formation and Ethical Decision Making in Matthew 5–7 Talbert analyses this famous passage as embodying a moral code that includes injunctions such as these: Be a person who neither breaks relationships nor fails to restore broken ones. Be a person who does not violate another’s marriage partner, either by act or thought. Be a person who is not deceitful but is truthful in all relations. Be a person for whom wealth is not a functional deity but one who lets God be God (etc.). Much exegetical detail is presented, and the author interacts with commentaries and international scholarship (though not with recent discussions about the origins of the Lord’s Prayer in the circle of John the Baptist). – Recommended. Baker Academic, Grand Rapids, Mich. (2006) IX/1–181 (BL)

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761 Albert B. Randall, Strangers on the Shore: The Beatitudes in World Religions The beatitudes of Matthew 5 are here analysed and explained in the context of Islamic, Hindu, and Buddhist parallels. The compiler’s essential message seems to be that the major world religions share common ground when it comes to discussing poverty, peace, and human solidarity. Peter Lang Publishing, New York – Bern (2006) X/1–169

762 Miros„aw S. Wróbel, B∑ogos∑awie…stwo prze≤ladowanych (Mt 5, 10) In this article the author tries to explain the blessing of the persecuted by exegetical analysis of Mt 5:10f. in the context of the First Gospel and by comparing different forms of persecution with parallel text in Lk 6:22. He searches for the answers to the questions: What is the Sitz im Leben of Matthean community? How to explain the persecution for righteous’ sake? What does it mean that persecuted persons are the owners of the kingdom of heaven? The often use of the term diòkein in the Gospel of Matthew (6 times) shows the importance of the fact of persecution in the Matthean community. RTK 52/1 (2005) 55–65 (SS)

763 Zdzis„aw Paw„owski, Kazanie na Górze a przemoc: utopia czy wi\ksza sprawiedliwo≤Æ? The Sermon on the Mount provides at least three texts concerning the problem of violence. The first one (Mt 5:21–26) deals with a person that uses violence against others. Mt 5:38–42 is aimed at those who suffer violence. Finally, in Mt 5:43–48 Jesus’ teaching comes to its culmination in the commandment of love of the enemies which directs ethical conduct of the whole community. Mt 5:39b presents a true significance of violence: a slap in the face was considered as an expression of hate and insult. Therefore the insult and not the physical pain stands in the foreground. According to Jesus’ commandment the one who suffers violence should then resist not physical aggression, but rather humiliation it brings about. Only the one who preserves his/her own dignity is able to fulfill Jesus’ demands. SBob 2 (2005) 45–60 (SS)

764 Johan C. Thom, Dyads, Triads and Other Compositional Beasts in the Sermon on the Mount (Matthew 5–7) G.H. Stassen in JBL 122, 2003, 267–308 suggests that Matt 5:21–7:12 consists of fourteen triads, each containing a traditional teaching, a vicious cycle, and a transforming initiative. The present paper offers a critique, arguing that the Sermon on the Mount’s structure is more complex. NT.S 124; Cilliers Breytenbach et al. (eds.), The New Testament Interpreted; Brill, Leiden (2006) 291–308 (BL)

765 Giorgio Scrofani, “Non diventate come loro!”: la preghiera dei non ebrei in Mt 6,7–8 e il Padre nostro In the catechetic instruction in which Matthew’s gospel is included, the Pater noster is compared to the prayer of the ethnikoi (Mt 6,7–8). The teaching attributes to the “other” par excellence, the non-Jew, an attitude considered unacceptable to the followers of Jesus (the polylogia) and, through the verb battalogeò (“mutter”), characterises his way of praying as a linguistic negation of what is presupposed by the Pater noster. ASEs 23/1 (2006) 309–330

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766 Mark F. Whitters, ‘The Eye is the Lamp of the Body’: Its Meaning in the Sermon on the Mount How does the eye serve as ‘the lamp of the body’ in the Sermon on the Mount? A comparison with other ‘eye’ biblical texts and the immediate context of the passage do not provide an unequivocal answer. This article finds clues for its meaning in the literary world of sapiential literature of the Bible and in the Sermon on the Mount. The interpretation derived from such an approach finds support in a comparison of this passage to its parallel in the Gospel of Thomas. IThQ 71/1–2 (2006) 77–88

767 Lincoln E. Galloway, “Consider the Lilies of the Field . . .”: A Sociorhetorical Analysis of Matthew 6:25–34 Sociorhetorical analysis approaches a text as though it were a thickly textured tapestry that must be examined from different perspectives. The three sections of this essay explore (1) the inner texture, (2) the inter-texture, and (3) the ideological texture of the passage. The layers converge around a radical challenge to a lifestyle characterized by acquisitiveness. Symposium Series 37; Christine Helmer (ed.), The Multivalence of Biblical Texts and Theological Meanings; Society of Biblical Literature, Atlanta, Ga. (2006) 67–82 (BL)

768 Dirk Jongkind, ‘The Lilies of the Field’ Reconsidered: Codex Sinaiticus and the Gospel of Thomas This article discusses the possible influence of a contemporary document (Gospel of Thomas) containing a specific form of a saying of Jesus (ou xaivei) which may have influenced a scribe (scribe A) of Codex Sinaiticus at Matthew 6:28 in creating the reading ou xenousin. Another scribe (scribe D) of this Codex corrected the original reading to the ‘normal’ text of the canonical gospels. NT 48/3 (2006) 209–216

769 John J. Pilch, Flute Players, Death, and Music in the Afterlife (Matthew 9:18–19, 23–26) The mourners at the girl’s wake were sunk deep into their grief (whether real or feigned). The sound of the aerophones could induce an alternate state of consciousness in the mourners, whereby they might experience and communicate with the beloved deceased. Contemporary cross-cultural evidence indicates that such communication can take place for as long as ten years or even longer after someone has died. BTB 37/1 (2007) 12–19 (BL)

770 T.C. Rabali, Kinship Ties In Matthew’s Missionary Discourse: A Window on how the Christian Faith has and will Always Affect National and Family Ties Matthew 10 includes sayings in which Jesus is presented as demanding a loyalty that can create enmity among family relations. The statements create a picture of missionaries who are often rejected by their kin while also ministering to people who have been or are being alienated from their relatives. This state of affairs obviously prevailed among Christians of the first century to whom the gospel according to Matthew was addressed. The statements therefore give some insights into Christian family ties and fellowship during the first century. It is the contention of the article that the missionary discourse in Matthew 10 contains useful and still relevant insights about the Christian attitude about family and other kinship ties. It must at least be taken into

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consideration in attempts to formulate the Bible’s teaching about the family and the role of Christians towards their own people and nation. Scriptura 91/1 (2006) 83–95

771 Joanna Jaromin, Warto≤Æ Królestwa Boûego w przypowie≤ci o ukrytym skarbie (Mt 13,44) Jesus presented various aspects of Kingdom of God, in particular its value. Among the parables that deal with this subject, one can find in Matthew’s Gospel one of the shortest parables – the parable about the hidden treasure. By means of linguistic method many aspects of this parable are investigated in this paper. Its purpose is to make the audience aware that the Kingdom of God is not, in fact, distant nor impossible to achieve. However, the emphasis is put on presenting the great value of Kingdom of God (the treasure) for which a man is ready to give away all what he has got in order to take part in it. This ability of renunciation does not only refer to material goods, but, above all, it refers to changing one’s whole life, denial of sin, and in general to reformation. ScripSc 8–9 (2004–05) 97–125 (SS)

772 Gilbert Van Belle, De Messiaanse intocht van Jezus in Jeruzalem. Het citaat van Zach 9,9 in Mt 21,5 en Joh 12,15 The author offers basic information on the reception of Zech 9:9 in two NT passages. An exhaustive bibliography of relevant scholarly literature is appended to the article. See e.g. G. Haufmann, The donkey and the king, HThR 78, 1985, 421–426; B. Kinman, Jesus’ triumphal entry in the light of Pilate’s, NTS 40, 1994, 442–448; J. Nieuviarts, L’entrée de Jésus à Jérusalem (Mt 21,1–17), LeDiv 176, 1999. Luc Knapen et al. (eds.), De palmezelprocessie; Peeters, Leuven (2006) 83–111 (BL)

773 Mieczys„aw Miko„ajczyk, L’interpretazione della parabola delle dieci vergini (Mt 25,1–13) Der Verf. analysiert exegetisch und theologisch das Gleichnis von den zehn Jungfrauen. Zuerst wird das Gleichnis in seinem literarischen Kontext verortet und seine Funktion in der Struktur des ganzen Mathäusevangelium aufgezeigt. Danach werden zwei Auslegungen des Gleichnisses präsentiert: einerseits eine über den Text hinausgehende geistliche Deutung (die Kirchenväter) und andererseits eine eher verbale Deutung des Gleichnisses, die der Verf. befürwortet – die Ankündigung der verzögerten Endzeit und die Mahnung zur Wachsamkeit. Zum Schluss weist der Verf. auf die ethischen Konsequenzen des analisierten Textes. Qsel 19 (2005) 71–80 (SS)

774 Joong Suk Suh, Das Weltgericht und die matthäische Gemeinde The Matthean community consists of two groups which are symbolized by “sheep” and “goats” respectively. In Matt. 25:31–46 the “least of these” are not the poor in general, but those who are in the mission fields sent out by the Matthean community. Determining that the unsuccessful result of the missionary works was due to the insufficient support from the community, Matthew attempts to elicit a strong concern among them. Hence, the Matthean Jesus, who identifies with the missionary team at the brink of collapse, encourages the sheep group to maximize its ongoing support for the least, and warns the goats group not to be indifferent to them. NT 48/3 (2006) 217–233

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775 Catherine Brown Tkacz, Susanna and the Synoptic Passion narratives The gospel writers, esp. Matthew, found in the story of Susanna a narrative template for the account of the arrest, trial, and death of Christ. The numerous parallels (at least 30) between the experiences of Susanna and Jesus concern their entire ordeals and are often expressed in the gospels through direct verbal borrowing: each is arrested in a garden and endures two trials; in the first trial, each is condemned to death by the elders of the people on the testimony of two false witnesses. The judge in the second trial proclaims, “I am innocent of the blood of this one”. When death is imminent, Susanna and Jesus each “exclaimed in a great voice My God”. Within Matth 26–27 are found 17 verbal echoes (52 words) of Theodotion-Susanna. Gr. 87/3 (2006) 449–486 (BL)

776 William Klassen, Judas and Jesus: A Message on a Drinking Vessel of the Second Temple Period A drinking beaker dating from the first half of the first century CE is inscribed, in Greek, “Rejoice! That’s why you are here” (chaire eph’ho párei). Matth 26:50 can be understood in the light of this inscription: By using the formula “you are here for this”, Jesus reassures Judas that the covenant is intact and, as they have shared the cup of wine on many previous occasions, they can do so again. Like all the other disciples, Jesus declined the invitation, even though it had been spelled out often as a requirement for discipleship. James H. Charleworth (ed.), Jesus and Archaeology; W.B. Eerdmans Publishing Co., Grand Rapids, Mich. (2006) 503–520 (BL)

777 Rainer Schwindt, Kein Heil ohne Gericht. Die Antwort Gottes auf Jesu Tod nach Mt 27,51–54 The apocalyptic events which Matthew described on the occasion of Jesus’ death show him as the designated judge at the last Judgement. The appearance of the saints, the prophets and ambassadors of God, who were murdered by the Jerusalem inhabitants (23,37), is the irrevocable begin of the judgement for the unbelieving Jerusalem and urging it for reversal one last time. The fact, that just the soldiers who played an active part at the execution of Jesus by ways of fear became the first announcers of Jesus being the son of God, puts these disastrous apocalyptic events now under the perspective of salvation of the eastern resurrection as symbolized by the resurrected saints beforehand. BN 132 (2007) 87–104

778 Kenton L. Sparks, Gospel as Conquest: Mosaic Typology in Matthew 28:16–20 The evangelist used his “fulfilment by antithesis” exegesis to show that evangelizing the nations is the appropriate fulfilment of the older Mosaic charge to kill the Gentiles. This new conception, which views the gospel as spiritual conquest, suits Matthew’s dual commitment to ethnic inclusiveness and non-violence, and it also suits Jesus’ message in his mountain sermon, namely that one should love rather than hate and kill his enemies. For Matthew, the ultimate “conquest” of the nations would be accomplished not by the sword but by going out, baptizing and teaching. Looking back at Matt 15:21–28, this observation helps to understand why the evangelist changed the faithful Syrophoenician woman of Mark’s Gospel into a Canaanite. It was the conversion of Canaanites, not the killing of Canaanites, what suited his Gospel agenda. That is, Jesus was a missionary to the Canaanites. CBQ 68/4 (2006) 651–663

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779 Daniel Patte, Reading Matthew 28:16–20 with Others: How it deconstructs our Western concept of mission Matthew 28:16–20 is readily read as providing a key teaching about “mission.” Its teaching about mission – going, making disciples of all the nations, baptizing them, teaching them to obey Jesus’ commands – seems simple and clear enough. Yet this article aims to deconstruct a Western reading of Mt 28:16–20 in order to show that there are other equally legitimate and plausible interpretations of this passage as well as alternate understandings of its teaching about “mission.” In response to the cries of those who suffered from imperialist practices of mission, the article urges to choose one of the other practices of the mission, one characterized by a respect of the “others” and by a commitment to bringing them a news which will be really good for them. HTS 62/2 (2006) 521–557

780 Andries van Aarde, Hoe om in te kom en hoe om binne te bly – die “groot sendingopdrag” aan die kerk vandag volgens Matteus 28:16–20 In this article the phrases “getting in” and “staying in” relate to the technical term “conventional nomism”. The article’s aim is to argue that this concept is radically redefined in the so-called “great commission” in Matthew 28:16–20. Inclusivity replaces ethnic exclusivism. This redefinition is applied to the well-being of the church and its spirituality in the present-day postmodern context. HTS 62/1 (2006) 103–122

781 Jean-Pierre Sternberger, Le doute selon Mt 28, 17 Passant en revue cinq manières possibles de comprendre la formule hoi de edistasan en Mt 28,17, Sternberger propose de lire cette formule à la lumière d’une double analyse, structurelle et intertextuelle, de Mt 28,16–20. ETR 81/3 (2006) 429–434

Mark: general ★ individual passages 782 M. Eugene Boring, Mark: A Commentary According to Boring, Mark, writing in Galilee or Syria in the 60s or 70s of the first century CE, was aware of the Sayings Source (known as “Q”) or a Q-like collection of sayings, but differs from some interpreters of Q by emphasizing that even a sayings source must have been rooted in the narrative of the crucified Jesus. Thematic sections included in this running textual commentary deal with the following subjects: the “Way”; kingdom of God; crowds, followers, disciples and the Twelve; Markan Christology; the messianic secret; Mark and the Scriptures. Boring lists recent commentaries such as Camille Focant (2004) and Joel Marcus (2000 and forthcoming). The New Testament Library; Westminster John Knox Press, Louisville, Ky. (2006) XXXVII/1–482 (BL)

783 Hugh M. Humphrey, From Q to “Secret” Mark: A Composition History of the Earliest Narrative Theology Humphrey reconstructs the composition history of the gospel of Mark as follows: Mark first produced a narrative version of the Sayings Source (Q ; see the reconstructed text, pp. 50–83), then wrote an account of the passion of Christ (text: pp. 103–112), and eventually combined the two, reworked and edited the text to create the canonical gospel. The editorial activity of Mark can most clearly be detected in editorial insertions that shape the “narrative version of Q” so as to make it a prologue to the story of Christ’s passion. Mark is identified as an early convert, the interpreter of Peter, and the first bishop of one of the major early churches in Egypt. T & T Clark International, London (2006) V/1–170 (BL)

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784 Detlev Dormeyer, Der gegenwärtige Stand der Forschung zum MarkusEvangelium und die Frage nach der historischen und gegenwärtigen Kontext-Plausibilität This paper sketches recent criticism on Mark, with the focus on synchronic studies that currently represent the majority view. Here also belong narrative-critical approaches and reader-response studies. NT.S 124; Cilliers Breytenbach et al. (eds.), The New Testament Interpreted; Brill, Leiden (2006) 309–323 (BL)

785 Joel Williams, Does Mark’s Gospel Have an Outline? Mark’s Gospel is a narrative; it presents a story with setting, plot, and characterization. It is also episodic, but an artful arrangement of episodes. A detailed map highlights the prominent literary structures and patterns in Mark’s episodic narrative (523–25). JETS 49/3 (2006) 505–525 (BF)

786 Krystian Ziaja, Problem struktury Ewangelii ≤w. Marka we wspó∑czesnej egzegezie Dieser Artikel setzt sich mit der Struktur des Markusevangeliums auseinander, wobei die Untersuchungen von vier polnischen Exegeten: Hugolin Langkammer (Ewangelia wed∑ug ≤w. Marka, Lublin 1997), Józef Kudasiewicz (Ewangelie synoptyczne dzisiaj, ZAbki 1999), Stanis∑aw GAdecki (Wst\p do Ewangelii synoptycznych, Gniezno 2002), Janusz Czerski (Ksi\gi narracyjne Nowego Testamentu, Opole 2003) und ferner einem deutschen Exeget: Claus Westermann (Abriss der Bibelkunde, Stuttgart 1991) zugrunde gelegt werden. Die Struktur des Evangeliums zeigt, dass seine Hauptbotschaft zur Annahme des Glaubenbekenntnisses des Petrus: “Du bist der Messias” (8,29) und des Hauptmannes: “Wahrhaftig, dieser Mensch war Gottes Sohn” (15,39) führen soll. ScripSc 8–9 (2004–05) 191–209 (SS)

787 Vittorio Fusco, Nascondimento e rivelazione Fusco, an Italian NT specialist who died in 1999, has left us a few papers that deal mainly with Mark: Mark – the main problems; The economy of revelation in Mark; The messianic secret in Mark 1:40–45; The minor agreement between Matth 13:11 and Luke 8:10 against Mark 4:11; Revelation of Christ – revelation of God; The enemies of Paul – the enemies of Mark: a contact through “theios anêr”? All papers are in Italian. Studi biblici 153; Paideia Editrice, Brescia (2007) 1–200

788 Richard A. Horsley et al. (eds.), Performing the Gospel: Orality, Memory, and Mark The following essays are dedicated to Werner Kelber who in “The Oral and the Written Gospel” (1983) inspired a new way of looking at the transmissions of the Jesus material in early Christianity and the eventual formation of the gospels: H.E. Hearon, The implications of orality for studies of the biblical text; M.E. Jaffee, Gender and otherness in rabbinic oral culture; J.A. Draper, Many voices, one script: the prophecies of G. Khambule [an anthropological study]; J. Assmann, Form as a memonic device: cultural texts and cultural memory; J.M. Foley, Memory in oral tradition; E.B. Aitken, Tradition in the mouth of the hero: Jesus as an interpreter of Scripture; J. Schröter, Jesus and the canon; V.K. Robins, Interfaces of orality and literature in the gospel of Mark; W. Shiner, Memory technology and the composition of Mark; R.A. Horsley, A prophet like Moses and Elijah: popular memory and cultural patterns in Mark. – According to Horsley, the orally transmitted stories and words of Jesus

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were heard as part of a wider narrative: as episodes in a longer story of the renewal of Israel led by a figure whose mission was reminiscent of the prototypes Moses and Elijah in popular Israelite memory. Fortress Press, Minneapolis, Min. (2006) XVI/1–239 (BL)

789 Timothy Wiarda, Story-Sensitive Exegesis and Old Testament Allusions in Mark OT allusions play a major role in contemporary Gospel exegesis, presenting interpreters with the twin challenges of first identifying allusions, than determining their functions. The author calls such an approach which aims to integrate allusion analysis with a more comprehensive process of narrative interpretation as “story-sensitive exegesis”. Interpreting three Markan passages (Mark 1:11; 15:34; 6:30–44) he demonstrates how this approach might affect an interpreter’s appreciation of a Gospel episode’s surfacelevel story: Mark uses OT allusions to reinforce the story’s Christological themes (e.g. from “shepherd” to the “eschatological shepherd”). JETS 49/3 (2006) 489–504

790 Ira Brent Driggers et al., [The Temple Theme in the Second Gospel] This thematic issue on the temple in Mark includes the following papers: I.B. Driggers, The politics of divine presence: temple as locus of conflict in the gospel of Mark; C. Wahlen, The temple in Mark and contested authority; J.B. Chnace, The cursing of the temple and the tearing of the veil in the gospel of Mark; D.M. Gurtner, The rending of the veil and Markan Christology: “unveiling” the hyios theou (Mark 15:38–39); R.E. Watts, The Lord’s house and David’s Lord: the Psalms and Mark’s perspective on Jesus and the temple; K.J. Wenell, Contested temple space and visionary kingdom space in Mark 11–12; M. Sleeman, Mark, the temple and space: a geographer’s response. – According to Wahlen, Israel begins to be redefined in Mark, and Jesus’ action in the temple suggests that gentiles have a legitimate place within Israel. BI 15/3 (2007) 225–349 (BL)

791 Emerson B. Powery, The Implicit “Judgment of God” in the Narrative Theology of Mark: Some Postcolonial Reservations The judgment theology is rare in the second gospel. God will eventually come to judge those “tenants” who desired to appropriate the goods from the vineyard for themselves. Also the Spirit, through human agency, is actively involved standing against foreign rulers who abuse their own authoritative regimes. But such judgment in Mark’s theology is reserved for the elite, that is, human powers that determine and dictate the ideologies, economic policies, and societal constraints for their respective communities. It is here then that the critique of the formerly enslaved should still be heard. As for those who are the “elect,” the Son of Man will so come from his elevated position of rightful authority to gather those change agents operating in the spirit of God’s reign. ExAu 20 (2004) 129–147

792 C. Clifton Black, Does Suffering Possess Educational Value in Mark’s Gospel? In Mark, suffering does not form moral character as such. Rather, by way of Jesus’ crucifixion disciples learn how to learn. The cross is epistemological. In contrast to Stoic tradition, in Mark suffering is not educational, but epistemic, a way of knowing how to discern reality. Robert L. Brawley (ed.), Character Ethics and the New Testament; Westminster John Knox Press, Louisville, Ky. (2007) 3–17

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793 Sharyn Dowd et al., The Significance of Jesus’ Death in Mark: Narrative Context and Authorial Audience One of the several New Testament interpretations of the death of Jesus is that Jesus was a sin offering whose death caused the forgiveness of the sins of humankind. The Gospel of Mark makes no explicit connection between the death of Jesus and the forgiveness of the sins, but it proclaims perhaps a more powerful message: God is present in the world, even in the face of evil (like the one of sickness, mistreating and death), for God is stronger than evil and its effects. JBL 125/2 (2006) 271–297 (CB)

794 Mariusz Rosik, Chrzest Jezusa jako zapowied< i figura Jego ≤mierci. Analiza narracji Markowych Den Titel “Sohn Gottes” verwendet Markus am Anfang (1,1) und am Ende seines Evangeliums (15,33–39). Darüber hinaus offenbart die Taufegeschichte (1,9–11) ebenfalls Jesus als den Sohn Gottes. In den Erzählungen von der Taufe und dem Tod Jesu (1,9–11 und 15,33–39) kann man diverse Analogien beobachten: die Notiz über Elija (1,9b und 15,36; Johannes der Täufer wurde in 9,13 als Elija bezeichnet); das Motiv des Geistes (1,10b und 15,37.39); das Motiv des Zerreißens (1,10a: des Himmels, 15,38: des Tempelvorhangs); die Bestätigung, dass Jesus der Sohn Gottes ist. Damit wird im Evangelium ausgeführt, was am Anfang nur angekündigt werden konnte: “Das Evangelium von Jesus Christus, dem Sohne Gottes” (1,1). Die Analogien zwischen der Tauf- und Todesgeschichte zeigen, dass Markus die Taufe Jesu als eine Voraussage der Passion verfasste. AtK 145/1 (2005) 95–110 (SS)

795 Artur Malina, Pedagogia i tajemnica g∑osu Boga (Mk 1,11; 9,7) Das Markusevangelium enthält zwei Aussagen, die Jesus als Sohn Gottes offenbaren. Diese Zeugnisse werden durch die Worte: “eine Stimme aus dem Himmel sprach” (Mk 1,11), und “aus der Wolke kam eine Stimme” (Mk 9,7) eingeführt. Die hier vorgelegte Analyse dieser Einführungsformeln unterstreicht die pädagogische und mystagogische Funktion der Anwesenheit und Aktivität der göttlichen Stimme, sowohl der Worte, die über Jesus von Gott selbst gesprochen wurden, als auch der Worte, die Jesus kurz vor seinem Tod an den Vater gerichtet hat. Durch diese Aussagen wird die Identität Jesu als Sohnes Gottes offenbart, und die Jünger werden in die Nachfolge Jesu eingeführt, damit sie ebenfalls an der Gemeinschaft mit Gott teilhaben. VV 7 (2005) 93–118 (SS)

796 David S. du Toit, Der abwesende Herr. Strategien im Markusevangelium zur Bewältigung der Abwesenheit des Auferstandenen “Watch out . . . many will come in my name, claiming, ‘I am he (who speaks legitimately in my name)’, and will deceive many” (Mark 13:6). Mark, apparently, does not believe in prophets but feels that the time of the absence of Christ is the period of eschatological tribulation and temptation. False prophets arise and claim to speak in the name of Christ or perhaps even quote his words just the way OT prophets quoted the words of Yahweh. One chapter, relevant for understanding the background of Mark 13, lists all the wars, earthquakes, and famines between ca. 30 and 70 CE (pp. 201–205). WMANT 111; Neukirchener Verlag, Neukirchen-Vluyn (2006) XIV/1–487 (BL)

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797 Mariusz Rosik, Das Gebet Jesu im Markusevangelium im Licht der jüdischen Überlieferung Dieser Beitrag beschäftigt sich mit der theologischen Bedeutung des Gebetes Jesu im Mk-Ev. Die Etymologie des hebräischen Begriffs t efilàh (hergeleitet vom Verb “entscheiden” oder “beurteilen”) zeigt an, dass das Gebet im Judentum als eine Haltung Gott gegenüber verstanden wurde, in der sich Mensch dem Willen Gottes ergibt. Im ersten Teil dieses Aufsatzes über das Gebet Jesu werden die jüdischen Bräuche in Bezug auf das Gebet, im zweiten Teil die markinischen Texte über das Gebet Jesu besprochen. ScripSc 8–9 (2004–05) 83–95 (SS)

798 Michael Patella, Lord of the Cosmos: Mithras, Paul, and the Gospel of Mark Mithraic belief presented the cosmos as running a cycle of exaltation to humiliation and back to exaltation. Initiates imitated this journey in the mithraeum. Despite the reference to Paul in the book’s title, the present study deals exclusively with the gospel of Mark, especially with the Bartimaeus pericope (Mark 10:46–52). Mark’s gospel demonstrates that believers, by their baptism and call to discipleship, participate in Christ’s victory. Patella claims to detect Mathraic vocabulary and symbolism in the gospel of Mark and argues that it was by virtue of the Mithraic overtones that the gospel of Mark appealed to readers in the city of Rome. T & T Clark International, London (2006) X/1–134 (BL)

799 Jorge Humberto Morales Rios, “Le cose viste”: tra silenzio e proclamazione Mc 1,1; 9,9 e 16,6–7. Tre testi in stretto rapporto These three passages should not be read in isolation of each other; instead, they are closely interconnected. That which has been seen is implied in 1:1, briefly indicated in 9:9, and, finally, clearly stated in 16:6–7. Anton. 82/2 (2007) 209–245

✩ 800 Thomas Pola, Die Versuchungsgeschichte bei Markus (Mk 1,12f ) und die alttestamentliche “Fundtradition” Die alttestamentliche traditionelle Abfolge “Exodus – Wüstenwanderung – Sinaioffenbarung” findet ein neutestamentliches Pendant in der Abfolge “Johannestaufe und Taufe Jesu – Versuchung Jesu – Verkündigung des Evangeliums” (Mk 1,9–15). Das Mk-Ev. rezipiert dabei wesentliche Traditionen aus dem Alten Testament, so die Beschreibung der Geistwirkung in ähnlicher Weise wie die Formulierung der Geistverleihung an die großen Retterfiguren des Richterbuches, die Tradition des “Neuen Exodus”, die Fundtradition und die Tradition des sogenannten Tierfriedens. Das Mk-Ev. verbindet diese Traditionen in äußerst dichter Form miteinander und betrachtet sie aus apokalyptischer Sicht durch die Inthronisation Jesu als Gottessohn als erfüllt. Nach der Ankündigung des “Neuen Exodus” wird die Schöpfung einem Idealzustand gleich neu geschaffen. Dieser Idealzustand ist u.a. gekennzeichnet durch die Ungefährlichkeit der Raubtiere. So spricht das Mk-Ev. hier bewusst vom “Tierfrieden” “in der Wüste” in einem Moment zwischen der Inthronisation Jesu als Gottessohn und dem Beginn der Verkündigung der Gottesherrschaft in Galiläa. Um in der Verkündigung die ehemaligen Nord- und Südreich zu erreichen geht der Weg Jesu von Galiläa nach Jerusalem. TBe 37/6 (2006) 313–325 (EB)

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801 John J. Vincent, Outworkings: Disciple Practice Today “Gospel Practice Interpretations”, explored in John Vincent (ed.), Mark: Gospel of Action (SPCK, 2006), are “personal and community responses” from various Markan scholars. Here, the responses of a small inner city Sheffield congregation to Mark chapter two both connect with, and give new perspectives for, the responses of first-century disciples (see also IRBS 52:138 and 799). ET 118/7 (2007) 326–330

802 Sug-Ho Lee, An exegetical-theological consideration of the hardening of the Jewish religious leaders’ hearts in Mark 3:1–6 The goal of this article is to look at the literary-theological function of the Jewish religious leaders hardening in Mark 3:1–6. In this text, the concept of “hardness of heart” is used in order to indicate their continued unbelief and rejection. The hardening may also be signaling their presumed end, namely divine judgment (cf. 12:1–2). Although Jesus proclaims the arrival of the kingdom in his authoritative teaching and miracles, the Jewish religious leaders refuse to Jesus’ message, as Pharaoh, whose heart is hardened, refuses to obey God’s commend. Just as his hardening and rejection allows the plagues to be multiplied as a great judgment (Ex. 7:3) and the catastrophe at the sea (Ex. 14:4, 8, 14), the Jewish religious leaders’ unbelieving rejection by their hardening will allow God’s judgment. Thus, with regard to the Jewish religious leaders, the concept of “hardness of heart” identifies their unbelief and hostility. It is not simply innocent incomprehension, but an intended rejection. Verbum et Ecclesia 27/2 (2006) 596–613

803 Austin Busch, Questioning and Conviction: Double-voiced Discourse in Mark 3:22–30 Inasmuch as the words Mark has written in 3:23b–27 perpetuate the possibility that Jesus’ Spirit-inspired ministry might not be unambiguously holy but might rather be tinged with satanic evil, the saying applies directly to the evangelist himself. Mark wants to raise sincere and difficult questions about Jesus, including questions about his integrity as a representative of God, and about the spiritual legitimacy of his ministry. In the midst of Mark’s aggressive questioning, the saying about blasphemy establishes a point of no return, a limit of scepticism or of suspicion beyond which Mark would not go. JBL 125/3 (2006) 477–505 (CB)

804 Timothy A. Friedrichsen, “To One Who Has . . .”: Mk 4,25 (Mt 25,29; Lk 19,26): A Note on the Independence of Mk 4,25 from Q 19,26 and on the Sayings Cluster of Mk 4,21–25 This note first provides an overview of the presentation of H.T. Fleddermann’s proposal (Mark and Q , BEThL, 122, 1995, esp. pp. 87–90; IRBS 42:951) that the saying in Mk 4,25, “One who has . . .”, is Mark’s redaction of Q 19,26. After that, the note critiques his presentation, indicating that it seems more likely that Mark has employed an independent saying, which Mark uses in his own significantly different context from the context of final Q. In the second part of this note, the author turns his attention to the “cluster of sayings” in Mk 4,21–25, arguing that both the formal structure of these verses, as well as the joining of sayings in vv. 21–22, on the one hand, and vv. 24b–25, on the other, around the Marcan vv. 23–24a, are due to Mark’s employment of independent sayings, not to Mark picking these sayings from their final Q-contexts. EThL 82/1 (2006) 165–173

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805 Matthias Klinghardt, Legionsschweine in Gerasa. Lokalkolorit und historischer Hintergrund von Mk 5,1–20 Von der Identifikation des in Mk 5 erwähnten Gerasas mit dem heutigen Jerasch in Jordanien und somit von einem geografischen Widerspruch in der markinischen Erzählung angesichts der großen Entfernung zwischen dieser Stadt und dem See Genezareth ausgehend, sucht der Verf. nach einer symbolischen Deutung der Episode von der Heilung des Besessenen in 5,1–20. Der Name ‘Legion’, die Inbesitznahme der Schweine durch die Dämonen sowie das Ertrinken der Schweine im See seien Hinweise auf die römische legio X Fretensis zu verstehen, die als ihre Legionssymbole einen Eber über einem Delphin zeigte. Die markinische Perikope hat allerdings eher eine pädagogische als politische Intention: Jesus ist imstande die ‘römischen Legionsschweine’ zu ertränken um soziale Verhältnisse wiederherzustellen, wird jedoch von den Menschen in dieser Tätigkeit abgelehnt. ZNW 98/1 (2007) 28–48 (DL)

806 Peniel Jesudason et al., A Dalithos Reading of a Markan Exorcism: Mark 5:1–20 An attempt is made to read the story of the Gerasene Demoniac (Mark 5:1–20) using Dalithos, or the ethos of the Dalit community, as a hermeneutical premise. Taking into consideration the subversive role of ‘possession’ as an accepted form of protest among the Dalit communities in their highly constrained life situation, where other social mechanisms of coping with oppression are few, employing Dalithos as a hermeneutical category helps engage in a liberative appropriation of the passage for the Dalits. Certain salient features of Dalithos – pragmatism, the primacy of community and solidarity, and emancipatory remythologization – are used as parameters in appropriating the story for the Dalit context. ET 118/9 (2007) 428–435

807 Regina Janes, Why the Daughter of Herodias Must Dance (Mark 6.14–29) To some modern scholars’ disapproval, Mark’s and Matthew’s John the Baptist dies because of two women and a dance. Historically improbable, but theologically essential, the episode in Mark makes theology through narrative structure, juxtaposing the Baptist’s death with the raising of Jairus’s daughter through the dance of Herodias’s daughter and paralleling Jairus’s daughter’s rising with Jesus’ in Mark’s original ending, 16.8. While the two daughters point to resurrection and Jesus’ feeding the faithful, Herodias confirms John’s identity as Elijah by acting the murderous Jezebel to Herod’s sympathetic Ahab. Matthew and Luke embrace Mark’s Elijanic identification of the Baptist but alter the Herod-Herodias story to accommodate different theological interests. Erasing the Herodian family altogether, John imitates Mark’s structural placement of the Baptist as integral to the promise of resurrection. JSNT 28/4 (2006) 443–467

808 Surekha Nelavala, Smart Syrophoenician Woman: A Dalit Feminist Reading of Mark 7:24–31 In this article the story of Syrophoenician Woman (Mark 7) is read from a Dalit woman’s perspective based on autobiographical narratives taken from the author’s life situation. It engages in a parallel and comparative reading of the text and the narratives. It focuses on how the Syrophoenician woman obtains what she beseeches, and on the role of Jesus for her liberation. The key point that ‘liberation will be completed only when the oppressed and the oppressor work together’ is strongly emphasized. ET 118/2 (2006) 64–69

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809 J. Duncan M. Derrett, Armour-bearers of Christ (Mark 10:33–40)? James and John hoped to obtain posts superior to squires when they accepted the prospect of martyrdom. To ‘follow in death’ their Master entitled them to survival with him, but not an automatic promotion. ET 117/11 (2006) 452–453

810 Mieczys„aw Miko„ajczak, Dzia∑alno≤Æ Jezusa w ≤wiAtyni jerozolimskiej – teologia hieron (Mk 12) Mk 12 gehört zu einem Abschnitt über “das Wirken Jesu in Jerusalem” (Mk 11,1–13,37) und bezieht sich unmittelbar auf das Wirken Jesu im Tempel. Allerdings beschränkt sich der Evangelist nicht darauf, den Tempel zu einem literarischen Rahmen für Mk 12 allein zu machen. Abgesehen von der Erzählung in Mk 12,1–12, deren Funktion den Inhalt des zwölften Kapitels überschreitet, sind alle anderen Episoden des gesamten Abschnitts mit dem Tempel dadurch verbunden, dass sie sich in dessen Innenhöfen abspielen. Sie stehen ferner im thematischen Zusammenhang mit dem Tempel wegen Mk 12,28–34, wo die Überlegenheit der Liebe allen im Tempel dargebrachten Schlachtund Brandopfern gegenüber hervorgehoben wird. In Mk 12 setzt der Evangelist die Kritik des Judentums und seines Heiligtums konsequent fort. Die religiösen Führer des Volkes verurteilen sich selbst ihrer Scheinheiligkeit wegen und so verdienen sie das Urteil Gottes. CoTh 75/1 (2005) 5–45 (SS)

811 Alan H. Cadwallader, In Go(l)d We Trust: Literary and Economic Currency Exchange in the Debate over Caesar’s Coin (Mark 12:13–17) The intricate connection between inscription, place and economics in the ancient world is carefully carved in the debate over the payment of taxes to Caesar. The application of a Marxist reading strategy that draws on historical and spatial materialism not only opens up the complex interplay of location, denarius and monetary legend in the story but also raises important questions about the incorporation of this story into further inscribed forms. Mark and Marx enter into a sustained dialogue about the ability of inscription to subvert religio-political power. BI 14/5 (2006) 486–507

812 Seong Hee Kim, Rupturing the Empire: Reading the poor widow as a postcolonial female subject (Mark 12:41–44) Mit einer Analyse der Themen “Imperium” und “Geschlecht” im Markus-Evangelium will dieser Beitrag den Text über die arme Witwe (Mk 12,41–44) als subversives, hybrides und bedrohliches Subjekt in kolonialen/postkolonialen Situationen neu deuten. Sie kann so Vorbild für eine Ermächtigung heutiger Frauen in der postkolonialen Welt werden. lectio difficilior (2006) Ausgabe 1

813 Dean B. Deppe, Charting the Future or a Perspective on the Present? The Paraenetic Purpose of Mark 13 To demonstrate the present paraenetic emphasis (i.e., instruction for the now consisting mainly of imperatives on how to live) of apocalyptic literature, the author of this paper first surveys various examples of such literature in the New Testament. Then, he turns to Mark 13 as a case in point to demonstrate that an ethical exhortation is its primary stress through (1) an investigation of the structure of Mark 13 and its vocabulary, (2) a close look at its tie to the passion narrative, and (3) a study of the Markan frame around the thirteenth chapter of Mark. CTJ 41/1 (2006) 89–101

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814 Mieczys„aw Miko„ajczak, Mowa eschatologiczna Jezusa – teologia hieron (Mk 13) Der Beitrag bietet eine Analyse von Mk 13, die zur Theologie des Tempels (hieron) führt. Der Absicht des Evangelisten nach soll das Thema des Tempels eine Doppelfunktion erfüllen. Es bildet den Abschluss der Erzählung über den messianischen Eintritt Jesu in das Jerusalemer Heiligtum (Mk 11–12) und in einer engen Perspektive offenbart es die Zukunft des Tempels (Mk 13). Einen besonderen Charakter in Mk 13 bekommt vor allem die Beziehung zwischen dem Tempel und den Jüngern Jesu: Der Tempel in Jerusalem wird für die Jünger zum Zeichen des Anfangs der Endzeiten. RBL 58/2 (2005) 119–132 (SS)

815 Santiago Guijarro, El relato pre-marcano de la pasión como fuente para el estudio de la generación apostólica Literary sources for the study of the apostolic generation (30–70 CE) are scarce. Most of them were produced in Pauline circles and have a peculiar vision of other early Jesus groups. This article studies the pre-Markan passion narrative as a source for the life and theology of one of these early Jesus groups. It starts with a redactional analysis of the Markan passion narrative, allowing a reconstruction of the traditional narrative behind it. Some traits of this reconstructed passion narrative suggest that it was composed in Jerusalem during the leadership of James, the brother of the Lord. This means that it can be a valuable source for the study of the Jerusalem church during the apostolic generation. ASEs 22/2 (2005) 305–335

816 Stephen Ahearne-Kroll, Abandonment and Suffering Mark 14:7–21 includes substantial allusions to Ps 40 LXX. Even if Mark 14:18 refers only to Ps 40:10, the meaning of this verse is most fully understood in the context of the entire psalm. Septuagint and Cognate Studies 53; Wolfgang Kraus et al. (eds.), Septuagint Research; Society of Biblical Literature, Atlanta, Ga. (2006) 293–309 (BL)

817 Karen Fitz La Barge, Who Prepared the Feast? Women Disciples Prepare the Passover in Mark 14:12–17 According to the parallel passage Luke 22:8, Peter and John prepare the Passover meal. However, unlike Luke, Mark does not generally deemphasize the position of women among the disciples of Jesus. Women are the most likely ones to have prepared the Passover meal. Proceedings EGL & MBS 25 (2005) 121–134 (BL)

818 Peter-Ben Smit, Neuer Wein oder Wein aufs Neue – Eine Notiz zu Mk 14,25 In Mk 14:25 Jesus refers to drinking wine anew or to drinking new wine in the kingdom. In order to arrive at a preference for the first or the second image, one depends much on the interpretation of the Greek kainon as either an attributive adjective or an adverbial adjective. The image evoked is either that of Jesus’ renewed drinking, which implies an emphasis on his vindication, or that of his enjoyment of the kingdom as new creation (see Mk 2:22). On the basis of Mt. and Lk. redaction as well as on the basis of a discussion of Mk 2:22 and 14:23–24 it is concluded that it should be preferred to interpret the image in terms of Jesus’ renewed drinking and thus in terms of his eschatological (and post-mortal) vindication by God. BN 129 (2006) 61–70

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819 Geert Van Oyen et al. (eds.), The Trial and Death of Jesus: Essays on the Passion Narrative in Mark The following papers are included in the volume: S. Dowd and E.S. Malbon, The significance of Jesus’ death in Mark (= JBL 125, 2006, 271–297); M. Goodacre, Scripturalization in Mark’s crucifixion narrative; G. Van Oyen, The meaning of the death of Jesus in the gospel of Mark; J. McWhirter, Messianic exegesis in Mark’s passion narrative; W.S. Campbell, Why did you abandon me? Abandonment Christology; S.Pl. Ahearne-Kroll, Challenging the divine: LXX Ps 21 in the passion narrative; A.Y. Collins, The charge of blasphemy in Mark 14:64 (= JSNT 26, 2004, 379–401); J.B. Gibson, The function of the charge of blasphemy in Mark 14:64 (see IRBS 52:820); M.E. Vines, The “trial scene” chronotype in Mark and the Jewish novel; K.S. O’Brian, Innocence and guilt: apologetic, martyr stories, and allusion in the Markan trial narrative; T. Shepherd, The irony of power in the trial of Jesus and the denial of Peter–Mark 14:53–72. Contributions to Biblical Exegesis and Theology 45; Peeters, Leuven (2006) X/1–268

820 Nicholas Denyer, Mark 16:8 and Plato, Protagoras 328D Der Verf. macht darauf aufmerksam, dass das oft als sehr abrupt bezeichnete ursprüngliche Ende des Mk-Ev. in Mk 16,8 Parallelen in der klassischen Literatur hat, insbesondere in der Rede des Protagoras in Platos Protagoras 328D. Diese Parallele stärkt die These, dass Markus absichtlich seine Beschreibung des Lebens Jesu mit einem offenen Ende versehen hat, das den Leser des Evangeliums zur Suche nach der Fortsetzung der nicht beendeten Geschichte von Jesus animieren sollte. TynB 57/1 (2006) 149–150 (DL)

Luke: general ★ individual passages 821 Sarah Henrich, Embedded in the First Century, Alive for Our Own: Recent Research on Luke’s Gospel A number of recent approaches to the Gospel of Luke are reviewed in this article. Scholars have recently turned to ancient fiction for a renewed picture of the social world of the first century and the ways in which it was described for readers. These novels present plausible pictures of that world, its religious life, household and civic arrangements, and the kinds of speech conventions that were common. The article also touches on the similarity between the purposes of Luke and those of the Jewish philosopher Philo and on how ancient art can help to understand how ancient audiences would have understood the theological importance of Jesus. CThMi 33/6 (2006) 481–486

822 Matthias Klinghardt, Markion vs. Lukas: Plädoyer für die Wiederaufnahme eines alten Falles For the last 150 years the Gospel of Marcion has been considered to be an abbreviated edition of the canonical Luke. This article renews the reverse hypothesis of Marcion’s priority to Luke, Luke therefore being a revised and enlarged edition of Marcion. The arguments include a critique of the traditional view, based primarily on its failure to verify Marcion’s alleged editorial concept on the basis of his text, and to solve the problem what Marcion would have done with Acts. On the other hand, the beginning of Luke (esp. 1.1–4; 4.16–30) suggests that the differences between both editions are best understood as Lukan additions to Marcion rather than Marcionite abbreviations of Luke. This Lukan, anti-Marcionite revision is very close to the Four-Gospelcollection and first created the unity of Luke-Acts. NTS 52/4 (2006) 484–513

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823 David P. Moessner, ‘Listening Posts’ along the Way: ‘Synchronisms’ as Metaleptic Prompts to the ‘Continuity of the Narrative’ in Polybius’ Histories and in Luke’s Gospel-Acts. A Tribute to David E. Aune By bringing together synchronically widely separated happenings in different parts of the world, Polybius prompts his audience to hear this most unusual convergence of nations and events as the machinations of a divine fate which produced Rome’s ascendancy to world domination. Likewise, by conjoining Roman and Jewish rulers and happenings with his prime actors and events, Luke leads his audience to comprehend the most unlikely, ironic development that it was actually God’s will that Israel reject their own Saviour (130f.). Jesus’ death, however, is a crucial turning point in the larger plot which leads to the eschatological release of sins (138f.). NTS 122; John Fotopoulos (ed.), The New Testament and Early Christian Literature in GrecoRoman Context; Brill, Leiden (2006) 129–150 (DZ)

824 Erik M. Heen, Radical Patronage in Luke-Acts In Luke-Acts, it is not “the rich” per se that are critiqued but rather the abuses inherent in the ancient patronal system as well as the values into which both patrons and clients are socialized. This article is an exercise in social-scientific criticism and therefore defines terms like patron, client, honor, shame, purity, impurity, holy, profane, righteous and sinner, and the inherent unequal relationships they presuppose. Patronage was a system of reciprocal relationships of mutual benefit between unequals. Many of the central Greek terms of the New Testament point to semantic domains that range over various aspects of patronage. Luke’s Christian form of patronage supports the expressed values and mission of the church, including its unique focus in antiquity on the poor and the disadvantaged. CThMi 33/6 (2006) 445–458

825 David L. Tiede, Telling the Prophetic Truth: Advent-Epiphany according to St. Luke This paper follows the readings from Luke from Advent through Transfiguration, underlining the evangelist’s specific themes in these seasons. The author notes that many of Luke’s stories are embedded in Israel’s social, political, and religious world and in the constant presence of the Roman order. Luke’s narrative tells the prophetic truth, identifying where God was decisively at work in the events of human history, even events that seemed inconsequential to the ruling powers. The epiphany of Luke 4 is the public disclosure of Jesus as the Messiah and protagonist of God’s mission. The Lord proclaimed by Luke knows that the poor, the hungry, and the sorrowful have an advantage because the Sermon on the Plain is pure balm for those who know their need for God. CThMi 33/6 (2006) 472–480

826 Adelbert Denaux, A Stranger in the City: A Contribution to the Study of the Narrative Christology in Luke’s Gospel In this article, the author attempts to show that, in his Gospel, Luke characterizes his main narrative agent, Jesus, as a ‘stranger in the city’ (cf. Lk 24:18). Following a wellknown Hellenistic pattern of gods visiting the earth in human form and receiving/or being refused hospitality by human beings, Luke presents Jesus as a stranger, God’s messenger or prophet, who visits his people to offer them God’s salvation. Since some of them did not recognize the time of God’s visitation, divine punishment, instead of salvation, will come upon them (Lk 19:41–44). By using spatial imagery to characterize the beginning and the end of Jesus’ earthly life, Luke implicitly points to the Christological importance of his narrative characterization: Jesus is a Heavenly Stranger,

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at home in God’s house (Lk 2:48–49), who comes down from on high (Lk 1:78), and is taken up again into God’s world (Lk 9:51; 24:51; compare Acts 1:2,11,22). LouvSt 30/4 (2005) 255–275

827 Gerhard Hotze, Jesus als Gast. Studien zu einem christologischen Leitmotiv im Lukasevangelium A major feature of the gospel of Luke are the repeated scenes in which Jesus appears as a guest who is entertained by a host. This habilitation thesis is organized as a series of exegetical essays on the relevant passages, esp. Luke 5:27–32; 7:36–50; 10:38–42; 11:37–54; 14:1–24; 19:1–10; 24:28–32. Jesus the guest is presented as the deity who comes to visit, a literary tradition known from classical texts. From this study, the “divine guest” emerges as a Christological paradigm. FzB 111; Echter Verlag, Würzburg (2007) 1–339 (BL)

828 S. John Roth, Jesus the Pray-er The author discusses the prayer life of Jesus himself in the Gospel of Luke. Jesus is described as praying at unexceptional times and at pivotal moments of his ministry. He is someone for whom conversation with God is integral to who he is, but also someone whose praying does not conform to any fixed pattern. When it comes to prayer and character traits associated with prayer, Jesus is the believer’s model. CThMi 33/6 (2006) 488–500

829 René Krüger, Gott oder Mammon? Wirtschaftstexte im Lukasevangelium Im Lukasevangelium werden der Abgrund zwischen Arm und Reich, die Solidarität Jesu mit den Armen, das Gericht über die egoistischen Reichen und die Ethik des Teilens häufig thematisiert. Dies wird nicht mit abstrakten Begriffen dargestellt, sondern in Erzählungen, Gleichnissen, Handlungen und Aktionen umgesetzt, in denen Arme und Reiche miteinander konfrontiert und womit die Reichen vor die Herausforderung einer ökonomischen Umkehr gestellt werden. Wird diesem Ruf Folge geleistet, eröffnet sich die Möglichkeit einer alternativen Praxis. BiKi 62/1 (2007) 22–29

830 Bettina Fischer, The Chronotope and Its Discursive Function in the Gospel of Luke The gospel of Luke diverges from the currently fashionable Hellenistic “bios” model. The present paper suggests that a better perspective can be gained by using the Bakhtinian theory of the chronotope, i.e. the time-space arrangement. NT.S 124; Cilliers Breytenbach et al. (eds.), The New Testament Interpreted; Brill, Leiden (2006) 325–337 (BL)

831 Ronald W. Roschke, Healing in Luke, Madagascar and Elsewhere This paper explores the focused interest on issues of health and healing in Luke. These reflections are informed by the healing ministry of the Malagasy Lutheran Church, which helps to reveal the cultural filters employed while reading stories of healing in the Bible. Luke seems to share the medical presuppositions attested in the Talmud and the Corpus Hippocraticum. In the third gospel healings and exorcisms are also coexpressions of a divine-earthly showdown between God and Evil. In places such a Madagascar today, a scientific practice of medicine still coexists with belief in demonic possession. CThMi 33/6 (2006) 459–471

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✩ 832 Vernon K. Robbins, Bodies and Politics in Luke 1–2 and Sirach 44–50: Men, Women, and Boys Alternative body politics place the body in the world and the world in the body in decisively different ways. Luke 1–2 uses a priestly offering of incense in the Jerusalem Temple to begin a body politics that establishes prophetic wisdom in family households. Sirach 44–50, in contrast, uses worship led by the high priest Simon to establish a priestly body politics that brings Woman Wisdom into the Jerusalem Temple. When ritual actions and pronouncements of blessing occur not only in the Jerusalem Temple but also in “family households of God” in Luke, distinctly different “bodies” bring priestly blessing in “holy locations” and distinctly different guidelines determine “inclusion” and “exclusion.” Reversing the body politics of Sirach, Luke 1–2 configures the Jerusalem Temple as a house of God that empowers a new group of “famous men and women” for God’s mighty work in the world. Scriptura 90/3 (2005) 824–838

833 Martin Hengel, Der Lukasprolog und seine Augenzeugen: Die Apostel, Petrus und die Frauen During his presumed stay in Jerusalem and Caesarea, ca. 57 and 59, Luke may have met eye witnesses. He also knew Paul personally. It is unwarranted to assume that Luke worked exclusively from written sources. WUNT 212; Stephen C. Barton et al. (eds.), Memory in the Bible and Antiquity; Mohr Siebeck, Tübingen (2007) 195–242

834 Piotr Kasi„owski, Zapowied< narodzenia Jana Chrzciciela („k 1,5–25) The subject of this study is Lk 1:5–25, considered in its relation to texts of the OT and to the theology of Luke-Acts. The announcement of the birth is constructed around an OT pattern; just as God intervened in the case of Abram, so also in the case of Zechariah. Although John fulfils the role of a transitional figure between OT and NT, he partakes of a new manifestation of the Spirit present in the life of Jesus and in the life of the Church. John receives the Spirit after the Annunciation, at the moment of Mary’s encounter with Elisabeth, and it is he who first reacts to the Lord’s coming (Lk 1:44). SBob 1 (2005) 95–119 (SS)

835 Brittany E. Wilson, Pugnacious Precursors and the Bearer of Peace: Jael, Judith, and Mary in Luke 1:42 Im Elisabets Gruß an Maria (Lk 1,42) erkennen Bibelausleger zu Recht einen Bezug zu Segenssprüchen über Jaël (Ri 5,24) und Judit ( Jdt 13,18). Der Evangelist stellt damit Maria in die Reihe berühmter Frauen Israels und die Geburt Jesu wird damit in die bestehende Beziehung Gottes zu seinem Volk eingeordnet. Allerdings unterscheidet sich die Rolle Marias von den Taten der Heldinnen der Vergangenheit: Im Gegenteil zu dem gewalttätigen, grausamen Auftreten von Jaël und Judit, die für das Töten feindlicher Anführer gepriesen wurden, besticht das Auftreten Marias durch ein friedvolles Zuhören auf das Wort Gottes. Damit hat Lukas die Geschichte Jesu einerseits als Fortsetzung, andererseits aber als Revision der Geschichte Israels markiert. CBQ 68/3 (2006) 436–456 (DL)

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836 Sabine van den Eynde, Are Jael ( Judg 5:24) and Mary (Luke 1:42) Blessed above or among Women? The Greek expression “eulogéô en” means “to bless (someone) in (a group)”, hence “among”. Indicated is the place where the act of blessing takes place or should take place. Septuagint and Cognate Studies 54; Melvin K.H. Peters (ed.), XII Congress of the International Organization for Septuagint and Cognate Studies. Leiden 2004; Society of Biblical Literature, Atlanta, Ga. (2006) 81–94 (BL)

837 Richard J. Dillon, The Benedictus in Micro- and Macrocontext This study ratifies the reevaluation of the infancy canticles that awards them the function of integral ingredients of the narrative, as it was conceived by its author, rather than of extraneous poetry imported for decorative effects. Dillon postulates a form of the Benedictus (Lk 1,68–79) without vv. 69–70 that originally concluded a narrative of the nativity of John the Baptist as his early followers told it. With his editorial addition of vv. 69–70 Luke connected this song to the newly enveloping context of the birth of Jesus, the Messiah from David’s line. He also keyed the song to the macrocontext of Luke-Acts, anticipating the enthronement of the Davidic descendant in his resurrection and ascension, as argued in pivotal Acts speeches, and announcing through Zechariah’s definition of John’s mission a cardinal kerygma of Acts, the forgiveness of sins, which climaxes the speaker’s argument in no fewer than six of the Acts discourses. CBQ 68/3 (2006) 457–480

838 Anto Popovic, Jesus and Abraham in the Context of Luke’s Genealogy (Luke 3:23–38) The most important innovation of Luke’s genealogy is that it ends with God – no other biblical genealogy includes God as a member of the genealogical sequence. Abraham is included as the bearer of God’s promise. Anton. 82/1 (2007) 31–54 (BL)

839 Grégoire Drouot, Le discours inaugural de Jésus à Nazareth: la prophétie d’un retournement (Le 4,16–30) Jesus’ discourse in the synagogue of Nazareth must be considered as an all-important landmark in Luke’s Gospel: it acquaints the reader with the prophetic character of Christ’s words. In Jesus, God pronounces the words of grace, which were prophetically uttered along the centuries, in Isaiah’s time, and in Elijah’s far-removed days. This proclamation, while arousing a universal wonder, almost simultaneously kindled his listeners’ fury: Jesus is the Christ, who is sent to announce the Good News of liberation, to all the poor, both Jews and non-Jews. His mission, through rejection, suffering and death, blossomed into salvation, and reached the whole humankind. NRT 129/1 (2007) 35–44

840 Krzysztof Mielcarek, Jezusowe g∑oszenie S∑owa wed∑ug trzeciego ewangelisty („k 4,18n) The article portrays some exegetical and theological features of the text composed by Luke (Lk 4:18–19), completed by two short quotations from Isaiah (58:6; 61:1a). Luke shaped it in order to show the figure of Jesus as anointed by the Holy Spirit God’s Messenger whose mission is along those of ancient prophets. According to the author of the third gospel the prophecy of Is 61:1a is related to the event of baptism (cf. Lk 3:21–22), where Jesus was solemnly enthroned in his office of messianic messenger. By using the Old Testament’s promise Luke showed his will of highlighting a prophetic

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feature of Jesus’ life with a strong accent on pneumatology. The character of Jesus’ mission is not just spoken words. Jesus’ proclamation of salvation works always on two complementary levels: words and deeds (cf. Ac 10:38). VV 7 (2005) 119–138 (SS)

841 Thomas W. Martin, What Makes Glory Glorious? Reading Luke’s Account of the Transfiguration Over Against Triumphalism A literary-critical analysis of narrative voice(s) in Luke’s account of the Transfiguration leads to a reading over against triumphalism. Historical-critical readings of this passage view its tandem visions as mutually reinforcing a triumphal view of Jesus. This article puts forward a reading of these visions as, instead, antithetical. In this alternative reading, the epiphany of the transfigured Jesus is an inappropriate vision of the glory of the Messiah Jesus. Luke’s version sees messianic glory not as exaltation, but as humiliation. This is shown by reading the Transfiguration as the culmination of three themes: Jesus’ identity, ‘hearing’ Jesus and the ‘glory’ to be fulfilled in Jesus. The first two themes come to clear conclusions in the Transfiguration. However, the third refuses to be held by the visions, and the story forces the reader to the remaining pericopes of ch. 9 for an answer to the question of what makes glory glorious. JSNT 29/1 (2006) 3–26

842 Thomas Kazen, The Good Samaritan and a Presumptive Corpse In its original, pre-Lukan context, the parable Luke 10:25–37 addressed issues of purity. It discusses the question whether the priest was justified, in the case presented, to avoid contact with someone who seems to have been reduced to an impure corpse. In fact, there is a Jewish tradition that states the obligation to defile oneself in the case of a neglected corpse. SEÅ 71 (2006) 131–144

843 Svein Sando, Medynk og nestekjærlighetsbudet. En lesning av en artikkel av Z. Bauman i lys av “Den barmhjertige Samaritan” – og omvendt Sociologist Z. Bauman has a theory about the two Old Testament stories The garden of Eden and The legislation from Mount Sinai as prototypes of the two main and opposite ways of doing ethics. The Eden story is about becoming moral. The Sinai story, however, gives man rules, and moral responsibility is replaced by obedience. In this paper the author discusses Bauman’s theory as a background for understandings the story about the Good Samaritan, and vice versa. The Good Samaritan has most in common with the Eden tradition because the Samaritan is not motivated by rules or laws, but because he felt pity for the wounded man, i.e. by empathy. This is a response of what K.E. Løgstrup would call an ethical demand. The commandment to love one’s neighbour may however be part of what K.R. Monroe designates as canonical expectations which motivates altruistic actions. Thus, commandment and empathy acts together. TTK 77/1 (2006) 20–39

844 Waldemar Rakocy, The Sense of the Logion about the Sign of Jonah in the Gospel According to St Luke (11:29b–30) The suggested sense of the logion about the sign of Jonah (Lk 11:29b–30) deals with the basic task of Jesus during his earthly mission, i.e. the calling of sinners to repentance in order to save them from the coming judgement of God. Rakocy describes the sense of calling to repentance/conversion in the way suggested by scholars, but the novelty of this study consists in justifying this interpretation by pointing to the main analogy between the two examples and the mission of Jonah and Jesus. Thus defined

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sense of the logion prevents it from an interpretation that would draw on to Jesus’ resurrection. The latter sense was born at a later stage of tradition (Matthew). RTK 52/1 (2005) 81–94 (SS)

845 Remo Bracchi, Divide fra loro la vita. Rivisitazione della parabola del Figlio prodigo sul testo originale The parable of the Prodigal Son is actually a parable of the merciful father. The author focuses on the Greek text and highlights two expressions: “he divided his life between them” (Luke 15:12) and “he was shaken to the innermost parts of his body” (Luke 15:20). Sal. 68/4 (2006) 631–656 (BL)

846 Susan Eastman, The Foolish Father and the Economics of Grace By both ancient and modern standards, the exemplary father in the Parable of the Prodigal Son is a foolish parent. Nonetheless his foolish actions reveal an economy of grace that opens the door to repentance and reconciliation, by forgiving debts and exercising unaccountable generosity. ET 117/10 (2006) 402–405

847 Outi Lehtipuu, The Afterlife Imagery in Luke’s Story of the Rich Man and Lazarus In Luke 16:19–31, the terms Hades and paradise are used as names for the final destination of the wicked and the righteous, respectively; there is no sense of the situation described as being just temporary (i.e., before bodily resurrection). In other words: immediately upon death, people’s ultimate fate is decided. Although Luke elsewhere knows of a bodily resurrection, the two notions or soul-survival and resurrection are not combined to form a coherently thought-out eschatology. The closest parallels to the Lucan passage are not found in Egypt or rabbinic Judaism. Luke presumably drew upon stories of afterlife-reversals, but not upon those usually adduced by biblical scholarship. The stories he may have known flourished in Hellenistic folklore. Supplements to Novum Testamentum 123; Brill, Leiden (2007) XIII/1–361 (BL)

848 Aecio E. Cairus, The Rich Man and Lazarus: An Apocryphal Interpolation? The story in Luke 16:19–31 may have been written for Virtutes Iohanni, a Gnostic gospel written by an author acquainted with both the original form of Luke (i.e., the parable of the prodigal son) and the Gospel of John (i.e., the resurrection of Lazarus), and interpolated by others into the text of the canonical gospel before 180 CE. It fits the apocryphal narrative but not the Lukan context, and Ignatius does not seem to know this story. The connection of ideas between the preceding and following verses in Luke also suggests an interpolation, as does its uncharacteristic opening doublet, an unlikely sequence of events in the resulting narrative, and a peculiar eschatology. JAAS 9/1 (2006) 35–45

849 Timothy A. Friedrichsen, A Judge, a Widow, and the Kingdom of God. Re-reading a Parable of Jesus (Luke 18,2–5) The Parable of the Judge and the Widow (Luke 18,2–5) is to be understood within the preaching of the kingdom of God by Jesus. The author reviews the arguments for the secondary nature of the Lucan context, namely, vv. 1 and 6–8, by noting redactional elements and seams between the narrative of vv. 2–5, and the appended sayings of vv. 6–8. The parable’s historicity is supported by showing its distinctiveness

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through a detailed re-reading, which seeks to engage the parable’s narrative from within the context of Jesus’ preaching of the kingdom and the social context of its likely original hearers. This leads to the proposal that the storyteller, Jesus, uses misdirection so that the hearer is left with the active, persistent widow as the primary metonym for God’s reigning activity. The article concludes with some interpretive reflections on the kingdom of God with which this imaging by Jesus leaves the (original and today’s) hearer/reader. SNTU 32 (2007) 5–33

850 Bla≥ej ”trba, Warum steht in Lk 18,38 eboèsen? Mehrere stilistische Besonderheiten der lukanischen Erzählung von der Heilung des Blinden bei Jericho intendieren in feiner Weise eine gewollte Anspielung auf die Erzählung der Eroberung Jerichos ( Jos 6 LXX). Neben den unmissverständlichen Konnotationen der Namen Jericho und Jesus kann man den lukanischen Gebrauch des Verbs boaò in 18,38 als zweites Element dieser Anspielung sehen. Das zweimalige Schreien mit Verbwechsel ist eine lukanische Besonderheit. Die zwei weiteren Eigenheiten bei Lukas, “die Vorangehenden” und “er befahl”, wie auch das Faktum der Bedrohung und die präzis ausgesuchte Wendung “das ganze Volk” unterstützen die These, dass der Evangelist durch den singulären Gebrauch eboèsen auf die Jericho-Geschichte aus Jos 6 anspielen wollte. BN 128 (2006) 43–59

851 Brian Schultz, Jesus as Archelaus in the Parable of the Pounds (Lk. 19:11–27) It is widely accepted that the parable of the Pounds (Lk. 19:11–27) is a rewriting of a tradition also reflected in the parable of the Talents (Matt. 25:14–30), albeit augmented with a second motif based on the life of Herod Archelaus (4 BCE–6 CE). Yet why would a Christian redactor choose the ruthless and murderous Judean Ethnarch as a type of the Messiah, especially so many years after his demise? This study examines how the archaeological data may well confirm the Lukan context for this parable, reflecting a very primitive stage of the tradition. NT 49/2 (2007) 105–127

852 Deborah Thompson Prince, The ‘Ghost’ of Jesus: Luke 24 in Light of Ancient Narratives of Post-Mortem Apparitions Scholarly discussion of Luke 24 often focuses on the physical demonstration of Jesus’ bodily presence at the time of his post-resurrection appearances. Based upon ancient beliefs regarding the dead, the palpability of Jesus’ hands and feet and his ability to eat during his appearance to the eleven in Jerusalem (24.36–43) are often thought to oppose any conception of Jesus as less than fully alive and physically present. It has been argued recently, however, that these attributes were not absolute proof of one’s living status. So, why does Luke employ them? To answer this question, the literary characteristics of Greco-Roman narratives of post-mortem apparitions are examined and compared to the characteristics applied to the appearances of Jesus in Luke 24. This comparative approach reveals the Lukan text’s engagement with these diverse literary traditions, without being limited by any one of them. The picture of Jesus that emerges surpasses all expected modes of post-mortem appearances by virtue of the fact that it incorporates them all. JSNT 29/3 (2007) 287–301

853 Frédéric Manns, Quelques variantes du codex Bezae de Luc 24 Codex Bezae which is considered a part of the western tradition presents a curious variant while speaking of the two disciples who left Jerusalem after the celebration of

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Easter. They went to Oulemaus, instead of Emmaus. The name Oulemaus is known in the Septuagint of Gen 28,19, a text about Jacob leaving Jerusalem and passing in Bethel-Luz where he had his vision of the ladder. The choice of codex Bezae is more theological than historical. Its aim is to present Jesus as the new Jacob to whom heaven are open. The first part of this essay studies the Jewish traditions concerning Jacob; while the second concentrates on the expression “the opening of the eyes” which follows the eating and the blessing of the bread given by Jesus. The main conclusion is to challenge the conclusion of Epp who thought that the codex Bezae was anti-jewish. The example studied here permits us, on the contrary, to affirm that the author knew Jewish traditions. LASBF 55 (2005) 131–139

854 Piotr F. Szyma…ski, “Dlaczego szukacie ûyjAcego w≤ród umar∑ych? (. . .) On ûyje” („k 24, 5.23) According to Luke 24:5.23, the main statement of the episode was the problem of recognition of the resurrected Jesus Christ. Probably it was a problem of Christian communities and the author of Luke 24 indicates necessary elements which lead to recognition of Jesus. It is possibly that the scheme contains the thought connected with Eucharistic liturgy, which could be a base of the story’s tradition. The main premise is followed by a deep interpretation of human existence, having doubts in faith around Messiah’s suffering and death topics. ScripSc 8–9 (2004–05) 155–165 (SS)

John: general ★ individual passages 855 John Ashton, Understanding the Fourth Gospel. New Edition With close to 600 pages (as in the first edition of 1991), this is a long, and major, treatise on the theology of John, inspired by, though frequently departing from, insights originally gained by Rudolf Bultmann. The main difference between Bultmann’s approach and that of Ashton is that Ashton no longer uses a Gnostic matrix for explaining the origin of Johannine thought; instead, he sees the Fourth Gospel as a work rooted in Judaism. With Bultmann and others (including B. Lindars), Ashton assumes that there were at least two editions of the Fourth Gospel, and that we can reconstruct what the first edition looked like. The two editions are both by John (except for chap. 21, which is later and non-Johannine). What Bultmann and others call a secondary, “ecclesiastical” redactor reflects, according to Ashton, a later stage in John’s own thinking. John 1:19–2:11 is based upon a document known as the signs source, composed with an eye to a mission in Galilee. Behind the story told in John 4 lies another missionary document, focused on Samaria. Both missions belong to the early period of the Johannine community. – A very rich, basic study of Johannine theology. Oxford University Press, Oxford (2007) XX/1–585 (BL)

856 Ben Witherington III., The Last Man Standing Mit dem “Jünger, den er [ Jesus] liebte” in Joh 19,25 ist nicht Johannes, Sohn des Zebedäus, sondern der von Jesus auferweckte Lazarus gemeint. Diese Annahme beseitigt einen scheinbaren Widerspruch zwischen den Passionsberichten der Synoptiker, in denen keiner der Zwölf bei der Kreuzigung anwesend ist, und dem Joh-Ev., wonach der geliebte Jünger unter dem Kreuz steht. Lazarus ist demnach auch der Autor des vierten Evangeliums und nimmt als Besitzer des Saales am letzten Abendmahl an der Seite Jesu teil. BAR 32/2 (2006) 24.76 (DL)

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857 Mark A. Matson, Current Approaches to the Priority of John Traditionally the Fourth Gospel is thought to offer little valuable or independent information about the earliest traditions about Jesus, primarily because of misconceptions or overstatements about John’s nature and its relationship to the Synoptic Gospels. However, in recent years John has been getting a fresh look as an early and independent narrative about Jesus. This essay examines modern approaches to the priority of John, a term which includes approaches that value John as a historical document and/or an independent witness to early Jesus traditions. Evangel 25/1 (2007) 4–14

858 Roland Bergmeier, Die Bedeutung der Synoptiker für das johanneische Zeugnisthema. Mit einem Anhang zum Perfekt-Gebrauch im vierten Evangelium Eine Reihe von martyreò-bzw. martyria-Belegen im vierten Evangelium rufen förmlich synoptische Zeugnisse auf. Das ist nicht verwunderlich, wenn man zur Kenntnis nimmt, dass es auch sonst johanneische Befunde der unzweideutigen Kenntnis, Verwendung und Umgestaltung synoptischer Vorlagen gibt. Dabei ist sorgfältig auf subtile unterschiedliche Tempusverwendung im Johannesevangelium, zumal den Gebrauch des Perfekts zum Ausdruck schriftlicher Textreferenz zu achten. Zu der fundamentalen Täufermartyria, die die Evangelienerzählung eröffnet, bildet Joh 19.35, der ursprünglich letzte martyreò-Beleg, eine Inklusion, indem unter dem Kreuz anstelle des Bekenntnisses des römischen Centurio (Mk 15,39) ausdrücklich an die Verkündigung des ersten Christus-Zeugen ( Joh 1.29–34) erinnert wird. NTS 52/4 (2006) 458–483

589 Francisco Lozada et al. (eds.), New Currents through John: A Global Perspective The “new look” is that of John A.T. Robinson who in 1972 famously declared that John may have been an associate of Jesus, and that certain features of Johannine are primitive rather than fully developed late first-century notions; John, in other words, may actually pre-date 70 C.E. The following papers are included in this volume: J. Clark-Soles, “I will raise (whom?) up on the last day”: anthropology as a feature of Johannine eschatology; C. Claussen, The role of John 21: discipleship in retrospect and redefinition; M. Coloe, Sources in the shadows: John 13 and the Johannine community; B.D. Johnson, “Salvation is from the Jews”: Judaism in the gospel of John; M. Sheppard, Another look: Johannine subordinationist Christology and the Roman family; A. Barus, John 2:12–25: a narrative reading; M. Kraus, New Jewish directions in the study of the Fourth Gospel; Y. Tan, The Johannine community: caught in “two worlds”; F. Lozada, Social location and Johannine scholarship: looking ahead. – The contribution of R. Culpepper (Looking downstream: where will the new currents take us?, pp. 199–209) concludes the volume by arguing that the volume demonstrates a departure from Robinson’s agenda. Very few scholars seem to endorse the “new look” nowadays. Resources for Biblical Studies 54; Society of Biblical Literature, Atlanta, Ga. (2006) VIII/1–248 (BL)

860 Martin Rese, Käsemanns Johannesdeutung – ihre Vor- und Nachgeschichte A generation ago there was quite a discussion of Käsemann’s interpretation of the gospel of John (for him it is gnostic and docetic). Then most rejected this interpretation, few agreed, today it is almost forgotten, and that is to deplore. For many points of Käsemann’s interpretation make sense, if one assumes that the author of the gospel

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of John knew the synoptic gospels and especially Luke-Acts with its early catholic ecclesiology. Since most of the secondary literature, which Käsemann used, and even Käsemann’s own writings are nearly unknown, extensive quotations permit to follow and control the argumentation of this article. EThL 82/1 (2006) 1–33

861 Michèle Morgen, Bulletin johannique. I. Le quatrième évangile Review of 20 contributions to the study of the Fourth Gospel, published between 2001 and 2006. RSR 95/2 (2007) 281–305 (BL)

862 Krystian Ziaja, Problem struktury Ewangelii ≤w. Jana we wspó∑czesnej egzegezie Der Artikel setzt sich mit der Struktur des Johannesevangeliums auseinander. Analysiert werden dabei Untersuchungen von drei polnischen Exegeten: Stanis∑aw GAdecki (Wst\p do pism Janowych, Gniezno 1991), Janusz Czerski (Wprowadzenie do KsiAg Nowego Testamentu, Opole 1996), Antoni Paciorek (Ewangelia umi∑owanego ucznia, Lublin 2000) und einem deutschen Exeget: Claus Westermann (Abriß der Bibelkunde, Stuttgart 1991). Die Struktur des Evangeliums nach Johannes zeigt, dass das ganze Evangelium die Verse Joh 1,11–14 entfaltet: “Er kam in sein Eigentum” (vgl. Joh 3–6); “Die seinen nahmen ihn nicht auf ” (vgl. Joh 7–12); “So viele ihn aber aufnahmen . . .” (vgl. Joh 13–17). Es geht also im vierten Evangelium nicht um eine vollständige Überlieferung des Lebens von Jesus (vgl. Lk 1,1–4), sondern um die Entfaltung des Bekenntnisses zu Jesus als dem Sohn Gottes und dem Herrn (vgl. Joh 20,31). ScripSc 8–9 (2004–05) 211–224 (SS)

863 Warren Carter, John: Storyteller, Interpreter, Evangelist This book is an introduction to the Fourth Gospel. It examines three aspects: its story of Jesus (chaps. 1–6: genre, plot, character, language, style), its interpretation of existing materials about Jesus for changing circumstances (chaps. 7–8: sources, use of Scripture, historical context), and its formulation of the good news of Christ (chaps. 9–10: who John is, Johannine theology). Central to John’s gospel is the claim that Jesus is the definitive revealer of God’s life-giving purposes. Hendrickson Publishers/Alban Books, Peabody, Mass. (2006) XVI/1–264

864 Richard Bauckham, Historiographical Characteristics of the Gospel of John While presupposing the widely accepted conclusion that the Gospel of John, like the other Gospels, is generically a bios, this article examines more distinctive features of this Gospel which it shares with ancient historiography: precise topography, precise chronology, selectivity, narrative asides, and claims to eyewitness testimony. In these respects the Gospel of John would have appeared to contemporary readers more like historiography than the Synoptics would. The problem of historiographical representation of speeches is solved differently by John from the way the Synoptics deal with it, but John’s method of composing discourses and dialogues conforms to good historiographical practice as well as does that of the Synoptics. NTS 53/1 (2007) 17–36

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865 David Reed, Rethinking John’s Social Setting: Hidden Transcript, Antilanguage, and the Negotiation of the Empire This paper argues that the Johannine community found itself in a socio-political position in which their members were forced to negotiate the Roman imperial world. It suggests that John’s community was forced into a sociological conflict situation in which the members had to deal with the larger Roman world of which they were a part. In order to demonstrate this argument, this paper develops a theory based on anti-language and hidden transcript to explain the nature of the “expulsion from the synagogues” found in John 9:22, 12:42, and 16:2. The study itself is limited to a discussion of a few of the titles that the Johannine community ascribed to Jesus, titles that were simultaneously ascribed to the emperors of Rome. BTB 36/3 (2006) 93–106

866 Stephen E. Witmer, Approaches to Scripture in the Fourth Gospel and the Qumran Pesharim Many scholars have noticed similarities between the Fourth Gospel and the Qumran pesharim in their approaches to Scripture. However, comparisons between the two corpora are usually made in passing, often do not offer careful definition of what constitutes the pesher genre, and tend to isolate certain features for comparison. This essay begins from the conviction that it is important to carefully define the pesher genre before comparing it with the Fourth Gospel. After developing a definition based primarily on form and content, a broad-based comparison with the Fourth Gospel is carried out, giving attention to some previously overlooked similarities. In particular, it is demonstrated that John 6:31–58 is perhaps more pesher-like than any other passage in the Fourth Gospel. However, it is concluded that, while there are impressive similarities between the Fourth Gospel’s exegesis and that of the pesharim, the differences are sufficient that it is not justifiable to speak of the former as pesher exegesis. NT 48/4 (2006) 313–328

867 Folker Siegert, Les Chants de sacrifice du Sabbat et l’évangile selon Jean comme témoins de la mystique juive à l’époque du Second Temple In the light of the Songs of the Sabbath Sacrifice (from among the Dead Sea scrolls), one should renew the thesis of Hugo Odeberg of 1929 (and, more recently, of J. Kanagaraj, 1998) that the Fourth gospel belongs to a mystical current that flourished in Second Temple times. André Lemaire et al. (eds.), Qoumrân et le judaïsme du tournant de notre ère; Peeters, Leuven (2006) 123–139 (BL)

868 J. Gerald Janzen, “(Not) of My Own Accord”: Listening for Scriptural Echoes in a Johannine Idiom The upshot of this investigation is to suggest that the echo of Numbers 16:28 at several points in John functions to call up to the implied reader the whole of Numbers 16 for the latter’s display of a crisis over Moses’s leadership issuing in a schism in the congregation that is not healed but turns on acceptance or rejection of Moses’s claims to be sent by God and not simply to be acting of his own accord. By this means, the Gospel writer calls upon his readers to understand how the Jesus movement in his day, in its ouster from the synagogue, does not constitute a departure from the ways of Moses but finds an analogue to this schism precisely on the Moses side of that scriptural story. The difference is that in this instance the ousted community claims that in its allegiance to Jesus it constitutes the community faithful to Moses, and in that way, further, claims Moses as one who in his day witnessed to the One who was to come. Encounter 67/2 (2006) 137–160

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869 Paul N. Anderson, The Fourth Gospel and the Quest for Jesus: Modern Foundations Reconsidered What is the relationship between the gospel of John and the synoptic gospels? Is there any historically reliable evidence for Jesus in John’s gospel? The majority view was that John has little to do with the synoptics, and that there is little, if any, historically accurate reportage in the Fourth Gospel. The thrust of Anderson’s book is that John’s historical perspective should be reconsidered. It also offers a historical outline of Johannine Christianity: it began in northern Palestine (ca. 30–70 CE) and included a debate over the position of John the Baptist. Johanine Christianity subsequently moved to Asia Minor or one of the Gentile-mission churches (ca. 70–85 CE) where debates about emperor worship marked community life; the Johannine letters attest the expansion of Johannine Christianity (ca. 85–100 CE). According to Anderson, John came to be the most popular gospel in second-century Christianity. LNTS 321; T & T Clark, London (2006) XX/1–226 (BL)

870 John Dennis, Jesus’ Death in John’s Gospel: A Survey of Research from Bultmann to the Present with Special Reference to the Johannine HyperTexts The influence of R. Bultmann’s and E. Käsemann’s interpretations of Jesus’ death in John’s Gospel has been enormous. Their interpretations set the parameters of the debate right up to the present day. Bultmann and Käsemann insisted that Jesus’ death was not at the centre of Johannine soteriology and that it was not an atoning event. One of the results of this ‘Bultmann–Käsemann paradigm’ was that a number of crucial Johannine texts were overlooked or not taken seriously. One such set of Johannine texts that suffered in this regard was the so-called ‘hyper texts’. The trend away from the Bultmann–Käsemann paradigm, in the direction of a tradition atonement interpretation of Jesus’ death, is shown to be gaining ground especially in Germany. When the Gospel text is taken seriously as a unity and when all the evidence concerning Jesus’ death in John is taken into account (especially the important hyper texts), a more traditional atonement interpretation seems to be the result. CBR 4/3 (2006) 331–363

871 Christopher Cowan, The Father and Son in the Fourth Gospel: Johannine Subordination Revisited The author points to three pieces of evidence in John that imply the Son’s subordination to his Father (Father’s sending; the Son’s unilateral dependence and obedience; Father-Son-language), but all set in the context of divine love, which makes possible the manifestation of the love of God for the world. JETS 49/1 (2006) 115–135 (BF)

872 Joan Cecelia Campbell, Kinship Relations in the Gospel of John Campbell studies family relationships as portrayed in the Gospel of John against the background of social life around the ancient Mediterranean. The conclusion is that John must have considered the brothers and sisters of Jesus as the biological children of Joseph. Anthropological data are discussed at length (pp. 67–113, with much on sibling rivalry pp. 107–112). The following passages are dealt with in detail: John 2:1–12; 7:1–10; 19:25–27. CBQ.MS 42; Catholic Biblical Association of America, Washington (2007) XIV/1–246

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873 Raúl H. Lugo Rodríguez, De movimiento a Institución. Las Iglesias Cristianas Primitivas Parte II The reasons given by several authors regarding the absence of exorcisms in the 4th Gospel are analyzed. Exorcisms were important in Jesus times, but John must have had better judgments for the omissions. These are considered significant in those times as well as nowadays. Qol 40 (2006) 53–73

874 Maurizio Marcheselli, Morte e “immortalità” nel vangelo secondo Giovanni Three themes are discussed: the vocabulary relating to life everlasting, the case of the healing of the paralyzed man ( John 5), and the raising of Lazarus ( John 11). VH 17/2 (2006) 287–306

875 Robert H. Gundry, New Wine in Old Wineskins: Bursting Traditional Interpretations in John’s Gospel (Part 1). The following article, which will be continued in the next issue of BBR, offers disparate exegetical notes on six passages in the Fourth Gospel. Part 1 argues (1) for the menorah as at least partial background for the portrayal of the Word as light and life in John 1:4; (2) for the angels in John 1:51 as representing Christ in his function as a message-bearer going up and down Jacob’s ladder between heaven and earth; and (3) for the profuse passing of water in consequence of drinking it in John 7:37–39 as a symbol of the superabundance of life given believers by the Holy Spirit. BBR 17/1 (2007) 115–130

✩ 876 Henrik Pontoppidan Thyssen, Philosophical Christology in the New Testament The idea of this article is to determine the sense of the Logos in the Prologue of John’s gospel by making use of the subsequent Christian doctrinal tradition. Justin’s argument from Scripture for Logos-Christology, which is based on Genesis 1:26 and Wisdom 8:22–30, is taken as the point of departure. This argument shows that the traditional derivation of the Logos of the Prologue from the word of creation of Genesis 1 did not exist at that early stage, because it does not appear by Justin. Since no other derivation of a Logos in the cosmological sense from the Bible is possible, the presence of this idea in John can only be explained as the result of influence from the eclectic philosophy of Jewish Hellenism (Philo). The origin of the traditional interpretation of the Logos goes back to Tertullian’s interest in producing an exegesis that complies with the Latin translation of John 1. Numen 80/2 (2006) 133–176

877 J. Harold Ellens, A Christian Pesher: John 1:51 The passage is a Christian pesher on Gen 28:12; Dan 7:13; and 1 Enoch 68–71. Proceedings EGL & MBS 25 (2005) 143–155 (BL)

878 Peter-Ben Smit, Cana-to-Cana or Galilee-to-Galilee. A Note on the Structure of the Gospel of John Within John 2,1–4,54 Jesus does not move so much from Cana to Cana, as he moves from Galilee to Galilee. This movement is of significance as it outlines geographically

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the dynamics of Jesus’ acceptance (in Galilee) and rejection (in Jerusalem): The signs that ‘count’, i.e. bring people to faith, are both performed in Galilee (probably both in Cana), whereas the signs performed in Jerusalem ( John 3,23–25) remain uncounted, possibly because they fail to produce true faith. Even the faith they produce among the Galileans ( John 4,45) is refined by the faith of the royal official, who believes Jesus’ word ( John 4,50). Thus, John 2,1–4,54 is the narrative and positive flipside of Jesus’ statement in John 4,44 a prophet hath no honour in his own country: not in Jerusalem, neither in Judea, but rather in Galilee, of which Cana is a prominent part, possibly as an alternative ‘capital’ to Jerusalem. ZNW 98/1 (2007) 143–149

879 J.D.M. Derrett, The First Miracle Resurrected The explanation of John 2.1–11 is obvious if one studies Canticles 7.3 (2). It is the right time for the wine of the old Israel to be replaced. The new Israel – the Messiah and his disciples – stimulated by her Mother, will never lack ‘mixed wine’. ET 118/4 (2007) 174–176

880 Baruch Halpern, The Miraculous Wine of Cana in Its Galilean Ceramic Context Ancient magicians apparently devised special jars into which one could pour water but out of which one could pour wine. Jesus, of course, according to John 2:1–11, did not have to resort to such trickery. Seymour Gitin et al. (eds.), Confronting the Past; Eisenbrauns, Winona Lake, Ind. (2006) 215–218 (BL)

881 Tina Dykesteen Nilsen, The True and The False: The Structure of John 4,16–26 Several commentators have pointed out that John 4,1–42, which recounts Jesus’ meeting with the Samaritan woman at the well, may belong to the genre of betrothal scenes, as it shares elements with such scenes found in the Hebrew Bible. This note provides additional evidence in support of this by pointing out how the concentric structure of verses 16–26 identify Jesus as the true husband. This identification also implies that the text presents Jesus as the true God. BN 128 (2006) 61–64

882 Christian Cebulj, Texte, Teiche, Theorien. Zum Stellenwert archäologischer Befunde für die Exegese von Joh 5 The locality Bethesda is well known, and one should not reckon with a tradition that travelled from Shiloah to Bethesda. While John 5:6 (hygiês genésthai) does echo an Asclepian context, one should not read anti-Asclepian polemics into the gospel of John. – Six illustrations. NTOA 59; Max Küchler et al. (eds.), Texte – Fakten – Artefakte; Academic Press Fribourg, Fribourg (2006) 143–159

883 Presian R. Burroughs, Stop Grumbling and Start Eating: Gospel Meal Meets Scriptural Spice in the Bread of Life Discourse Narrating Jesus’ feeding of the five thousand and his subsequent discourse on the bread of life, John creates a literary entrée with such complex flavors that the inattentive palate may fail to appreciate its more subtle seasonings. Yet, as readers develop their taste for detecting the Old Testament imagery generously sprinkled throughout John 6, they can come to savor John’s unique blend of scriptural spice. Like a master chef, John deftly uses the Hebrew Scriptures to add subtle yet significant seasoning to this

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gospel meal. For example, in discussing the bread of life, Jesus reminds his audience of a significant OT event occurring in Numbers, the death of the Israelites who ate manna in the wilderness. The bitter flavor of this statement contrasts with Jesus’ sweet promise that those who eat the true bread from heaven will have eternal life. Those in the audience with ears to hear and palates to taste apprehend that the manna and the true bread are substantially different, for only the true bread can impart eternal life. HBT 28/2 (2006) 73–94

884 Daniel Attinger, Un jugement surprenant: Jean 7–12 A new reading on John 7–12, based on L. Schenke, Joh 7–10: eine dramatische Szene, ZNW 80 (1980), pp. 172–192 and highlighting the two festivals: Tabernacles ( John 7:2.11.37) and Hanukka ( John 10:22). Hokhma 91 (2007) 19–42

885 Jennifer Wright Knust, Early Christian Re-Writing and the History of the Pericope Adulterae Texts, even sacred texts, are never fixed. Meaning is never stable and interpretations shift in concert with the changing concerns of those who present them. These principles are readily demonstrated by a consideration of the complex history of the pericope adulterae – a story about Jesus, an adulteress, and a group of interlocutors found in the Gospel of John. This story is absent from many early gospel manuscripts and is remarkably unstable when it does appear. There are a few second- and third-century citations of the tale, but they do not mention the identity or motives of the interlocutors, nor do they specify the guilt (or innocence) of the woman or the men who accused her. By contrast, fourth- and fifth-century exegetes regularly suggested that the interlocutors sought to test Jesus, represented the woman as guilty, and claimed that “the Jews” were damned for their sins, readings that were preserved in gospel manuscripts. The pericope adulterae, increasingly invoked to produce Christian hegemony at the expense of “the Jews,” real or imagined, became a story about Jewish sin and Christian difference. This interpretation then influenced the transmission of the tale, though traces of earlier readings lingered. JECS 14/4 (2006) 485–536

886 J. Gerald Janzen, “I Am the Light of the World” ( John 8:12): Connotation and Context Mit seiner Selbstbezeichnung als “das Licht der Welt” in Joh 8,12 antwortet Jesus indirekt auf die von seinen Gegnern in Kap. 7 vorgebrachten Vorwürfe bezüglich seiner Herkunft aus Galiläa, woher kein Prophet zu erwarten sei. Jesu Selbstzeugnis bezieht sich auf Jes 8,1–22, wo vor Ablehnung eines Propheten gewarnt wird, sowie auf die in Jes 9,1–7 verheißene Geburt eines göttlichen Kindes. Damit gehört das Selbstzeugnis zu den Grundaussagen des Joh-Ev.: Jesus ist der Messias und Sohn Gottes, dessen Ankunft, wie die verheißene Geburt eines königlichen Kindes in Jes 9, Licht den in der Dunkelheit wandelnden Menschen bringt. Encounter 67/2 (2006) 115–135 (DL)

887 Chrys C. Caragounis, What Did Jesus Mean by tèn archèn in John 8:25? The phrase tèn archèn in Jn 8:25 is unique in the NT and has caused much debate in interpretation, because in Gr. lit. it usually occurs as (a) “[from] the beginning” and (b) idiomatically “to begin with”, “at all”. The unique reading eipon hymin Papyrus Bodmer II (P66) gives the sense: “I told you from the beginning”. However, this reading

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is probably not original, so the pursuit must continue. An investigation into c. 5.000 occurrences in Greek lit. of all times indicates that here is a temporal use of the idiomatic adverbial accusative tèn archèn = “from the beginning”. Taking into account the conjunction kai as well as the position of the expression, Jn 8:25 should be translated: “Who are you? – [I am] From the beginning! – precisely what I have been saying (speaking) to you”. NT 49/2 (2007) 129–147

888 Grant R. Shafer, The Divinization of the Blind Man: Egô eimi in John 9:9 In the Fourth Gospel, salvation is generally presented in terms of divinization. The blind man’s words “I am” echo a formula that actually stands for the divine name. Proceedings EGL & MBS 25 (2005) 157–167 (BL)

889 J. Steyn, ’n Pastorale ontsluiting van Johannes 11: ’n begeleidingsnarratief The narrative of Lazarus from John 11 in this article provides the narrative framework for the unfolding of the process of guidance of a terminal patient. The article illustrates that the pastoral therapist cannot provide clear-cut answers to the patient’s questions in view of the fact that human knowledge is incomplete. The narrative from Scripture anew portrayed the focus to be on Christ as the conclusive answer to human narratives in fusion. IDS 40/3 (2006) 433–452

890 John Carlson Stube, A Graeco-Roman Rhetorical Reading of the Farewell Discourse The Farewell Discourse ( John 13–17) is a profound instruction in which Jesus is presented as defining and modeling what his disciples are to be in their own soon-approaching ministry to the community of believers. The evangelist engages his readers rhetorically by means of a portrayal of the interaction between Jesus and his disciples on the night of his betrayal. The book includes a survey of literature on John 13–17 (pp. 5–34). LNTS 309; T & T Clark, London (2006) VIII/1–245

891 Jean-Noël Aletti, Jn 13 – Les problèmes de composition et leur importance In order to single out the dispositio of John 13, different and complementary approaches are required in this paper. If, in a first step, it is helpful to collect lexical parallelisms (chiastic and alternate), it is even more useful to determine the discursive function of the subunits (introduction, etc.) and the respective viewpoints of the narrator and of the main character ( Jesus). In other words, a one-track approach must be at all costs avoided. Bib. 87/2 (2006) 263–272

892 Jerome H. Neyrey, Worship in the Fourth Gospel: A Cultural Interpretation of John 14–17 Typical readers interpret John 14–17 as a Farewell Address, and for good reason. But that hardly exhausts its contents, for the form of a farewell address simply misses all that Jesus has to say about worship in the group. In these chapters the reader is told about prayer: Jesus’ own prayer to God and his instructions to the disciples to petition “in my name.” The personnel of worship are clearly defined: the Patron Father who bestows benefaction on his clients by means of Jesus, the Broker Jesus, in turn brokers the concerns of the clients to the Patron. Finally, the household with many

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rooms is not space out of the world, but relationships brokered by Jesus. These remain miscellaneous pieces until seen in the light of a cultural model of worship. BTB 36/3 (2006) 107–117, 36/4 (2006) 155–163

893 Mario López Barrio, Juan 17. Una expression de deseos A single composition from a literary point of view, and considered a hymn within a liturgical context, chapter 17 of John’s gospel is a model of prayer as well as a synthesis of revelation and an expression of the totality of God’s work. It is called the “priestly prayer” – more because it is an existential key than a cultural one – and Jesus gave it expression at the approach of “his hour” as a colloquy with his Father. It presents a twofold horizon: Jesus’ return to the Father and the disciples’ remaining in the world. It expresses Jesus’ deepest desires: to be glorified for his Father; that the Father take care of those who belong to him; that they may be one; that they may be sanctified in the truth; that they are moving towards Him, where He will be. Gr. 88/1 (2007) 49–65

894 J. Gerald Janzen, The Scope of Jesus’s High Priestly Prayer in John 17 The prayer of Jesus in John 17 is unfathomably rich in its implication and inexhaustible in its potential for explication. In this article the author proposes that, by his prayer in John 17, Jesus transvalues the meaning of sanctity in the direction, not simply of separateness, but of a distinctive inclusive unity. John’s Prologue asserts that all things were made through [the Word], and “without him” was not anything made. Accordingly, no part of that creation is outside of Jesus’s prayer concern in the last chapter of the fourth gospel. Encounter 67/1 (2006) 1–26

895 C.H. Wong, The structure of John 17 This article proposes a structure for John 17. In paragraph A (1–5), Jesus prays for the glorification/revelation of the Father and the Son, so that Jesus’ followers may have eternal life. This objective is achieved in Paragraph B (6–10) through the giving of God’s words, resulting in the manifestation of Jesus’ glory in them. Paragraphs C, D, and E contain three petitions: “Keep them in your name” (11–13), “keep them from the evil one” (14–16), and “sanctify them in the truth” (17–19). The goal of these petitions is that they may be one with God, as the Father and the Son are one (11e, 21a). This request for oneness is repeated in Paragraph F (20–23), but here the petition is for all believers. Jesus’ revelation of the Father’s name has brought about oneness, since God’s love and Jesus himself have come to dwell in believers (Paragraph G [24–26]). Verbum et Ecclesia 27/1 (2006) 374–392

896 Urban C. van Wahlde, Judas, the Son of Perdition, and the Fulfillment of Scripture in John 17:12 The Scripture referred to in John 17,12 is Prov 24,22a. The Scripture is fulfilled explicitly in the fact that the disciples are guarded from perdition and implicitly in the fact that Judas has become ‘the son of perdition’. NT.S 122; John Fotopoulos (ed.), The New Testament and Early Christian Literature in GrecoRoman Context; Brill, Leiden (2006) 167–181 (DZ)

897 Mira Stare, “Es ist vollendet” ( Joh 19,30). Zeitaspekt in der johanneischen Passionsgeschichte By usage of methodical instruments of narrative criticism the passion narrative in John 18:1–19:42 is investigated under the aspect of time and its context is analysed. The

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connection between the passion and Easter events is in the Gospel of John narrative pre-programmed. An explicit ellipse, namely the great Sabbath, the Feast of Passover after the day of Jesus’ death, has an important function for understanding the entire narrative connection. The counting of time is orientated on that day (proleptically and analeptically). A biblical theological reflection of the results concludes this contribution. PzB 15/2 (2006) 77–92

898 Elizabeth G. Pemberton, The Seamless Garment: A Note on John 19:23–24 This note discusses the varied interpretations of the seamless garment as described in John 19:23–24, in particular its importance as a symbol of unity for the early church fathers. The use of the word anòthen is also significant. But analysis of symbolic meaning of the garment ought to begin with a consideration of actual clothing, for which archaeological finds of garments from the early 2nd century CE are valuable evidence. In particular, they show that the seamless garment of Jesus does not support an interpretation of him as high priest; his seamless garment, on the contrary, demonstrates a lack of concern with ritual purity. ABR 54 (2006) 50–55

899 Andrea Taschl-Erber, Erkenntnisschritte und Glaubenswege in Joh 20,1–18. Die narrative Metaphorik des Raums Diese Analyse der in Joh 20,1–18 vorliegenden Ostergeschichte richtet den hauptsächlichen Fokus auf die narratologische Kategorie des Raums, insofern das in jener Erzählkomposition realisierte Raumkonzept auf eine über die vordergründige Darstellung hinausgehende Tiefendimension verweist. Die räumlichen Bewegungen der zum Grab kommenden Figuren bringen zum einen deren Erkenntnisprozesse zum Ausdruck. Zum anderen werden in den Reden, die in die Erzählung eingebettet sind, Ort bzw. Ziel des Weges Jesu thematisiert. Ohne auf der unmittelbaren Erzählebene davon zu berichten, wird so eine theologische Botschaft transportiert. Die erzählte textinterne Kommunikation zielt schließlich auf eine textexterne Kommunikation mit den AdressatInnen, insofern die in der Erzählung angelegten dialogischen Strukturen die RezipientInnen zur Interaktion herausfordern. PzB 15/2 (2006) 93–117

900 Sandra M. Schneiders, The Raising of the New Temple: John 20.19–23 and Johannine Ecclesiology This article proposes to interpret the appearance of the risen Jesus to the community of the disciples on Easter evening in terms of a Johannine theology and spirituality and as integral to the Johannine resurrection narrative as a whole. The scene is a narrative exploration of Johannine ecclesiology, that is, the establishment of the New Covenant with the New Israel and the raising of the New Temple, the body of Jesus, in its midst. NTS 52/3 (2006) 337–355

901 Brian D. Johnson, Thomas and martyria: John 20:24–31 This passage is elucidated through a comparison between Thomas and the Beloved Disciple. The final two verses (30–31) form part of the section on Jesus and Thomas; they are meant to highlight the connection between the blessing of Jesus (v. 29) and the way the implied reader is encouraged to come to faith. Proceedings EGL & MBS 25 (2005) 169–178 (BL)

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902 Stan Harstine, Un-Doubting Thomas: Recognition Scenes in the Ancient World This paper surveys the recognition scenes in the Fourth Gospel and Homer’s Odyssey in order to identify some common literary conventions available to ancient auditors in these “type scenes”. A further examination of the usage of the word apistos in classical literature is made in order to approximate the historical context of Thomas’s words in the first century. After highlighting these literary conventions, both ancient and modern, this paper asks its readers whether or not they should “un-doubt” Thomas. PRSt 33/4 (2006) 435–447

903 Michael Martin, A Note on the Two Endings of John This note argues that rhetorical canons supply new evidence for the thesis that the Fourth Gospel has two endings, the original (20,30–31) and one that was added later (21,25). Citing Neyrey’s and Müller’s studies of the Fourth Gospel’s use of encomiastic topics in its description of Jesus, the note argues that the topic of epilogue (a topic not observed by either) is also employed in the Gospel and in conformity to Aphthonius’s instruction. Indeed, the topic is employed not once, as expected, but twice, evidencing the presence of both an original conclusion and an amended one. Bib. 87/4 (2006) 523–525

904 Alison Jack, ‘The intolerable wrestle with words and meanings’: John 21, T.S. Eliot and the Sense of an Ending This article is an exploration of the relationship between the endings of John’s Gospel and T.S. Eliot’s Little Gidding, in the light of some of the ideas in Frank Kermode’s The Sense of an Ending. Of particular interest is the way the final sections of both texts seek to change the mindset of their readers by their re-use and re-interpretation of words and images which are familiar from earlier in the texts. It is suggested that both point to new beginnings rather than closed finalities. ET 117/12 (2006) 496–501

Luke-Acts general ★ Acts: general ★ individual passages 905 Thomas L. Brodie, Proto-Luke: The Oldest Gospel Account Proto-Luke is the hypothetical reconstructed book that later developed into the canonical diptych comprising the gospel of Luke and the book of Acts. Proto-Luke is here reconstructed as consisting of about 25 chapters: Luke 1–2; 3:1–6.10–38; 4:14–22a; 7:1–8:3; 9:51–10:20; 16:1–9.19–31; 17:11–18:8; 19:1–10; 22:1–30.66; 23:1–24:53; Acts 1:1–15:35. The underlying pattern used by the author of Proto-Luke is taken from the Old Testament story of the prophets Elijah and Elisha as told in 1 Kings 16–2 Kings 13. Brodie gives the complete text of Proto-Luke in Greek and English, and the underlying Old Testament source in English. See also Th.L. Brodie, The Birthing of the New Testament, Sheffield 2004; The Crucial Bridge: The Elijah-Elisha Narrative as an Interpretive Synthesis of Genesis-Kings and Literary Model for the Gospels, Collegeville 2000. Dominican Biblical Institute, Limerick (Ireland) (2006) 1–60 (BL)

906 Pierre Haudebert, Ewangelia „ukasza i Dzieje Apostolskie. Dwa tytu∑y, jedno dzie∑o Der Verf. untersucht die zwischen Lk und Apg bestehenden literarischen und theologischen Verbindungen und die mit dem Doppelwerk verbundene Absicht seines Autors. Demnach trägt das Doppelwerk zwar verschiedene Titel, aber inhaltlich gesehen ist es

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ein theologisches Werk in zwei Bände aufgeteilt. Allerdings dürfen die zwischen Lk und Apg bestehenden realen Unterschiede, die sowohl den literarischen Charakter der Texte als auch ihre theologische Thematik betreffen, nicht außer Acht gelassen werden. PozST 19 (2005) 27–68 (SS)

907 Ilze Kezbere, Umstrittener Monotheismus. Wahre und falsche Apotheose im lukanischen Doppelwerk The author of this Heidelberg thesis supervised by G. Theißen first sketches ideas relating to apotheosis – the promotion of a human person to divine status – among Greeks, Roman, Jews, and early Christians, in order then to look specifically at Luke and Acts. In the Lucan work, a clear distinction is made between the true, legitimate apotheosis of Jesus (with the three stages of baptism, glorification on the mountain, and final celestial ascension), and illegitimate and therefore ineffective apotheosis in other cases, for instance in Acts 14:8–20 and 28:1–6. NTOA 60; Vandenhoeck & Ruprecht, Göttingen (2007) 1–231

908 Michael F. Bird, The Unity of Luke-Acts in Recent Discussion This article surveys the debate about the unity of Luke-Acts in recent scholarship. The study concentrates on monographs and articles written after Mikael C. Parsons and Richard I. Pervo’s volume Rethinking the Unity of Luke and Acts (Minneapolis 1993), and identifies the recent contribution that reception-history studies have brought to the debate. This is followed with a brief analysis of the flashpoints in the debate, and a discussion of what is at stake for Lukan studies. JSNT 29/4 (2007) 425–448

909 C. Kavin Rowe, Literary Unity and Reception History: Reading LukeActs as Luke and Acts In the effort both to clarify and advance the present scholarly discussion, this article continues a conversation about (a) the reception history of Luke and Acts and (b) the hermeneutical implications that derive from such history. After a brief recapitulation of the status quaestionis, the article presses for a clear distinction between literary unity and reception history. It then moves to examine the cogency of the suppositions about the history of the Lukan writings prior to their reception in the second century (and beyond) and suggests a scenario that renders intelligible the later developments. Finally, the article concludes with some reflections about the pertinence of reception history to New Testament studies. JSNT 29/4 (2007) 449–457

910 Andrew Gregory, The Reception of Luke and Acts and the Unity of Luke-Acts This article argues that Irenaeus and the author of the Muratorian Fragment each read Luke and Acts as two elements of one literary whole, but that Irenaeus’s understanding of what this literary unity entails appears to have been different from that of many modern scholarly readings of Luke-Acts. It also argues that there is reason to believe that Luke intended his two volumes to circulate together, and offers hermeneutical reflections on the fact that they have not always been read in this way. Two different approaches to the reception of Luke and Acts are identified and the merits of each are discussed. JSNT 29/4 (2007) 459–472

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911 Ron C. Fay, The Narrative Function of the Temple in Luke-Acts This article traces the temple throughout all of Luke-Acts, demonstrating that Luke contains a drive toward the temple and Acts describes motion away from and then back to the temple. Thus, the temple functions as the literary center of Luke-Acts in a geographical sense, with the followers of Christ firmly anchored there. As the author argues that Jerusalem and temple are closely interconnected, he explores the meaning of ‘Jerusalem’ in Luke-Acts as well. TrinJ 27/2 (2006) 255–270

912 Waldemar Styra, Terminologia •wiAtyni w pismach „ukasza Der Artikel nimmt sich zum Ziel die Termini zur Benennung des Tempels (hieron, naos, oikos, topos) im Doppelwerk des Lukas zu untersuchen. Nach einem Überblick über das semantische Spektrum der für den Tempel im AT, in der griechischen Literatur, in LXX und im NT verwendeten Begriffe, wird die Terminologie des Jerusalemer Tempels in Lk-Apg analysiert. Sofern im lukanischen Doppelwerk vom Tempel in Jerusalem die Rede ist, geschieht dies jeweils mit den Ausdrücken, die je nach dem kontextuellen Zusammenhang den Aspekt der Heiligkeit des Tempels (hieron), den Aspekt seiner baulichen Gestaltung (naos), den Anspruch des Tempels als Wohnung Gottes (oikos) oder seine Qualität als verheißener Ort der Begegnung zwischen Gott und dem Volk (topos) akzentuieren. ScripSc 8–9 (2004–05) 141–154 (SS)

913 Boris A. Paschke, The Mystery of the Vanishing Sources: How New Testament Scholars Superficially and Uncritically Identified the Ancient Background of Luke 8:43–48, Acts 5:15, and Acts 19:12 The present article demonstrates that many New Testament scholars identified the historical background of the indirect healings reported in Luke-Acts (Lk 8:43–48; Acts 5:15; 19:12) in a very superficial and uncritical manner. It became obvious, for example, that statements concerning ancient practices and beliefs are not or insufficiently backed up by ancient texts. Instead of carefully studying the available Greco-Roman and Jewish primary sources, many scholars took over (wrong) conclusions from secondary literature too quickly and uncritically. Consequently, these scholars ended up with an inadequate picture of the ancient background. This, again, can easily result in an improper exegesis of the New Testament texts in question. The deterrent examples presented in the present article should serve as an indication of the need for more careful and critical identification of the historical background of New Testament texts. BN 129 (2006) 71–87

✩ 914 Holger Zeigan, Die Wachstumsnotizen der Acta. Ein Vorschlag zur Gliederung des lukanischen Werks This article advocates the opinion that the so called “Wachstumsnotizen” of the Acts have to be seen as signs of structure, which subdivide the plot of Acts. The summarizing “Wachstumsnotizen” conclude certain episodes of the evolution of early Christianity. It has to be distinguished between main and smaller “Wachstumsnotizen”, which summarize different chapters of Acts, so that Acts has to be subdivided into five main parts, which describe the gradual and systematic expansion of Christianity from Jerusalem to all over the antique world. BN 131 (2006) 65–78

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915 Thomas E. Phillips, The Genre of Acts: Moving Toward a Consensus? This article examines the four most widely discussed proposals for the genre of Acts in contemporary scholarship (biography as proposed by C. Talbert, novel as proposed by R. Pervo, epic as proposed by D. MacDonald, and history as reflected in the consensus of scholarship). Because the historical genre is currently the most widely accepted understanding, four historical subgenres are also considered (general history as proposed by D. Aune, political history as proposed by D. Balch, deuteronomistic history as proposed by T. Brodie, and apologetic history as proposed by G. Sterling). Currently the tendency of scholarship appears to be moving in the direction of understanding Acts as a mixture of genres, some of which are fictive. CBR 4/3 (2006) 365–396

916 Mathis-Christian Holzbach, Plutarch: Galba-Otho und die Apostelgeschichte. Ein Gattungsvergleich In January 69 Otho led a successful coup to overthrow the Roman emperor Galba. Upon advancing to the throne, he hoped to conciliate his adversaries and restore political stability to the Empire. The fragmentary first-century CE work “The Lives of Galba and Otho” (English translation by D. Little et al., 1994) shows generic similarity with Luke’s book of Acts, especially in the presentation of biography as moral instruction. Acts, of course, can be read as a biography of Peter and Paul. Religion and Biography 14; Lit Verlag, Münster (2006) 1–321

917 Armin D. Baum, Paulinismen in den Missionsreden des lukanischen Paulus. Zur inhaltlichen Authentizität der oratio recta in der Apostelgeschichte In accordance with ancient literary standards Luke did not let the Paul of Acts speak in the style of the (uncontested) Pauline letters. To verify the historicity of the speeches attributed to Paul in the Book of Acts one must analyze not their style but their propositions. Pauline propositions can be found not only in Paul’s often analyzed farewell speech in Milet (Acts 20,18b–35), but also in his four missionary discourses (Acts 13,16b–41.46b–47; 14,15b–17; 17,22b–31; 28,25b–28). These discourses of Luke’s Paul contain an impressive number of Pauline ideas, many of which have been generally overlooked, for instance in the margins of the Nestle-Aland edition. The many conceptual parallels to Romans 1–3 are particularly striking. Adolf von Harnack rightly assumed that these four rather short missionary discourses in all probability preserve a generally trustworthy sketch of how the historical Paul would have merged other evangelistic topoi with key ideas that are also known from his letters. EThL 82/4 (2006) 405–436

918 Loveday Alexander, The Pauline Itinerary and the Archive of Theophanes This paper presents as a parallel to the postulated itinerary in Acts papyri from the 4 cent. CE containing lists with the stages of the planned journey and itineraries used as a framework for the daily accounts. The latter use personal names, occasionally the first person plural appears also. Such a document could provide a framework for a full narrative of a journey. NT.S 122; John Fotopoulos (ed.), The New Testament and Early Christian Literature in GrecoRoman Context; Brill, Leiden (2006) 151–165 (DZ)

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919 Todd Penner et al., Script(ur)ing Gender in Acts: The Past and Present Power of imperium Fundamental to the cultural revolution initiated by Emperor Augustus is the role of the antiquarian: he is set up as the one who possesses the sole ability and authority to locate and arbitrate the values of the past. If the past is a critical component of imperial, intellectual, and, finally, masculine imaging in the ancient world, it is no surprise that this strategy for identity formation would have numerous intersections with the book of Acts, focused as it is on the portrayal of male authority figures of the early Christian movement as ideal representatives of civic virtue and piety. – The second author of this paper is Caroline Vander Stichele. Biblical Interpretation Series 84; Todd Penner et al. (eds.), Mapping Gender in Ancient Religious Discourses; Brill, Leiden (2007) 231–266 (BL)

920 Ute E. Eisen, Die Poetik der Apostelgeschichte. Eine narratologische Studie This German habilitation thesis offers narratological readings of three passages from the book of Acts: 1:1–14; 10:1–11:18; 28:16–31. The narrator explains the new, Christoriented understanding of faith by referring to the Jewish Scriptures and often telling his story from a Jewish perspective. He helps the reader overcome Jewish scruples about the extension of Christ’s mission to include the pagan world. In the conclusion of the book of Acts, the Isaianic motif of hardened hearts renders plausible the fact that it is because of the people of Israel’s non-acceptance of Christ that the new missionary activity among the pagans is legitimate. There is no implication that Christianity replaces Judaism in the history of salvation. – The book includes a subject index. NTOA 58; Academic Press Fribourg, Fribourg (2006) 1–294

921 John Moles, Jesus and Dionysus in the Acts of the Apostles and Early Christianity Luke knew and echoes in the book of Acts an ancient Greek work that served him as an important intertext: The Bacchae (also known as The bacchantes) by Euripides. Among the many echoes, the following are particularly striking: godfighters – Acts 5:39/Bacchae 45; we live, move, and are – Acts 17:27–29/Bacchae 506; Dionysos – Acts 17:34/Bacchae 2 and 100; a blind man (Paul, Pentheus) acknowledging a divine epiphany – Acts 9:8–18/Bacchae 576–641. At a more general level, both works describe the disruptive impact of a “new” god, judicial proceedings against the new god and his followers, and the imprisonment of the new god’s followers (complete with their miraculous escape). Bacchae ends with misery for all the main characters. Unlike Bacchae, however, the book of Acts is not a tragedy, and there is at least a partial triumph. Hermathena 180 (2006) 65–104 (BL)

922 George A. Bonnah, The Holy Spirit: A Narrative Factor in the Acts of the Apostles The author follows J. Hur and W.H. Shepherd in looking at the divine spirit as a factor in the narrative. A detailed survey of previous research precedes the author’s analysis (pp. 12–56). SBB 58; Verlag Katholisches Bibelwerk, Stuttgart (2007) 1–422

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923 James M. Hamilton Jr., Rushing Wind and Organ Music: Toward Luke’s Theology of the Spirit in Acts The verbs Luke employs for the bestowal of the Spirit in Acts reflect three distinct manifestations of the Spirit: the Spirit as the eschatological gift; the Christian life as characterised by the Spirit; and particular fillings with the Spirit for inspired proclamation. By an examination of Luke’s vocabulary this paper analyses those manifestations with their theological meaning and points of overlap. RTR 65/1 (2006) 15–33

✩ 924 Silvia Scholtus, Problemas Eclesiásticos: Respuesta Bíblica Según Hechos 1–15 This article analyzes the first fifteen chapters of the book of Acts. Its purpose is to capitalize the first Christians experiences, and the work of the Holy Spirit in the organization of the church, especially in dealing with the solution of problems. These chapters detail: (a) How God changed the harm pretended to damage his church in a succession of success of good over evil; and (b) how God organized the church working in it notwithstanding the disagreements, mistakes, and temperaments of the church leaders. Also, it describes the function of the spiritual gifts, and how to resolve the tension between the qualitative and quantitative growth of the church. Finally, it gives some models of behavior and principles of organization of the first century church as resources for application in the twenty first century church. DavarLogos 5/2 (2006) 135–149

925 C. Kavin Rowe, Acts 2.36 and the Continuity of Lukan Christology Acts 2.36 has caused problems for biblical interpreters both ancient and modern. This article examines the various readings and different hermeneutical strategies in the history of interpretation in order to situate the verse within its requisite interpretive context, Luke-Acts. Subsequently, an interpretation of Acts 2.36 is offered in which the verse is seen to express, rather than contradict, Lukan christology. NTS 53/1 (2007) 37–56

926 Reta Halteman Finger, Of Widows and Meals: Communal Meals in the Book of Acts The description of early-Christian life and table fellowship in Acts 2:42–47; 6:1–6 should not be treated as a curiosity; instead, it is central and reflects actual practice. Though overlooked by most scholars, the presence of the Hellenist widows in Acts 6:1 provides a window into women’s roles in the communal meals of the Jerusalem church: in the Christian community, as elsewhere, food management was a female task. This study uses insight from anthropology for reconstructing the full social context of earlyChristian meals and for measuring their relevance. W.B. Eerdmans Publishing Co., Grand Rapids, Mich. (2007) X/1–326 (BL)

927 Henryk Ûukowski, Aposto∑owie Piotr i Jan – “nieuczeni i pro≤ci” (Dz 4,13) Der Verfasser analysiert die Bedeutung der Wörter agrammatos (ungelehrt) und idiòtès (einfach), mit welchen die Stellvertreter des Sanhedrins die Apostel Peter und Johannes beschreiben. In Anlehnung an Dokumente, die vom Leben einfacher Leute im 1. Jh. n.Chr. in Palästina und darüber hinaus und vom Leben der Urkirche berichten, sowie die Analyse der beiden Begriffe in NT und der narrativ-theologischen Konzeption der

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Apostelgeschichte, kommt der Verfasser zu der Schlussfolgerung, dass die Vertreter des Sanhedrins keine Verachtung der Apostel zum Wort bringen. Sie wundern sich vielmehr darüber, dass Peter und Johannes voll Glaube und Inspiration des Heiligen Geistes die Frohbotschaft Jesu ohne große Fertigkeiten im Lesen und Schreiben sowie im Studium der Torah dem Sanhadrin gegenüber mit Mut verkünden. STeol 23 (2005) 43–48 (SS)

928 Piotr Nyk, “G∑osiÆ S∑owo Boûe z mocA” (Dz 4,23–31) Das Hauptanliegen des Gemeindegebetes (Apg 4,23–31) ist die Bitte um freimütiges Verkünden des Wortes (V. 29–30). Wie das Gemeindegebet einen Wendepunkt in der Makrostruktur des ersten Hauptteils der Apostelgeschichte darstellt, so ist der Satz “mit allem Freimut dein Wort zu verkünden” ein Leitmotiv des Gebetes. Grammatisch gesehen ist mit diesem Satz der nächste Vers (4,30) verbunden, der die Begleitumstände der apostolischen Verkündigung näher beschreibt. Diese Begleitumstände der Predigt bestehen in “Zeichen und Wundern”, die von den Aposteln im Namen Jesu getan werden. Somit erweist sich das “Predigen” nicht nur als freimütig, sondern auch als vollmächtig. Es ist nämlich von Gott her legitimiert und es schöpft seine innere Kraft vom Heiligen Geist. VV 7 (2005) 139–165 (SS)

929 Manfred Diefenbach, Das ‘Sehen des Herrn’ vor Damaskus: Semantischer Zugang zu Apg 9, 22 und 26 Vom ‘Sehen des Herrn’ vor Damaskus durch Paulus ist sowohl in Apg 9.1–9; 22.4–11 und 26.9–18 als auch in Gal 1.13–15 und 1 Kor 9.1; 15.8–9 die Rede. Was bedeutet die Aussage: Jesus erschien Paulus? Das Resultat der Untersuchung der angeführten Textstellen unter Berücksichtigung der Wortfeldanalyse der drei Worte von Sehen – blepò = ‘Ansicht’ in Apg 9.8c, 9a; theòreò = ‘Durchsicht’ in Apg 9.7e oder horaò = ‘Einsicht’ in Apg 22.15; 26.16 – und die Notiz von der ‘Stimme’ aus dem Himmel lassen eine Steigerung der Darstellung des so genannten Damaskusereignisses in der Apg feststellen. Auf der Grundlage dieser Vision bzw. Erscheinung ist die Missionstätigkeit des ‘Zeugen’ respektive ‘Apostels’ Paulus aus der Sicht von Apg 26 und Gal 1.13–15 eine von Gott selbst gewollte. NTS 52/3 (2006) 409–418

930 Sean M. McDonough, Small Change: Saul to Paul, Again The name change in Acts 13 serves for the author of Acts as a vivid illustration of Paul’s transformation from the proud “big man” Saul, who persecuted the church, to the servant of “little” David’s messianic offspring. This does not preclude other explanations for the transition from Saul to Paul, but gives one interesting perspective on the matter from within the text of Acts itself. JBL 125/2 (2006) 390–391 (CB)

931 Maria Neubrand, Israel, die Völker und die Kirche. Eine exegetische Studie zu Apg 15 Diese exegetische Studie zu Apg 15 stellt sich den Herausforderungen, die sich aus dem Widerspruch neuerer kirchenoffizieller Verlautbarungen, die eine bleibende Erwählung des Gottesvolkes Israel konstatieren, zu den häufig in der exegetischen Literatur behaupteten gegenteiligen Thesen ergeben. Dabei wird besonders der Aspekt der “neuen Erwählung” aus Nichtjuden, welche an die Seite des “Volkes Gottes” gestellt werden und es keinesfalls ersetzen, in den Mittelpunkt der Untersuchungen gestellt. SBB 55; Katholisches Bibelwerk, Stuttgart (2006) 1–282 (MR)

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932 Thomas Witulski, Apologetische Erzählstrategien in der Apostelgeschichte – ein neuer Blick auf Acts 15:36–19:40 Innerhalb seiner Darstellung der zweiten und der dritten Missionsreise des Paulus in Apg 15,36–19,40 verfolgt Lukas eine Erzählstrategie, welche Argumente für eine Verteidigung des Christentums gegenüber Vorwürfen aus der Umwelt des Zielpublikums anbietet. Der Beitrag untersucht den Erzählduktus einzelner Perikopen dieses Textkomplexes und erörtert die Zusammenhänge zwischen diesen Erzähleinheiten. Der Höhepunkt der Gesamterzählung ist die Aeropagrede des Paulus in Athen (17,16–34), die als eine ‘Musterapologie’ gestaltet ist. Um diese Perikope gruppiert Lukas diverse Konfliktsituationen, in welche Christen angesichts ihrer paganen Umwelt geraten konnten. NT 48/4 (2006) 329–352 (DL)

933 Alfons Weiser, Über Sokrates hinaus. Die Areopagrede des Paulus in Athen Auch wenn das historische missionarische Wirken des Paulus in Athen nicht besonders erfolgreich gewesen sein dürfte, gehört die in Apg 17,16–34 kunstvoll gestaltete Szene seines Auftritts auf dem Areopag zu den faszinierendsten Zeugnissen frühchristlicher Verkündigung. Besonders interessant ist die Vorgehensweise des Redners, der an das hellenistische Gedankengut anknüpft, um es im christlichen Sinne korrigierend weiterzuführen. Der Beitrag analysiert die philosophischen Vorgaben, die Lk in dieser Szene aufgenommen hat, und deren christliche Weiterführung. Bereichend für die Analyse sind die beiden Exkurse über den Areopag und über Altäre unbekannter Götter in der Antike auf S.43/44. WUB 39 (2006) 40–47 (DL)

934 François Lestang, A la louange du dieu inconnu. Analyse rhétorique de Ac 17.22–31 Quel est le genre rhétorique du discours devant l’Aréopage (Ac 17.22–31)? Après avoir examiné et évalué les propositions précédentes en la matière, on est amené à y reconnaître le genre démonstratif, et particulièrement celui de l’éloge divin, dont ce discours partage les traits essentiels. Une lecture détaillée du discours selon les élements de sa dispositio permet alors de comprendre la portée des arguments et la pertinence d’un tel genre en un tel lieu. NTS 52/3 (2006) 394–408

935 Bruce Winter, Rehabilitating Gallio and His Judgement in Acts 18:14–15 By first-century Graeco-Roman standards, a recent assessment of Gallio – a Roman senator, proconsul and consul of Rome – would have been seen as something of a damnatio that resulted in the dismissal of his achievements and the formal disfiguring of his name from the imperial inscription that bears it in Delphi. However, a re-examination of the evidence of ancient witnesses comes to a somewhat different conclusion about this important Roman senator. Such testimonies would confirm Luke’s presentation of this legally competent proconsul who made a landmark judgement under Roman law on the status of the early Christian movement. TynB 57/2 (2006) 291–308

936 Annette Weissenrieder, “Er ist ein Gott!” (Apg 28,6). Paulus, ein christlicher Asklepios? Apg 28,1–10 handelt von Paulus als einem Menschen, der einen Schlangenbiss ohne Schaden überlebt, von erstaunten Zuschauern als “Gott” tituliert wird und anschließend einen Kranken heilt, dessen Beschwerden nach antiken Begriffen präzise beschrieben werden. Paulus wird nicht nur an den Heilgott Asklepius angeglichen; vielmehr zeigt

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die Autorin, dass der gesamte Kontext noch eine weitere, über den Heilungszusammenhang hinausgehende, spezifisch mythische Lesart zulässt: Ähnlich wie Asklepius fungiert Paulus als Seher, der vorausgesagt hat, dass ein Schiffbruch die Mannschaft gefährden wird. Und ähnlich wie Asklepius muss Paulus seiner Mission nach Rom folgen. BThZ 24, Beiheft; Christof Gestrich u.a. (Hgg.), An Leid und Seele gesund. Dimensionen der Heilung; Wichern-Verlag, Berlin (2007) 79–101 (BL)

Letters and Book of Revelation Pauline letters in general 937 Glenn S. Holland, “Frightening you with letters”: Traces of Performance in the Letters of Paul This paper surveys what the genuine Pauline letters say about reading (in public), writing, and the intended or actual effect of Paul’s letters on their audiences. In Philemon 21, as in many other passages, Paul refers to something written down in his letters as something he “said”. See also Colossians 4:16. Proceedings EGL & MWBS 26 (2006) 1–21 (BL)

938 Brian J. Abasciano, Diamonds in the Rough: A Reply to Christopher Stanley concerning the Reader Competency of Paul’s Original Audiences Christopher Stanley’s characterization of Paul’s original audiences as scripturally ignorant and his audience-centered approach to Paul’s scriptural quotations (NT 41/2, 1999, 124–144; IRBS 45:827; see also IRBS 51:1135) are without warrant. The highly conjectural nature of determining original reader competence minimizes the issue’s significance and commends an author-oriented approach. Moreover, Stanley’s historical methodology is overly minimalistic and inappropriately coupled with arguments from silence while his analytical method is anachronistically individualistic. Neither the high cost of Scripture rolls nor illiteracy was likely to prevent access to, or familiarity with, Scripture in Paul’s churches. Stanley does not adequately grapple with the realities of community dynamics, orality, the centrality of Scripture to early Christianity, or the contextual character of Paul’s Schriftgebrauch. Paul’s original audiences are best taken as corporately learned in the Scriptures and his quotations interpreted accordingly. NT 49/2 (2007) 153–183

939 Ruth Elisabeth Kritzer et al., Adverbien, Konjunktionen und Negationen in den Paulusbriefen und ihre oft unterschätzte Bedeutung An exemplary study of selected adverbs, conjunctions, and negations in the Pauline epistles and in comparison with their use in documentary papyri proves that the importance of such “small words” is often underestimated. In some cases a singular meaning can be attested, in other cases the term helps to determine the meaning and intention of the whole phrase or to widen it or to specify it. Anyway, in using such terms the author consciously clarifies the intention of his message. BN 128 (2006) 65–80

940 Heinz-Wolfgang Kuhn, “Gemeinde Gottes” in den Qumrantexten und bei Paulus unter Berücksichtigung des Toraverständnisses Griechisch sprechende Christen Judäas hätten sehr früh den Begriff ekklesia verwendet, weil synagoge theologisch von der Tora festgelegt war. Sie griffen dabei nicht auf die LXX zurück. Eine gewisse Nähe zu den Qumrantexten besteht insofern, als die Wendung

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“Gemeinde Gottes” (mit 'edah, qahal oder jachad ) hier häufiger vorkommt als in den sonstigen Texten des Judentums. Dabei entspricht dem christlichen ekklesia am ehesten 'edah. NTOA 57; Dieter Sänger et al. (Hgg.), Das Gesetz im frühen Judentum und im Neuen Testament; Vandenhoeck & Ruprecht, Göttingen (2006) 153–169 (DZ)

Romans: general ★ individual passages 941 Robert Jewett, Romans Romans, to be read without the interpolated verses of chapter 16 (v. 17–20a.25–27), was written by Paul in preparation of a missionary journey to Spain, a country where no synagogues existed, so that Paul was in need of Roman Christians who had contact with immigrants from Spain and with Roman bureaucrats charged with responsibilities there. The climax of the latter is in the “peroratio”, Rom 15:14–16:16.21–24. This major commentary comments extensively on textual variants as well as linguistic and cultural parallels that shed light on the Pauline text. Jewett pays close attention to the rhetorical disposition of the letter. As is to be expected from Jewett, chronological discussions are dealt with extensively, resulting in the suggestion that the letter was dictated in Corinth, in the winter of 56–57 CE. – Jewett’s book is currently the most detailed historical-critical commentary on Romans. Hermeneia; Fortress Press, Minneapolis, Min. (2007) LXX/1–1140 (BL)

942 A. Andrew Das, Solving the Romans Debate The author offers a series of long essays on Romans: (1) the occasion and purpose of the letter; (2) the ethnic identity of the Roman congregations; (3) former God-fearers or synagogue subgroup?; (4) Claudius’s edict of expulsion; (5) a commentary on Rom 7:7–25 and Rom 11:25–26. According to Das, Paul addresses exclusively Gentile Christians, explaining to them the Jewish heritage within the Christian tradition. Fortress Press, Minneapolis, Min. (2007) XII/1–324

943 Tet-Lim N. Yee, God Promises, Speech Act and the Gospel: A Prolegomenon to the Understanding of Romans (Chinese, Engl. summary) This essay sets out to claim that the gospel “first to the Jew and also to the Greek” is god promises. Well-articulated in the prologue of Romans (1:1–5) is the divine speech act against which the righteousness of god and other pertinent theological themes are inextricably bound and subsequently unveiled. It is through this very illocutionary act of god that Paul explicates his gospel as an an-arche, in order to redefine the gospel vis-à-vis any possible (mis)appropriations and further explain the issue of theodicy, the cause of Israel’s hysteresis, human dilemma, the scope of redemption and social reorientation. SCS 2 (2006) 173–204

944 Gerd Theißen, Gesetz und Ich. Beobachtungen zur persönlichen Dimension des Römerbriefs Der Beitrag möchte zeigen, dass das sachlichste Schreiben des Paulus zugleich sein persönlichstes ist. Dazu geht Theißen die Ich-Stellen des Röm durch, unabhängig davon, ob es ein individuelles, typisches oder fiktives Ich ist. Dabei erneuert er seine These, dass Paulus im typischen Ich von Röm 7 persönliche Erfahrungen verarbeitet. Originell ist die Beobachtung, dass die in 15,31 zum Ausdruck kommende Todesangst auch schon an früheren Stellen (3,15; 8,36; 11,3) anklingt. NTOA 57; Dieter Sänger et al. (Hgg.), Das Gesetz im frühen Judentum und im Neuen Testament; Vandenhoeck & Ruprecht, Göttingen (2006) 286–303 (DZ)

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945 D. Mark Davis, The Centrality of Wonder in Paul’s Soteriology Paul in his letter to Romans deliberately moves to poetic language at the close of his arguments (8:38f.; 11:22–36; 15:13; 16:25–27), because at the core of his soteriology is a deeply rooted sense of wonder. As such, Paul’s theological convictions have sense of both certainty and humility. Interp. 60/4 (2006) 404–418 (WSch)

946 Alain Gignac, Espaces Géographiques et Théologiques en Rm 1:1–15 et 15:14–33: Regard Narratologique sur la “Topologie” Paulinienne In Romans, many narrative elements in the discourse are too often neglected. The spatialization of the protagonists remains one area of concern. An analysis of the elements in the epistolary frame of the letter reveals that the enunciation has a topological structure. 1) Rom 1:1–7 is a presentation of the actors Paul, Christ and the Romans. Contrary to what appears to be the case at first sight, the protagonists are not located in the same place spacially. 2) Rom 1:8–15 sketches the proposed trajectory: Paul speaks in geographical terms of visiting the Romans, whereas he asks the Romans to join him in theological terms. 3) After the teaching in the body of the letter (Rom 1:16–15:13), Rom 15:14–33 shows that this theological shift has taken place, since the Romans have become offerings to God by the apostle, and they participate in Paul’s Spanish project as well as in his Jerusalem project. BI 14/4 (2006) 385–409

✩ 947 Diana Swancutt, Sexy Stoics and the Rereading of Romans 1.18–2.16 First-century characterizations of the hypocritical Stoic indicate that Rom 1–2 functioned as the first argument of a protreptic letter that touted the superiority of Paul’s gospel to Stoicism and a rival (i.e., Christian) form of Judaism, in the pursuit of dikaiosynê and eternal life. The overwhelming number of allusions to the topos of the hypocritical Stoic (to conventions about nature, self-deception, the mind, sex) functioned as a sustained censure of a Stoic sage and his claim that attending to nature resulted in rewards like eternal life. Amy-Jill Levine (ed.), A Feminist Companion to Paul; The Pilgrim Press, Cleveland (2004) 42–73

948 Bo Frid, How Does Romans 2:1 Connect to 1:18–32? Rom 1:18–32 is a closed unit representing a developed thesis. Rom 2:1 states the conclusion. Frid offers a careful rhetorical analysis that brings out Paul’s argument. SEÅ 71 (2006) 109–130

949 Karl A. Kuhn, Natural and Unnatural Relations between Text and Context: A Canonical Reading of Romans 1:26–27 Placed in a canonical context, the Pauline diatribe against homosexuality can be subverted, for, seen canonically and therefore processually, God’s instruction to his people is dynamic and ongoing, not fixed and unchanging. CThM 33/4 (2006) 313–329 (BL)

950 Oda Wischmeyer, Römer 2.1–24 als Teil der Gerichtsrede des Paulus gegen die Menschheit Röm 2 ist kein antijudaistischer Text, sondern zunächst Teil des innerjüdischen IsraelDiskurses, von dem er sich aber zugunsten einer universalen Verurteilung der Menschheit

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vor Gottes Forum fortentwickelt und damit universal-anthropologische Dimensionen annimmt. Die Heftigkeit der Polemik gegen bestimmte Juden resultiert aus der unerhörten These des Paulus, auch gesetzestreue Juden, die im Bund leben, seien vor Gott nicht gerecht, sondern schuldig. Um die Leserschaft von dieser These zu überzeugen, bedient Paulus sich einer so starken diatribischen Polemik, dass diese ethischen Schultexte trotz ihrer anthropologischen Intention antijudaistisch wirken. Weiterhin führt Paulus in Röm 2 nicht das Gericht nach Werken neu ein, sondern beschreibt den Ist-Zustand des Verhältnisses zwischen Gott und den Menschen in der adamitischen Welt, dies aber im Horizont der neuen Existenz in Christus, die Inhalt seines Evangeliums ist. Daraus entwickelt sich eine neue christliche Universalanthropologie. NTS 52/3 (2006) 356–376

951 Roland Bergmeier, Gesetzeserfüllung ohne Gesetz und Beschneidung Der Verf. zeigt die Aporien der üblichen Auslegung von Röm 2,12–16.25–29 aus der Tradition der heidnischen theologia naturalis. Die beiden Abschnitte sind streng parallel auszulegen, und zwar auf die Heidenchristen. Denn “zur Toraerfüllung bedarf es nach Paulus des neuen Herzens.” NTOA 57; Dieter Sänger et al. (Hgg), Das Gesetz im frühen Judentum und im Neuen Testament; Vandenhoeck & Ruprecht, Göttingen (2006) 26–40 (DZ)

952 Herbert Bowsher, To Whom Does the Law Speak? Romans 3:19 and the Works of the Law Debate Als ein Beitrag zur gegenwärtigen Rechtfertigungsdebatte, für die das Verständnis von erga nomou in Röm 3,20 von entscheidender Bedeutung ist, untersucht der Verf. hier das Konzept ‘Gesetz’ in der paulinischen Argumentation in Röm 1,18–3,18. In dieser Perikope sind Heiden offensichtlich in das Konzept des Gesetzes eingebunden. Wenn für Röm 3,19 kein neues Verständnis des Gesetzes postuliert wird, lässt sich das ‘Gesetz’ (im Unterschied zur ‘Beschneidung’) nicht als etwas Trennendes zwischen Juden und Heiden bei Paulus erkennen. Für Paulus haben nämlich Heiden ihren Platz innerhalb des Gesetzes. WThJ 68/2 (2006) 295–303 (DL)

953 Brian Vickers, Grammar and Theology in the Interpretation of Rom 5:12 The history of the interpretation of Rom 5:12 is a mix of grammatical and theological discussion. In this paper some of the more influential interpretations of this verse are examined and grouped, for the most part, according to generally shared conceptual interpretations. Reading the important phrase eph’ hò as a relative clause, Vickers offers then his own translation: “Therefore, just as through one man sin came into the world, and death came through sin, so in this way death spread to all men on account of which condition all sinned.” TrinJ 27/2 (2006) 271–288

954 Peter Spitaler, Analogical Reasoning in Romans 7:2–4: A Woman and the Believers in Rome Paul’s reasoning in Romans 7:2–3 is symmetrical. The keys that unlock its symmetry are hidden within the ambiguous syntax of the clause “bound to the law by way of the man who is alive” (v. 2a) and the grammar of the phrase “the law that governs the man” (v. 2b). Understood in this way vv. 2ab build the core of Paul’s argument and clarify the logic of its movement from contrasting statement (v. 1), via analogy (vv. 2–4), to conclusion (vv. 4–6). In this paper this trajectory is traced from the beginning to end with a brief discussion of the various functions of Rom 7:1, an examination of the analogy, and a short analysis of the concluding verses. JBL 125/4 (2006) 715–747

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955 Kathleen E. Corley, Women’s Inheritance Rights in Antiquity and Paul’s Metaphor of Adoption In the Roman legal system, women both could be adopted and could be made heirs, but evidence suggests that it would have been rare in Paul’s time for someone to adopt a girl in order to make her an heir. When describing the relationship between the believer and God in terms of adopted sons (Rom 8:15ff.), he may include daughters, but he does not say so. Apparently, a woman, before appropriating the Pauline metaphor, has to ascribe maleness to herself. Amy-Jill Levine (ed.), A Feminist Companion to Paul; Pilgrim Press, Cleveland (2004) 98–121 (BL)

956 Michael Theobald, Das Seufzen der Kreatur – Sprache der Hoffnung? Eine Auslegung von Röm 8,18–30 Röm 8,18–30 sieht Mensch und außermenschliche Schöpfung in einer Schicksalsgemeinschaft miteinander verbunden, die durch die Gewissheit der Hoffnung gekennzeichnet ist. Diese richtet sich auf das Offenbarwerden der bereits erfolgten Wende zum Heil und stützt sich sowohl auf die schon begonnene Erneuerung des Menschen wie auf das Ächzen der Schöpfung, d.h. leidende Sehnsucht nach Befriedung der Welt. Des Menschen eigene Erneuerung wie die Solidarität mit der leidenden Schöpfung gehören daher untrennbar zusammen. Der Glaubende kann dann wie der Gekreuzigte selbst erkennen, dass aus Gottes Perspektive heraus alles schon zum Heil gerichtet ist, dem Menschen also in den Worten des Textes “alles zum Guten zusammenwirkt”. BiLi 79/3 (2006) 160–168 (CB)

957 Laurie J. Braaten, The Groaning of Creation: The Biblical Background for Romans 8:22 The groaning of creation in Rom 8:22 is nature’s lament due to human sin and a concomitant divine judgment – as attested in several Hebrew prophets. This view challenges the widespread assumption that creation’s plight is only due to her distress (birth pangs) resulting from the curse of the Fall (Gen 3:17). BR 50 (2005) 19–39

958 Laurie J. Braaten, All Creation Groans: Romans 8:22 in Light of the Biblical Sources It is widely held that Romans 8:22 contains a hendiadys portraying creation as “groaning in travail.” This paper argues that the two terms connote diverse ideas and therefore should be translated as “groaning and in travail.” The thesis of this paper is that the groaning of creation is creation’s mourning due to ongoing human sin and a concomitant divine judgment – as attested nine times in the Hebrew prophets, but most fully expressed in Joel 1–2. This view challenges the prevailing interpretation that creations plight is due to her distress originating from the curse of the Fall (Gen 3:17). Furthermore, Israelite mourning customs require that the entire community join the mourner in order to restore the mourner to the proper place in the social order. This practice elucidares Paul’s references to believers joining with the groaning creation in Romans 8, where creation is presented as an object of God’s redemption. HBT 28/2 (2006) 131–159

959 M.S. Gignilliat, Working Together with Whom? Text-Critical, Contextual, and Theological Analysis of synergei in Romans 8,28 Who is actually working together with whom in Romans 8,28? The overall sense of the text is rather straightforward. For the ones loving God, good is the ultimate end of all things. The clarity stops here, however, as exegetes wrestle with the actual syntactic

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understanding of the verb and subject of synergei. This short note advances an argument which seeks to show God as the subject of the intransitive verb synergei with an understanding of the Spirit of Romans 8,26–27 as the one with whom God is working. Bib. 87/4 (2006) 511–515

960 B.E. Shields, An oral reading of Romans 8:31–34 This article introduces the reader to the study of oral communication in primarily oral cultures and its application to biblical studies and then goes on to illustrate the value of such study by looking at Romans 8:31–34 from the vantage point of its signs of orality. Such a study should open the reader to new insights into texts and also lead him to helpful understandings of preaching in contemporary cultures. Verbum et Ecclesia 27/2 (2006) 664–675

961 Sara Blom, Fler och fler – numerär upptrappning i Rom 9–11 [More and more – numerical escalation in Rom 9–11] There is a numerical escalation of those included among the saved in Rom 9ff. From “not all” at the beginning of chap. 9, Paul moves through “everyone, all who” to, finally, an unconditional “all”. Other numerical concepts such as “a remnant” and “fullness” fit into the picture. The escalation build up toward a universal and including climax. SEÅ 71 (2006) 97–107

962 B.J. Oropeza, Paul and Theodicy: Intertextual Thoughts on God’s Justice and Faithfulness to Israel in Romans 9–11 This study of Romans 9–11 focuses on three prominent questions that Paul asks in relation to God’s faithfulness to Israel: 1) Is God unjust in reference to his election?; 2) Why does God find fault, for who has resisted his will? and 3) Has God rejected his people? The article examines Paul’s answers to these questions in light of an intertextual study related to the catchwords the apostle develops from the ancient Jewish sources that he echoes. NTS 53/1 (2007) 57–80

963 Brian J. Abasciano, Corporate election in Romans 9: A reply to Thomas Schreiner Schreiner’s critique of corporate election ( JETS 36/1, 1993, 25–40; IZBG 40:1084) does not succeed at upholding the Calvinist view of individual election in Romans 9. “The OT and Judaism’s view of election was corporate, Paul himself spoke explicitly of election unto salvation in corporate terms, and Paul’s socio-historical context was solidly collectivist” (370). The response of Thomas Schreiner is to be found in the same fascicle pp. 373–386: “Abasciano apparently thinks he has presented a more nuanced understanding of the relation between corporate election and the role of individuals. I fail to see, however, that it differs in any substantive way from the standard Arminian view, for when we come to his downpayment time we see that God elects the Church corporately, but his election of the Church only applies to individuals when they believe” (385f.). JETS 49/2 (2006) 351–371 and response by T.R. Schreiner 373–386 (BF)

964 Brian J. Abasciano, Paul’s Use of the Old Testament in Romans 9.1–9 Gen 21 and Gen 18–19 are far more significant than has been previously recognized by commentators. Through these passages, Paul draws his audience into the Scriptures

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of Israel and casts their eschatological present into the biblical story of Abraham, Isaac, and Ishmael. Provoked to overwhelming grief at the accursed state of Israel, and faced with a challenge to the faithfulness of God’s word, Paul has gone to the Scriptures and found there the pattern for his own response. The broad contours of Paul’s argument in Rom 9–11 are anticipated by the story of Abraham in Gen 18–21. LNTS 301; T & T Clark International, London (2005) XI/1–265 (BL)

965 Ekkehard W. Stegemann, Alle von Israel, Israel und der Rest. Paradoxie als argumentativ-rhetorische Strategie in Römer 9,6 Einer Interpretation von Röm 9,6b, die darin zwei unterschiedliche Israel-Größen (Israel – Kirche oder Israel innerhalb von Israel) erkennt, wird hier eine Lesart dieses Verses entgegengesetzt, welche Röm 9,6b als eine Aussage versteht, die den Leser zu einer Dissoziation zwischen den “Israelabkömmlingen” und “Israel” bewegen will, ohne jedoch das, was durch das Unterscheiden gefunden werden soll, schon zu nennen. Da “Israel” nicht mit “allen von Israel” identisch ist, gibt es einen “Rest”, der übrigbleibt, wenn “Israel” von “allen von Israel” dissoziiert wird. “Alle von Israel” sind also “Israel” und der “Rest”. ThZ 62/2 (2006) 125–157

966 Akio Ito, The Written Torah and the Oral Gospel: Romans 10:5–13 in the Dynamic Tension between Orality and Literacy This article attempts to locate Rom. 10:5–13 within the tension of orality and literacy. There has been a debate concerning the precise nature of the relationship between Lev. 18:5 cited in 10:5 and Deut. 30 cited in 10:6–8. Here it is argued that Paul emphasizes the antithesis between the orality of the Gospel and the literacy of the Torah because he understands himself as living and working in the tradition of the “herald” of Isaiah 52. Against the orality of the Gospel he stresses the literacy of the Torah when he introduces the Leviticus citation with “Moses writes” in 10:5. NT 48/3 (2006) 234–260

967 Holger Zeigan, Die Wurzel des Ölbaums (Röm 11,18). Eine alternative Perspektive In Rom 11:17–24 Paul uses the metaphor of an olive tree to describe his conviction of blindness of parts of Judaism and of inclusion of Gentiles in God’s people. In doing so Paul speaks of a root, of natural branches and branches which have been grafted in. The branches indeed stand for the believers ( Jews alike Gentiles, as far as they are Christians), but the meaning of the root is much harder to define. In this article the opinion is advocated that the root means faith: It is the faith which is common to all Christian believers ( Jews as Gentiles) and which all those who are not Christians – the branches broken off – are lacking in. PzB 15/2 (2006) 119–132

968 Hartwig Thyen, Das Mysterium Israel (Röm 11,25–32) Offensichtlich als Predigtvorbereitung für den 10. Sonntag nach Trinitatis meditiert Thyen zunächst über den spezifischen und ontologischen “Vorrang der Juden in Zeit und Geschichte und ihre konstitutive Rolle für die Erlösung der Menschheit”. Dann bietet er eine Exegese des übersetzten Abschnitts mit aktualisierenden Folgerungen. NTOA 57; Dieter Sänger et al. (Hgg.), Das Gesetz im frühen Judentum und im Neuen Testament; Vandenhoeck & Ruprecht, Göttingen (2006) 304–318 (DZ)

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969 Kuo-Wei Peng, Hate the Evil, Hold Fast to the Good. Structuring Romans 12.1–15.13 The author uses three basic oppositions to unravel the rhetorical structure of this passage: good vs. evil, internal relations vs. external relations, and unity vs. diversity. LNTS 300; T & T Clark, London (2006) X/1–233

970 Troels Engberg-Pedersen, Paul’s Stoicizing Politics in Romans 12–13: The Role of 13.1–10 in the Argument This article argues for the intrinsic coherence of Rom. 12–13 by considering the meaning of the transitions between the various sections of the text. In this light, the article proposes an understanding of Paul’s politics that draws on Stoic ideas in two important places: 13.1–7 (compared with Seneca, De clementia 1.1–4) and the transition between 13.7 and 13.8 (drawing on the Stoic and Pauline idea of hòs mè ‘as if not’). As a formula for Paul’s Stoicizing politics in Rom. 12–13, the note suggests the following: engagement in this world and disengagement from it but total engagement elsewhere. JSNT 29/2 (2006) 163–172

971 Runar M. Thorsteinsson, Paul and Roman Stoicism: Romans 12 and Contemporary Stoic Ethics Exemplifying a rather widespread attitude among Pauline scholars, it has recently been argued on the basis of Rom. 12 that Paul differed sharply from the Stoics in his moral teaching. The present article aims to show that such a claim does not hold if and when the sources of Roman Stoicism are taken into consideration. A comparison of Paul’s moral teaching in Rom. 12 and contemporary Stoic ethics reveals that, whereas the two differ somewhat in scope (particular vs. universal), the differences are clearly outweighed by the many, striking similarities. JSNT 29/2 (2006) 139–161

972 Nobuyoshi Kiuchi, Living Like the Azazel-Goat in Romans 12:1b This study argues that the three epithets to ‘sacrifice’ in Romans 12:1b (‘living’, ‘holy’, and ‘acceptable to God’) allude to a literal OT (Levitical) ritual so as to portray the Christian life in a general way. Two interpretive assumptions are refuted. The first is that the spiritual dimension of the sacrifice in Romans 12:1 is absent in the sacrificial rituals of the OT. The second pertains to what is meant by the phrase ‘spiritual life’. Though it is commonly thought that ‘spiritual life’ is a NT concept, the OT sacrificial system is also concerned with the offerer’s spiritual life. The study argues that the literal counterpart of the ‘living sacrifice’ in Romans 12:1b is the ritual for the Azazelgoat, the prescribed means for making atonement for the whole people in Lev 16. Reading ‘living sacrifice’ from this perspective suggests that Paul was encouraging believers to live like an Azazel-goat, suffering for others by the power of the Holy Spirit. TynB 57/2 (2006) 251–261

973 Renate Kirchhoff, Röm 12,1–2 und der Qualitätsanspruch diakonischen Handelns Die Autorin fragt nach dem diesen Versen zugrundeliegenden Menschenbild, das wiederum für das in Röm 12,3–15,13 geforderte soziale Verhalten maßgebend ist. Daraus leitet sie Konsequenzen für das diakonische Handeln der Kirche heute ab. NTOA 57; Dieter Sänger et al. (Hgg.), Das Gesetz im frühen Judentum und im Neuen Testament; Vandenhoeck & Ruprecht, Göttingen (2006) 87–98 (DZ)

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974 Kenneth Berding, Romans 12.4–8: One Sentence or Two? Is Rom 12.4–8 to be read as one sentence or as two sentences – do verses 12.6–8 form a different sentence from Rom 12.4–5, or does the sentence begun in v. 4 continue all the way through to the end of v. 8? One initial difficulty when considering this problem is that grammarians and commentators discussing this issue usually comment on one or two (or none) of the seven or so pertinent issues in the passage and then offer their opinion as to whether this is one sentence or two. Romans 12.4–8, however, features a number of difficult issues that must be held together in order to arrive at an adequate understanding of what Paul intends. The goal of this short study is to consider each of these issues and to argue that a one-sentence reading is the most satisfying option. NTS 52/3 (2006) 433–439

975 Peter-Ben Smit, A Symposium in Rom. 14:17? A Note on Paul’s Terminology The present paper aims at contributing to a better understanding of the Pauline interaction with meal etiquette and thus with the contemporary discourse on symposiastic ideology. The focus is on Paul’s characterization of hè basileia tou theou as it surfaces within his discussion of the Roman Christians’ diet (Rom. 14:17). The paper merely aims at broadening up the interpretative perspective of the concepts of dikaiosynè, eirènè, and chara – known as significant in Pauline theology and in Hellenistic philosophical discourse – by showing that all three concepts are also parts of contemporary symposiastic ideology, which means that, despite Rom. 14:17a Rom. 14:17b draws on the image of a(n ideal) symposium as the blueprint for the communal life of the community in Rome. NT 49/1 (2007) 40–53

976 Berndt Schaller, Christus, “der Diener der Beschneidung. . . ., auf ihn werden die Völker hoffen”. Zu Charakter und Funktion der Schriftzitate in Röm 15,7–13 Unter der Voraussetzung, dass der Kontext der Zitate mitzuberücksichtigen ist, kommt der Verf. zum Ergebnis: Grundthema ist nicht “der Jubel der Heiden”, sondern die durch den Christus als den “Diener der Beschneidung”, den Messias Israels, eröffnete und begründete Gemeinschaft der Völker der Welt, der “Heiden”, mit dem Volk Gottes, Israel, zum endzeitlichen Gotteslob. Anschließend bricht er noch eine Lanze für die jüdische Prägung der “Schwachen” in Rom. NTOA 57; Dieter Sänger et al. (Hgg.), Das Gesetz im frühen Judentum und im Neuen Testament; Vandenhoeck & Ruprecht, Göttingen (2006) 261–285 (DZ)

977 David J. Downs, ‘The Offering of the Gentiles’ in Romans 15.16 The phrase hè prosphora tòn ethnòn Rom. 15.16 is typically read as a genitive of apposition and seen as a reference to Paul’s symbolic offering of the Gentiles themselves. This article contends, however, that the phrase hè prosphora tòn ethnòn should be taken as a subjective genitive and therefore as a reference to an offering given by the Gentiles, namely, the collection for the saints that Paul discusses specifically in Rom. 15.25–32. This reading helps to explain the concentration of cultic metaphors in Rom. 15.16 and Rom. 15.25–32. Paul uses cultic language to map his priestly ministry as caretaker of the relief fund onto the Gentiles’ priestly participation in the collection. In doing so, Paul frames ‘the offering of the Gentiles’ as an act of cultic worship, underscoring the point that the fulfilment of mutual obligations within the Christian community results in praise to God. JSNT 29/2 (2006) 173–186

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1/2 Corinthians general – 1 Corinthians: general ★ individual passages 978 Lee A. Johnson, Paul’s Epistolary Presence in Corinth: A New Look at Robert W. Funk’s Apostolic Parousia In order to observe Paul’s particular epistolary relationship with the Corinthians, the author first provides a review of the ‘apostolic parousia’ – a discrete epistolary feature in the Pauline letters as identified by R.W. Funk. Next, he points out how Paul restructures these “seemingly constant” (so Funk) epistolary elements in his correspondence with the Corinthians, noting how their form and function differ remarkably from Paul’s other letters while revealing how they function consistently within the Corinthian letters. The essay concludes with a brief discussion of how Paul’s use of the apostolic parousia serves as evidence of his strategy to flout epistolary conventions by means of his reliance on written rather than oral responses to the Corinthians. This discussion is followed by an assessment of Paul’s strategy and remarks on the implications of this discovery for Pauline scholarship. CBQ 68/3 (2006) 481–501

979 Daniel Kosch, “Es geht um einen Ausgleich” (2 Kor 8,13). Impulse zum Thema “Kirche und Geld” aus den Korintherbriefen Die Korintherbriefe lassen zwar kein besonderes Interesse für ökonomische Probleme erkennen, geben aber vielfältige Einblicke in die materielle Situation der Gemeinde, in Konflikte aufgrund von sozialen Spaltungen und fragen rund um den Lebensunterhalt der Missionare. In seinen Ausführungen über die Kollekte für Jerusalem verknüpft Paulus die finanzielle Solidarität mit der Frage der Einheit der Kirche. Paulus löst materielle oder finanzielle Fragen ganz praktisch und pragmatisch und erschließt gleichzeitig ihre tiefe theologische und spirituelle Dimension. Die Beschäftigung mit diesen Texten erinnert insbesondere daran, dass die Glaubwürdigkeit der Kirche nicht nur davon abhängt, wie sie mit ihrem eigenen Geld umgeht, sondern wie die Kirchenmitglieder ihren Umgang mit Geld und mit den daraus resultierenden Konflikten im Alltag gestalten. BiKi 62/1 (2007) 30–36

980 Peter Arzt-Grabner et al., 1. Korinther This second volume of the papyrological commentary initiated by Arzt-Grabner (see IRBS 49:997) is based on a three specially prepared studies (of which two are doctoral dissertations). As in the earlier volume on Philemon, the result is overwhelming. For the first time the scholar has a large number of little known sources on ancient everyday life and law at his disposal, and all of the sources are carefully integrated into the commentary or special thematic notes on the unmarried and widows, divorce, manumission of slaves, freedmen, virgins, customs relating to hair, ghosts of the dead, teachers, and many other relevant subjects. To give an idea of the results: The report by the people of Chloe (1 Cor 1:11) has most probably been an official letter sent to Paul, not an orally delivered message. For 1 Cor 7, marriage and divorce contracts give insight into the institution of marriage. Various invitations to dinners and banquets, preserved on papyrus, call the invited to show up in na dining hall within a temple complex, to celebrate a birthday or a wedding; understandably, Christians did not wish to be excluded from such events (1 Cor 8–11). Magical papyri shed new light on 1 Cor 15. – Indispensable for all exegetical libraries. Papyrologische Kommentare zum neuen Testament 2; Vandenhoeck & Ruprecht, Göttingen (2006) 1–576 (BL)

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981 Anthony C. Thiselton, First Corinthians: A Shorter Exegetical and Pastoral Commentary Thiselton’s earlier commentary of ca. 1,500 pp. (published in 2000; see IRBS 47:982) on 1 Corinthians is here abridged for the student and pastor. Nevertheless, it does include bibliographical references and a few interesting technical notes (such as the one on p. 78, where Thiselton rejects the feminist critique of Paul’s paternalism). The book includes Thiselton’s own translation of 1 Cor from the original Greek, with some slight stylistic editing of the version given in his earlier commentary. W.B. Eerdmans Publishing Co., Grand Rapids, Mich. (2006) XVI/1–325 (BL)

✩ 982 Ronald Herms, ‘Being Saved without Honor’: A Conceptual Link between 1 Corinthians 3 and 1 Enoch 50? Do early Jewish and Christian traditions of eschatological salvation include the possibility of an inferior or diminished state of ‘being saved’ for certain individuals? This article explores the possibility that both 1 Cor. 3.10–15 and 1 En. 50.1–5 represent either a common eschatological tradition or similar rhetorical strategy. Each passage is evaluated in its own literary setting with a view to determining its author’s rhetorical objective. The results are compared in order to ascertain whether Paul employs an eschatological description of ‘being saved without honor’, which also appears in early Jewish literature and, if so, whether he does this on grounds uniquely his own. JSNT 29/2 (2006) 187–210

983 Jürgen Becker, Die Gemeinde als Tempel Gottes und die Tora Die Verschiebungen zwischen 1 Kor 3,5–15 und 3,16f weisen auf Tradition. Der Verf. möchte wahrscheinlich machen, dass 3,16f das Kirchenverständnis der frühen Urgemeinde aus “Hebräern” und “Hellenisten” wiedergibt. Ein letzter Abschnitt erwägt Analogie und Unterschied zum Selbstverständnis der Essener. Die von Lukas in Apg 8–15 geschilderte Ausbreitung des Christentums von Jerusalem nach Antiochia koinzidiert mit dem Ansatz in 1 Kor 3,16f. NTOA 57; Dieter Sänger et al. (Hgg.), Das Gesetz im frühen Judentum und im Neuen Testament; Vandenhoeck & Ruprecht, Göttingen (2006) 9–25 (DZ)

984 Peter Arzt-Grabner, 1 Cor. 4:6 – a Scribal Gloss? J. Baljon stellte 1884 die These auf, die Wendung to mè hyper ha gegraptai 1 Kor 4,6 sei ursprünglich die Glosse eines Schreibers gewesen und aufgrund eines Missverständnisses in den Text geraten. Eine Untersuchung zahlreicher Glossen in biblischen und außerbiblischen Handschriften zeigt deutlich die Plausibilität dieser These auf; dabei wird deutlich, dass keines der bisher gegen diese These vorgebrachten Argumente stark genug ist, um sie zu widerlegen. Dennoch fehlt für einen klaren positiven Beweis von Baljons These weiterhin ein Beleg aus der Textüberliefung von 1 Kor 4,6. BN 130 (2006) 59–78

985 Charles A. Wanamaker, The Power of the Absent Father: A SocioRhetorical Analysis of 1 Corinthians 4:14–5:13 After having established his authority, particularly through the hierarchical fatherchildren metaphor (1 Cor 4:4–21), Paul turns in 1 Cor 5:1–13 to dealing with a serious ethical breach within the community. NT.S 124; Cilliers Breytenbach et al. (eds.), The New Testament Interpreted; Brill, Leiden (2006) 339–364 (BL)

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986 Paul Hartog, ‘Not Even Among the Pagans’ (1 Cor 5:1): Paul and Seneca on Incest This paper collects from the commentaries a plethora of legal, literary or historical texts illustrating the case of incest in Corinth, and adds Seneca, Phaedra 165–173. There this kind of crime is called “a sin which no barbaric land has ever committed”. This provides some interpretive help for 1 Cor 5:1. NT.S 122; John Fotopoulos (ed.), The New Testament and Early Christian Literature in GrecoRoman Context; Brill, Leiden (2006) 50–64 (DZ)

987 Fredrik Ivarsson, Vice Lists and Deviant Masculinity: The Rehetorical Function of 1 Corinthians 5:10–11 and 6:9–10 Paul counters a challenge to his authority by treating his Corinthian opponents as arrogant young men. The vice lists can be understood as carefully crafted rhetorical devices that point out the dangers of youthful arrogance. Biblical Interpretation Series 84; Todd Penner et al. (eds.), Mapping Gender in Ancient Religious Discourses; Brill, Leiden (2007) 163–184 (BL)

988 Chrys C. Caragounis, What Did Paul Mean? The Debate on 1 Cor 7,1–7 The present article is a response to Gordon D. Fee’s study in the Margaret Thrall Festschrift, in which he tried to answer Caragonius’ criticism in the Corinthian Correspondence (BEThL 125, 1996, 543–559; IZBG 42:1377) of his The First Epistle to the Corinthians (Grand Rapids 1987). In his earlier study Caragonius had argued that linguistic and philological evidence did not support Fee’s theory of a Virgins-club in Corinth, with whom Paul was corresponding. Fee tried to controvert the evidence presented by Caragonius, with the result that his statements and claims opened him to an even more serious criticism. Thus, for example, his claim that haptesthai gynaikos only means “sexual relations” but implies no marriage, flies in the face of the evidence; that dia de tas porneias can only be understood of concrete cases of fornication but not of “lusts” that can lead to fornication, overlooks important evidence; and his insistence that echetò normally used of “tak[ing] a woman sexually” but not of taking a wife (i.e. marrying), show clearly that Fee is not at home with Greek usage in both pre-New Testament and post-New Testament literature. EThL 82/1 (2006) 189–199

989 Charles A. Wanamaker, Connubial Sex and the Avoidance of Porneia: Paul’s Rhetorical Argument in 1 Corinthians 7:1–5 This paper employs socio-rhetorical interpretation in order to analyze Paul’s argument in 1 Cor 7:1–5 regarding the role of connubial sex in Christian marriage. The paper shows that Paul engages in Christian wisdom discourse, introducing his argument in 1 Cor 7:1 with a maxim, probably drawn from a communication from the Corinthians themselves. He then creates an argument from the contrary to repudiate the maxim on the grounds of the requirements of Christian sexual morality in v. 2. The paper shows that Paul elaborates his argument in vv. 3–4 before constructing an argument allowing for a very specific and limited exception to his own rule regarding the necessity of connubial sex for Christians. Paul’s argument is analyzed with the help of insights derived from ancient rhetoric as well as cultural information regarding sexual practices from Greco-Roman authors. Scriptura 90/3 (2005) 839–849

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990 Peter Arzt-Grabner et al., Bräutigam und Braut oder Vater und Tochter? Literarisches und Dokumentarisches zu 1 Kor 7,36–38 In contrast to the traditional interpretation of 1 Cor. 7:36–38 that the passage concerns the relationship between a father and his daughter, who has been promised to a young man for marriage, contemporary scholars argue that Paul’s focus is on a relationship between bridegroom and bride. The article examines the critical terms and context on the background of documentary papyri and literary texts, that have not been taken into account so far or far enough, and of Graeco-Roman marriage contracts. The results of this study favor the traditional interpretation. BN 129 (2006) 89–102

991 B.W. de Wet, ’n Christosentriese koinonia-dinamiek agter Paulus se hantering van sekere problematiek in 1 Korintiërs This article reasons that Paul tends to use a Christosentric koinonia-dynamic as a paradigm for addressing some of the problems in 1 Corinthians. As a test case the problem of the eating of food (especially meat), consecrated and/or sacrificed to the idols during social, as well as cultic occasions, as formulated in 8:1a was chosen. Being part of the macro structure of 8:1–11:1 it becomes clear, especially from 10:14–22 that Paul uses especially the dynamic of a Christosentric koinonia paradigm to address this problem. Focusing on the intensity of koinonia, as it functioned within the holy communion and the sacrificial meal of the Israelites, Paul motivates the Corinthians not to have anything to do with sacrificial heathen meals. Verbum et Ecclesia 27/3 (2006) 821–835

992 Russell B. Sisson, Abductive Logic and Rhetorical Structure in 1 Corinthians 9 Paul’s argument has all the parts of the complete argumentation described in pseudoCicero’s Rhetorica ad Herennium. The argument begins with a statement of thesis, the first two rhetorical questions (9:1), followed by a statement of rationale in the second two rhetorical questions. Then follows an argument from the contrary in 9:3–18, where Paul turns a reason for questioning his status as an apostle into a proof that he is an apostle. An argument from examples follows in 9:19–23, where Paul notes past actions and results of those actions that support his standing as a genuine apostle. An argument from analogy in 9:24–27 then connects the preceding arguments with the opening thesis. Proceedings EGL & MWBS 26 (2006) 93–100 (BL)

993 Jan L. Verbruggen, Of Muzzles and Oxen: Deuteronomy 25:4 and 1 Corinthians 9:9 Reading Deut 25:4 not as a humanitarian law for the ox, but as a rule to a man renting an ox from his neighbour makes sense in the context of the surrounding laws. Paul seems to follow this principle in his quotation of the law of Deut 25:4 in 1 Cor 9:9. Far from using an allegorical interpretation, Paul applies the principle upon which this law is a concrete example to his own situation, as an apostle sent by God working on behalf of the Corinthian church. He demonstrates that just as in the world where a person is rewarded for his service, so also Paul and Barnabas should have right to be supported by the people benefiting from their ministry. JETS 49/4 (2006) 699–711

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994 H. Goede et al., Paulus se liggaam-metafoor in 1 Korintiërs 12 in literêr-historiese konteks The purpose of this article is to place and describe Paul’s use of the body metaphor in 1 Corinthians 12 in its literary context. By way of introduction, the importance of a proper understanding of Paul’s use of the body metaphor is indicated. The first part of the article deals with the origin and use of the body metaphor in ancient times, thereby establishing the literary context within which Paul used the metaphor. Greek, Roman and Jewish usage is described. In the second part of the article the focus moves to Paul’s use of the metaphor within Its literary context. It is concluded that the body metaphor was well-known to Greek, Roman and Jewish readers, and was thus ideally suited to Paul’s unique communication of the relationship between Christ and his church. HTS 62/4 (2006) 1423–1437

995 Johannes B. Bauer, Corpus suum tradere (Dan 3,28 [95]; 2Makk 7,37; 1Kor 13,3) In this paper a review of the apparatus to the Greek text of 1 Cor 13:3 is proposed, which results in a reassessment of the transmission of the text. NT 49/2 (2007) 149–151

996 Sung Bok Choi, Geist und christliche Existenz. Das Glossolalieverständnis des Paulus im Ersten Korintherbrief (1 Kor 14) Paul, in debate with Corinthian practice, actually aims at correcting, but ultimately at rejecting glossolalia. The book includes three interesting digressions: on the history of research on Pauline glossolalia (pp. 7–18; includes a reference to the entry “Zungenrede” in Theologische Reanenzyklopädie, vol. 36:2004), on glossolalia-like phenomena in ancient religions (pp. 34–47), and on the practice of glossolalia in present-day Korean Christianity (pp. 198–202). WMANT 115; Neukirchener Verlag, Neukirchen-Vluyn (2007) X/1–239

997 Christian Stettler, The ‘Command of the Lord’ in 1 Cor 14,37 – a Saying of Jesus? In 1 Cor 14,37 Paul mentions a “command of the Lord”. The language Paul uses indicates that he is not referring to his own apostolic authority but to a saying of Jesus. The context in 1 Corinthians 12–14 makes clear that the principle he has in mind is mutual love. Therefore he must be referring to the summary of the law given by Jesus in the love commandment which Paul primarily interprets in the sense of mutual love among Christians. Like John 13,34 he calls this commandment a command of Jesus. Moreover, Paul knows a tradition similar to Matt 7,21–23. Bib. 87/1 (2006) 42–51

998 Kirk R. MacGregor, 1 Corinthians 15:3b–6a, 7 and the Bodily Resurrection of Jesus The precise length of the 1 Cor 15 creedal formula spans verses 3b–6a.7 and dates no later than AD 35 and was drawn up by the original followers of Jesus in the Jerusalem church. Both the chronological sequence and Greek vocabulary in v. 4 demand the empty tomb. Hence the creed itself indicates the bodily character of the resurrection appearances reported therein. This doctrine of physical resurrection was shared by Paul. JETS 49/2 (2006) 225–234 (BF)

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999 William O. Walker Jr., 1 Corinthians 15:29–34 as a Non-Pauline Interpolation The reference to baptism on behalf of the dead (v. 29), the allusion to fighting with beasts in Ephesus (v. 32a), the use of the quotation from the Hebrew Scriptures (v. 32b), and the quotation from pagan literature (v. 33) argue against Pauline authorship of 1 Corinthians 15:29–34. Because this text contains Marconite themes it is possible that it may have been inserted by a Marconite or proto-Marconite interpolator. CBQ 69/1 (2007) 84–103 (MH)

1000 Dieter Zeller, Gibt es religionsgeschichtliche Parallelen zur Taufe für die Toten (1Kor 15,29)? Entsprechend dem Zeugnis von 1 Kor 15,29 gab in der christlichen Gemeinde in Korinth den Brauch, sich anstelle ungetauft Verstorbener wiederholt taufen zu lassen. Möglicherweise begünstigten griechisch-römische Bestattungs- und Grabriten die Entstehung einer solchen Praxis, doch es lassen sich keine expliziten Parallelen für den korinthischen Ritus aufzeigen. Als eine entfernte religionsgeschichtliche Analogie könnte am ehesten das mit einem Gebet für die Toten verbundene Opfer des Judas Makkabäus (2 Makk 12,43–45) gelten, durch das die gefallenen Verstorbenen von ihren Sünden befreit werden sollten. ZNW 98/1 (2007) 68–76 (DL)

1001 Peter Jones, Paul Confronts Paganism in the Church: A Case Study of First Corinthians 15:45 In 1 Cor 15:45 Paul seeks to show that the fundamental relation of creation to resurrection is a non-negotiable of the Christian gospel, an essential sine qua non of the bible’s world view. “There are false notions about creation – whether Philonic, protoGnostic, or purely Hellenistic pagan – held by an influential group at Corinth which affects the understanding of anthropology, soteriology, eschatology, sanctification, and resurrection” (730). JETS 49/4 (2006) 713–737 (BF)

1002 Stefan Szymik, Textkritische und exegetisch-theologische Untersuchung zu 1 Kor 15,49 In diesem Aufsatz wird 1 Kor 15,49 textkritisch und exegetisch untersucht. Die allermeisten und besten Handschriften des Neuen Testaments, darunter auch Papyri aus dem 2. Jh., ausgenommen jedoch Codex Vaticanus, favorisieren weitgehend das phoresòmen / portemus (coniunctivus-hortativus) in diesem Vers. Dies gilt auch in überraschend eindeutiger Weise für die Textzeugen unter den Kirchenvätern bis zur zweiten Hälfte des vierten Jahrhunderts. Die Bilanz der exegetischen Arbeit bleibt aber im Fall von 1 Kor 15,49 umstritten, darum müsste die innere theologisch fundierte Textkritik mit Vorsicht gebraucht werden. Der Verf. ist der Meinung, dass der neue, in der 4. Ausgabe von The Greek New Testament erschienene Grad B für die untersuchte Textvariante sehr fraglich ist und eine Beibehaltung des Grades C vorzuziehen wäre. RTeol 52/1 (2005) 117–133

2 Corinthians 1003 Margaret E. Thrall, Seconda Lettera ai Corinti. Volume 1 In 1994, the first volume of Thrall’s commentary on 2 Corinthians was published in the “International Critical Commentary” series. The present volume includes all the introductory matter, the bibliography, and the commentary on 2 Cor 1–7. Like all Paideia books, the volume is superbly printed and bound. Commentario Paideia Nuovo Testamento 8; Paideia Editrice, Brescia (2007) 1–514

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1004 Wilbur A. Benware, Second Corinthians 3:18 and Cognitive Grammar: apo doxês eis doxan The following translation is suggested: “And we all, with unveiled faces, are being changed into God’s image, reflecting a splendour which never fades.” The expression “which never fades” is an attempt to render the sense of the Greek idiom. BiTr 57/1 (2006) 44–50 (BL)

1005 Otfried Hofius, Das Wort von der Versöhnung und das Gesetz Der Verf. verteidigt seine Auffassung von 2 Kor 5,19c “Er hat unter uns (den Gläubigen) aufgerichtet das Wort von der Versöhnung”, u.a. mit der Parallele in Ps 77,5a LXX “Eine Weisung richtete er auf in Israel”. In der Parallelität findet er die Gegenüberstellung von Gesetz und Evangelium im Kontext. NTOA 57; Dieter Sänger et al. (Hgg.), Das Gesetz im frühen Judentum und im Neuen Testament; Vandenhoeck & Ruprecht, Göttingen (2006) 75–86 (DZ)

1006 Antonio Pitta, Il “discorso del pazzo” o periautologia immoderata? Analisi retorico-letteraria di 2 Cor 11,1–12,18 Forced to defend himself from the slanders spread by his adversaries in Corinth Paul accepts in 2 Cor 11,1–12,18 their challenge and draws a comparison situated on the razor’s edge of the periautologia or of self-praise. More than being a fool’s speech his discourse is an immoderate one and it stands up only because Paul’s competitors lack measure and moderation. The main thesis of the section (2 Cor 11,5–6) announces an apology of Paul’s superiority which will be proved not by means of verbose or empty elocution but by the facts: gratuity in evangelization, ministerial relationships with Christ, visions and revelations, all of them balanced by means of a paradoxical boasting in one’s own weakness. Bib. 87/4 (2006) 493–510

1007 Dominika A. Kurek-Chomycz, Sincerity and Chastity for Christ. A Textual Problem in 2 Cor. 11:3 Reconsidered 2 Cor. 11:3 at first sight presents a simple image, yet the verse can be subject to different interpretations. Most of the textual variants attested in it are of a stylistic nature, but there is one which may be of some importance for the understanding of Pauline imagery and its implications. In NA27 kai tès agnotètos is enclosed within square brackets. Re-examination of the evidence concerning 2 Cor. 11:3, however, leads to the conclusion that it is much more plausible that the phrase was a part of the text that Paul wrote. It is therefore not necessary to enclose it within square brackets or even less so to relegate it to the critical apparatus, as has been done in some other critical editions of the New Testament. NT 49/1 (2007) 54–84

1008 Dennis C. Duling, 2 Corinthians 11:22: Historical Context, Rhetoric, and Ethnic Identity During first reviews the results of historical and rhetorical criticism relative to 2 Cor; than he combines both methods to locate Paul’s boasting of his ethnicity in an ironic speech belonging to the “tearful letter”. “The real irony is that Paul did not ultimately place any stock in his ethnic self-praise”. NT.S 122; John Fotopoulos (ed.), The New Testament and Early Christian Literature in GrecoRoman Context; Brill, Leiden (2006) 65–89 (DZ)

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Galatians 1009 G.M.H. Loubser, The ethic of the free: A walk according to the Spirit! A perspective from Galatians Discussing Galatians this paper argues that Paul does not distinguish between soteriological and ethical freedom. “For freedom Christ set us free” (Gl 5:1), refers to Christ’s entire work of salvation. Freedom is an encompassing term indicating the believer’s new status and divine vocation since the demise of the present evil age of enslavement. The believer not only possesses the status of being free, but must practise his freedom to the full. Verbum et Ecclesia 27/2 (2006) 614–640

1010 Yeo Khiok-khng, On Confucian Xin and Pauline Pistis The essay reads the Analects and the Epistle to the Galatians intertextually to examine the concept of trust – xin and pistis respectively. Paul argues that the Christians’ faith (pistis) in Christ and their trust in the faithfulness of Christ are windows that bring light to the dark world of fear. For Paul the phenomenon of faith itself, and its existential implications, is the identity marker, and it supplants any work of the law. Faith and grace of God are fully expressed to individuals in community. In contrast, Confucius does not discuss faith (xin) in Tian, but he requires something like faith or belief in the moral order of Tian for one to become his best moral self. Trust or trustworthiness is the glue that holds a society together, without it all live in fear of betrayal. SCS 2 (2006) 25–51

1011 Timothy G. Gombis, The ‘Transgressor’ and the ‘Curse of the Law’: The Logic of Paul’s Argument in Galatians 2–3 The nearly three decades since the publication of E.P. Sanders’s work on Paul and Judaism have witnessed a spate of new proposals for reading Gal 3.10, one of the most difficult and contested passages in Paul’s letters. For some, the ‘traditional’ interpretation is still preferred, though the ‘exile/restoration’ reading has gained some momentum recently. The following article critiques both of these readings, proposing a new interpretation of this passage, one that regards Paul as citing Deut 27.26 in continuity with its meaning in its narrative setting and that finds an interpretive grid in the logic he unfolds in Gal 2.15–21. NTS 53/1 (2007) 81–93

1012 Debbie Hunn, Pistis Christou in Galatians 2:16: Clarification from 3:1–6 Because grammar alone is inadequate to determine the meaning of pistis Christou, whether ‘faith in Christ’ or ‘faith[fullness] of Christ’, some scholars now observe that exegesis must judge between the theories. This article is an attempt to use exegesis to determine the meaning of pistis Christou in Galatians 2:16. The argument proceeds in two steps: the first is to confirm that akoè pisteòs in Galatians 3:2, 5 refers to the faith of the Galatians (‘hearing with faith’), and the second is to establish the link between akoè pisteòs in 3:2, 5 and pistis Christou in 2:16. The article concludes that pistis Christou in Galatians 2:16 refers to human faith. TynB 57/1 (2006) 23–33

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1013 Matthias Konradt, “Die aus Glauben, diese sind Kinder Abrahams” (Gal 3,7). Erwägungen zum galatischen Konflikt im Lichte frühjüdischer Abrahamtraditionen There were two interpretations of Abraham available to the Galatians: one that emphasized circumcision as requirement of being Abrahamic, and one that saw Abraham as an ethical model. The latter view was that of Philo and Paul. Gabriella Gelardini (ed.), Kontexte der Schrift, Band 1; W. Kohlhammer, Stuttgart (2005) 25–48 (BL)

1014 Dieter Sänger, “Das Gesetz ist unser paidagògos geworden bis zu Christus” (Gal 3,24) After a short review of the discussion on the “New Perspective” and an exetensive analysis of the context, the author struggles with the proposal of Ch. Burchard, to give a positive meaning to paidagògos in Gal 3,24. The task of Scripture as Law is not to “preserve” (“bewahren”) but to keep responsable (“behaften”) men in their sin. This task, however, is time-limited through Christ. NTOA 57; Dieter Sänger et al. (Hgg.), Das Gesetz im frühen Judentum und im Neuen Testament; Vandenhoeck & Ruprecht, Göttingen (2006) 236–260 (DZ)

1015 Augustín Beltrán Flores, Análisis de Gál 4,1–7. Elaboración de un método exegético pastoral General aspects as context, delimitations, theology and structure in the letter to Galatians are discussed here in effort to focus on Gal 4,1–7. Those verses are examined in the translations and a syntactical analysis is offered. The article concludes with a pragmatic dimension of the analysed text. Qol 41 (2006) 83–116

1016 Martinus C. De Boer, The Meaning of the Phrase ta stoicheia tou kosmou in Galatians This article seeks a fresh answer to the difficult question of the meaning of the phrase ta stoicheia tou kosmou in Gal 4.3. The answer is sought by paying close attention to (1) the argumentative context of Paul’s use of the phrase in the letter (he posits some sort of equivalence between the veneration of ta stoicheia tou kosmou and the observance of the Law; he does so for contextually relevant theological and rhetorical reasons), and (2) the cultural-historical context of the addressees, the Gentile believers in Galatia (ta stoicheia are ‘the gods’ they once venerated; this veneration involved calendrical observances). NTS 53/2 (2007) 204–224

1017 Todd A. Wilson, The Law of Christ and the Law of Moses: Reflections on a Recent Trend in Interpretation The expression ‘law of Christ’ (Gal. 6.2) continues to bedevil interpreters of Galatians, not least because it seems entirely out of place in a letter otherwise devoted to distancing Christ from the law (cf. 5.4). While the phrase has traditionally been understood to refer to that which replaces the law of Moses, there has been a significant shift of opinion in recent years. Now many interpreters want to read the expression as a direct reference to the law of Moses. This essay traces the emergence of this recent trend, situates it within its broader exegetical and theological milieu and considers some of the main exegetical arguments used to support the reading. The essay then concludes with a few reflections on the implications of this interpretive trend for Pauline exegesis. CBR 5/1 (2006) 123–144

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Ephesians ★ Colossians ★ Philippians 1018 Roman Mazur, La retorica della lettera agli Efesini The rhetorical structure of Ephesians can be outlined as follows: exordium – Eph 1:1–23; narration – 2:1–10; argumentation – 2:11–3:13; peroration – 3:14–21; proposition – 4:1–6; argumentation: 4:7–6:9 (with amplifications in 4:25–5:2; 5:3–14 and 5:15–20). The model used is that of the epideictic speech. Thesis as Doctoratum 410; Studium Biblicum Franciscanum, Jerusalem (2007) 1–164 (BL)

1019 John Paul Heil, Ephesians: Empowerment to Walk in Love for the Unity of All in Christ This book, though not part of an established commentary series, is actually a commentary on Ephesians. The commentator’s emphasis is on the literary structure. Heil discerns fifteen distinct textual units forming an overall chiastic structure: A – 1:1–2; B – 1:3–14; C – 1:15–23; D – 2:1–10; E – 2:11–22; F – 3:1–13; G – 3:14–21; H – 4:1–16 (central passage); G’ – 4:17–32; F’ – 5:1–6; E’ – 5:7–14; D’ – 5:15–6:9; C’ – 6:10–13; B’ – 6:14–22; A’ – 6:23–24. Explicit terms for “love” appear in nine of the fifteen units, and this theme takes centre stage at the very centre: in section H. The letter was most likely written to be read in public, probably by Tychicus, see Eph 6:21–22. Studies in Biblical Literature 13; Society of Biblical Literature, Atlanta, Ga. (2007) XI/1–357 (BL)

1020 Benjamin H. Dunning, Strangers and Aliens No Longer: Negotiating Identity and Difference in Ephesians 2 Contra Hebrews and 1 Peter, the stranger-alien designation in Ephesians is not fundamental in and on itself, but rather important insofar as it works to explain or fill out the meaning of an even more basic identy marker – the designation ‘Gentiles’. It functions as part of a larger project, both to make Pauline theology intelligible to a non-Jewish audience and also to discipline difference and identity in a particular and potentially problematic way. HThR 99/1 (2006) 1–16 (WSch)

1021 Robert L. Foster, “A Temple in the Lord Filled to the Fullness of God”: Context and Intertextuality (Eph. 3:19) Eph. 3:19 asks for the Ephesians to “be filled up to all the fullness of God.” Several proposals obtain in current scholarship concerning the nature of the request: for the Ephesians to experience the fullness of God’s love or being or moral character. However, Jewish Scriptures that envision God’s sanctuary filled with his glory (Exod. 40; III Kgdms. 8; Ezek. 43), serve as an important backdrop to this prayer. The primary context of the prayer in 3:14–19, 2:19–22, viewing the Ephesians as a temple, specific terminology in the prayer (Christ dwelling in the Ephesians’ hearts, being founded in love, the dimensions of Christ’s love [referring to the altar]) and the doxology, which sees God receiving glory in the church, confirm that the request is for the Ephesians to be filled with God’s glory. NT 49/1 (2007) 85–96

1022 Daniel Rode, Unidad y crecimiento eclesiológicos causados pro la acción del Espíritu Santo según Efesios 4:1–6 The author discusses Ephesians 4:1–6 and the relationship between the Holy Spirit and the unity and progress of the Church, according to the following process: 1. An introduction to the epistle; 2. Unity in the Spirit; 3. Divinity-focused elements of unity. DavarLogos 5/1 (2006) 53–59

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1023 Daniel Rode, Unidad y Crecimiento Eclesiológicos Preservados Por La Iglesia Según Efesios 4:7–16 The Spirit gives and distributes the spiritual gifts in such a way that the church can preserve the unit. This is the unity of the Spirit, its effect and possession. The church can not create it because it is only given by the Spirit. But, it is responsibility of the church to preserve it. Paul emphasizes the unity in verses 1–6. Then, he deals with the diversity in verses 7–10, and returns again to the topics of unity and diversity in verses 11–16. The Apostle also exhorted to the Ephesians to conserve it. DavarLogos 5/2 (2006) 151–160

1024 Lilly Nortjé-Meyer, Questioning the ‘Perfect Male Body’: A Critical Reading of Ephesians 4:13 Many scholars are at great pains to interpret and explain the metaphor of the body in the letter to the Ephesians “correctly.” From a reader-response criticism point of view, the notion of a “correct” interpretation is dubious. Metaphors point to realities beyond themselves. One uses them to speak about the invisible, to understand and explain human affairs and the world of God. But metaphors are also rooted in the context of the culture and politics that created them. In this paper it is argued that the metaphor of the “perfect male body” is derived from a culture and politics that are gender biased and therefore the metaphor cannot serve as a “true,” “correct” or descriptive image of the church in relationship with the transcendental. Scriptura 90/3 (2005) 731–739

✩ 1025 Ian K. Smith, Heavenly Perspective: A Study of the Apostle Paul’s Response to a Jewish Mystical Movement at Colossae Strong affinities exist between the Colossian philosophy and Merkabah mysticism, a movement that focused on a vision of the throne of God in heaven. Through the study of written evidence that predates the Colossian letter, it can be seen that the Colossian error was strongly influenced by the Jewish mystical movement. Jewish mystical ascents provide the background for what, for Paul, was an error. The present book includes a substantial survey of what is known about early Jewish mysticism (pp. 39–73). LNTS 326; T & T Clark International, London (2006) XXI/1–254 (BL)

1026 Jerry L. Sumney, “I Fill Up What Is Lacking in the Afflictions of Christ”: Paul’s Vicarious Suffering in Colossians Understanding Paul’s suffering as an example for the readers to imitate by obeying the gospel, particularly as that gospel is explicated in Colossians, has much in common with those who have argued that there is a difference between suffering as exhortation and suffering as expiation. Sumney’s emphasis is that the evidence of extant Greco-Roman materials indicates that both of these understandings of the function of sufferings should be included in the understanding of vicarious suffering. The expansion of the understanding of vicarious suffering that he advocates here allows a more straightforward reading of Col 1:24, a reading that does not import concerns that are foreign to the immediate context. The ancient discussions of vicarious suffering show that understanding Paul’s suffering acts that possess a mimetic vicariousness is the most natural way for first-century readers to understand Col 1:24. CBQ 68/4 (2006) 664–680

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1027 Suzanne Watts Henderson, God’s Fullness in Bodily Form: Christ and Church in Colossians This study explores the language of ‘fullness’ found in Colossians 2:9–10, where the Pauline writer suggests that Christ’s fullness now manifests itself in those who are ‘in him’. As Christ’s body, the church has been filled with the power of God and presses toward the full expression of God’s renewal of ‘all things’. ET 118/4 (2007) 169–173

1028 Margaret Y. MacDonald, Slavery, Sexuality and House Churches: A Reassessment of Col 3.18–4.1 in Light of New Research on the Roman Family The instructions to slaves and masters in the Colossian Haustafel have long raised questions about their concrete meaning for their intended audience. Drawing principally on recent research on the Roman family, but also on other texts, inscriptions and imagery, this article seeks to show that the implications of the household code for the sexual treatment of slaves must have varied widely. Important factors included the believing or non-believing nature of each household and the complexity of familial arrangements generally. Ultimately, Colossians appears implicitly to recognise a degree of honour in the case of slaves, a view that may sometimes have led to greater respect for familial/sexual boundaries than was otherwise usual. NTS 53/1 (2007) 94–113

1029 Suzanne Watts Henderson, Taking Liberties with the Text: The Colossians Household Code As Hermeneutical Paradigm This study of Col 3:18–4:1 explores the strategy of applying “new life in Christ” to household relationships. Rather than seeing the Colossians Household Code as a timeless template for social structure or a time-bound, and thus irrelevant, reflection of archaic practice, it examines a dynamic application of Christ’s lordship to prevailing cultural convention and the passage’s enduring message for the church in any age. Interp. 60/4 (2006) 420–432

✩ 1030 Joseph A. Marchal, Hierarchy, Unity, and Imitation: A Feminist Rhetorical Analysis of Power Dynamics in Paul’s letter to the Philippians Four aspects are chosen for careful examination in this study: (1) the imagery of friendship and patronage, (2) military imagery and its background in the colonial status and military situation of Philippi, (3) the role of women in cults at Philippi, and (4) the argumentative techniques of Paul in Philippians that aim at supporting his personal authority (summarized on pp. 213–216). Academia Biblica 24; Society of Biblical Literature, Atlanta, Ga. (2006) VIII/1–261

1031 Joseph A. Marchal, With Friends Like These . . .: A Feminist Rhetorical Reconsideration of Scholarship and the Letter to the Philippians Interpreters of Philippians have often seen this letter as one of Paul’s friendliest, turning to friendship terminology from the wider Greco-Roman world to develop their arguments. This move, however, requires a reevaluation of the rhetorics in both scholarship and the letter. This reconsideration is achieved, in part, by surveying what was involved in ancient friendship, especially as it was developed by and for elite aristocratic males. In the political realm, ‘friendship’ is intertwined with patronage and the

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justification for specific interstate relations of domination. Comprehending and analyzing this hierarchical aspect should lead, then, to a similar approach to Paul’s use of friendly terminology in Philippians, a task as yet not taken up by most interpreters. JSNT 29/1 (2006) 77–106

1032 Paul A. Holloway, Thanks for the Memories: On the Translation of Phil 1.3 According to the natural sense of the Greek, Phil 1.3 should be translated something like, ‘I give thanks to my God for every remembrance of you’. Scholars have rejected this interpretation without explanation, presumably because the thought of Paul thanking God for pleasant memories seems too odd even to be considered. Philippians, however, is a letter of consolation, and pleasant memories were a common source of consolation in Hellenistic-Roman antiquity. Read in the context of ancient consolation, the natural sense of 1.3 makes excellent sense, Accepting this interpretation solves other outstanding exegetical problems in Phil 1.3–11. NTS 52/3 (2006) 419–432

1033 Thomas H. Tobin, The World of Thought in the Philippians Hymn (Philippians 2:6–11) Compared with other hymns in the New Testament which know of three states of existence of Christ ( John 1:1–18; Col 1:1–15; Heb 1:3f ) Phil 2:6–11 is different, because the text does not ascribe a cosmological role to the preexistent, who however thinks and makes decisions. In giving to him personal or human-like characteristics the author may be influenced by the figure of the Heavenly Man in Philo. NTS 122; John Fotopoulos (ed.), The New Testament and Early Christian Literature in GrecoRoman Context; Brill, Leiden (2006) 93–104 (DZ)

1034 Dennis W. Jowers, The Meaning of morphè in Philippians 2:6–7 After discussing several proposals for the meaning of morphè in Philippians 2:6–7 (eikòn, Erscheinungsform, Kraftfeld, condition of a human being) the author concludes that the morphè = ousia construal is the only thoroughgoingly anti-doceistic interpretation. Therefore, Phil 2:6–7 teach that Christ possesses both a divine and a human nature. JETS 49/4 (2006) 739–766

1035 Bert-Jan Lietaert Peerbolte, The Name above All Names (Philippians 2:9) Phil 2:6–11 are the actual hymn, introduced by Paul in v. 5. The most probable identification of the “name above all names” is the predicate kyrios used in 2:11 to identify Jesus Christ as the Ruler. The assumption that we have here a pre-Pauline baptismal hymn makes sense. George H. van Kooten (ed.), The Revelation of the Name YHWH to Moses; Brill, Leiden (2006) 187–206 (BL)

1036 Peter-Ben Smit, That Very Sweet of You, My Child, But No Thanks. A Note on Philippians 4:10–20 and Paul’s Parental Authority Philipper 4:10–20 ist in der Exegese eine umstrittene Textpassage. Paulus dankt der Gemeinde in Philippi für ihre Unterstützung, aber zieht diesen Dank gleichzeitig zurück. Offenbar steht seine Autorität auf dem Spiel, denn wer empfängt, ist nicht autark und zeigt eine Schwäche. Der vorliegende Beitrag geht auf diese Dynamik zwischen Geber und Empfänger ein, und zwar aus der Perspektive des Beziehungsgeflechtes zwischen

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Eltern, besonders der Mutter und ihren Kindern in der Antike. Paulus erscheint als einer der Eltern der Gemeinde, der seine Autorität über die Gemeinde erhalten möchte. lectio difficilior (2006) Ausgabe 1

1/2 Thessalonians 1037 Ben Witherington III., 1 and 2 Thessalonians: A Socio-Rhetorical Commentary Very readable, very accessible, and in conversation with international scholarship is this commentary on two Pauline letters Witherington considers authentically Pauline. Witherington reads the letter not as a formal letter but as a written speech, hence his emphasis on rhetoric. – The author teaches at Asbury Seminary (Wilmore, Kentucky), one of the leading seminaries where a high standard of scholarly quality is maintained. W.B. Eerdmans Publishing Co., Grand Rapids, Mich. (2006) XXXI/1–286 (BL)

1038 John Granger Cook, Pagan Philosophers and 1 Thessalonians Certain ancient philosophers (Celsus, Porphyry, Hierocles, Julian, and Macarius Magnes’ critic) responded antagonistically to the New Testament. Their responses to several New Testament themes that appear in Paul’s first letter to the Thessalonians and one specific text (1 Thess 4.15–17) show how difficult it was to persuade some individuals to give up paganism. Their criticisms of the New Testament probably indicate how the antagonists would have read 1 Thessalonians. The essay is a contribution to the history of the reception of the New Testament. NTS 52/4 (2006) 514–532

1039 Claude Coulot, Paul à Thessalonique (1Th 2.1–12) Two sources, the Acts of the Apostles and the First Epistle to the Thessalonians, report on the arrival, sojourn and activity of Paul in Thessalonica (Acts 17.1–9; 1 Thess 1.6–2.12), but they hardly tally with each other. Evidence of the Lukan redactor’s hand in Acts 17.1–9 invites to see this narrative as secondary, perhaps, in relation to the account Paul himself gives in 1 Thessalonians, particularly in 1 Thess 2.1–12. The analysis of this passage detects how Paul portrays himself and reveals some aspects of the gospel’s proclamation in Thessalonica. NTS 52/3 (2006) 377–393

1040 Todd D. Still, Interpretive Ambiguities and Scholarly Proclivities in Pauline Studies: A Treatment of Three Texts from 1 Thessalonians 4 as a Test Case Interpretive impasses are part and parcel of Pauline studies. This essay examines scholarly stalemates resulting from learned readings of Paul’s instructions to the Thessalonians regarding sexual purity, work and grief in 1 Thess. 4.4, 11 and 13 respectively. Furthermore, this article observes the exegetical moves that interpreters make in treating these texts. The fact that specialists of 1 Thessalonians draw decidedly different conclusions as to the meaning of Paul’s instructions to his converts regarding marrying, laboring and mourning highlights the importance of the following issues in Pauline interpretation: (1) authorial intent; (2) cultural and contextual influences upon both the author and the audience; and (3) textual parallels. The author concludes this paper by playing his own interpretive hand on the verses under discussion. CBR 5/2 (2007) 207–219

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1041 Gottfried Nebe, Die Kritik am eidòla-Kult in 1 Thessalonicher 1,9–10 im Rahmen der paulinischen Missionstätigkeit und Soteriologie. Zugleich ein Beitrag zum Verständnis von “Tora-Gesetz” und “Natur-Gesetz” Entgegen neueren Ansichten ordnet Nebe 1 Thess 1,9f einem traditionellen Kerygmatyp zu, der mit dem hellenistischen Judentum bzw. Christentum verbunden ist. Seine Inhalte werden vor dem Hintergrund griechischer Philosophie und altestamentlich-jüdischen Schrifttums untersucht. NTOA 57; Dieter Sänger et al. (Hgg.), Das Gesetz im frühen Judentum und im Neuen Testament; Vandenhoeck & Ruprecht, Göttingen (2006) 191–221 (DZ)

1042 Jeffrey A.D. Weima, The Slaying of Satan’s Superman and the Sure Salvation of the Saints: Paul’s Apocalyptic Word of Comfort (2 Thessalonians 2:1–17) Diese Ausgabe der CTJ bemüht sich darum aufzuzeigen, dass apokalyptische Texte sehr wohl als Grundlage für eine Predigt dienen können. In diesem Beitrag wird die Endzeitankündigung in 2 Thess 2,1–17, die in der Bibelauslegung als “probably the most obscure and difficult passage in the whole of the Pauline correspondence” (69, 87) bezeichnet wurde, entlang einer zuvor bestimmten Struktur dieser Passage ausgelegt und auf die Absicht ihres Verfassers befragt. Diese Absicht besteht laut Weima in einem “eternal comfort” – einem Trost bzw. Zuspruch des Apostels, der nicht nur für die Zeit der gegenwärtigen Verfolgung der jungen Gemeinde gilt, sondern auch für den künftigen Tag des Gerichtes Zuversicht verleiht. Dieser Zuspruch gilt auch den heutigen Gemeinden und sollte in Predigten über diesen Text vermittelt werden. CTJ 41/1 (2006) 67–88 (DL)

1043 Taeseong Roh, Der zweite Tessalonicherbrief als Erneuerung apokalyptischer Zeitdeutung As can be made plausible through a close reading of 2 Thess 2:1–12, Second Thessalonians, which is post-Pauline, fits well the situation of ca. 70 CE: the “lawless one” is the Roman emperor, specifically Vespasianus (reg. 69–79 CE). 2 Thess makes Pauline eschatology, as explained in 1 Thess, relevant for a new situation. NTOA 62; Vandenhoeck & Ruprecht, Göttingen (2007) 1–140

1044 Hanna Roose, ‘A Letter as by Us’: Intentional Ambiguity in 2 Thessalonians 2.2 In 1 Thess. 2.2, the author deliberately chooses an ambiguous wording, meaning either ‘a letter supposedly [but not truly] from us’ or ‘a letter as [truly] by us’, in order to allow his letter both to be taken as pointing back to 1 Thessalonians and to carry the implication that it is older than 1 Thessalonians. JSNT 29/1 (2006) 107–124

Pastoral Epistles: general ★ 1/2 Timothy – Titus – Philemon 1045 Douw G. Breed, Genesis 2 en 3 in 1 Timoteus 2: ‘n motivering vir gedrag in die erediens, die gewone lewe of die huwelik? Paul supports his instructions given in 1 Timothy 2:11–12 in verses 13–15 by referring to Genesis 2 and 3. This article investigates whether there is any indication in Paul’s rationale of the context in which these instructions should be read. The study focuses on Paul’s reference to the order of creation (v. 13), Eve’s temptation (v. 14a), the state of transgression in which woman finds herself and her salvation by giving

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birth (v. 14b–15). This study concludes that in his references to Genesis 2 and 3, Paul does not give any indications of whether the pieces of advise in 1 Timothy 2:8–15 deals with instructions for public worship, ordinary life or marriage. IDS 40/3 (2006) 453–463

1046 Douw G. Breed, 1 Timoteus 2:8–12 – voorskrifte vir gedrag in die erediens, in die gewone lewe of in die huwelik? ‘n Eksegetiese studie In 1 Thimothy 2:8–15, Paul gave instructions to men and women that may illuminate the relation between the sexes. Investigating the verses 1–12 this article attends to demonstrate that his instructions are intended not only to regulate the conduct of both sexes during public worship but also in ordinary life or in marriage. IDS 40/2 (2006) 247–263

1047 Philip H. Towner, The Letters to Timothy and Titus “The view of this commentary is that, just as with the remainder of the Pauline letters, Paul is the author of these three letters, however much or little others contributed to their messages and composition” (p. 88). Towner agrees with R. Fuchs (2003) that one should drop the label “pastoral epistles”. Towner offers a long, detailed, and scholarly commentary, rich in material on the ancient setting of the early Pauline communities. Special studies deal with the following subjects: conscience in the letters to Timothy and Titus; the “trustworthy saying” (pistos ho logos) formula; godliness and respectability; self-control; good deeds; the epiphany concept (for the latter, see pp. 59–62, 416–418 – the past epiphany of Christ introduces salvation, his future epiphany completes it). – For all theological libraries. The New International Commentary on the New Testament; W.B. Eerdmans, Grand Rapids, Mich. (2006) XLVIII/1–886 (BL)

1048 Bartosz Adamczewski, Wspó∑czesne kierunki bada… nad Listem do Filemona In the period of last three decades interpretation of the Letter to Philemon has undergone significant changes. Exegetes applying the historical-critical method proposed several new ways of reconstructing the situation that occasioned Paul’s writing of the letter. It has been suggested e.g. that Onesimus was no runaway, but probably an envoy from Colossae, or Philemon’s estranged brother, or a slave justifiably seeking intercession, or a roamer. Synchronic methods applied by many exegetes (structural, rhetorical, narrative and pragmatic criticism) elucidate various kinds of influence of the letter upon the reader. More and more popular becomes also nowadays manifold liberationist approach. However, beyond applying these various hermeneutic procedures there is also, at least for believing exegetes, an important task of adequate explaining the significance of the Letter to Philemon as an inspired writing. RBL 58/1 (2005) 45–55 (SS)

✩ 1049 Ben Witherington III., Letters and Homilies for Hellenized Christians. Volume 1 This commentary on Titus, 1–2 Timothy and 1–3 John continues Witherington’s daunting series of “socio-rhetorical” commentaries which by now cover more or less the entire NT. The series began with 1–2 Corinthians in 1995 and Acts in 1998; the most recent instalment before the present book is on 1–2 Thessalonians, 2006. Witherington’s volumes 2 and 3 of the “Letters and Homilies for Hellenized Christians” will bring the series to a close. Once the series is complete, one would hope for a comprehensive,

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uniform edition, at least of Witherington’s excellent, fairly literal working translation of the entire NT. Intervarsity Press/Apollos, Nottingham (2006) 1–623 (BL)

1050 Boris A. Paschke, The cura morum of the Roman Censors as Historical Background for the Bishop and Deacon Lists of the Pastoral Epistles By way of pointing out the various parallels and similarities between three representative examples of the various ancient cura morum (care of manners) witnesses on the one hand and the bishop and deacon lists of the Pastoral Epistles on the other this article demonstrates that the Roman institution of censorship and the cura morum associated with it qualifies as historical background for the ethical requirements listed in 1Tim 3,1–13 and Tit 1,5–9. Since the Pastoral Epistles did not originate in a vacuum but in the environment of the Roman Empire it is quite imaginable that widespread ethical conceptions like those associated with (and promoted by) the cura morum were used to express early Christian thought as long as they were in agreement with it. ZNW 98/1 (2007) 105–119

1051 Jacques Schlosser, Le ministère de l’episcopè d’après les épîtres pastorals The pastoral epistles recognize three major ecclesiastical office holders: the apostle, the presbyter and the bishop (episkopos). As apostle, Paul functions as the essential model for the other offices. We see the gradual mergence of a hierarchy in which the apostle holds the first place. Titus is episkopos, and presbyters are in his charge. It may well be that house churches were originally directed by an episkopos, but the pastoral epistles reflect a situation that places the episkopos in charge of the local church, i.e. a group larger than the house church. LeDiv 207; J. Schlosser, A la recherché de la Parole; Editions du Cerf, Paris (2006) 561–596 (BL)

Hebrews: general ★ individual passages 1052 Luke Timothy Johnson, Hebrews: A Commentary This new scholarly commentary pursues lines of argument suggested by H. Attridge (author of an earlier commentary on Hebrews) and D. deSilva’s work on “honor and shame”. Johnson dates Hebrews to ca. 50–70 CE, i.e. he prefers an “early” dating of the treatise. This early-Christian writing presupposes the intellectual world of Jewish Platonism: “Hebrews shows us what Philo might have written had he been a Christian” (p. 21). The most likely author is Apollos, a Christian teacher associated with Corinth, mentioned in Acts 18:24–28. Several thematic essays accompany the exposition: Why the angels?; the wilderness as paradigm; suffering and the obedience of faith; Melchizedek; old and new covenants; sanctuaries material and ideal; in praise of Israel’s heroes. Hebrews, Johnson argues, challenges modern sensibilities most of all by seeing suffering as the very heart of discipleship. The New Testament Library; Westminster John Knox Press, Louisville, Ky. (2006) XXVIII/1–402 (BL)

1053 Cynthia Long Westfall, A Discourse Analysis of the Letter to the Hebrews: The Relationship between Form and Meaning Despite its title that makes one expect a specialized piece of research, this is actually a complete commentary on Hebrews, written from the perspective of discourse analysis (R.E. Longacre, L.L. Neeley). Westfall identifies two discourse peaks that structure

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the letter: Hebr 4:11–16 and 10:19–25. The book includes a detailed survey of earlier studies of the structure of this difficult NT book (pp. 1–21). LNTS 297; T & T Clark International, London (2005) XII/1–339

1054 Franco Manzi, “Un discorso ricco e difficile sa esporre”: osservazioni su Quattro commentary alle Lettera ali Ebrei This review of recent commentaries on Hebrews focuses on the work of H.W. Attridge, C.G. Koester, August Strobel, and Cesare Marcheselli-Casale. ScC 134/4 (2006) 671–723

1055 David H. Wenkel, Gezerah Shawah as Analogy in the Epistle to the Hebrews This article argues that the Jewish exegetical technique of gezerah shawah should have its definition reconsidered as it is used in the epistle to the Hebrews. The general consensus views the technique as a mere verbal analogy. This study seeks to re-frame it as a multi-dimensional analogy with verbal, theological, and social aspects. A brief survey examines five occurrences in the epistle to the Hebrews. As an analogy it is argued that gezerah shawah relies on verbal relationships. When two verses with an identical word or words are connected, the rest of the quotation is relevant to the New Testament writer’s interpretation. As a social analogy the study points to the differences between pre-70 CE and post-70 CE rabbinical techniques. Lastly, the theological aspect of the analogy demonstrates that Old Testament passages are not cited ad hoc. BTB 37/2 (2007) 62–68

1056 Sebastian Fuhrmann, Vergeben und Vergessen. Christologie und Neuer Bund im Hebräerbrief The notion of atonement, prominent in the letter to the Hebrews, is not to be read in the light of the Day of Atonement theology (Lev 16), but in the light of the promise of the New Covenant ( Jer 31:31–34). Connected with the establishment of the New Covenant is a general amnesty, granted by God, as is argued in Hebr 10:17–18 on the basis of Jer 38:34 LXX. Fuhrmann highlights the dual meaning of diathêkê as “covenant” and “last will, testament” and analyzes the textual world in which the author of Hebrews lived: a world of a web of allusions and intertextual references that include Psalm 109:4 LXX and Ps 8:7 LXX. WMANT 113; Neukirchener Verlag, Neukirchen-Vluyn (2007) XII/1–284

1057 Claus-Peter März, Beobachtungen zur differenzierten Rezeption der “Schrift” im Hebräerbrief Hebrews, when referring to heavenly speech-acts, consistently uses actual passages of divine speech; see Jer 8:17–18 as taken up in Hebr 2:13, and Ps 39:7–9 in Hebr 10:5–7. Ps 2:7 and Ps 110:4 are two more examples of divine speech used in Hebrews. Erfurter theologische Studien 90; Susanne Gillmayr-Bucher et al. (eds.), Ein Herz so weit wie der Sand am Ufer des Meeres; Echter Verlag, Würzburg (2006) 389–403 (BL)

1058 Daniel Oscar Plenc, Homilía A Los Hebreos: Antecedente De La Predicación Cristocéntrica Hebrews is more an epistle than a sermon. The author exchanges theological expositions with practical applications. The theological corpus is essentially christological with a solid emphasis in soteriology. Primary topics are (1) the cross’ sacrifice, (2) the priestly

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mediation, and (3) the Christ’s Second Advent. All of this maintains a linguistic relation with the idea of salvation presented in Hebrews. The homiletic character of this document and its evident christological thematic transform to Hebrews in a genuine antecedent for preaching centred in Christ. DavarLogos 5/2 (2006) 183–195

1059 Jan B. Szlaga, Wspólnotowy charakter ofiary Jezusa jako arcykap∑ana Nowego Przymierza Der Verf. erörtert das Bild von Jesus Christus als dem Hohenpriester im Hebräerbrief. Damit die Einzigartigkeit des Priestertums Jesu zum Vorschein kommt, bespricht der Verf. zuerst seine priesterliche Berufung, danach seine Verbundenheit mit dem Volk Gottes und zum Schluss die folgenvolle Auswirkung seines Opfers, dank dessen die Gemeinschaft des neuen Bundes entstehen und leben kann. VV 8 (2005) 137–148 (SS)

1060 Scott D. Mackie, Confession of the Son of God in Hebrews Hebrews is addressed to a community whose waning commitment may lead to a complete abandonment of their Christian identity. In response, the author crafts an imaginative and powerful exhortation that centers on Jesus’ identity as the Son of God. The author first dramatizes the Son’s exaltation, emphasizing the Father’s declaration of Jesus’ sonship, the Son’s reciprocal confession of the Fatherhood of God, and the Son’s conferral of family membership upon the recipients. The recipients are then called upon to participate in this pattern of mutual familial confession in two strategic hortatory passages: 4.14–16 and 10.19–25. These two exhortations to confess Jesus as the Son of God are intended to bring a halt to their wavering commitment and solidify their identity as siblings of the Son. NTS 53/1 (2007) 114–129

1061 Russell B. Sisson, Overcoming the Fear of Death: Physical Body and Community in Hebrews The writer of Hebrews draws an analogy to athletic competition in exhorting his audience to imitate Christ’s example of enduring suffering and death. The analogy to athletic competition is rhetorically significant because of the manner in which it evokes knowledge of values and ideals associated with a prominent social arena and cultural institution of the Mediterranean world. The Hebrews audience is expected to “see” points of similarity between Greek athletic games and the way of life to which they are called. The “contest” to which the Hebrews audience is called differs from those common in Greek athletic games with respect to the nature of the struggle. What the two contests share in common is the expectation of contestants to demonstrate fearlessness in the face of death. Fearlessness in the face of death is thus regarded as a virtue, and those who publicly embody it receive special honour and become models to be imitated. The athletic analogy in Hebrews unifies the exhortation of 12:1–13. Scriptura 90/3 (2005) 670–678

✩ 1062 Kevin DeYoung, Divine Impassibility and the Passion of Christ This paper argues in favour of the doctrine of divine impassibility. Looking at Hebrews 2:5–18 the author postulates that while Christ clearly suffered, God did not. According to Cyril’s communication of idioms, the suffering that Jesus experienced cannot be predicated to his divine nature. Christ’s sufferings were not revelational but eschato-

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logical and therefore they have nothing to say about the eternal suffering heart of God but everything about the completion of the plan of salvation. WThJ 68/1 (2006) 41–50

1063 George H. Guthrie et al., A Discourse Analysis of the Use of Psalm 8:4–6 in Hebrew 2:5–9 In this study the authors argue for a Christological reading of Psalm 8 in Heb 2:5–9 by pushing beyond the immediate context of the unit such as transition devices, macrodevelopment of the discourse, and lexical cohesion, which are all aspects of discourse analysis. They assert that the compounded data, offered in light of a variety of discourse dynamics, suggest that Heb 2:5–9 should be read as Christological. The author of Hebrews 2 presupposed the anthropological backdrop of the psalm but understood its fulfilment as seen in the incarnation and exaltation of Christ. JETS 49/2 (2006) 235–246 (BF)

1064 Eric F. Mason, Hebrews 7:3 and the Relationship between Melchizedek and Jesus Hebrews 7:3 is a pivotal verse in the book’s presentation of both Melchizedek and Jesus. The verse can be read as stating that Melchizedek lacks a human genealogy – thus implying that he is an eternal, heavenly figure – or else that he merely lacks a Levitical priestly genealogy. The former is the more appropriate interpretation, especially since a similar portrait of Melchizedek as an angelic figure is found in the Qumran literature. Thus the major similarity between Melchizedek and Jesus stressed here is that both hold an eternal priesthood. BR 50 (2005) 41–62

1065 Guido Telscher, Opfer aus Barmherzigkeit. Hebr 9,11–28 im Kontext biblischer Sühnetheologie According to Hebrews, Jesus brought himself as a sacrifice. His role does not seem to be that of high priest but that of Son of God. The sacrificial theology of Hebrews is based on Lev 16; 17:11; Exod 24:3–8 and, more generally, Ps 110:1.4 and Gen 22. A New Testament context can be established from the temple critique of Jesus, his farewell banquet and suffering, and a tripartite soteriological pattern as it can be found in Phil 2:6–11, and cultic notions reflected in Rom 3:25. The book also includes a survey of sacrifice in the OT (pp. 99–175). fzb 112; Echter Verlag, Würzburg (2007) 1–315 (BL)

1066 Juan Carlos Pizarro, Acceso al Santuario Celestial por la Sangre de Cristo This study discusses Hebrews 9:11–12 within its context, focusing on the expression “by His own blood”. After a morpho-syntactic analysis, parallelisms are suggested with Hebrews 8:1–2; 9:1, 24. DavarLogos 5/1 (2006) 43–51

1067 S.M. Baugh, The Cloud of Witnesses in Hebrews 11 Heb 11 presents some OT characters recorded in the biblical record as recipients of divine testimony to the coming eschatological realities. It was by faith that the “elders” (Heb 11:2) acted as instruments of redemptive revelation, and hence they became the “cloud of witnesses surrounding us” (Heb 12:1). Therefore, Heb 11 bears directly on the author’s conception of the nature and central theme of the OT Scriptures as an

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organic unfolding of redemptive revelation, and this chapter powerfully witnesses to his hearers that they cannot reject Christ, the reality, and go back to a supposed “old time religion” of the OT era. To substantiate his interpretation Baugh briefly reviews the lexical evidence for the key words in Heb 11:1–2 and surveys some representative scholarly interpretations of the text. He concludes with a brief discussion of how some of the OT characters (Abel, Enoch, Noah, Abraham) in Heb 11 act as witnesses to the world to come in redemptive history. WThJ 68/1 (2006) 113–132

1068 Donald E. Hartley, Heb 11:6 – A Reassessment of the Translation “God Exists” Most readers of Heb 11:6 understand the verse to mean that a person who comes to God must first believe in God’s existence, then that he rewards those who seek him. The context of the text however, does not appear to anticipate an ontological discussion of the existence of God, nor would the historical, cultural, or intellectual setting of the book of Hebrews expect the assertion of God’s existence. Moreover, the common understanding of Heb 11:6 is based on an unnecessary grammatical construal. This article offers therefore an alternative that appears philosophically sound, culturally congruent, contextually justifiable, and grammatically feasible: “God is faithful and he becomes a rewarder of those who diligently seek him.” Accordingly, it is God’s faithfulness rather than his existence that provides the basis for being a “rewarder”. TrinJ 27/2 (2006) 289–307

Catholic Epistles: James ★ 1 Peter – 2 Peter ★ Johannine letters general – 1–3 John ★ Jude 1069 Louis Perrin, Une lecture de l’epître de saint Jacques The author presents a semiotic analysis of the various parts of the letter of James. Figurative language receives particular attention. Sémiotique et Bible 123 (2006) 43–59

1070 Robert L. Webb et al. (eds.), Reading James with New Eyes: Methodological Reassessments of the Letter of James The following papers are included in this collective volume: J.S. Kloppenborg and R.L. Webb, Reading James with new eyes; A. Batten, Ideological strategies in the letter of James; K.J. Coker, Nativism in James 2:14–26 [this passage is anti-Pauline, a thesis that makes sense within postcolonial theory]; D. Lockett, Unstained by the world: purity and pollution as an indicator of cultural interaction in the letter of James; M. Mitchell, The letter of James as a document of Paulinism?; D.F. Watson, An assessment of the rhetoric and rhetorical analysis of the letter of James; J.S. Kloppenborg, The emulation of the Jesus tradition in the letter of James; W. Wachob, The languages of “household” and “kingdom” in the letter of James. LNTS 342; T & T Clark International, London (2007) VIII/1–197

1071 Oda Wischmeyer, Beobachtungen zu Kommunikation, Gliederung und Gattung des Jakobusbriefes Beim Jakobusbrief handelt es sich um eine durchlaufende Rede an die “Brüder” im paränetischen Imperativ der 2. Person Plural, in die begründende und erläuternde längere und kürzere Aussagesätze bzw. Satzfolgen eingeschaltet sind. Der Wechsel ins Du sowie Invektiven und Anreden an Gruppen in topischen Stücken signalisieren keine anderen Adressaten. Die Rede leitet ihre Disposition nicht aus der griechisch-römi-

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schen Rhetorik, sondern aus der frühjüdischen Weisheitsliteratur und der urchristlichen Briefliteratur ab. NTOA 57; Dieter Sänger et al. (Hgg.), Das Gesetz im frühen Judentum und im Neuen Testament; Vandenhoeck & Ruprecht, Göttingen (2006) 319–327 (DZ)

1072 Mark E. Taylor et al., The Structure of James The letter of James shows the following structure: A. The double introduction (1:2–12; 1:12–27). B. The body of the letter (2:1–5:6): 1. The opening essay: Violating the royal law through speaking and acting inappropriately toward the poor (2:1–11 [12–13]). 2. Wrong acting and speaking in community (2:14–3:12). 3. Righteous versus worldly wisdom (3:13–18). 4. Prophetic rebuke: A call to humility and repentance (4:1–10). 5. Body closing: Twin calls to the arrogant rich (4:13–5:6). C. The Conclusion of the letter: Enduring in righteous living in community (5:7–20). CBQ 68/4 (2006) 681–705 (MH)

1073 Luigi Orlando, La lettera di Giacomo. Liturgia e medio Guidaismo The author, after some introductory data, introduces a review of the old problems: the literary genre to which he ascribes a liturgical aspect and the various methodological hypotheses of structure. Then he examines the theme of justification as between Paul and James in the light of the Jewish middle movement and its developments. Anton. 81/3 (2006) 431–461

1074 John Painter, James as the First Catholic Epistle It is a mistake to see James as a mere moralist. His call to moral action arises from his understanding of God, who is without partiality and gives to all generously. That love for the neighbour has a cutting edge in relation to the rich and on behalf of the poor may be a word the Western world does not wish to hear. Interp. 60/3 (2006) 245–259

1075 John S. Kloppenborg, Diaspora Discourse: The Construction of Ethos in James If one takes the address of James ‘to the twelve tribes in the diaspora’ seriously and concludes that James represents itself as a letter to Diaspora Judaeans, it becomes easier to account for the fact that James lacks references to most of the beliefs and practices distinctive of the Jesus movement. In that case, James is framed as a letter written to an outsider, much like 4QMMT, in which the (fictive) writer must construct ethos not by reference to special revelations or qualifications of the writer, which would hold no sway with the fictive recipient, but by appeal to exemplary figures of Israel’s epic history, in particular Solomon. NTS 53/2 (2007) 242–270

1076 Rosemary J. Fletcher, Are There Any Links Between the Epistle of James and Buddhism? An Examination of James 3:6 James contains about sixty-three words or phrases that do not occur elsewhere in the Bible, including ‘cycle of nature’ / ‘wheel of birth’ (3:6). The majority of scholars have thought this comes from Orphicism. Given the place of the Wheel of Life in Buddhism, this article examines the possibility that it was Buddhism which influenced the writer. ET 117/9 (2006) 366–370

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1077 John Byron, Living in the Shadow of Cain Echoes of a Developing Tradition in James 5:1–6 Behind the statements in James 5:1–6 is an echo of the Cain and Abel story. While it has been recognized that Abel served as an archetype for righteousness and unjust suffering, it is sometimes overlooked that Cain fulfilled a similar role. Beginning with the writings of Josephus and Philo and continuing through to the Midrashim, Cain was portrayed as an archetype for those who oppress the poor and the righteous for self-gain. Just as James accuses the wealthy of using dishonest means to retain the wages of the poor, so also Cain was accused of increasing his property and possessions through robbery and force. The enigmatic statements in 5:6 represent an indictment against the wealthy and declaring that they are guilty of the sin of Cain. NT 48/3 (2006) 261–274

1078 Sigurd Kaiser, Krankenheilung. Untersuchungen zu Form, Sprache, traditionsgeschichtlichem Hintergrund und Aussage zu Jak 5,13–18 The passage must be understood literally, i.e. of real physical illness and real physical healing, not just spiritual sickness and the offering of consolation. The entire Christian community, here represented by its elders, is involved with the care for those of its members who suffer from illness. WMANT 112; Neukirchener Verlag, Neukirchen-Vluyn (2006) X/1–310

✩ 1079 Joel B. Green, Narrating the Gospel in 1 and 2 Peter Narrative theology is the approach proposed in this article to grasp better how a text like 2 Peter engages in the theological task and how to be grasped by it. It is shown that this sort of approach characterizes the theological work, of the books of 1 and 2 Peter themselves. Interp. 60/3 (2006) 262–277

1080 Patrick Chatelion Counet, Pseudepigraphy and the Petrine school: Spirit and tradition in 1 and 2 Peter and Jude This article identifies four “patterns of religion” (E.P. Sanders) in the pseudepigraphic letters of Peter and Jude in order to support the hypothesis of a “Petrine school” ( J.H. Elliot). The first pattern that connects the letters is a Geisttradition (K. Aland), guaranteeing continuity of tradition. The second is the interrelationship between faith and ethics ( fides quae and fides qua). The combination of sanctification and eschatology is a third pattern connecting the three documents. Finally, two florilegia can be identified (one from the Old Testament and apocrypha, and one from the chokmatic tradition), suggesting a fourth pattern: a warning against ungodliness and infidelity. The existence of a Petrine group could represent a preliminary stage of subsequent Early Catholicism. HTS 62/2 (2006) 403–424

1081 Reinhard Feldmeier, Der erste Brief des Petrus This thorough commentary on 1 Peter assumes literary unity (no interpolation theories are necessary to account for the letter’s textual form), non-Petrine authorship, and the city of Rome as the most plausible place of origin. Longer exegetical notes are devoted to elucidating concepts such as hope, temptation (peirasmós), psyche (against the quasi-consensus it is asserted that this term must be understood along Greek lines,

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for which Philo passages are quoted), new birth, humility, and others. Feldmeier consistently interacts with international exegetical literature. Theologischer Handkommentar zum Neuen Testament 15/1; Evangelische Verlagsanstalt, Leipzig (2005) XXXV/1–172 (BL)

1082 Kenneth J. Thomas et al., Structure and Orality in 1 Peter: A Guide for Translators Western biblical exegesis generally focuses on the written text of biblical writings, while largely ignoring the fact that they were meant to be read aloud in public. This translation guide combines a study of the oral features of 1 Peter with suggestions how to translate the text. A glossary, a working translation and the complete Greek text are included in this most useful book. Not only translators will consult it with benefit. United Bible Societies Monograph Series 10; United Bible Societies, New York (2006) XIII/1–219 (BL)

1083 Steven Tracy, Domestic Violence in the Church and Redemptive Suffering in 1 Peter One of the more common assertions made by feminist scholars is that Christian theology contributes to the physical abuse of women. Texts in 1 Peter that deal with redemptive suffering (esp. 2:23–24) and submission of slaves and females (2:18, 3:1) are frequently used to bolster this assertion. The misuse of these same texts by conservatives has also given credence to the feminist assertion that evangelical theology contributes to the abuse of women. In this article the author contends that liberal feminists and evangelical traditionalists have both failed to read these texts in their proper social context. Instead of contributing to the abuse of women in Christian homes, these texts give very helpful principles to correct the abuse of Christian women by their spouses. CTJ 41/2 (2006) 279–296

1084 Chad T. Pierce, Reexamining Christ’s Proclamation to the Spirits in Prison: Punishment Traditions in the Book of Watchers and Their Influence on 1 Peter 3:18–22 The identification of the “spirits in prison” to whom Christ made proclamation in 1 Peter 3:18–22 has been debated for nearly two millennia. Since 1900 many exegetes of this passage have utilized traditions found in early Jewish and Christian literature, especially the ‘fallen angel’ and ‘giant’ myths from 1 Enoch, to illuminate the formative history that underlies these verses. However, previous research has not yet acknowledged the complexity of human, giant, and fallen angel punishment stories that exist in convoluted and conflated forms within 1 Enoch. The purpose of this paper is to demonstrate how these multiple myths, already found in the Book of Watchers, might bring a clearer understanding of the identification of 1 Peter’s incarcerated spirits. Hen. 28/2 (2006) 27–42

1085 Jacqueline Assaël, Remarques syntaxiques et sémantiques pour une interpretation de 1 Pierre 3,18–20 Dans le language biblique comme en grec classique, les complements de lieu sont nécessairement précédés d’une préposition, ce qui n’est pas le cas au verset 19. Par conséquent, l’auteur explique non pas que le Christ est venu “auprès des esprits enchaînés”, ou “vers eux”, mais “pour eux”. La traduction souvent donné du groupe verbal: “il est venu prêcher” est, de toute façon, syntaxiquement inexacte, et elle affaiblit l’énocé pétrinien. C’est donc sur la Croix que le Christ rencontre les esprits prisonniers et qu’il leur proclame son message. PosLuth 54/4 (2006) 393–411

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1086 Jeannine K. Brown, Just a Busybody? A Look at the Greco-Roman Topos of Meddling for Defining allotriepiskopos in 1 Peter 4:15 The term allotriepiskopos in 1 Pet 4:15 fits the parameters of the Greco-Roman topos of meddling and likely refers to movement outside of culturally appropriate social boundaries. This type of interference in the social order has political ramifications and as such would be understood as involving insubordination to the polis. The admonition in 4:15 to avoid this insubordinate behaviour fits the Petrine concern for ensuring that Christian behaviour reproached by pagan neighbours is truly good and not evil. This proposed reading contributes to the ongoing discussion of the purposes of 1 Peter, with the focus on accommodation or distinctiveness at issue. JBL 125/3 (2006) 549–568 (CB)

1087 Boris A. Paschke, The Roman ad bestias Execution as a Possible Historical Background for 1 Peter 5.8 Most commentators on 1 Pet. 5.8 understand the lion picture as a metaphor for the Christian believer’s human enemies or ungodly world systems under the Devil’s power. This article offers a more literal explanation which has been mentioned only by a minority of exegetes and in passing: the Roman ad bestias execution. JSNT 28/4 (2006) 489–500

✩ 1088 Tobias Nicklas, Was macht die Johannesbriefe eigentlich zu “katholischen Briefen”? Als Teil des Dialogs der katholischen Briefe erweisen sich die Johannesbriefe in ihrer Bezugnahme auf geradezu kosmisch anmutende Gemeindekrisen, der darauf antwortenden Zuversicht in die rettende Liebe Christi, der ethischen Folgerung im Liebesgebot und dem Ausgang der Überlegungen in eine eschatologische Hoffnungsperspektive. BiLi 79/2 (2006) 129–132 (CB)

1089 David Rensberger, Conflict and Community in the Johannine Letters The three Johannine Letters present a number of very difficult problems regarding their authorship and historical background, as well as many passages that are obscurely written and difficult to translate and interpret. Nevertheless, they also have important insights to offer regarding the nature of God, the meaning of the incarnation, and the importance and the difficulty of Christian community as a witness to and an expression of divine love. Interp. 60/3 (2006) 278–291

1090 Tobias Nicklas, “Die letzte Stunde” (1 Joh 2,18): Johannesbriefe und Apokalypse Die Verbindungslinien zwischen Joh-Briefen und Offb betreffen insbesondere den Aufruf zur Glaubensentscheidung, wobei die Briefe deutlicher das Ineinander von präsentischer und futurischer, von individueller und universaler Eschatologie darstellen. Diese Glaubensentscheidung aber korrespondiert mit der Abgrenzung der Christen von der “Welt”, wobei die Beantwortung der Frage, auf welcher Seite der Trennlinie ein jeder Mensch steht, in beiden Schriften der Gnade Gottes überlassen wird. BiLi 79/3 (2006) 189–192

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1091 D.G. van der Merwe, Eschatology in the first epistle of John: koinònia in the familia Dei For the author of the first Epistle of John the incident involving the schismatics could be interpreted as the coming of the antichrist(s), which marks the ‘final hour’ and describes an eschatological moment. The present eschatological life of his community is described as continuous koinònia within the family of God, the familia Dei, and as long as this family abides in the light, it experiences progressively divine life and fellowship. The consummation of this new existence will be experienced in the future, when the Son of God ‘is revealed’. In this context one can label the eschatology of 1 John a progressively realizing eschatology that embraces a future eschatological consummation. Verbum et Ecclesia 27/3 (2006) 1045–1076

1092 Tobias Nicklas, Was es heißt, “Kinder Gottes zu werden” ( Joh 1,12b). Der 1. Johannesbrief für Leser des Johannesevangeliums 1 Joh wird hier als Teil des corpus Iohanneum, weiter noch als Teil der christlichen Bibel gelesen. Schon 1 Joh 1,1 bringt mit seinen Worten vom Anfang und vom Wort des Lebens den Joh-Prolog und nachfolgend weitere “Lebens” texte aus Joh ins Spiel, die nicht nur das Leben schaffende Gotteswort, sondern ebenso das ewige Leben in Jesus im Blick haben. 1 Joh 1,2–3 verbindet dann den Vater durch die Offenbarung des ewigen Lebens an seinen Sohn mit dessen Zeugen sowie deren Hörern und Lesern. 1 Joh 1 versucht auf diese Weise auch die Frage aus Joh zu beantworten, was es bedeutet “Kinder Gottes” zu sein: eine Liebesgabe Gottes, die sich in Sündenbekenntnis, Nächstenliebe und Gottesfurcht bewährt. BiLi 79/1 (2006) 58–61 (CB)

1093 Tobias Nicklas, “Gott ist die Liebe” (1 Joh 4,8b) – 1 Joh als Knotenpunkt biblischer Theologie Eine der zentralen Forderungen des 1. Johannesbriefs ist das Gebot der Liebe. Bilder dieses liebenden Gottes begegnen in zentralen Texten bereits im AT, werden im NT weitergeführt und erreichen in 1 Joh die Aussage, dass Gott nicht nur Liebender ist, sondern sich seinem Wesen nach als Liebe bezeichnen lässt. In dem, was als Liebe erfahrbar ist, lässt sich erahnen, was Gott ist. BiLi 79/4 (2006) 245–248 (CB)

1094 David J. Clark, Discourse Structure in 3 John The third letter of John is short enough for the reader to take in the whole discourse, and it is clearly structured in that the major breaks in the discourse are easily identified. Yet there remain tantalizing problems in assessing the relative importance of these breaks, and thus in discerning the main purpose of the letter. This article presents an analysis of the letter depending on structural criteria and proposes two options for a possible structure with arguments for each of the options and the consequences for the interpretation of the letter in both cases. The author concludes that the peak of the letter is in vv. 9 and 10, and that the real purpose of the letter is to puncture the pretensions of Diotrephes. BiTr 57/3 (2006) 109–115

✩ 1095 Peter H. Davids, The Letters of 2 Peter and Jude The two letters are here treated as coherent, consistent documents that must be read against their Jewish background. Jude, the author of the letter of Jude, is identified as

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the brother of Jesus (so also B. Witherington; IRBS 52:1609), and the letter may be dated, vaguely, before 70 CE. 2 Peter, by contrast, is presumably pseudepigraphical, though the commentator argues that one should not be as certain about this as suggested by R. Bauckham. The commentary offered here is detailed and in conversation with international scholarship. The translation used is the New International Version (and not the relatively free Today’s New International Version). The Pillar New Testament Commentary; Apollos, Nottingham (2006) XXXII/1–348

1096 William Brosend, The Letter of Jude: A Rhetoric of Excess of Rhetoric? Against the present tendency to read the letter of Jude in tandem with 2 Peter, the author focuses in this article only some questions concerning the first of these letters: (1) Who was the author of the letter of Jude and when and for whom was the letter written? (2) What can be learned about the author’s method and rhetoric? (3) Who were the author’s opponents and what were the issues at stake? (4) Is the author’s rhetoric best understood as a polemic against the excesses of his opponents or as itself an example of rhetorical excess? Interp. 60/3 (2006) 292–305

1097 Peter Spitaler, Doubt or Dispute ( Jude 9 and 22–23). Rereading a Special New Testament Meaning through the Lense of Internal Evidence The middle/passive verb diakrinomai occurs twice in Jude’s letter. It is usually rendered with the classical/Hellenistic meaning “dispute” in v. 9, and the special NT meaning “doubt” in v. 22. Beginning with a brief discussion of the methodological problems inherent in the special NT meaning approach to diakrinomai, this article offers an interpretation of vv. 9 and 22 based on the letter’s internal evidence. The content of Jude’s letter permits diakrinomai to be consistently translated with its classical/Hellenistic meaning, “dispute” or “contest”. Bib. 87/2 (2006) 201–222

Revelation: general ★ individual passages 1098 Edmondo F. Lupieri, A Commentary on the Apocalypse of John Lupieri offers a bilingual (Greek and English) version of the book of Revelation, followed by a detailed but generally non-technical commentary. A conventional date (between 70 and 100 CE) is accepted by Lupieri, and the number 666 is discussed perceptively, though without arriving or even aiming at a precise historical referent (pp. 214–218). The work includes a subject index and an index of references to biblical and other ancient literature. – A book worth consulting. Italian Texts and Studies on Religion and Society; W.B. Eerdmans Publishing Co., Grand Rapids, Mich. (2006) XXX/1–395

1099 Mark Wilson, Charts on the Book of Revelation: Literary, Historical, and Theological Perspectives Seventy-nine charts help the exegete to find quick and reliable information in the following areas of the study of the book of Revelation: (1) scholarly debates about authorship and date; (2) dates of major events of first-century history; (3) literary genres in the book of Revelation; (4) words occurring only in Revelation; (5) allusions and verbal parallels in other ancient literature, including the Old Testament; (6) the literary structure of the book of Revelation; (7) divine names; (8) designations for believers; (9) apocalyptic themes shared with other New Testament literature; and so on. Some maps are also included. – A helpful resource that supplements all existing commentaries. Kregel Publications, Grand Rapids, Mich. (2007) 1–134 (BL)

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1100 John Noè, An Exegetical Basis for a Preterist-Idealist Understanding of the Book of Revelation The Book of Revelation has a fuller significance beyond its AD 70 eschatological fulfillment. The idealists are right in that the Apocalypse is a theological poem setting forth the ageless struggle between the kingdom of light and the kingdom of darkness (Noè with R.H. Mounce 1998). “And in a preterist-idealist synthesis, the strength of idealism remains that it secures its relevance for all periods of the church’s history. But its major weakness – i.e. its refusal to see a firm historical anchorage – is removed. That missing anchorage is supplied by Revelation’s AD 70 fulfillment” (796). JETS 49/4 (2006) 767–796 (BF)

1101 Henryk Lempa, Apokalipsa ≤w. Jana a dzieje Ko≤cio∑a. Interpretacja eklezjologiczna Apokalipsy ≤w. Jana w historii egzegezy. Eine ekklesiologische Auslegung der Offenbarung des Johannes wurde vorwiegend als prophetische oder geschichtlich-prophetische Deutung des Buches gesehen und kam in der Geschichte der Kirche immer wieder vor. Der Verf. erörtert diese zahlreichen Auslegungen der Offenbarung des Johannes in chronologischer Ordnung. WrPT 2/1 (1994) 33–48 (SS)

1102 Martine Nardin, L’Apocalypse revisitée The Christians of Asia Minor, irritated by the death of the “immolated ones”, prompts the author to compile the book of Revelation. Its central piece, chp. 11, is a theology of martyrdom. NRT 129/3 (2007) 371–387

1103 Peter S. Perry, Critiquing the Excess of Empire: A Synkrisis of John of Patmos and Dio of Prusa Despite their many differences, John the Seer of Patmos and Dio the rhetorphilosopher of Prusa share a basic critique of the Roman Empire. Limiting the comparison to Rev. 18 and Dio’s twelfth Olympic Oration (with an important reference to Dio’s thirteenth Oration), this essay concludes that John and Dio critique the violence, exploitation and luxury of Rome, grounding their analysis in divine sovereignty over earthly rulers. This common critique suggests that John’s message may have been sympathetically heard by a wider audience than simply a few Christian communities, and that Revelation should be reevaluated in this light. JSNT 29/4 (2007) 473–496

1104 Hans-Josef Klauck, Die Johannesoffenbarung und die kleinasiatische Archäologie The author presents and analyses archaeological finds that shed light on (1) the mentality of the people living in Asia Minor in the first century, and (2) individual passages of the book of Revelation (esp. 1:12; 2–3; 4–5; 7:9–12; 17–18; 21–22). Among the existing commentaries, Klauck singles out the one by D.E. Aune as particularly rich in references to archaeology. NTOA 59; Max Küchler et al. (eds.), Texte – Fakten – Artefakte; Academic Press Fribourg, Fribourg (2006) 197–229 (BL)

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1105 Elaine H. Pagels, The Social History of Satan, Part Three: John of Patmos and Ignatius of Antioch: Contrasting Visions of “God’s People” John of Patmos in the book of Revelation boldly combines the Satan tradition of the rebellious angelic commander with the Leviathan traditions involving the dragon from the abyss in order to reveal a great secret: that the one who once held power in heaven and fell down from there was actually none other than “the great dragon, the ancient serpent who is called the devil and Satan” (Rev 12:9). When John conflates Leviathan with Satan, he shows that the powers of evil have grown more powerful than ever. Satan traditions flourished in Jeweish pseudepigraphic sources from 165 BCE to 200 CE, finding their deepest resonances among dissident Jews such as the Qumran sectarians and the followers of Jesus. John’s hostility against the nations, seen as associated with Satan, does not preclude hostility toward those identified as “intimate enemies”. While it is difficult to know exactly who these intimate enemies are for John, at least some of them are to be associated with Pauline teaching. HThR 99/4 (2006) 487–505 (BL)

1106 Thomas Witulski, Kaiserkult in Kleinasien. Die Entwicklung der kultisch-religiösen Kaiserverehrung Witulski establishes the corpus of ancient texts that document the cultic worship of the Roman emperor in Asia Minor. It begins with Emperor Augustus, but assumes a decidedly religious and even soteriological character only at the time of Emperor Hadrianus (reg. 117–138 CE). The inevitable conclusion is that the book of Revelation, which engages in the relevant debate within early Christianity), must be linked with this period. A more precise dating may be ca. 132 CE, for it was then that with the dedication of the Zeus Temple of Athens the worship of Hadrianus was officially established in all of the Eastern provinces. NTOA 63; Vandenhoeck & Ruprecht, Göttingen (2007) 1–210

1107 Jörg Frey, The Relevance of the Roman Imperial Cult for the Book of Revelation: Exegetical and Hermeneutical Reflections on the Relation between the Seven Letters and the Visionary Main Part of the Book While D.E. Aune is hesitant about the impact of the Roman imperial cult on the final redaction of Rev, Frey first shows that the topic of the emperor cult is not confined to Rev 13 and 17, but is present in the whole main part of the book focussing on true and false worship, then he shows that “the throne of Satan” in Rev 2,13 refers to Pergamon’s primacy with regard to the provincial imperial cult. This we can see from 13,2 also. With H. Ulland Frey conceives of the visions as radicalization of the reader’s present reality reflected in chap. 2–3. Finally, he reconstructs the situation of the communities addressed in these chapters to make it plausible that the cultic elements of everyday life and primarily the veneration of the emperor became the crucial problem for the author of Rev and its addressees. NT.S 122; John Fotopoulos (ed.), The New Testament and Early Christian Literature in GrecoRoman Context; Brill, Leiden (2006) 233–255 (DZ)

1108 David L. Barr, The Reality of Apocalypse: Rhetoric and Politics in the Book of Revelation The volume includes 12 papers: G.L. Linton, Reading the Apocylypse as apocalypse: the limits of genre; D.E. Aune, Apocalypse renewed: an intertextual reading of the Apocalypse of John; D.L. Barr, Beyond genre: the expectations of apocalypse; J.-P. Ruiz, Hearing and seeing but not saying: a rhetoric of authority in Rev 10:4 and 2 Cor 12:4; E.M. Humphrey, To rejoice or not to rejoice? Rhetoric and the fall of Satan in Luke 10:17–24 and Rev 12:1–17; S.J. Friesen, Sarcasm and Rev 2–3: churches,

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Christians, true Jews, and satanic synagogues; P. Duff, The “Synagogue of Satan”: crisis mongering and the Apocalypse of John; G. Carey, Symptoms of resistance in the book of Revelation; J.W. van Henten, Dragon myth and imperial ideology in Rev 12–13; D.L. Barr, The lamb who looks like a dragon? Characterizing Jesus in John’s Apocalypse; J.-P. Ruiz, Betwixt and between on the Lord’s Day: liturgy and the Apocalypse; E. Schüssler Fiorenza, Babylon the great: a rhetorical reading of Rev 17–18. Symposium Series 39; Society of Biblical Literature, Atlanta, Ga. (2006) IX/1–306

1109 Jens-Wilhelm Taeger, Johanneische Perspektiven. Aufsätze zur Johannesapokalypse und zum johanneischen Kreis 1984–2003 This book reprints seven papers on the book of Revelation, written by the late author (1945–2004) to supplement his book “Johannesapokalypse und johanneischer Kreis” (1989). Two friends of Taeger’s contribute a summary of his work on the book of Revelation (Martin Karrer, pp. 17–26) and an assessment of his method (Friedrich W. Horn, pp. 219–240). Taeger’s suggestion that the book of Revelation echoes Johannine ideas is not generally accepted by researchers on Revelation. – The volume also includes a general appreciation of Taeger as a theologian (D.-A. Koch). FRLANT 215; Vandenhoeck & Ruprecht, Göttingen (2006) 1–254 (BL)

1110 Michèle Morgen, Bulletin johannique. II. L’apocalypse johannique Review of five contributions to the study of the book of Revelation, by R. Bauckham, C. Daglio, M. Jauhiainen, M. Koch, and B. Kowalski. RSR 95/2 (2007) 305–310 (BL)

1111 David L. Barr, The Lamb Who Looks like a Dragon? Characterizing Jesus in John’s Apocalypse Those who read the book of Revelation as predicting a second coming of Christ wherein he will obliterate the forces of evil in some final battle and force the earth to accept God’s rule are profoundly wrong. Rather, in John’s story, evil is ever and only defeated through resistance and faithful suffering. Symposium Series 39; David L. Barr (ed.), The Reality of Apocalypse; Society of Biblical Literature, Atlanta, Ga. (2006) 205–220

1112 Franco Manzi, Il grande drago fu precipitato sulla terra. Vittoria di Cristo e della Chiesa su Satana nel’Apocalisse The author of this learned paper highlights the role Christ (and, indirectly, the Church) has in the victory over Satan. ScC 135/2 (2007) 209–235

1113 John E. Phelan Jr., Revelation, Empire and the Violence of God Den Ausgangspunkt dieser Untersuchung bilden einige gegenwärtige Tendenzen zur Legitimierung der Gewalt im göttlichen Auftrag. Mit Bezug auf die Werke von René Gerard zeigt der Verf. auf, wie in heutigen Gesellschaften Sündenböcke geschaffen werden, deren gewaltsame und scheinbar notwendige Zerstörung einen temporären Frieden gewährt. Im Hinblick auf die Offb argumentiert er anschließend, dass der Tod Christi für die Kirche das Ende einer solchen Praxis von Suche nach Sündenböcken und Legitimierung der Gewalt im Namen Gottes bedeutet. In einem anschließenden Beitrag auf S. 85–88 unterstützt Grant R. Osborne dieses Plädoyer gegen göttlich legitimierte Gewalt, indem er zwei weitere Aspekte dieses Themas bespricht: Gewalt und die Heiligen sowie Gewalt Gottes. ExAu 20 (2004) 65–84 (DL)

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1114 Rebecca Skaggs et al., Violence in the Apocalypse of John Without being comprehensive this article reviews what noteworthy scholars have suggested from their study of the violent images in the Apocalypse. The author tries to introduce an alternative to the extreme positions of violence and non-violence which have been found in the text of Revelation. CBR 5/2 (2007) 220–234

1115 Richard Bauckham, Judgment in the Book of Revelation Der Beitrag erörtert unterschiedliche Aspekte des Themas ‘Gericht’ in der Offb, u.a. Gottes Gerechtigkeit im Gericht, die Rolle des Lammes und der Heiligen, das Gericht über die Toten. Der Verf. betont die Universalität der Gerichtsaussagen des Buches und ist bemüht um deren Aktualisierung. Einige globale Probleme der Gegenwart ansprechend, bemerkt er: “The modern technological dominance of humanity over the rest of creation on this planet is creating an escalating spiral of destruction and threatened cataclysm that closely corresponds to the progressively intensifying movement of Revelation’s judgments towards a ‘worse than has ever happened before’ scenario” (17). Wie in der Vergangenheit, sind darum auch heute die Leser der Offb dazu aufgerufen, die Schreckensszenarien des Buches nicht als Gericht über ‘andere’ zu interpretieren, sondern auf sich selbst zu beziehen. ExAu 20 (2004) 1–24 (DL)

1116 Gregory K. Beale, The Purpose of Symbolism in the Book of Revelation Revelation’s symbols either sedate or shock the reader back into the reality of his relationship with God. The phrase about Israel in unbelief “not hearing” from Isaiah 6:10 and Matthew 13:15 is turned by John positively to “he who has an ear, let him hear,” as Ezekiel (see Ezek. 3:27) and Jesus (Matt. 13:9, 43) had also done before him. The transformation makes it an address to the faithful who have begun to fall under spiritual anesthesia but nevertheless still have “ears to hear.” CTJ 41/1 (2006) 53–66

1117 Franz Tóth, Der himmlische Kult. Wirklichkeitskonstruktion und Sinnbildung in der Johannesoffenbarung This exegetical study of selected passages from Rev 1–15 emphasizes the heavenly and ritual setting of five scenes, paying close attention to the architectural dimension of the relevant passages: Rev 1:10–20 (hekhal), 4–5 (debir), 8:1–6 (hekhal), 11:15–19 (open temple), 14:14–15:8 (temple court). The construction of a sacred cosmos dominated by God and Christ who rule in the celestial temple enables the author and his audience to confront a world in which salvation is endangered. The study is prefaced with a survey of the philosophical insights of “constructivism” which the author takes to be relevant for understanding ancient worldviews. Arbeiten zur Bibel und ihrer Geschichte 22; Evangelische Verlagsanstalt Leipzig (2006) XII/1–613

1118 Matthijs den Dulk, The Promises to the Conquerors in the Book of Revelation This article suggests that the promises to the “conquerors” at the close of each letter to the Asian churches in chapters 2 and 3 of the Apocalypse are based on subsequent events in salvation-history. The first promise (to the conquerors in Ephesus) refers to the creation story; the last promise (to the Laodicean conquerors) refers to the ministry and exaltation of Jesus. The promises to the other churches fit within this salvation-historical line from creation to the ministry of the Messiah, which is taken up again at the end of the book in the eschatological and climactic promise of Rev 21,7. Bib. 87/4 (2006) 516–522

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1119 Gordon D. Fee, Preaching Apocalyptic? You’ve Got to be Kidding! Um die Möglichkeit aufzuzeigen, dass apokalyptische Texte als Grundlage für Predigten dienen können, erörtert der Verf. einige Merkmale der Offb: die besondere Form des Buches, ihre kryptische Sprache, Struktur, den Zweck ihrer Entstehung und den historischen Kontext, in dem das Buch geschrieben wurde. Abschließend ist eine Aufteilung des Buches auf dreizehn Abschnitte einer möglichen Predigtreihe präsentiert. CTJ 41/1 (2006) 7–16 (DL)

1120 Marion Carson, Fine Madness: Psychosis, Faith Communities and the Rehabilitation of the Christian Apocalypse A parallel is drawn between responses to the Christian Apocalypse and people who suffer from psychosis. Historically, both have been abused, shunned, and silenced. Liberationists recognize the ability of Revelation’s ‘otherness’ to speak to the marginalized. They have seen that the aesthetics of the Apocalypse are part of a powerful life force which can influence people in a way that letters and gospels, rooted in real life as they are, cannot. ET 117/9 (2006) 360–365

✩ 1121 J.C. De Smidt, A doxology to Christ (Rev. 1:5e–6) Revelation 1:5e–6 is a doxology, an eulogy on the characteristics (attributes) of Christ. Christ’s churches celebrate the enduring love of Christ, who by a once-and-for-all historical act redeemed them from enslavement to sin. Through this redemptive achievement Christ obtained royal and priestly prerogatives for believers in the present. The meaning of this doxology is investigated from a “heilgeschichtlich” and covenantal context. The acts of Christ are framed by the acts of God; God thus is the “Principium Essendi”. The point of departure in this article is that an ontological relationship exists between the theologia naturalis and the theologia supra-naturalis in the final phase of God’s kingdom. IDS 40/2 (2006) 317–335

1122 Konrad Huber, Einer gleich einem Menschensohn. Die Christusvision in Offb 1,9–20 und Offb 14,14–20 und die Christologie der Johannesoffenbarung This habilitation thesis offers a thorough exegesis of two visions of Christ, styled as one like a son of man, in two chapters of the book of Revelation. In Rev 1, Christ is speaking, in Rev 14, he does not say a word. The two visions share one fundamental feature: that of presenting Christ as the judge. Neutestamentliche Abhandlungen NF 51; Aschendorff Verlag, Münster (2007) VIII/1–361

1123 Franciszek Sieg, Implikacje formu∑y samookre≤leniowej Ap 1,17c.18 dla interpretacji Baranka w Ap 4–5 Alle christologischen Prädikative von Off 1,17c.18 verweisen konsequent auf die Identität des Subjektes egò (V. 17c) als das in Off 5 dargestellte Lamm und definieren die Beziehung zwischen dem Lamm und dem “auf dem Throne Sitzenden” (Off 4), wobei das Lamm in seiner transzendentalen Existenz mit Gottes Attributen wie auch Kompetenzen versehen wird. Ab Off 6 tritt das Lamm ins Zentrum der aufgezeichneten Ereignisse. Gott selbst bleibt im Hintergrund und tritt in den Vordergrund erst am Gerichtstag hervor, obwohl er in seinem Wirken dem Lamm beisteht. ScripSc 8–9 (2004–05) 225–240 (SS)

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1124 Clinton Wahlen, Heaven’s View of the Church in Revelation 2 and 3 The earthly-heavenly duality of the letters to the seven churches in Revelation 2 and 3, evidenced by their prophetic character as letters from Jesus, the use of symbolism (much of which is already introduced in John’s vision of the heavenly Son of Man, 1:9–20), and structural clues evident from the surrounding context, shows that these letters are to be read not only as first-century epistles to particular churches but also as a portrayal of the checkered progress of the church throughout history. A corollary of this study is that even these “epistolary” chapters can be viewed as apocalyptic in harmony with the overall genre of the book. JAAS 9/2 (2006) 145–156

1125 Adela Yarbro Collins, Satan’s Throne. Revelations from Revelation Die Erwähnung eines ‘Throns des Satans’ im Sendschreiben an Pergamon (Offb 2,13) lässt auf eine lokale Einrichtung im sakralen Bereich der Stadt schließen. Die Verf. schlägt vor, dass mit dem Thron Satans der zwischen dem Tempel der Athena und dem Tempel des Zeus errichtete große Altar gemeint ist, der sich heute im Pergamon Museum in Berlin befindet. In symbolischer Weise stand dieser Opferaltar für das irdische Wirken von Zeus ( Jupiter), der von frühen Christen als der Anführer gefallener Engel gesehen wurde, sowie die Macht der römischen Kaiser, die als Herrscher über das neue Babylon – Rom – ebenfalls mit der Herrschaft Satans assoziiert wurden. BAR 32/3 (2006) 26–39 (DL)

1126 Cameron C. Afzal, Wheels of Time in the Apocalypse of Jesus Christ Rev 4–5 is based on an interpretation of the divine throne in Ezek 1. The seer sees the heavenly court, i.e. he is admitted to the place from which the created world is directed. God is basileus tôn aiônôn (variant reading of Rev 15:3). The wheels of the divine chariot are not explicitly referred to, but their presence is presupposed. John seems to conflate the “living beings” with the wheels within wheels and thereby associates the circular motion of the wheels with the motion of God’s creation in calendrical cycles. Symposium Series 11; A.D. DeConick (ed.), Paradise Now: Essays on Early Jewish and Christian Mysticism; Society of Biblical Literature, Atlanta, Ga. (2006) 195–209 (BL)

1127 Ranko Stefanovic, The Angel at the Altar (Revelation 8:3–5): A Case Study on Intercalations in Revelation The parenthetical passage of Rev 8:3–5 functions as a connecting link, both concluding the seven-seals series and introducing the seven-trumpet series. As such, the passage defines the theological meaning and nature of the trumpet plagues in the light of the petition of the slain saints for justice in the scene of the fifth seal (6:9–11). The strong verbal and thematic parallels between the scene of the fifth seal and 8,3–5, as well as the introductory function of 8,3–5 to the seven trumpet series suggest what seems to be the main theme of the entire Apocalypse: the situation of faithful Christians in the hostile world. The passage in view provided the faithful with an assurance that their suffering is not the last word and that heaven is not indifferent to what they pass through. In the same time, it is a call to the suffering faithful not for active resistance, but rather for patient endurance. AUSS 44/1 (2006) 79–94

1128 Felise Tavo, The Outer Court and Holy City in Rev 11:1–2: Arguing for a Positive Appraisal Taking the thoroughly symbolic character of Rev 11:1–2 as its point of departure, this article argues on the basis of Ezek 40–48 that the measuring of the temple, the altar and worshippers in Rev 11:1 implies the spiritual preservation not so much of the

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church as the church at worship. Yet if the church cannot be spiritually harmed as long as it functions as a worshipping community, this does not in any way exempt it from having to endure physical affliction. A suffering and persecuted church at the hands of its enemies is argued to be the reality signified by the unmeasured outer court to be cast out in Rev 11:2. As the outer court and holy city are appositional, the suffering church and its heavenly dimension are intimately related. ABR 54 (2006) 56–72

1129 Rob Dalrymple, The Use of kai in Revelation 11,1 and the Implications for the Identification of the Temple, the Altar, and the Worshippers By means of the symbolic act of measuring ‘the temple’, which is composed of those who will suffer martyrdom (‘the altar’) and those who remain faithful to the end (‘the worshippers’) John reassures the entire covenant community that their eternal destiny is firmly within the sovereign judge’s control. The exegetical use of kai in 11,1b explains why it is ‘the altar’ and not some other piece of furniture that is measured. Finally, the distinction between the righteous who are martyred and those who are not confirms that John did not perceive all of the righteous as suffering martyrdom. Bib. 87/3 (2006) 387–394

1130 Jan Willem van Henten, Dragon Myth and Imperial Ideology in Revelation 12–13 This passage echoes Greco-Roman combat myths such as the Apollo-Python-Leto myth and the Horus-Seth / Typhon myth. These myths play an important role in the imperial ideology: the emperors were often associated with Apollo or Zeus, gods famous for their role as slayer of a dragon. The combat as presented in Revelation implies an inversion of roles. Not only is the obvious claim of the ruler to a divine status refuted, but also are emperors associated with the dragon or chaos monsters in their own myths, the opposite of Zeus or Apollo who triumphs over the agent of evil. Symposium Series 39; David L. Barr (ed.), The Reality of Apocalypse; Society of Biblical Literature, Atlanta, Ga. (2006) 181–203

1131 David L. Balch, “A Woman Clothed with the Sun” and the “Great Red Dragon” Seeking to “Devour Her Child” (Rev 12:1,4) in Roman Domestic Art “The central thesis of this paper is that in Rev 12 John was subverting the Imperial visual representation of a pregnant woman/goddess, whose giving birth to her divine child would generate cosmic conflict. A secondary thesis is that the cosmic disorder in heaven and on earth described verbally by John has visual analogies among frescos on Roman domestic walls.” For the first thesis the author adduces pictures of the Io-myth, for the second frescoes with the beauty contest between Venus and Hesperus. NT.S 122; John Fotopoulos (ed.), The New Testament and Early Christian Literature in GrecoRoman Context; Brill, Leiden (2006) 287–314 (DZ)

1132 G. Biguzzi, Is the Babylon of Revelation Rome or Jerusalem? The Babylon of Revelation 17–18 has been interpreted as imperial Rome since antiquity, but some twenty interpreters have rejected such a solution in recent centuries and have held that Babylon instead should be Jerusalem. This is not a minor question since it changes the interpretation of the whole book, because Rev would become all of a sudden an anti-Jewish libel, after having been an anti-Roman one. This article discusses the pros and cons of the two interpretations and concludes that the traditional one matches both the details and the plot of the book much more than any other. Bib. 87/3 (2006) 372–386

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1133 Wojciech Popielowski, Rola Chrystusa – “S∑owa Boga” w Ko≤ciele i ≤wiecie (Ap 19,13) Le livre de la Révélation nous présente toute une théologie de la Parole. Destiné à la lecture dans l’assemblée liturgique le livre parle de la béatitude de celui qui lit et ceux qui entendent les paroles de la prophétie. Premièrement c’est le Christ qui parle aux chrétiens. Dans la première description du Fils de l’homme Jean note qu’il y a un glaive acéré à double tranchant qui lui sort de la bouche. Avec ce glaive le Christ, Chef de l’Église la purifie et la prépare à la lecture du sens de son histoire. Dans cette lecture c’est lui-même qui est guide par sa présence au milieu de l’Église. Par cette présence les avènements de l’histoire parlent eux-mêmes et peuvent être compris par la communauté des disciples du Christ. Finalement le même glaive à deux tranchants sera l’instrument de son jugement final. Le Christ qui porte le nom la Parole de Dieu est présenté comme celui qui achève son suivre de la Parole engagée dans l’histoire de l’homme. Son jugement est considéré non seulement comme l’accomplissement des paroles de Dieu mais aussi comme le point final de son engagement dans les avènements de l’histoire de l’homme et du monde. VV 7 (2005) 167–184

1134 C. Lorenzo Rossetti, Millennio e Prima Risurrezione. Ap 20:1–6 e il destino escatologico dei santi: un’ipotesi esegetica e suo significato teologico The millennium in Rev 20:1–6 designates a celestial period of time which neither coincides with divine eternity nor with a period of this-worldly time. It is a heavenly time of the Church triumphant. Gr. 88/2 (2007) 273–290; 88/3 (2007) 473–489

1135 Louis Painchaud, Identité chrétienne et pureté rituelle dans l’Apocalypse de Jean de Patmos: l’emploi du terme “koinon” en Ap 21,27 Ritual impurity, designated by “koinon”, is used as a criterion for exclusion from the New Jerusalem. The paper discusses the three exclusion lists in Rev 21:8; 21:27 and 22:15 and adds a note on the early-Christian letter Ad Diognetum. Paul would not have accepted this ideology of exclusion, promoted as it was by his Galatian opponents. LTP 62/2 (2006) 345–357 (BL)

EXTRABIBLICAL SOURCES Inscriptions General – alphabet 1136 Bernd Janowski et al. (eds.), Briefe Ca. 200 letters, some very fragmentary, but some relatively long, are here offered in new, annotated German translations. Letters from all parts of the ancient Near East and Egypt are included, with some items translated from Greek. Particularly noteworthy are the Mari letters (37 items, translated by Nele Ziegler), letters from Amarna (36 items, by various translators: D. Schwemer, A.F. Rainey, et al.), and Hebrew and Aramaic letters (31 items, by I. Kottsieper). Introductions and annotations are more detailed than in the fascicles of the first series of TUAT, and some of the sections

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actually replace earlier TUAT versions. It is to be hoped that the new TUAT series renews interest in the civilizations of the ancient Near East, an interest seems to have declined during the last thirty years. – Although the present volume is somewhat expensive, it nevertheless belongs in all libraries collecting materials relevant for biblical studies. Texte aus der Umwelt des Alten Testaments. Neue Folge 3; Gütersloher Verlagshaus, Gütersloh (2006) XVIII/1–458 (BL)

1137 Gordon J. Hamilton, The Origins of the West Semitic Alphabet in Egyptian Scripts This is a thorough study, directed by F.M. Cross, of the corpus of so-called ProtoSinaitic inscriptions. The author re-dates them to the period between ca. 1850 and 1250 BCE and argues, quite convincingly, that the alphabet that is used in these inscriptions was invented ca. 1900 BCE by someone who developed it on the basis of Egyptian writing. From the signs used it is clear that the inventor valued cattle highly, gave prominent places to architectural signs and weapons, and created a writing system with graphemes showing a strong human focus (resh = head, ayin = eye, kaph = palm and wrist). The book includes a list of biblical references. – Of interest to all those who study alphabetic origins. CBQ.MS 40; Catholic Biblical Association of America, Washington (2006) XXV/1–433 (BL)

1138 Ron E. Tappy et al., An Abecedary of the Mid-Tenth Century BCE from the Judaean Shephelah Near the conclusion of the 2005 excavation season at Tel Zayit, the Zeitah Excavations recovered a large stone bearing an incised, two-line inscription with a 22-letter abecedary. After locating the site in its ancient physical setting, this article presents a detailed description of the archaeological context that yielded the inscribed stone, the comparative evidence for studying the inscription, and a palaeographical analysis of each letter of the abecedary itself. The Tel Zayit Abecedary represents the linear alphabetic script of central and southern Canaan at the beginning of the first millennium BCE, a transitional script that developed from the Phoenician tradition of the early Iron Age and anticipated the distinctive features of the mature Hebrew national script. BASOR 334 (2006) 5–46

Hebrew ★ Moabite 1139 Christopher A. Rollston, Scribal Education in Ancient Israel: The Old Hebrew Epigraphic Evidence There has been substantial discussion about the presence of “schools” in Iron Age Israel (that is, Israel and Judah), with some scholars affirming that there were schools and some positing that there is no cogent evidence for them. Within this article, the Iron Age Old Hebrew epigraphic evidence is analyzed. Based on the nature of the palaeographic evidence, the orthographic evidence, and the use of hieratic numerals, it is here argued that formal, standardized scribal education was a component of ancient Israelite society during Iron II. Of course, some have posited that becoming proficient in the Old Hebrew writing system was so facile that there was no need for formal, standardized education. However, modern empirical studies of the length of time required for proficiency in a first alphabetic writing demonstrate that the field has been too sanguine about the pace of learning the Old Hebrew writing system. BASOR 334 (2006) 47–74

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1140 Aaron Demsky, The MPQD Ostracon from Tel ‘Ira: A New Reading The MPQD ostracon was excavated at Tel ‘Ira and dates from the eighth or seventh century BCE. Most scholars interpret its opening word mpqd as “census,” followed by a list of four names: Berekhyahu, Gibbea˙, Moqir, and ”elemyahu. Y. Garfinkel has suggested the alternate meaning of mpqd as “a command.” This paper proposes that the inscription should be read: mpqd brkyhw gb˙; mpqd “lmyhw, referring to only two men, both bearing quite popular given names at the end of the Judaean Monarchy. For that reason, the first person was identified by a nickname or clan name, Gibbea˙. BASOR 345 (2007) 33–38

1141 Nadav Na’aman, Ostracon No. 7 from Arad Reconsidered Ostracon 7, of which this paper offers a fresh translation, was written on the eve of the day of the New Moon, and Eliashib is instructed to give the Kittim a standard jar of wine for the coming festival. The text indicates that the Day of the New Moon was a sabbatical day to be celebrated by eating and drinking. The Kittim, although foreigners, also received extra provisions for this festal day. Seymour Gitin et al. (eds.), Confronting the Past; Eisenbrauns, Winona Lake, Ind. (2006) 265–267 (BL)

1142 André Lemaire, Khirbet el-Qôm and Hebrew and Aramaic Epigraphy W.G. Dever in the late 1960s was the first to trace paleo-Hebrew inscriptions to the tombs of Khirbet el-Qôm. The present article is an inventory of some 30 inscriptions that are known to come or likely to come from this extraordinary site. All items are presented in transliteration and translation. Seymour Gitin et al. (eds.), Confronting the Past; Eisenbrauns, Winona Lake, Ind. (2006) 231–238 (BL)

1143 Oded Lipshits et al. (eds.), The Growing Corpus of Yehud Stamp Impressions: New Finds and New Research Ten papers publish newly-found stamp impressions from Israel bearing the letters YH or YHD (for Yehud, name of the Persian district of Judah). They are sometimes associated with rudimentary iconography (lion motif ) and personal names. Currently, 17 types of Yehud stamps are known, as suggested in the new typological system suggested in this thematic issue of “Tel Aviv”. Some of the impressions date from the second century BCE, i.e. the early Hasonean period. Tel Aviv 34/1 (2007) 1–121 (BL)

1144 Matthew Suriano, A Fresh Reading for ‘Aged Wine’ in the Samaria Ostraca Though the Samaria Ostraca are of limited use as witnesses to spoken Hebrew in the Iron Age, they hold a greater value when it is recognized that they are relics of an ancient writing system. Scholars typically classify the language of the ostraca as a northern dialect of Hebrew. However, the issue becomes one of semantics when the meaning of ‘dialect’ is considered. The Samaria Ostraca were products of royal scribes and represent a distinct form of literature (archival lists) that held a limited purpose (recording deliveries of foods). The best way to approach the language of the Samaria Ostraca is to take into consideration their specific use and social context by examining the ostraca’s form (or register) and content. This essay explores the Samaria Ostraca as administrative documents written in a standardized language that recorded shipments of prestige goods, and focuses on the terms ‘washed oil,’ and ‘aged wine.’ Both terms stand for high-quality products that were unique to the culture of the northern king-

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dom, in their manner of production. While this fact is generally accepted with the term ‘washed oil,’ it has not been fully recognized in the term ‘aged wine’ until now. PEQ 139/1 (2007) 27–33

1145 Simon B. Parker, The Question of Restorations in Epistolary Inscriptions with Special Reference to Arad 40 The purpose of this brief note is to illustrate a couple of basic principles and the kind of arguments required to justify restorations or, when specific restorations would be speculative, to illumine the logic of the discourse of an ancient letter. As an example the Arad letter 40 is considered and a new restoration of the lines 9–10 of this letter is proposed. The author pleads for the exclusion of speculative restorations in treatments of inscriptions because such restorations tend to acquire the force of tradition and to be treated as part of the historical testimony that the inscription provides, rather than as the accomplishments of the creative imagination of the restorer. The publication history of Arad 40 is an example of this tendency. IEJ 56/1 (2006) 96–101

✩ 1146 Zecharia Kallai, Note on J.A. Emerton: lines 25–6 of the Moabite Stone and a recently-discovered inscription The term hmkrtt (plural with article) in 1.25 of the Moabite stone, compared to the singular form mkrt in 1.4 of the newly discovered Moabite royal inscription, was interpreted as referring to a water reservoir, similar to "“w˙ mentioned in ll. 9 and 23. It is suggested that the two terms should be regarded as distinct features of such water installation, with the mkrt referring to an auxiliary element of the reservoir, namely a shaft, passage or conduit. VT 56/4 (2006) 552–553

1147 André Lemaire, Essai d’interprétation historique d’une nouvelle inscription monumentale moabite Dating from ca. 750 BCE, this inscription is evidence that Shalmân, king of Moab, was presumably allied to the Israelites as these fought against the Ammonites and the Arameans of Damascus. Reference is made to 2 Kings 14:25.28 and Amos 6:13–14. – The article includes a new (French) translation of the fragmentary inscription and photos. CRAI 2005/1, 95–108 (BL)

Aramaic – Syriac 1148 Christoph Koch, Zwischen Hatti und Assur: Traditionsgeschichtliche Beobachtungen zu den aramäischen Inschriften von Sfire The Aramaic Sfire inscriptions, discovered in 1930, date from the eighth century BCE (before 740 BCE). The present paper comments on the list of deities and the treaty curses. BZAW 365; Markus Witte et al. (eds.), Die deuteronomistischen Geschichtswerke; de Gruyter, Berlin (2006) 379–406 (BL)

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1149 Walter E. Aufrecht, What Does the Tel Dan Inscription Say and How Do We Know It? Dieser Rezensionsartikel zu G. Athas, The Tel Dan Inscription: A Reappraisal and a New Interpretation (New York 2003) beginnt mit einigen allgemeinen Bemerkungen zur Entwicklung der Epistemologie in Nord Amerika und einer groben Einteilung der bisherigen Publikationen zur Tel Dan Inschrift. Anschließend wird das Buch von G. Athas abschnittweise besprochen, wobei sich der Rezensent von der Ausführlichkeit der paläographischen wie epigraphischen Analyse beeindruckt zeigt. Athas’ Entscheidungen zur Einordnung der Fragmente A und B–C als nicht zusammengehörend sowie seine Erklärung des Ausdrucks bytdwd als ein Toponym werden als überzeugend anerkannt. Der Beitrag schließt mit einer Aufstellung einiger Schwächen und Stärken des rezensierten Werkes, das als das zweite (nach den editiones principes) wenn auch noch lange nicht das letzte Wort in der Diskussion um die Tel Dan Inschrift gewürdigt ist. BASOR 345 (2007) 63–70 (DL)

1150 Frank Moore Cross, Personal Names in the Samaria Papyri This paper records and analyzes the personal names found in the Samaria Papyri and papyrus fragments found in the Wâdì ed-Dâliyeh. The mixture of names of men and women, many belonging to a slave-owning elite, many belonging to slaves being bought and sold, together with names of Samaritan officials, gives a cross section of the onomasticon of the populace of Samaria, the city and the province. The largest single category of names consists of Yahwistic names, names compounded with yhw or yh. This characteristic belongs both to the names of owners and, surprisingly, of slaves. There are foreign (or pagan) names in the papyri, but no more than are found in Judaea in this late Persian period. The character of the personal names in the Samaria Papyri, and their heavy Yahwistic and Hebrew count, has direct bearing on questions of the historical accuracy of the Jewish polemic against the Samaritans, found both in the Bible and in even harsher terms in subsequent times. BASOR 334 (2006) 75–90

1151 Esther Eshel et al., Aramaic Scribal Exercises of the Hellenistic Period from Maresha: Bowls A and B In the excavations at Maresha, parts of four bowls with 16 inscriptions written on both the interior and exterior were found. This article discusses seven inscriptions written on two bowls by different hands, thus identified as scribal exercises, in a cursive Aramaic script of the late third or the beginning of the second century BCE. The inscriptions on Bowl A include part of a wisdom text, a registration of a daily harvest, and an account. Bowl B includes a blessing of a wise man and part of a marriage contract. While the registration of the harvest, the account, and the marriage contract are related to daily life, the source of what the authors call “wisdom texts” is less clear. In this article they have tried to trace the possible origins of those wisdom texts by looking for parallels and by speculating that they are part of the lost Edomite wisdom tradition. BASOR 345 (2007) 39–62

1152 André Lemaire, Engraved in Memory. Diaspora Jews Find Eternal Rest in Jerusalem Neben dem berühmt gewordenen Jakobus-Ossuar gehören zwei weitere mit aram. Inschriften versehene Ossuare zur Sammlung von Oded Golan. Auf einem dieser Ossuare erwähnen zwei Inschriften eine namentlich nicht benannte Mutter und Tochter von Priestern aus den jüdischen Gemeinden von Apamea und Palmyra. Auf dem zweiten Ossuar wird ein gewisser Bey’a, Sohn des Jakobs genannt. Wie dieses zweite Ossuar, dessen Authentizität nie angezweifelt wurde, zeigt, konnten die Tiefen der Gravur floraler Motive sowie der Inschrift auf einem Ossuar (wie im Fall des Jakobus-

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Ossuars) durchaus unterschiedlich ausfallen, da sie mit unterschiedlichen Werkzeugen und möglicherweise auch von verschiedenen Personen durchgeführt wurden. BAR 32/3 (2006) 52–57 (DL)

1153 Christa Müller-Kessler, Syrische Zauberschalen – Korrekturen und Nachträge Angesichts eines dringenden Korrekturbedarfs innerhalb der Zauberschalenliteratur bietet dieser Beitrag eine überarbeitete Edition von neun der sprachlich wichtigeren Exemplare. Neben einer Einleitung zur bisherigen Publikation wird in jedem Einzelfall die Transliteration des syrischen Textes, eine Übersetzung sowie – in einigen Fällen – ein kurzer Kommentar der sprachlich besonders interessanten Formulierungen geboten. WdO 36 (2006) 116–130 (DL)

Egyptian – Hittite – Phoenician – Philistine – Greek 1154 Ellen F. Morris, Bowing and Scraping in the Ancient Near East: An Investigation into Obsequiousness in the Amarna Letters While certain aspects of the Amarna letters have been extensively studied, their potential to illuminate the internal structure of the Egyptian empire has by no means been exhausted. The author demonstrates how the results of a systematic study of the greeting formulas used by Egypt’s vassals when addressing the pharaoh can reveal a great deal about the varying degrees of political control within the empire. After a brief description of the methodology employed in this study, she discusses the clustering in social rank that is discernible among the different geographic areas of Egypt’s northern empire. Whether these proposed rankings may potentially shed light on the preparation of individual treaties between the Egyptian state and particular vassals is the subject of the concluding section of this article. JNES 65/3 (2006) 179–195

1155 Alice Mouton, KUB 22,61 (CTH 578): comment traiter les yeux de Mon Soleil? The Hittite oracular text KUB 22,61 has never been fully edited till now. It refers to an eye-disease of the Great King (most probably Hattu“ili III). In a dream, the queen (Puduhepa?) saw someone use a plant to cure My Sun’s eyes. If the here proposed understanding of the text is correct, the seers perform divinatory inquiries in order to confirm and specify the content of that divine message. WdO 36 (2006) 206–216

1156 Aaron Schade, The Syntax and Literary Structure of the Phoenician Inscription of Ye˙imilk The purpose of this article is to demonstrate how literary devices work in conjunction with syntax in the Phoenician inscription of Ye˙imilk. The author shows that chiasmus as a literary device operates within the parameters set by syntax. The execution of the chiasm occurs on both a syntactic and literary plane. In the discussed text the syntax is the vehicle that conveys the literary devices, and the author chose identical or synonymous words within the chiastic parallel, resulting in both a grammatical and semantic chiasm. Maarav 13/1 (2006) 119–122

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1157 Philip C. Schmitz, Procopius’ Phoenician Inscriptions: Never Lost, Not Found Procopius of Caesarea, a Byzantine writer, claimed to have seen two stelae inscribed with Phoenician letters at Tigisis, in Numidia. His translation of the Phoenician text links these documents with the biblical story of the expulsion of Canaanites by Joshua. Anthony J. Frendo has recently argued that Procopius’ account is independently confirmed by the Armenian historian Moses Khorenats’i in a passage that, in Frendo’s view, predates Procopius (PEQ 34/1, 2002, 37–43; IRBS 49:1099). Frendo concludes that Procopius may confirm the biblically attested tradition that military operations underlay the emergence of earliest Israel. However, current Armenian historiography places Moses Khorenats’i later than Procopius. What is more, Procopius’ ‘translation’ of the Phoenician text appears to be dependent on a lost passage of Sextus Julius Africanus, itself reflecting the diction of the Septuagint ( Josh 10.10 and 5.1). Procopius probably acquired the passage from Hippolytus of Rome, adding a tendentious interpolation (See also the answer to this paper by A.J. Frendo on pp. 105–107). PEQ 139/2 (2007) 99–104

1158 Frank Moore Cross et al., Cypro-Minoan Inscriptions Found at Ashkelon Die hier präsentierten beschrifteten Krughenkel sowie ein Ostrakon aus Aschkelon belegen einerseits Handelsbeziehungen zwischen den Philistern und den Phöniziern während der Eisenzeit I. Andererseits lassen sie darauf schließen, dass die Philister in einer frühen Phase die syllabische zypro-minoische Schrift kannten, die sie spätestens im 10. Jh. v. zugunsten der hebr. Alphabetschrift aufgegeben haben. IEJ 56/2 (2006) 129–159 (DL)

1159 Erasmus Gass, Samson and Delilah in a newly found inscription? In a lengthy discussion Shea has proposed many new readings of an ostracon which was found in the late-seventh-century-BCE destruction layer of Ashkelon. Contrary to the proposal of Cross, he tries to establish some new readings which could be of importance for biblical scholars inasmuch as he finds Samson and Delilah on this ostracon. This critique of the new readings of Shea focuses on palaeographical, orthographical and syntactical problems which make it difficult to accept his transliteration, translation and historical conclusions. Shea’s reconstruction of this ostracon’s original text is therefore rejected, and a new translation of this fragmentary text is given. JNWSL 32/2 (2006) 103–114

1160 Gerald Finkielsztejn, An Incised Bag-Shaped Hellenistic Jar Handle from the Kaplan Interchange (Tel Aviv) In the course of rescue excavations undertaken before the construction for a road interchange in the area of Kaplan Boulevard, Tel Aviv, an incised handle of a Southern Levantine jar was uncovered in the surface debirs of a bulldozer. The two-line Greek inscription incised on the top of the handle allows setting the date of the jar to 155/4 BCE. This fits perfectly the historical context of the coast of Judaea, in a period when military activities most probably generated the need for an increased organisation of the transport of basic food in jars. IEJ 56/1 (2006) 51–56

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1161 John S. Kloppenborg, The Theodotos Synagogue Inscription and the Problem of First-Century Synagogue Buildings Against the notion that this famous Greek inscription (first published in 1920) dates from between the second and fourth century CE (H.C. Kee, 1990) the author defends an “early” dating to the end of the first century BCE or the very early first century CE. James H. Charlesworh (ed.), Jesus and Archaeology; W.B. Eerdmans Publishing Co., Grand Rapids, Mich. (2006) 236–282 (BL)

Apocrypha and pseudepigrapha Old Testament: general ★ ApocrMos – Book of Noah – Cave of Treasures – 1 Enoch – 4 Ezra – Jub – 3/4 Macc – Ps 151 – TestAbr – TestMos – TestNaph – TestSol 1162 Michael E. Stone, Apocrypha, Pseudepigrapha and Armenian Studies. Collected Papers. Volume I This volume includes reprints of 30 papers originally published between the 1960s and the early 2000s. General papers include: categorization and classification of the apocrypha and pseudepigrapha; The Dead Sea scrolls and the Pseudepigrapha; The study of the Armenian apocrypha. Textual studies are equally prominent in the collection: The bones of Adam and Eve; Adam, Eve and the Incarnation; The document called “Question”; Aramaic Levi document and Greek Testament of Levi (2003); An introduction to the Esdras writings; A new edition and translation of the Questions of Ezra [bilingual edition of the Armenian text]. The author has already published “The Aramaic Levi Document” (Leiden: Brill, 2004), and is preparing a book to be entitled: Adam and Eve in the Armenian Tradition (3 vols.). Orientalia Lovaniensia Analecta 144; Uitgeverij Peeters, Leuven (2006) XIX/1–464

1163 James L. Kugel, The Ladder of Jacob: Ancient Interpretations of the Biblical Story of Jacob and His Children As in his earlier collection of essays, entitled In Potiphar’s House (1990), Kugel studies early extensions and embellishments or, generally speaking, the early afterlife of particular OT passages. The seven chapters of the present book focus on the following motifs and subjects: Jacob and the Bible’s ancient interpreters; the ladder of Jacob; the rape of Dianah, and Simeon and Levi’s revenge; Reuben’s sin with Bilhah; how Levi came to be a priest; Judah and the trial of Tamar; a prayer about Jacob from the Dead Sea Scrolls. Kugel demonstrates that as a rule, the expansions found in sources such as Jubilees or the Testaments of the Twelve Patriarchs are fundamentally exegetical, i.e. connected with, or developed out of something present in the biblical text. Princeton University Press, Princeton (2006) XIII/1–278 (BL)

1164 George W.E. Nickelsburg, Torah and the Deuternomic Scheme in the Apocrypha and Pseudepigrapha. Variations on a Theme and Some Noteworthy Examples of its Absence In a first group of texts ( Jub, AssMos, 2 Macc, PsSal, Tob, Jud, Bar, Sir, 4 Ezra and 2 Bar) the pattern drawn from Deuteronomy 28–32 (sin – punishment – repentance – restoration) is operative; there, obedience to the Law plays an important role. But there

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is also a second, more sapiential group in which Moses and the Tora are not central. Among these writings Nickelsburg counts Ben Sira, Wisdom of Salomon and 1 Enoch. NTOA 57; Dieter Sänger et al. (Hgg.), Das Gesetz im frühen Judentum und im Neuen Testament; Vandenhoeck & Ruprecht, Göttingen (2006) 222–235 (DZ)

✩ 1165 Elie Latour, Une Proposition de reconstruction de l’Apocryphe de Moïse (1Q29, 4Q375, 4Q376, 4Q408) L’identification de recoupements à conduit à admettre que les manuscrits 1Q29, 4Q375, 4Q376 et 4Q408 attestent un même texte, inconnu par ailleurs, mais appelé par convention Apocryphe de Moïse. Mais la publication séparée de ces manuscrits ne suffit pas par elle-même à fonder une approche globale et systématique de cet écrit. C’est pourquoi cet article propose une reconstruction qui positionne, les unes par rapport aux autres, les séquences textuelles attestées dans les fragments. La méthode ici proposée consiste à cumuler, à partir des recoupements, l’ensemble des indices d’ordonnancement du texte qu’offre la disposition graphique particulière qu’il a dans chaque manuscrit. Les résultats obtenus permettent d’envisager la présentation d’un unique texte lacunaire mais ordonné. Il est alors possible d’esquisser quelques remarques sur ce qui apparaît comme le rituel d’une identification sacerdotale des prophètes. RdQ 22/4 (2006) 575–591

1166 Wayne Baxter, Noachic Traditions and the Book of Noah This article examines the existence of the Book of Noah, arguing that this document existed during the Second Temple period and that it was a repository for some but not all of the diverse Noachic traditions of the time. The study begins by analyzing Second Temple Noachic narratives and references to the writings of Noah, explaining why the data support the existence of a Book of Noah, and concludes by applying insights from Gospel Criticism to determine the baseline content of this document. JSP 15/3 (2006) 179–194

1167 Alexander Toepel, Yonton Revisited: A Case Study in the Reception of Hellenistic Science within Early Judaism The appearance of Yòn†òn as a fourth son of Noah in Cave of Treasures 27.6–11 is not a Christian invention of its Syriac author, but derived from Yoq†àn in Gen 10:25. His close contact with Nimrod (= Zoroaster in Ps.-Clem.Hom 8.4.1) points to Hellenistic astrology as well as to Noah as astrologer himself ( Jub 8.1–4; 1QGenAp 12). HThR 99/3 (2006) 235–245 (WSch)

1168 Marcello Del Verme, Il testo enochico Greco del papiro Gizeh (in sigla G): progetto per una (ri)edizione critica in prospettiva storicoreligiosa The “Book of the Watchers”, included in the Enochic corpus, should be republished in its Greek text. Only then can the text be studied profitably in the light of Greek theogonic mythology. Hen. 28/2 (2006) 139–159

1169 Siam Bhayro, Noah’s Library: Sources for 1 Enoch 6–11 This article presents three case studies that explore the literary antecedents to 1 Enoch 6–11. The first case suggests a clear Mesopotamian influence on this narrative, while the second extends the understanding of the manner in which the author was incor-

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porating rewritten biblical material into the text. The third case discusses, in a panEastern Mediterranean context, the origins of the angel name Shemihazah. Taken together, these three examples illustrate the richness of the traditions and literary resources available to those who composed and edited this text. JSP 15/3 (2006) 163–177

1170 Kelley Coblentz Bautch, What Becomes of the Angels’ “Wives”? A Text-Critical Study of 1 Enoch 19:2 In order to answer the question of what became of the watchers’ wives, the author examines the Greek and Ge‘ez readings and proposes a challenge to the scholarly consensus that Panopolitanus is to be preferred over the reading in the Ethiopic manuscripts. Specifically, it is proposed that a Greek Vorlage utilized by Ethiopic translators did not alight upon the meaning of “lm required for the narrative. The tendency of Panopolitanus’s scribe to transform the text before him into literate Greek and to use expressions such as “Tartarus” that were familiar in a hellenized environment make it likely that the reading of “sirens” was an attempt to improve a precursor. Two possible Semitic candidates for the Greek “siren” are explored here: the bat y 'anàh, a creature associated with mourning and desolate places and the lîlît as succubus. With the narrative context providing scant illumination as to what was intended by “sirens,” “benôt ya 'anàh,” or “liliths,” it is concluded that “lm presents an option that accords better both with text-critical reconstructions and with the sparse details of the narrative. JBL 125/4 (2006) 766–780

1171 David C. Mitchell, Firstborn Shor and Rem: A Sacrificial Josephite Messiah in 1 Enoch 90.37–38 and Deuteronomy 33.17 1 Enoch 90.37–38 feature a messianic white bull and a nagar. Following a discussion of interpretational cruces, this article concludes that the latter represents the aurochs. A comparison is made with Deut. 33.17 in which the same two oxen represent an anticipated Joseph-Joshua deliverer, who is on the one hand servile and destined to sacrificial death and on the other regnant and free. The coincidence of imagery in the two passages suggests that 1 En. 90.37–38 is dependent on Deut. 33.17, leading to the conclusion that the oxen of 1 En. 90.37.38 depict a Joseph-Joshua Messiah destined to sacrificial death then resurgence in power. This has implications for the dating of beliefs about the Josephite Messiah, for the integrity of other second-century BCE texts, and for Christian origins. JSP 15/3 (2006) 211–228

1172 Michael E. Stone, The Interpretation of Song of Songs in 4 Ezra The article deals with a passage of 4 Ezra that might well be an allegorical exegesis of Song of Songs. The usual allegory sees the bridegroom as God and the bride as Israel. 4 Ezra is contemporary with Rabbi Aqiba’s statements on the allegory of Song of Songs, and is further evidence for the existence of allegorical interpretation. Yet it witnesses a different tradition of allegorical exegesis to the one usually found. This conclusion is compared with various views on Song of Songs and its interpretation. JSJ 38/2 (2007) 226–233

1173 Jonathan Stökl, The Book Formerly Known as Genesis. A Study of the Use of Biblical Language in the Hebrew Fragments of the Book of Jubilees This paper argues that the author of the Book of Jubilees either had a very liberal approach to the text of a Vorlage or that the Vorlage itself was still fluid. This freedom with the text can be seen in the use of “prophetic” language with which the author

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re-tells Israel’s prehistory. His objective is to “establish” a prehistory that is in agreement with the Scriptural laws as found in the latter parts of the Torah, and that can serve as a more stringent basis for the prophetic literature. This is illustrated in several examples from the Book of Jubilees. RdQ 22/3 (2006) 431–449

1174 Todd Russell Hanneken, Angels and Demons in the Book of Jubilees and Contemporary Apocalypses The apocalypse literary genre creates a reader expectation of the apocalyptic worldview. The Book of Jubilees uses the apocalypse genre to express a worldview that diverges significantly from the cluster of views typically conveyed by the apocalypse genre. This paper focuses on one aspect of the genre and the worldview. The Book of Jubilees uses features of the apocalypse genre on the spatial axis, including the origins and function of angels and demons, but departs from the apocalyptic worldview by denying their significance for Israel. Hen. 28/2 (2006) 11–25

1175 David Lambert, Did Israel Believe That Redemption Awaited Its Repentance? The Case of Jubilees 1 The result of this examination (Jubilees 1 and related texts from Qumran as 1QHa 11.19–25) not only calls into question the primacy of the sin-exile-repentance-redemption paradigm among late Second Temple sectarians, but it also suggests the need to re-examine with respect to this matter the entire spectrum of Second Temple Judaism, ancient Israelite prophecy, and the early Christian movement. Jubilees 1 interprets the very texts from Deuteronomy most frequently associated with the repentance paradigm (30,1–10; 4,29–31) in a radically different light. What matters is the picture that emerges from the authors’ own construction of their experience. Individuals could urge God to redemptive action – and were perhaps even needed to do so – and, when God took such action, the elect could reflect on divine greatness and righteousness compared to their relative worthlessness. The emphasis on the individual self implied by later notions of repentance and the subsequent relocation of redemption to its midst were not yet apparent. CBQ 68/4 (2006) 631–650

1176 Joseph Mélèze-Modrzejewski, Der antike Kampf der Kulturen. Das dritte und vierte Makkabäerbuch – Früchte des Konflikts Als Ergänzung zur Erörterung der politischen Geschichte und theologischer Impulse der Makkabäerzeit in dieser Ausgabe der WUB bietet dieser Beitrag eine Einführung in die Inhalte und Botschaft des 3. und 4. Makk. Der Verf. sieht in diesen Büchern das Gegenstück zu den Chroniken aus dem Hasmonäerreich. Die darin behandelten Themen waren auch Hauptstreitpunkte der makkabäischen Krise: der politische Konflikt mit einem heidnischen Herrscher und die innerjüdische Diskussion um den richtigen Umfang einer Reform des Judentums hinsichtlich einer “Öffnung auf alle Völker”. WUB 43 (2007) 57–61 (DL)

1177 Rainer Stichel, Beiträge zur frühen Geschichte des Psalters und zur Wirkungsgeschichte der Psalmen Stichel, professor of Byzantine studies in Münster, Germany, offers a collection of 9 extended studies on the Psalms, specifically its history in the Byzantine world, with a focus on the additional, apocryphal Ps 151. Here are the titles of the essays: Introduction (esp. on the superscriptions and the early history of redaction criticism); the superscriptions in the Septuagint; the author of Psalms 146–150 (the prophets Haggai and

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Zechariah, according to superscriptions in the Septuagint); the number of the psalms (including in the Dead Sea scrolls); Psalm 151 – interpretation, reception history, and debates about its canonicity and inspiration; piety inspired by Ps 144 and 151; the Renaissance debate about the use of the book of Psalms in education (Poliziano was not an enemy of the Psalms, as Melanchthon has it). This is a wonderful book, reflecting the author’s profound dedication to learning. Abhandlungen der nordrhein-westfälischen Akademie der Wissenschaften 116; Verlag Ferdinand Schöningh, Paderborn (2007) 1–751 (BL)

1178 Silviu Bunta, One Man (phòs) in Heaven: Adam-Moses Polemics in the Romanian Versions of The Testament of Abraham and Ezekiel the Tragedian’s Exagoge Several scholars have noted that already in the Second Temple period Judaism developed speculations that associated Adam with the primordial light. The present study explores two possible expressions of such speculations, namely, a Romanian version of the Testament of Abraham and Ezekiel the Tragedian’s Exagoge. A Romanian manuscript tradition of the testament, diverging from the Greek versions, portrays Adam as a ‘luminous man’. A second manuscript tradition makes reference to Adam’s face in terms reminiscent of Moses’ luminous face on Sinai. It is subsequently argued that the two phrases are expressions of early polemics between traditions about Adam’s luminescence and traditions about a luminous Moses and that, on the side of Moses traditions, Ezekiel the Tragedian’s Exagoge attests to a Mosaic claim over a prominent title in Adam-light speculations, namely, phòs. JSP 16/2 (2007) 139–165

1179 Kenneth Atkinson, Taxo’s Martyrdom and the Role of the Nuntius in the Testament of Moses: Implications for Understanding the Role of Other Intermediary Figures The figure of Taxo is, like Moses, a priestly intercessor, and moreover Moses’ ultimate successor, since the writer believes that he is the final intercessor for Israel. The parallels to the messiahs of Psalm of Solomon 17 and Testament of Judah 21:1 suggest that many Jews during the Second Temple period believed that a righteous figure must be completely pure and without sin in order to fulfill God’s eschatological plan. This theological doctrine found in the Testament of Moses, along with the belief in a sinless mediator, the necessity of martyrdom, and the divine vengeance brought about by the nuntius, was later used by the nascent Christian community to explain the necessity of Jesus’ death. JBL 125/3 (2006) 453–476 (CB)

1180 Vered Hillel, Naphtali, a Proto-Joseph in the Testaments of the Twelve Patriarchs The Greek Testament of Naphtali (TNaph) 1.7, 8 states that Joseph, as a result of Rachel’s prayer for a son like Naphtali from her own womb, was like (homoios) Naphtali in all things. Naphtali’s association with Joseph, as well as developed Naphtali traditions stemming from the period of the Second Temple and reworked and remodelled in the Middle Ages, is well known from non-biblical traditions. However, the writer of TNaph develops the comparison between Naphtali and Joseph beyond any known biblical or non-biblical tradition. As a result, the figure of Naphtali emerges as a type of Joseph, or, as a so-called proto-Joseph. This article seeks to demonstrate that such an understanding of Naphtali is borne out by an examination of the character of Naphtali as portrayed in TNaph and the Testaments of the Twelve Patriarchs as a whole and by the manner in which the author adopted and adapted traditional material. JSP 16/3 (2007) 171–201

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1181 Todd E. Klutz, Rewriting the Testament of Solomon: Tradition, Conflict and Identity in a Late Antique Pseudepigraphon The earliest part of TestSol is chap. 18, an originally independent passage around which other materials of later origin came to be arranged. One of the longer texts that came to be associated with chap. 18 is the section chap. 1–15, a text that presumably once circulated as a separate book, indeed as an early version of the “Testament of Solomon”. Klutz offers a revisionist account of the growth of this writing and draws conclusions for its interpretation. LSTS 53; T & T Clark International, London (2005) XII/1–164 (BL)

1182 Sarah L. Schwarz, Reconsidering the Testament of Solomon The Testament of Solomon (TSol ) as translated in modern editions comes from a body of Greek sources which integrate the tale of Solomon’s construction of the Jerusalem Temple aided by demons with an encyclopaedic collection of recipes for use in dealing with the demons in question. While the title suggests a relatively fixed text, the situation is in fact far more complex. This study argues that the text (or texts) in fullest form, as represented in late medieval manuscripts, is actually quite a late development in this tradition’s history, and that most of the elements which eventually come together under the title TSol (and the like) circulated independently during the late antique period. JSP 16/3 (2007) 203–237

1183 Enzio Albrile, Sigilla annuli Salomonis: mito e leggenda nella tradizione magica su Salomone The Testament of Solomon, dating from the third century CE, portrays King Solomon as the master of demons. This paper elucidates the background of this portrait from Greek Jewish hagaddah, and the Aramean-Iranian context. Anton. 82/2 (2007) 351–372

New Testament: general ★ GJude – GMary ★ GThom ★ GNicod – GPeter – GPhilip – Fayum Gospel – PapEgerton – Gospel of Truth – Secret Mark – 2 Clem – Epistle of Barnabas – Shepherd of Hermas – TransMariae – Acts Thecla – Visio Pauli 1184 Andrew E. Bernhard, Other Early Christian Gospels: A Critical Edition of the Surviving Greek Manuscripts The present collection presents a critical edition of the surviving fragments of three early-Christian gospels: gospel of Thomas, gospel of Peter, and Unknown Gospel (Egerton Papyrus 2); also included are six fragments from unidentified gospels. All fragments are carefully described, and each transcription is accompanied by an English translation. Since the collection is of “early” papyrus and parchment fragments, the so-called “Secret Gospel of Mark” is not included in the collection. LNTS 315; T & T Clark International, London (2006) XIV/1–157, plates (BL)

1185 Amy-Jill Levine, A Feminist Companion to the New Testament Apocrypha The following apocryphal “Acts” are dealt with in the 12 papers collected here: Acts of Andrew (C.T. Schroeder), Acts of John ( J.N. Bremmer, D.R. MacDonald), Acts of Thecla ( J.N. Vorster, C.B. Horn, M. Misset-van de Weg, S.A. Calef, G.P.C. Streete), Acts of Xanthippe and Polyxena ( J.C. Gorman). As can be seen, the “Acts of Paul

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and Thecla” figure prominently in this collection. General papers are by D. Boyarin, A.S. Jacobs, and R. Valantasis. The book includes a long bibliography and an index of references and scholars. The Pilgrim Press, Cleveland/T & T Clark International, Edinburgh (2006) XI/1–292

1186 Dieter Lührmann, Bundesbuch In his commentary on Genesis, Didymus the Blind (fourth century CE) refers to an otherwise unknown “Book of the Covenant” that serves to elucidate exegetical problems of the biblical text. Seven fragments of this work deal with the figures of Cain, Enoch, the tower of Babel, and Abraham’s temptation by the devil. Apparently, Didymus used a book that originated in Hellenistic Alexandria. The present fascicle offers an annotated German translation of the fragments. Jüdische Schriften aus hellenistisch-römischer Zeit, Neue Folge 2/12; Gütersloher Verlagshaus, Gütersloh (2006) VIII/1–32 (BL)

1187 Andrew Gregory, Hindrance or Help: Does the Modern Category of ‘Jewish-Christian Gospel’ Distort our Understanding of the Texts to which it Refers? Decisions about how texts are classified and presented affect the way in which they are interpreted. This is particularly evident in the study of the often fragmentary remains of many early Christian gospels, as can be seen in the decisions about which texts are included in the standard collections and the way in which they are arranged. In this article the author argues that the term ‘Jewish-Christian gospel’ is positively misleading if taken to refer to a class of writings which share particular formal characteristics (or indeed distinctive theological tendencies) that might set them apart from other gospels, and he suggests that the time has come to reconsider this dubious category. Since these writings need to be understood as texts before they may be used as sources for historical phenomena, it seems better to classify them either according to their literary form or according to the way in which they have been transmitted, not on the basis of a theological evaluation that has little support in the texts themselves. JSNT 28/4 (2006) 387–413

1188 Tobias Nicklas, Christliche Apokryphen als Spiegel der Vielfalt frühchristlichen Lebens: Schlaglichter, Beispiele und methodische Probleme The historical value of the Christian apocrypha is not limited to what they can tell us of the historic Jesus, the apostles and the development of the early churches. Far more important in many cases is what the texts reveal in pragmatic terms: for which early Christian groups and in what situations were they meaningful? To what extent can they be intended as sequels to and developments of biblical texts, motifs and traditions within new historic and social contexts? Three examples (the “Unknown” Gospel in P. Egerton 2, the Apocalypse of Peter and the Acts of Paul) illustrate how the Christian apocrypha can be interpreted as a mirror of the historic and theological plurality of early Christianity. ASEs 23/1 (2006) 27–44

1189 Raban von Haeling, Der fiktive Briefwechsel zwischen Paulus und Seneca: ein Datierungsvorschlag The 14 brief letters, first mentioned by Jerome in the late fourth century, seem to date from 362 CE, i.e. they belong to the apologetical writings prompted by Emperor Julian’s persecution. Lotte Kéry (ed.), Eloquentia copiosus; Thouet Verlag, Aachen (2006) 117–128 (BL)

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1190 Adriana Destro et al., Constellations of Texts in Early Christianity. The Gospel of the Savior and Johannist Writings Investigating the question of allocation of the numerous texts produced by early Christianity within the different groups of early Jesus followers, the author suggests that all the texts presenting wide-ranging ‘connections’ of the same questions, performances, conflicts and literary similarities should belong to the same constellation and therefore to the same group of Jesus’ followers. The aim of this article is to identify the Johannist constellation of texts of early Christianity through an analysis of the Ascension of Isaiah, the Gospel of John, P. Oxy 840, the Gospel of Thomas and the Gospel of the Savior. ASEs 22/2 (2005) 337–353

1191 Claudio Gianotto, L’apport des textes de Nag Hammadi à la connaissance des origines chrétiennes The “corpus” of writings discovered at Nag Hammadi has long been the focus of attention of scholars attempting to reconstruct the Christian origins. The most outstanding case is that of the Gospel according to Thomas, which has been passed down only through the Nag Hammadi Codex II. It is well known that this gospel plays a highly important role in the reconstruction of the annunciation of Jesus within the so-called “third quest” for the historical Jesus. But other texts can also be utilised in exploring the Christian origins, in particular the Apocryphal letter of James (NHC I,2) and the Dialogue of the Saviour (NHC III,5). The work assesses their characteristics and specific contribution to the said area of study. ASEs 22/2 (2005) 397–407

✩ 1192 Tobias Nicklas, Das Judasevangelium – Dimensionen der Bedeutung eines Textfunds The article deals with several aspects of the historical importance of the newly discovered Gospel of Judas: its special kind of apocryphity, the question whether it is of interest for the reconstruction of the historical Jesus and the historical Judas Iscariot, and its eminent relevance for the understanding of 2nd century Christianity. BN 130 (2006) 79–103

1193 Simon Gathercole, The Gospel of Judas This article gives a brief account of the literature already produced on the recently published Gospel of Judas, and of the manuscript’s character and contents. A discussion of the work’s historical and theological relevance shows that while this new ‘Gospel’ does not provide any reliable information about the historical figures of Jesus and Judas, it does nevertheless afford a fascinating glimpse into the conflicts between Christianity and Gnosticism in the second century. ET 118/5 (2007) 209–215

1194 Louis Painchaud, À propos de la (re)découverte de l’Évangile de Judas Far from presenting Judas as the perfect Christian, the faithful disciple whose assistance Jesus seeks in liberating himself from his material body, the Gospel of Judas actually turns Judas into the leading figure in a sacrificial interpretation of the crucifixion. This sacrificial interpretation, and the various ways in which it is manifested in Christian behaviour (eucharist, Christian life seen as an ongoing sacrifice, martyrdom) is presented in the Gospel of Judas as a continuation of Jewish cultic practice, and as being devoted to an inferior god, who is not the Father of Jesus. Judas is thus (literally!)

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demonized, put under the power of astral determinism and assimilated to the archons whom he serves. In the gospel that bears his name, Judas is indeed called to reign over others, but his power does not extend beyond the limits of the material world, and those over whom he rules will curse him. LTP 62/3 (2006) 553–568

1195 Craig A. Evans, “Qué Debemos Pensar Del Evangelio de Judas” Aus aktuellem Anlass der Veröffentlichung des Textes des sog. Judasevangeliums bietet DavarLogos eine kurze Einführung zu diesem Text. Besprochen werden die Umstände der Publikation, der Inhalt und die Bedeutung dieses apokryphen Evangeliums. Der Beitrag endet mit einer kurzen Beschreibung des wissenschaftlichen Werdegangs seines Verfassers – Dr. Craig Evans’. DavarLogos 5/2 (2006) 87–93 (DL)

1196 Gerd Lüdemann, Das Judas-Evangelium und das Evangelium nach Maria. Zwei gnostische Schriften aus der Frühzeit des Christentums Lüdemann offers a translation of the Gospel according to Mary and a paraphrase (because of copyright reasons) of the Gospel according to Judas, two Gnostic writings dating from the first half of the second century, i.e. they are contemporaneous with canonical writings such as 2 Peter and the Fourth Gospel. Radius-Verlag, Stuttgart (2006) 1–157 (BL)

1197 Christopher Tuckett, The Gospel of Mary In the Gospel of Mary, which probably dates from the second century, ‘Mary’ (= Mary Magdalene) plays a key role. The gospel is one of a number of similar ‘dialogue gospels’, where the risen Jesus gives teaching to his followers. The issue of whether the gospel is ‘Gnostic’ is discussed, as well as the significance of the figure of Mary here. ET 118/8 (2007) 365–371

✩ 1198 April D. DeConick, The Gospel of Thomas This article views the Gospel of Thomas as the product of an early Eastern form of Christianity, most probably originating in a Syrian context. The text should not be seen as representing some Gnostic or marginal sapiential form of Christianity, rather it reflects a trajectory in ‘orthodox’ Christianity that valued mystical or esoteric teaching. Such traditions have been found in mainstream Christianity throughout its history. The text of the Gospel of Thomas is understood to be a rolling corpus, or aggregate of sayings that represent different moments in the life and history of the early Thomasine community. ET 118/10 (2007) 469–479

1199 Nicholas Perrin, Thomas: The Fifth Gospel? The author argues that Thomas’s purported first-century roots and the correlated claim to its being on par with canonical Gospels are both subject to serious question. The evidence seems to show that the Coptic gospel is not so much a witness to the historical Jesus, but instead a witness to early Syriac Christianity. JETS 49/1 (2006) 67–80 (BF)

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1200 Hans-Josef Klauck, The Gospel of Thomas: Jesus’ secret words? The Gospel of Thomas is perhaps the most well-known text found at Nag Hammadi (1945). The author explores here the relationship of this gospel to the synoptics (and John) and discusses the extent of its gnostic thoughts and ideas (For the German version of this paper see: BiKi 60 (2005) 89–95). ThD 52/3 (2005) 203–209

1201 Nicholas Perrin, Recent Trends in Gospel of Thomas Research (1991– 2006): Part I, The Historical Jesus and the Synoptic Gospels This article, the first of a two-part series, reviews research between 1991 and 2006 dealing with the Gospel of Thomas. It focuses on two questions: (1) whether the Coptic sayings collection preserves material going back to the historical Jesus, and (2) whether it is dependent on the synoptic Gospels or attests to an independent line of tradition, relatively uninfluenced by the canonical texts. In connection with the former issue, the article observes that Thomas is little used in contemporary Jesus scholarship and seeks to elucidate reasons for this. As to whether or not the author of Thomas was privy to the synoptic gospels, scholarship has been undergoing an ever-deepening entrenchment of positions. This has not only resulted in a scholarly culture that resists making generalizations regarding Thomas’s origins, but has also provoked new approaches to explicating those origins. The article closes with suggestions for future study. CBR 5/2 (2007) 183–206

1202 Paul Schüngel, Zur Neuübersetzung des Thomasevangeliums in der Alandschen Synopse Die Überprüfung der neuen Übersetzung zeigt zunächst Folgen einer Fehlübersetzung von kopt. sòk gr. helkò auf (Log 3.1 34 114). Die teils kurze, teils ausführliche Diskussion problematischer Einzelstellen ergibt mehrmals neue Übersetzungsvorschlage, die den koptischen Textbestand festhalten oder besser erklären, bisherige Emendationen werden überflüssig. – Das EvThom wird vorgestellt als christliche Schrift, die eine jesuanisch inspirierte, die Außenwelt radikal distanzierende Ethik vertritt und ein selbständig-verantwortliches, tapferes und “männliches” Leben fördern will. NT 48/3 (2006) 275–291

1203 Simon Gathercole, A Proposed Rereading of P.Oxy 654 line 41 (Gos. Thom. 7) The fragmentary Greek text of Gos. Thom. 7 in P.Oxy 654 has both points of similarity to, and difference from, the Coptic. Both are clearly macarisms, and as a result, a general similarity of content is very likely. However, the different lengths of the clause, as discussed in the article, should alert to be cautious about assuming that the Coptic is simply a literal rendering of something very close to the Greek fragments. As a result, this makes attempting even a restoration exempli gratia in this case an extremely hazardous, and probably superfluous, enterprise. HThR 99/3 (2006) 355–359

1204 Hans Kvalbein, The Kingdom of the Father in the Gospel of Thomas Characteristic of this gospel is the non-eschatological concept of the kingdom. The kingdom is identified with the liberating knowledge of oneself as part of the spiritual world, from where we come and to where we go. The sayings use the traditional metaphors of the kingdom as the location of salvation and as a possession. In this way they confirm the concrete meaning of the word “kingdom” which should not be taken as nomen actionis. NT.S 122; John Fotopoulos (ed.), The New Testament and Early Christian Literature in GrecoRoman Context; Brill, Leiden (2006) 203–228 (DZ)

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✩ 1205 Rémi Gounelle, L’Enfer selon l’Évangile de Nicodème Although the descriptions of the underworld in the Gospel of Nicodemus have often been referred to in books on the Christian hereafter, as yet they have, so to say, never been analysed. The present article intends to fill this gap in part, by investigating the description of the underworld in the Latin recension A (6–7th century). The originality of this document comes to light in its relationship with the pagan and biblical descriptions of the underworld, and in its allegorical rereading of Christ’s descent to hell. RHPhR 88/3 (2006) 313–333

1206 Paul Foster, The Gospel of Peter The Gospel of Peter was the first non-canonical gospel to be rediscovered during the modern period. This nine page fragment from a larger text narrates a version of events dealing with the crucifixion and resurrection of Jesus. Some of the document’s more striking features include its increased anti-Jewish tendency, the heightening of miraculous elements, Jesus’ cry from the cross ‘my power, the power, you have left me’ and perhaps most strikingly the vision of a talking cross emerging from the tomb. This text represents a later popularizing trend in handling gospel traditions. ET 118/7 (2007) 318–325

1207 Dieter Lührmann, Kann es wirklich keine frühe Handschrift des Petrusevangeliums geben? Corrigenda zu einem Aufsatz von Paul Foster Anhand einer Liste der “vielen kleinen und großen Fehler” (379) stellt der Verf. den wissenschaftlichen Wert des Aufsatzes von P. Foster, Are there any Early Fragments of the So-Called Gospel of Peter? (NTS 52/1, 2006, 1–28; IRBS 52:1190) in Frage. Im Gegensatz zu Foster, der die Existenz einer frühen Handschrift des Petrusevangeliums vor dem 7. Jh. ablehnt, hält Lührman daran fest, dass mit POxy 2949 und POxy 4009 aller Wahrscheinlichkeit nach Textfassungen bzw. – fragmente dieses Evangeliums aus dem 2. Jh. vorliegen. NT 48/4 (2006) 379–383 (DL)

1208 Paul Foster, The Gospel of Philip The Gospel of Philip is a text with an outlook that is strikingly dissimilar to that of the canonical gospels. It understands salvation not as rescue from sin, but as the reunification of being. This process is possible for those who adhere to the teachings of the group and undergo the ritual of the bridal chamber. Although much of the language of marriage and sexual union is used to describe this process, this appears to be a metaphor for the joining of the male and female parts of a being that have been separated. The text promotes ascetic practices and sexual continence. It gives an insight into the diversity that existed in ancient Christianity. ET 118/9 (2007) 417–427

1209 Thomas J. Kraus, P. Vindob. G 2325: Einige Modifikationen von Transkription und Rekonstruktion Als Ergänzung der eigenen Neuedition des sog. Fayûm-Evangeliums (P. Vindob. G 2325; vgl. ZAC 5, 2001, 197–212) bietet dieser Beitrag einige kleine aber für die Auslegung nicht unerhebliche Modifikationen des Textes. ZAC 10/3 (2006) 383–385 (DL)

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1210 Tobias Nicklas, Papyrus Egerton 2 – the ‘Unknown Gospel’ This article deals with the so-called ‘unknown Gospel’ of P.Egerton 2, one of the oldest extant Christian manuscripts (dating to around 200 CE). Presented here is a short interpretation of the five fragmentary scenes of the text, followed by questions about the theological profile of the text, the date of the text and its literary dependency on the canonical Gospels. ET 118/6 (2007) 261–266

1211 Elliot R. Wolfson, Inscribed in the Book of the Living: Gospel of Truth and Jewish Christology In this study, the author argues that the Gospel of Truth preserves an archaic Jewish/Christian theologoumenon that provides an alternative account of the incarnation to the version in the prologue to the Gospel of John. It is reasonable to presume a common matrix – most likely related to Jewish Wisdom speculation – for the two accounts. Careful analysis of the text, moreover, sheds light on the spot where the tributaries of Jewish and Christian esotericism converged and diverged. By heeding this site one may contribute in a modest way to the question regarding the intricate relationship between Judaism, Christianity, and Gnosticism in Late Antiquity. JSJ 38/2 (2007) 234–271

1212 Scott G. Brown, Factualizing the Folklore: Stephen Carlson’s case against Morton Smith According to The Gospel Hoax, Morton Smith invented “secret” Mark as a hoax in the 1950s in order to suggest that the authorities who were clamping down on gay sex in public parks were “crucifying Jesus Christ all over again” but then spent years researching his won hoax and developing a different, scholarly interpretation so that he could distract people from its true meaning and thereby successfully dupe his colleagues, using this text as a private test of their competence. Analysing his arguments article shows that Carlson’s tale of “Morton Smith’s Invention of Secret Mark” is bizarre and illogical and has no credible support. HThR 99/3 (2006) 291–327

1213 Scott G. Brown, The Question of Motive in the Case against Morton Smith As a result, Morton Smith’s theories about Jesus and his interpretations of the “secret” Gospel of Mark probably do not base on willingly forgeries as his prosecutors claim but bear the unmistakable imprint of his personal experiences and research interests, especially his willingness to imagine how the pagan aspects of Galilean culture could have influenced Jesus and his followers. JBL 125/2 (2006) 351–383 (CB)

1214 Wilhelm Pratscher, Der zweite Clemensbrief 2 Clem (mid-second century CE) is an early Christain writing, in fact a sermon, in Greek, possibly originating in Egypt. This new German translation and detailed commentary focuses on the anti-Gnostic teaching. Following earlier commentators, Pratscher feels that one passage – 19:1–20:5 – does not belong to the original text. Apparently, 2 Clem echoes an unknown apocryphal gospel (p. 35), possibly a text not very different from the Gospel of Peter. – A valuable adition to a commentary series on the Apostolic Fathers. Kommentar zu den Apostolischen Vätern 3; Vandenhoeck & Ruprecht, Göttingen (2007) 1–304 (BL)

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1215 James Carleton Paget, The Epistle of Barnabas Very little is known as certain about the author, origins or provenance of the Epistle of Barnabas, although most assume it to be Egyptian and written in the first third of the first century CE. In large part the letter concerns itself with questions relating to the interpretation of scripture, in particular the Torah. Its author expresses some singular views (the Law of Moses should never have been interpreted in a literal way; the covenant was lost by the Jews as a result of their worship of the golden calf ), and he has been seen by some as the first Christian writer ‘adversus Judaeos’. ET 117/11 (2006) 441–446

1216 Tim Hegedus, Midrash and the Letter of Barnabas A pseudonymous text of the Jewish Jesus movement of the late first century CE, the letter of Barnabas is a polemical treatise attacking Judaism. Yet the author was also clearly fascinated with Judaism and repeatedly refers to the Hebrew Scriptures in the letter, sometimes in ways that scholars (e.g. Windisch, Prigent, Kraft) have suggested may reflect the ancient Jewish tradition of biblical interpretation known as midrash. In this paper the conclusions of such scholars are tabulated and shown to be tentative. Moreover, it is argued that by demonstrating similar motifs between Barnabas and Jewish midrashic literature (especially the Mishnah), it becomes more plausible to identify midrash in the letter of Barnabas. BTB 37/1 (2007) 20–26

1217 Joseph Verheyden, The Shepherd of Hermas The article introduces the reader to some preliminary questions concerning the Shepherd of Hermas, and to key topics of the work: the issue of repentance, its ecclesiology, and the life situation of a socially mixed community, experiencing, or threatened by, enmity from the outside world. ET 117/10 (2006) 397–401

1218 Hans Förster, Transitus Mariae. Beiträge zur koptischen Überlieferung Förster publishes the fragment of a Coptic “transitus” text kept in the Austrian National Library, Vienna, and adds a number of detailed study to elucidate this text and the entire transitus tradition – the legend of the Virgin Mary’s death and heavenly assumption. Förster explores the hypothesis that the entire transitus tradition may have its roots in the Jewish-Christian apocalyptic literature of the second century CE. Förster also points out that the idea of Mary’s uncorrupted body must be seen in the context of ancient Egyptian culture. Die Griechischen Christlichen Schriftsteller der ersten Jahrhunderte, NF 14; W. de Gruyter, Berlin (2006) IX/1–277, plates (BL)

1219 Monika Betz, Die betörenden Worte des fremden Mannes: Zur Funktion der Paulusbeschreibung in den Theklaakten The Acts of Thecla develop a narrative Christian counter-world to their pagan society. In this context erotic motifs are adapted and re-interpreted. It is into this framework that the description of the Apostle Paul is to be placed. In his human appearance he proves to be the antitype of the erotic lover such as depicted in the stereotypes of Greco-Roman novels. When Thecla, however, feels irresistibly attracted to him, it is his function as the mediator of Christ that attracts. Thus, Thecla’s conversion to Christian faith is presented as a special act of falling in love with the Gospel. NTS 53/1 (2007) 130–145

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1220 Jan N. Bremmer et al. (eds.), The Visio Pauli and the Gnostic Apocalypse of Paul Ten papers explore the Apocalypse of Paul, a text that expands 2 Cor 12:1–5 and is also known from its Latin version as the Visio Pauli. The volume includes a fairly complete bibliography on this work (pp. 211–236). Key contributions include an introductory overview by A. Hilhorst and a paper on torture in hell (I. Czachesz). An earlier work frequently referred to is A. Carozzi, Eschatologie et au-delà. Recherches sur l’Apocalypse de Paul, 1994. – The book includes a helpful subject index. Studies on Early Christian Apocrypha 9; Peeters, Leuven (2007) XIII/1–249 (BL)

Qumran/Dead Sea Scrolls: general ★ particular subjects ★ texts from caves 1–4–11 ★ Temple Scroll – Community Rule – MasEzek 1221 Philip Alexander, The Mystical Texts: Songs of the Sabbath Sacrifice and Related Manuscripts This important and insightful commentary is based on the premise that there was mysticism at Qumran. This mysticism arose not at Qumran itself but in priestly circles in Jerusalem, from where it was taken to Qumran and adapted to the community’s particular needs. One chapter deals with jewish mysticism as the matrix of Christian mysticism, even in NT times (pp. 138–144). Companion to the Qumran Scrolls 7; T & T Clark International, London (2006) X/1–171 (BL)

1222 James Alfred Loader, Qumran, Text And Intertext. On the Significance of the Dead Sea Scrolls for Theologians Reading the Old Testament This paper sets up the thesis that the significance of the Dead Sea Scrolls for the studies of the Hebrew Bible is not merely a matter of the import of certain texts (Qumran) for certain other texts (Bible), nor simply a technical matter of (re)constructing a ‘reliable’ text form of the Bible, but also at a deeper level a matter of reflecting in principle on very fundamental issues of interpretation made necessary by the intrinsic character of these scrolls. The aspects of text variants as invitations to dialogue and of the Scrolls as intertext, are addressed and illustrated with representative examples. OTE 19/3 (2006) 892–911

1223 Heinz-Josef Fabry, Die Jesaja-Rolle in Qumran. Älteste Handschriften und andere spannende Entdeckungen Von allen Propheten wurde Jesaja in Qumran am meisten beachtet. Von ihm sind die älteste vollständige Jesaja-Handschrift, eine zweite fragmentarische und 19 weitere Handschriften erhalten. Sechs erhaltene Kommentare dokumentieren, wie aktuell die Botschaft für die Qumrangemeinde war – eine Gemeinsamkeit mit der Jerusalemer Urgemeinde. BiKi 61/4 (2006) 227–230

1224 Simon C. Mimouni, Qoumrân et les origins du christianisme Although there are many differences between the NT and the Dead Sea scrolls, the two bodies of literature agree on two major points: the group of believers (Essenes and Christians, respectively) view themselves as the true heirs of the promises given to Israel; the two view themselves as living at the end of times, waiting for the messianic era to begin. Ernest Renan was not completely mistaken by saying that Christianity is an Essenism that has largely succeeded. To which we must add that it was during the second century, that Christianity shed its original, Essene-like esoteric character. André Lemaire et al. (eds.), Qoumrân et le judaïsme du tournant de notre ère; Peeters, Leuven (2006) 141–150 (BL)

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1225 André Paul, Les manuscrits de la mer Morte et les origines du christianisme The complete editing of the Dead Sea Scrolls is over: they are now fully available in printed form. This affords the opportunity of a global vision and a transversal approach of that immense repository of a pre-christian jewish society. The mysterious Essenes have long been presented as the authors (or partly collectors) of those precious documents: the Essenes were considered as the only residents on the site Qumran. This conclusion, which has been obtained after the scrutiny of only seven manuscripts while 800 more were to come to the light, is now toned down, and even contested, by new generations of searchers, mostly archeologists. This new thinking leads to the conclusion that early christianity is not to be understood in reference to a particular group or trend: early christianity is not a sect which would prolong another sect, how successful it might be. NRT 128 (2006) 388–404

✩ 1226 Magen Broshi, Qumran and the Essenes: Purity and Pollution, Six Categories Die besonders strengen Reinheitsregeln der Qumran-Gemeinschaft sind das Thema dieses Beitrags. Von einer Essenersiedlung in Qumran ausgehend benutzt der Verf. sowohl die Schriften vom Toten Meer als auch die Werke von Flavius Josephus als Quellen für seine Untersuchung. Die Reinheitsregeln sind in sechs Kategorien beschrieben: Tisch, Bett, Körper, Ort, Zeit und Vorgehensweise bei der Reinigung. Diese Regeln waren nach Broshi das wichtigste Unterscheidungsmerkmal zwischen der QumranGemeinschaft / den Essenern und ihrer Umwelt. RdQ 22/3 (2006) 463–474 (DL)

1227 Hannah K. Harrington, Purity and the Dead Sea Scrolls – Current Issues The subject of purity in early Judaism has fascinated modern scholars and proved to be a particularly fruitful vein of study in the Dead Sea Scrolls. The recovery, transcription and publication of numerous fragments of texts over the last two decades have changed the portrait of the Scrolls and the communities behind them from what was preciously envisaged. To the original characterization of the sectarian Scrolls as the work of pious monks awaiting the eschaton, a strong emphasis on Jewish law throughout these texts can be detected today. Matters of purity and cult form the majority of these laws. CBR 4/3 (2006) 397–428

1228 Alfred Skrzypczyk, PrzeglAd tekstów qumranskich w aspekcie ≤wiAtynnym The theme of the temple frequently recurs in the manuscripts of Qumran and their authors regard it as absolutely fundamental for the entire community (the temple motif appearing 137 times in 39 texts). The texts distinguished by means of this motif are concerned with four formal categories of the temple: historical, eschatological, spiritual (human) and heavenly. It seems that inclusion of those texts in particular categories is to some extent only conventional. Still, the dominant theme legitimizes such classification. The texts concerning the eschatological, heavenly or spiritual temple and putting them in place of the historical temple, express a critical attitude to the latter. On the other hand, the texts dealing with the issues of the historical temple itself can be divided, depending on the time when they were written, into those expressing a positive or negative attitude. ScripSc 8–9 (2004/05) 65–81 (SS)

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1229 Hermann Lichtenberger, Friede durch Krieg? Vom imaginierten Krieg zum imaginierten Frieden in Qumran Die Kriegsregel von Qumran steht in der Tradition der frühjüdischen und frühchristlichen Apokalyptiker, die Szenarien eines endzeitlichen nach göttlichem Plan ablaufenden Kampfes entwerfen. Aus der Perspektive der Kriegsregel mündet der Sieg in eine von Gott herbeigeführte diesseitige Friedens- und Segenszeit. BiKi 61/3 (2006) 144–149

1230 Devorah Dimant, Israel’s Subjugation to the Gentiles as an Expression of Demonic Power in Qumran Documents and Related Literature This survey attempts to bring into focus several aspects peculiar to the sectarian ideology and shared by a group of writings related to it, especially the Aramaic Animal Apocalypse (= 1 Enoch 85–90) and the Hebrew Apocryphon of Jeremiah C. The loss of Israel’s sovereignty is seen in those writings as a product of the people’s sinfulness which begun in the time of the first temple and became even worse after the exile. The various manifestations of political power and military might, especially of foreign nations, and at times even of Jewish rulers associated with them, are seen as expressions of the demonic working. Obviously, such views could have been nurtured only in a milieu adhering to dualism, and therefore must have been typical of the circles that produced the Qumran sectarian texts and the literature related to them. RdQ 22/3 (2006) 373–388

1231 David Rothnstein, Laws Regulating Relations with Outsiders in 1QS and Jubilees: Biblical Antecedents Zwischen den gesetzlichen Regelungen der Beziehungen zu Außenstehenden in der Qumrangemeinde und den rabbinischen Gesetzen über die Heiden gibt es Gemeinsamkeiten. Die restriktiven Normen in Qumran sind nicht allein eine Neuauflage der biblischen Gesetze bezüglich der Beziehungen zu Heiden seitens der Gemeinde. Es ist auch denkbar, dass die Qumrangemeinde ihre Regelungen – insbesondere bezüglich der wirtschaftlichen Beziehungen und der Feindschaft gegenüber Außenstehenden – auf der Basis biblischer Texte formuliert hat, die sich mit der Behandlung des Schlechten allgemein beschäftigen. Biblische Passagen zeigen, dass die Bedeutung solcher Engführungen auf innerjüdische Beziehungen nicht die der Schöpfung aus dem Neuen der Qumrangemeinde ist. ZABR 12 (2006) 107–130 (EB)

✩ 1232 Devorah Dimant, The Composite Character of the Qumran Sectarian Literature as an Indication of Its Date and Provenance The article draws the attention to a feature shared by three of cave 1 manuscripts: 1QS, 1QHa and 1QM. They represent the fullest and most elaborate text among the respective copies of each work. For 1QS and 1QH a the fullest is also the oldest textual tradition. Partly this is true also for 1QM. All three works were copied on manuscripts of large format, and 1QHa and 1QM were carefully executed. These data suggest that cave 1 copies were particularly respected by the Qumranites and may have served as the model copies for the major sectarian works. This explains why they were carefully placed in jars and hidden in cave 1. RdQ 22/4 (2006) 615–630

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1233 Eugene Ulrich, A Revised Edition of the 1QpaleoLev-Numa and 1QpaleoLev b? Fragments The focus of this paper is on clarifying some of the confusion surrounding the first Leviticus manuscripts among the Dead Sea scrolls, the Paleo-Hebrew Leviticus fragments from Cave 1. Beside the identification and distribution of the fragments Ulrich provides a transcription of the discussed fragments. Despite some variants between the Mss, he assumes, there was probably only one single edition of Leviticus in circulation in the latter half of the Second Temple period. RdQ 22/3 (2006) 341–347 (DL)

1234 Hanan Eshel, The Two Historical Layers of Pesher Habakkuk Two separate layers of historical commentary may be discerned in Pesher Habakkuk (1QpHab): one layer reflecting the second century BCE, and dealing primarily with the Teacher of Righteousness; the other relating to the Kittim who, in this Pesher, should be identified with the Romans. It appears that the later layer was composed after the conquest of Judea by Pompey in 63 BCE. According to this assumption, columns II: 10–IV: 13 and V: 12–VI: 12 are commentaries that were added to Pesher Habakkuk in the first century BCE. In addition, it would appear that a further section of Pesher Habakkuk – column IX: 3–7 – was brought up to date at the same time. Zion 71/2 (2006) 143–152

1235 Alex Jassen, Intertextual Readings of the Psalms in the Dead Sea Scrolls: 4Q160 (Samuel Apocryphon) and Psalm 40 This study examines the literary character of 4Q160 (Samuel Apocryphon) 3–5 ii 1–4 and its exegetical relationship to Ps 40:2–4 and related biblical passages. Psalm 40 is divided into a past-time narrative that recounts God’s munificent aid (vv. 1–11) and a presenttime petition to assist in the psalmist’s current crisis (vv. 12, 14). The author of 4Q160 composes his own prayer for assistance by drawing upon the model presented by Psalm 40. While the psalmist performs this task in two separate literary units, the author of 4Q160 collapses them into one while still retaining the language and structure of Ps 40:2–4. RdQ 22/3 (2006) 403–430

1236 Michaela Hallermayer et al., Schøyen Ms. 5234: Ein neues TobitFragment vom Toten Meer A previously un published fragment of 4Q196 (4QpapTobit a ar) belonging to The Schøyen Collection is presented. The fragment covers Tob 14: 3–4, a passage also represented by 4Q198 (4QTobit c ar) frg. 1. One textual difference between these witnesses can be observed. The Aramaic texts are further compared with the longer Greek recension GII. The textual analysis is concluded with a discussion on the original language of Tobit and some considerations on the literary history of the poetic units in Tobit 13. RdQ 22/3 (2006) 451–461

1237 Martin Leuenberg, Aufbau und Pragmatik des 11QPsa-Psalters In debate with U. Dahmen’s understanding of 11QPsa as manual of the messianic David (I) an alternative model is developed (II): Compositionally and conceptionally the 11QPsa-Psalter is shaped by the historicised king David as spirit-infused, prophetic poet and by his perfect legal order. Accordingly, the 11QPsa-Psalter pragmatically functioned as an eschatological book of reading and meditation for the qumranic j˙d, which identifies itself with the Davidic model, orients itself toward and participates in its joint

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life and legal order. This means, with regard to the history of its origin (III), that the 11QPsa-Psalter is directly dependent of the MT-Psalter and insofar represents a reception work. RdQ 22/2 (2005) 165–211

✩ 1238 David Volgger, The Day of Atonement according to the Temple Scroll The Temple Scroll (11Q19) dedicates about two and a half columns to the Day of Atonement (25,10–27,10). The present study concentrates on the content of the transmitted text, analyses its structure, and explains its development of thought. The focus of the text seems to be on the concept of the sin-offering. First, the sin-offering of a he-goat makes part of the common festival sacrifice. Second, the two rams belong as burnt-offering to the special sin-offering of the Feast. And third, a he-goat for YHWH is offered as a special sin-offering on the altar of burnt-offering, whereas, a second hegoat for Azazel bears all the sins of Israel and is sent out into the desert. Since the he-goat for Azazel does not get in touch with the altar of burnt-offering, it cannot be classified as a burnt-offering. Moreover, it shares only one major feature with the other sin-offerings, namely, to remove sins. Bib. 87/2 (2006) 251–260

1239 William K. Gilders, Blood Manipulation Ritual in the Temple Scroll Reflecting the importance of blood manipulation in the biblical sacrificial cult, there is considerable content in the Temple Scroll related to cultic blood manipulation. This paper offers a systematic examination of that content, giving particular consideration to questions about how the Temple Scroll’s prescriptions for the manipulation of sacrificial blood are related exegetically to the work’s biblical sources. The essay also offers analysis of the blood rituals represented in the text that draws on insights of ritual theory to elucidate their indexical character – the ways in which blood manipulation actions enact or mark relationships and status within the cultic world portrayed by the Temple Scroll. RdQ 22/4 (2006) 519–545

1240 Charlotte Hempel, The Literary Development of the S Tradition – A New Paradigm This article takes another look at the much debated question of the literary development of the S tradition. Rather than focusing on variants between the different manuscripts, which have been the focus of earlier studies, it is argued that elements of continuity between manuscripts and discontinuity within individual manuscripts, especially also within 4QS, shed further light on this question. It is proposed that the earliest forms of the tradition are to be found in the shared material. RdQ 22/3 (2006) 389–401

1241 Eibert Tigchelaar, Notes on the Ezekiel Scroll from Masada (MasEzek) Der Beitrag bietet einen kritischen Vergleich der Publikationen von MasEzek sowie einige Korrekturvorschläge für die Rekonstruktion des teilweise schlecht erhaltenen Textes. Hinsichtlich der Datierung von MasEzek macht Tigchelaar darauf aufmerksam, dass diese Schriftrolle aus epigraphischer Sicht am meisten der als spätherodianisch eingestuften Rolle 4Q85 (4QPsc) ähnelt, wobei daraus keine Rückschlüsse auf die Herkunft von MasEzek gezogen werden dürfen. RdQ 22/2 (2005) 269–275 (DL)

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Jewish authors General ★ Jewish-Hellenistic authors – Philo 1242 Ulrich Kellermann, Das Achtzehn-Bitten-Gebet. Jüdischer Glaube in neutestamentlicher Zeit The Eighteen Benedictions, to German biblical scholars known from its discussion in Paul Billerbeck’s famous “Kommentar zum Neuen Testament aus Talmud und Midrasch” (vol. I, 406–408; vol. IV/1, 208–249), are here translated, annotated, and explained in a thorough historical commentary. The substance of seven of the benedictions is apparently old, reflecting pre-persecution times, while others echo the situation of Palestinian Jews during times of persecution in the second century BCE. The twelfth benediction (the one directed against the apostates) shows traces of later elaboration and may be understood as reflecting both the Seleucid crisis of the second century BCE and the Christian crisis of the 90s CE. – An important contribution to the study of a major ancient Jewish text. Neukirchener Verlag. Neukirchen-Vluyn (2007) XII/1–217 (BL)

✩ 1243 Pierluigi Lanfranchi, L’Exagoge d’Ezéchiel le Tragique. Introduction, texte, traduction et commentaire Not much is extant of this (presumably) second-century BCE work of a Hellenistic Jewish author: 269 verses in iambic trimeter, all quoted by Eusebius in the Preparation of the Gospel. While often translated and discussed, there has never been an exhaustive commentary – and this is why Lanfranchi is to be congratulated on this fine and useful work. The question whether the Exagogé was for theatrical representation or only for reading is answered by saying that it seems to have been a Passover play that was actually staged. Lanfranchi’s book includes several substantial chapters on the possibility of Jewish theatre in ancient times. Studia in Veteris Testamenti Pseudepigrapha 21; Brill, Leiden (2006) XIX/1–390 (BL)

1244 Aleksandra Kléczar. Ezechiel Tragik i jego dramat Exagògè “Wyprowadzenie z Egiptu” Diese Monographie ist dem jüdischen Dichter Ezechiel dem Tragiker und seiner einzigen bekannten Tragödie Exagoge gewidmet, in dem der Auszug der Israeliten aus Ägypten nacherzählt wurde. Die Verf. erörtert zunächst die schwierige Quellenlage hinsichtlich der Biographie Ezechiels, sein sozio-kulturelles Umfeld als jüdischer Dichter im hell. Alexandrien, den erhaltenen Bestand der Exagoge und ihren Inhalt. Es folgt eine literarisch-kritische Analyse des Werkes, die Bestimmung seiner Struktur, Gattungsmerkmale sowie jüdischer und griechischer Einflüsse bei seiner Verfassung. Einzelne Kapitel erhalten Moses als die Hauptgestalt in der Exagoge und die Interpretation der nicht biblischen Szenen der Tragödie. In einem Appendix bietet die Verf. eine polnische Übersetzung des erhaltenen griechischen Textes sowie eine längere englische Zusammenfassung ihrer Monographie (127–130). Apokryfy Starego Testamentu 1; The Enigma Press, Kraków (2006) 1–147 (DL)

1245 Kristine J. Ruffatto, Polemics with Enochic Traditions in the Exagoge of Ezekiel the Tragedian The Exagoge, Ezekiel the Tragedian’s second-century BCE drama about the Exodus, contains a non-biblical account of Moses’ vision of God’s throne on Sinai. This apocalyptic merkavah vision reveals that Enochic traditions were formative in Ezekiel’s writing.

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In the Exagoge, Ezekiel attributes to Moses what had earlier been claimed for Enoch. In presenting Moses as the patriarch who ascends and receives esoteric revelation on Sinai, Ezekiel is establishing the primacy of Moses and his revelation. In the drama, Moses not only ascends and has a merkavah vision: he is divinized. This elevation of Moses is a challenge to accounts of an exalted Enoch. This article provides an analysis of the role of Ezekiel’s drama in Enochic-Mosaic polemics. The Exagoge exalts Moses over Enoch, founding Moses’ superlative status upon his ascent, vision, received revelation, and deification on Sinai. JSP 15/3 (2006) 195–210

1246 Martin Rösel, Der Brief des Aristeas an Philokrates, der Tempel in Leontopolis und die Bedeutung der Religionsgeschichte Israels in hellenistischer Zeit Der Beitrag diskutiert eine neue Interpretation des Aristeasbriefes, die besagt, dass er ähnlich wie Philo, jedoch fast 150 Jahre früher eine Position vertritt, die den Jerusalemer Tempel und seine Tora-orientierten Traditionen akzeptiert, nicht aber den Tempel in Ägypten und seinen erweiterten Kanon. Die hellenistische Zeit wird als äußerst bedeutsam und prägend für die politische und religiöse Geschichte Israels betrachtet, insofern sie wichtige Diskussionen über den Umgang mit den Überlieferungen Israels geführt hat, was zum einen zur Sicherung und Übersetzung der biblischen Texte geführt hat, zum anderen aber auch zur aktualisierenden Neuinterpretation oder Neuformulierung biblischer Inhalte. Friedhelm Hartenstein et al. (Hgg.), “Sieben Augen auf einem Stein” (Sach 3,9); Neukirchener Verlag, Neukirchen-Vluyn (2007) 327–344 (EB)

1247 David T. Runia et al. (eds.), The Studia Philonica Annual. Studies in Hellenistic Judaism. Vol. 18:2006 This volume includes two specialized papers (S. Di Mattei, Moses’ physiologia and the meaning and use of physikôs in Philo of Alexandria’s exegetical method; Ph.R. Bosman, Conscience and free speech in Philo), a review articles on recent work on Plato’s “Timaeus” ( J. Annas; see also the article by D.T. Runia, abstracted on p. 177), and a special section on Philo’s “De virtutibus” (with contributions by D. Konstan, J.R. Royse, and G.E. Sterling). The book also includes abstracts of recent publications on Philo; all of the abstracted items, including doctoral dissertations, were published in 2003; more recent titles (2004–2006) are simply listed. No student of the work of Philo can afford to ignore this important series. (In one title listed on p. 193, read: S. Krauter, Bürgerrecht und Kultteilnahme.) Society of Biblical Literature; Atlanta, Ga. (2006) VIII/1–245 (BL)

1248 Katell Berthelot, Philo of Alexandra and the Conquest of Canaan According to the Torah, the Hebrews were commanded either to expel or to exterminate the Canaanites who were living in Canaan at the time of the conquest. Philo seems to feel rather ill-at-ease about the literal meaning of these biblical passages. Besides allegory, he uses four hermeneutical strategies: 1) to pass over the problematic texts in silence; 2) to play with the meaning of certain Greek words; 3) to justify the destruction of the Canaanites from a moral point of view; 4) to rewrite the biblical account. JSJ 38/1 (2007) 39–56

1249 Torrey Seland, Philo, Magic and Balaam: Neglected Aspects of Philo’s Exposition of the Balaam Story After some remarks on the relation of magic, religion and society in recent discussion the author investigates the Septuagintal and Philonic vocabulary of magic and under-

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lines the complexity of Philo’s view of Balaam. On the one hand, Balaam possessed by the prophetic spirit of God gives true oracles, on the other hand when released from this prophetic possession, he is and remains to Philo a magical diviner of the kind prohibited in Israel. This evaluation should also be understood as part of Philo’s own struggle against magical divination of his times. NTS 122; John Fotopoulos (ed.), The New Testament and Early Christian Literature in GrecoRoman Context; Brill, Leiden (2006) 333–346 (DZ)

1250 Sarah J.K. Pearce, The Land of the Body: Studies in Philo’s Representation of Egypt The Egyptians of the Pentateuch, as understood by Philo, serve as a foil of contrast to the superior people, the Hebrews represented by Moses. This interpretation is rooted in Philo’s fundamental symbol of the Egyptians as the ‘people of the land of the body’, as opposed to the Hebrews as a spiritually-oriented people. However, there are also hybrid figures such as Hagar who, although of Egyptian origin, has been adopted into Judaism. Hagar stands for learning that belongs to the body, a learning that, while of an inferior kind, is nevertheless necessary. According to Pearce, all of Philo’s critique of things Egyptian ultimately derive from biblical texts and not also, as has been suggested by Maren Niehoff, from a Roman elite derogatory stereotype about the Egyptians. This remarkable book also includes a chapter on Egyptian “animal worship” with a discussion of how the Greeks and Romans felt about this aspect of late Egyptian religion. WUNT 208; Mohr Siebeck, Tübingen (2007) XXVIII/1–365 (BL)

Josephus: general ★ Antiquities ★ Against Apion 1251 Shaye J.D. Cohen et al. (eds.), Studies on Josephus and the Varieties of Ancient Judaism Dedicated to Louis H. Feldman, specialist and translator of Josephus, this volume includes 17 papers, often bearing on Josephus’s Jewish Antiquities (see esp. the paper by E. Nodet on “Josephus and the Books of Samuel”, pp. 141–167) and Against Apion (contributions by H. Schreckenberg and D.R. Schwartz). Ancient Judaism and Early Christianity 67; Brill, Leiden (2006) VIII/1–312

✩ 1252 Michael Avioz, Josephus’s Portrayal of Lot and His Family This article examines Josephus’s retelling of the Lot Narratives. Comparing Josephus’s treatment of Lot to his treatment of other biblical narratives leads to the conclusion that Josephus made great efforts not to condemn Lot in any way. It is argued that Josephus presented Lot as a righteous character for two reasons: he was Abraham’s nephew and King David’s ancestor. JSP 16/1 (2006) 3–13

1253 Louis H. Feldman, The Levites in Josephus In several instances Josephus, himself a priest, has, in his paraphrase of the Bible, heightened the role of the priests and diminished the role of their rivals, the Levites, who were constantly, and especially at the very time that Josephus was composing his Antiquities, vying to improve their position. In particular, Josephus’ omission of the Golden Calf incident may be explained by the fact that the Levites played a noble role there, whereas Josephus’ priestly ancestor, Aaron, played an unflattering role. Hen. 28/2 (2006) 91–102

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1254 Christopher Begg, The Rahab Story in Josephus Joshua 2 is the one story in the book to feature a woman character, i.e. Rahab of Jericho, the rescuer of the Israelite spies. In this article the author examines the version of the Rahab story in Josephus’ Antiquitates Judaicae 5.2–15. The study is overarched by three questions: (1) Given the noteworthy differences between MT and LXX in Joshua 2, which text-form(s) of the chapter did Josephus utilize?; (2) How and with what effects has Josephus reworked the content of the chapter?; and (3) how does Josephus’ version of Joshua 2 compare with the elaborations of it found elsewhere in ancient Jewish and Christian tradition? LASBF 55 (2005) 113–130

1255 Christopher Begg, The crossing of the Jordan according to Josephus This study offers a detailed examination of Josephus’ retelling (in Ant. 5.16–21) of the account of Israel’s crossing of the Jordan and its immediate sequels found in Joshua 3–5. The investigation uncovers (limited) indications of Josephus’ use of various textforms of the biblical passage. It also calls attention to the range of rewriting techniques applied by Josephus to the source narrative (abbreviations, amplifications, rearrangements, and other modifications) which result in a version of events that is, e.g., much more compact than the biblical one, even while it nuances the portrayal of the story’s characters in a number of respects. ATh 26/2 (2006) 1–16

1256 Christopher Begg, The Josephan Judge Jephthah This article offers a detailed comparison of Josephus’ account (Ant. 5.255–270) of the judge Jephthah both with its biblical prototype ( Judg 10,6–12,7) as attested by the ancient text-witnesses (MT, LXX, etc.), and with another, virtually contemporary, retelling of the Jephthah story i.e. that of Pseudo-Philo in L.A.B. 39–40. Josephus’ version involves abbreviations expansions, rearrangements and other modifications of the biblical data. As a result of his application of these rewriting techniques, Josephus presents his Greco-Roman readers with a streamlined, easier-to-understand rendering of the Jephthah story in which, e.g., the divine role is downplayed, and Jephthah’s vow is explicitly censured. In comparison to both the Bible and Josephus, Pseudo-Philo eliminates whole components of the story shared by them (e.g., the slaughter of the Ephraimites, 12,1–6// 5.267–269), while also going beyond both in his highlighting the tragic figure of Jephthah’s daughter. SJOT 20/2 (2006) 161–188

1257 Christopher Begg, The End of Samson according to Josephus as compared with the Bible, Pseudo-Philo and rabbinic tradition This essay offers a close reading of Josephus’ account (Ant. 5.313b–317) of Samson’s end in comparison both with the Bible ( Judg 16,21–31, as represented by the major ancient witnesses) and with Pseudo-Philo and rabbinic tradition. Vis-à-vis the biblical presentation, Josephus’ version, e.g., streamlines matters, while also accentuating the heroic stature of Samson, via an inserted encomium upon him and the omission of Samson’s appeals for divine assistance cited in 16,28 and 30ba. With Pseudo-Philo his rewriting evidences both similarities and differences. Both authors, e.g., significantly compress the Bible’s narrative. While, however, Josephus downplays the theological dimension of Samson’s end, Pseudo-Philo follows the Bible in giving a central place to the hero’s plea for God’s help. Finally, Josephus’ rendition displays no awareness of the various rabbinic developments around the dramatic finale of Samson’s life. BN 131 (2006) 47–61

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1258 Christopher Begg, The First Encounter between Saul and David: According to Josephus 1 Samuel 16:14–23 is a brief but important segment within the book of 1 Samuel: in it the two future antagonists, Saul and David, encounter one another for the first time. This essay examines the retelling of the Samuel passage by Josephus in Ant 6.166–169. The author asks whether Josephus’s version has particular affinities with one or the other of the various ancient text-forms of 1 Sam 16:14–23, i.e., MT (BHS), Codex Vaticanus and the Antiochene or Lucianic manuscripts of the LXX and Targum Jonathan of the Former Prophets. It is also discussed which rewriting techniques does Josephus use in the above passage and what distinctive features of his presentation there result from their use. Finally, it is investigated how does Josephus’s retelling compare with other cattered references to 1 Sam 16:14–23 that one finds in Jewish-Christian tradition. AUSS 44/1 (2006) 3–11

1259 C.T. Begg, 2 Samuel 12 as retold by Josephus In this essay the author intends to focus on Josephus’ retelling of the events of 2 Samuel 12. At the opening of his Antiquities, Josephus assures readers that in what follows he will not “add to” or “omit anything from” the Scripture records on which he is basing himself. Ant. 7.147–161, where on the one hand the basic content of 2 Samuel 12 is reproduced even in its details, while on the other additions, deletions, re-arrangements and other modifications of biblical data abound, offers an instructive example of how seriously, but also how flexibly, the historian carried through on that opening promise. Verbum et Ecclesia 27/1 (2006) 291–320

1260 Christopher Begg, The Recall and Revolt of Absalom according to Josephus In Jewish Antiquities VII, 181–197 Josephus offers a re-written version of 2 Sam 13:39–15:12, filling gaps in the story and generally improving the narrative. SEÅ 71 (2006) 75–95

1261 C.T. Begg, David’s flight from Jerusalem according to Josephus 2 Samuel 15:13–16:14 tells of David’s flight from Jerusalem to the Jordan in the face of his son Absalom’s rebellion and of the five encounters that occur during that journey. This article focuses on Josephus’ retelling of the episode in his Ant 7.198–210. The article’s detailed comparison between the Samuel passage and its Josephan version aims to find answers to such questions as: Which of 2 Samuel 15:13–16:14 textforms(s) did Josephus utilize? What rewriting techniques has he applied to the data of his source and what is distinctive about his own resultant rendering? Finally, how does Josephus’ handling of the Scriptural data in this case compare with how the data is treated elsewhere in early Jewish and Christian tradition? HTS 62/1 (2006) 1–22

1262 Christopher Begg, Josephus’ Retelling of 1 Kings 1 for a GraecoRoman Audience 1 Kings 1 relates the tumultuous circumstances which eventuated in Solomon’s being designated David’s successor. This article offers a detailed comparison between the biblical account and its retelling by Josephus in his Antiquities 7:343–362. The study focuses on two overarching questions: (1) which text-form(s) of 1 Kings 1 did the historian utilize? and (2) what kinds of retelling techniques has he applied to the biblical data and with what purposes and effects did he employ those techniques? TynB 57/1 (2006) 85–108

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1263 Christopher T. Begg, Ahithophel versus Hushai according to Josephus The segment 2Sam 16,15–17,23 relates the oratorical contest between Absalom’s two advisors, Ahithophel and Hushai, concerning the treatment of the fugitive David, and the immediate sequels to that contest. The article focuses on Josephus’ retelling of the biblical episode in his Ant. 7.211–229. In particular, the article addresses three overarching questions: (1) Which text-form(s) of 2Sam 16,15–17,23 did Josephus utilize in composing his version? (2) What rewriting techniques did he apply to the data of his “Vorlage(n)”, and what is distinctive about his rendition as a result of their application? Finally, (3) how does Josephus’ treatment of the incident compare with its handling elsewhere in the Jewish tradition? ASEs 22/2 (2005) 479–500

1264 Christopher T. Begg, David’s Provisions for the Temple According to Josephus This article investigates Josephus’ version of 1 Chronicles 22 (David’s preparations for the building of the temple by his son Solomon) in Ant. 7.335–342. It devotes particular attention to three questions: (1) the text-form(s) of the Chronicles passage utilized by Josephus; (2) the various rewriting techniques applied by him to the scriptural data and the distinctiveness of his version that results from their use; and (3) a comparison of Josephus’ rendition of 1 Chronicles 22 with that of the earlier Hellenistic-Jewish historian Eupolemus. EThL 82/4 (2006) 453–465

1265 Christopher Begg, David’s Final Depositions in Chronicles and Josephus This article offers a detailed comparative study of the presentation of David’s final measures just prior to his death as related by the Chronist (1 Chronicles 23–29) and Josephus (Ant 7.363–382). The study uncovers (a limited number of ) indications of Josephus’ affinities with distinctive readings of both MT and LXX 1 Chronicles 23–29. It likewise identifies a range of rewriting techniques (omissions/abbreviations, amplifications, rearrangements, and other modifications) that the historian applies to the data of his Vorlage(n), thereby generating a version of events that is distinctive in many ways vis-à-vis its biblical parallel. OTE 19/3 (2006) 1064–1088

1266 Christopher Begg, The Judgment of Solomon according to Josephus I Kgs 3,16–28 is the brief, but dramatic story of Solomon’s judgment in a case that involves identifying the true mother of an infant when two women are both claiming that role. This essay focusses on Josephus’ elaborated retelling of the story in his Ant. 8.26–34. The study seeks answers to two overarching questions regarding the Josephan version of the story: (1) with which of the various (and varying) ancient text-forms of I Kgs 3,16–28 do Josephus’ affinities lie?; (2) what re-writing techniques has the historian brought to bear on the data of his Vorlage and what is distinctive about his version as a result of their application? ThZ 62/3 (2006) 452–461

1267 Christopher Begg, The Wealth of Solomon According to Josephus This essay offers a detailed comparison of Josephus’ account of Solomon’s wealth in Ant. 8.176–189 with its two biblical sources, i.e. 1 Kgs 10,11–12.14–19 and 2 Chr 9,10–11.13–28. From that comparison it emerges, e.g., that Josephus likely drew on various text-forms of Kings and Chronicles in formulating his own version. That version is further characterized by an array of amplifications, abbreviations, rearrangements, and other sorts of modifications of the biblical data that serve to accentuate,

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for apologetic purposes, the Scriptural portrait of Solomon’s opulence and the international prestige enjoyed by him. Anton. 81/3 (2006) 413–429

1268 Jan Willem van Henten, Ruler or God? The Demolition of Herod’s Eagle This paper provides an analysis of the episode Josephus, B.J. 1,648–655; 2,5–7; A.J. 17,148–164. The Golden Eagle is a symbol of the ruler’s power, but in the eyes of pious Jews it violates the second commandment. The motivations for its demolition in Josephus include Greco-Roman noble death rhetoric found in other passages about martyrdom also. NTS 122; John Fotopoulos (ed.), The New Testament and Early Christian Literature in GrecoRoman Context; Brill, Leiden (2006) 257–286 (DZ)

✩ 1269 Flavius Josephus, Against Apion John M.G. Barklay offers a fresh English translation of Josephus’s apologetic work, complete with a long introduction and a very detailed commentary. Several appendices comment, also in much detail, on: Manetho (the Egyptian author); PseudoHecataeus; Exodus narratives quoted by Josephus, placed in cultural context (very important!); the Judaeans and the ass; the sources of the apologetic encomium 2,145–286; Judaism in Roman dress. At least in part Josephus aligns the Jews with Romans, politically and culturally. – The present commentary is a wonderfully complete and useful, indeed indispensable scholarly resource on ancient Judaism. Flavius Josephus. Translation and Commentary 10; Brill, Leiden (2007) LXXI/1–430 (BL)

Rabbinical literature 1270 Louis Ginzberg, Les legends des Juifs, tome 6 This is a French translation of vol. 4, pp. 177–448 (complete with the notes found in vols. 5 and 6) of Ginzberg’s famous “The Legends of the Jews”. Ginzberg does not actually quote or anthologize his midrashic sources, but combines them to form a more or less continuous narrative, but all sources are indicated. In fact, about half of the present volume consists of Ginzberg’s scholarly apparatus on the stories, chronologically arranged, from Elijah and Jonah through exile, return, and Esther. The translator, Gabrielle Sed-Radjna, is to be congratulated on her fine work. Finally, the Frech have access to this important manual of Jewish narrative lore related to the Bible. Patrimoines: judaïsme; Editions du Cerf, Paris (2006) 1–369 (BL)

1271 William Schweiker et al., On Michael Fishbane’s Biblical Myth and Rabbinical Mythmaking Three authors – W. Schweiker, E.R. Wolfson, and E. Yassif respond to M. Fishbane’s book (2003; see IRBS 52:1781). Fishbane’s reassessment of “monotheistic myth”, often exegetically generated mythology, is generally welcomed by specialists. JQR 96/2 (2006) 233–261 (BL)

1272 Elizabeth Shanks Alexander, Transmitting Mishnah: The Shaping Influence of Oral Tradition This is a major, ground-breaking exploration of the oral background of the Mishnah (or, more specifically, of the tractate Shevuot), a work the textual fluidity of which still

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echoes its oral origins. Reference is made to the Parry-Lord theory of oral performance and transmission. The work includes a significant discussion of casuistic form in biblical, Near Eastern, and rabbinic sources. Cambridge University Press; Cambridge (2006) XVI/1–246

1273 Jason Kalman, Righteousness restored: The place of Midrash Iyov in the history of the Jewish exegesis of the Biblical Book of Job This study examines the place of S.A. Wertheimer’s reconstruction of Midrash Iyov in the history of the Jewish interpretation of the Book of Job. The preliminary translation and study of eight texts which specifically discuss Job’s character show that although Wertheimer did not accurately reconstruct a rabbinic period text, he did highlight a previously unrecognised rabbinic minority view of Job as truly undeserving of the calamities God and the satan directed at him. OTE 19/1 (2006) 77–100

PHILOLOGY Hebrew: general ★ lexicography ★ names 1274 Angel Sáenz-Badillos, Storia della lingua ebraica Originally published in Spanish (1988) and now made available in an Italian translation, this is a history of the Hebrew language from ancient to modern times, though most space is given to biblical Hebrew, distinguished into the language of the preexilic and postexilic periods. The language of the Dead Sea scrolls gets a chapter of its own. The book includes a long bibliography (pp. 226–350) and a subject index. Introduzione allo studio della Bibbia, suppl. 34; Paideia Editrice, Brescia (2007) 1–378

1275 Rahel Halabe, The Introduction to Biblical Hebrew: The Practical Way The author makes suggestions for designing a course in elementary Hebrew, using ca. 100–150 hours of instruction. Hebrew Higher Education 12 (2007) 101–120

1276 Ida Zatelli, The Study of Ancient Hebrew Lexicon The author suggests that any linguistic analysis should carefully distinguish the following functional languages within ancient Hebrew: archaic biblical Hebrew (Gen 49:3–27; Judges 5, etc.); early historical-narrative language (Torah, Ruth, inscriptions), early poetical language (Prov, Ps); language of Hosea; early juridical-cultic language (such as Exod 20:1–17, Ezek); late historical-narrative language ( Jonah, Job 1–2, Ezra/Nehemia, Chronicles); late poetical language (Song of Songs, Psalm 103; 117, 146–148); language of Job; late Hebrew of Sirach; language of the exegetical and biblical literature of Qumran; Qumranic poetical language. KUSATU 5 (2004) 127–159

1277 Ziony Zevit et al., Can Biblical Texts Be dated Linguistically? The following papers are included in this section: Z. Zevit, What a difference a year makes; J.B. Kofoed, Using linguistic difference in relative text dating; F. Polak, Sociolinguistics: a key to the typology and the social background of biblical Hebrew; G.A. Rendsburg, Aramaic-like features in the Pentateuch [are not indicative of the Pentateuch’s “late” date of composition]; M. Ehrensvärd, Why biblical texts cannot be

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dated linguistically [Zech 1–8 is a late text, written in “early” Hebrew]; A. Hurvitz, The recent debate on late biblical Hebrew [the notion of late biblical Hebrew is viable]. HebStud 47 (2006) 83–210 (BL)

1278 Andreas Wagner, Emotionen, Gefühle und Sprache im Alten Testament This fascicle publishes four papers (in German): Emotions and feelings in the linguistic analysis of Hebrew; The historical relativity of emotions, demonstrated on the basis of a study of “hatred”; Equivalents of “zeal” and “jealousy” in Hebrew and German; Linguistically coded anthropopathism in the language of the Old Testament: a preliminary approach. As can be seen from the bibliography, the author is well acquainted with contemporary comparative linguistics. KUSATU 7; Hartmut Spenner, Waltrop (2006) 1–126

✩ 1279 Samuel Arnet, Wortschatz der Hebräischen Bibel. Zweieinhalbtausend Vokabeln alphabetisch und thematisch geordnet Arnet, who teaches Hebrew at a Bern (Switzerland) highschool, offers extensive vocabulary lists. The first part of the book lists ca. 2500 words alphabetically, always indicating their frequency of use in the OT. The second part arranges the words thematically – various categories of verbs (speaking, motion, etc.) and nouns (relating to human beings, family life, etc.). Of much use are references to selected biblical passages where a word can be found in context. – Very useful. Theologischer Verlag Zürich, Zürich (2006) 1–312 (BL)

1280 G. Johannes Botterweck et al. (eds.), Theological Dictionary of the Old Testament. Vol. XV It took more than a generation to produce the original German version of this wellknown dictionary of selected Hebrew words the editors deem important for theological studies. The present volume includes entries from shakar (to become intoxicated) to Tarshish and brings the English translation to its conclusion, so congratulations on this major project are due to the German managing editor Dr. Fabry, the translator David Green, and the American publisher. The articles included in vol. 15 have been originally published in 1994 and 1995 and thus are still relatively recent. The English translation incorporates corrections regarding the citation of biblical passages. – This is the core legacy of twentieth-century OT scholarship. All theological libraries must have the entire set of fifteen volumes. W.B. Eerdmans Publishing Co., Grand Rapids. Mich. (2006) XXVII/1–793 (BL)

1281 Christo H.J. van der Merwe, Lexical Meaning in Biblical Hebrew and Cognitive Semantics: a Case Study This paper examines the contribution that a cognitive linguistic model of meaning can make towards the semantic analysis and description of Biblical Hebrew. It commences with a brief description of some of the basic insights provided by cognitive semantics. The notion ‘semantic potential’ is used to capture the activation potential for all the information (linguistic and encyclopaedic) connected with each of a set of semantically related lexical items in the Hebrew Bible, viz. ’mßl ’mjß, gbr/gbwrh, ˙zq/˙zgh, ˙jl, k˙, ‘z/‘zz. Commencing with the ‘basic level items’ of the set, describing the distribution, the prototypical use and accompanying contextual frames of each term, the prototypical reading of and relationship between these terms are then identified. Bib. 87/1 (2006) 85–95

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1282 Alejandro F. Botta, r˙q in the Bible, a Re-evaluation This article revaluates a proposed legal interpretation of the r˙q in Ezek 8,6; 11,15–17; and 44,10 arguing that the use of r˙q in those texts in no way resembles the use of r˙q in the legal formulae of the Aramaic papyri from Elephantine. Bib. 87/3 (2006) 419–420

✩ 1283 Steven E. Runge, Pragmatic effects of semantically redundant anchoring expressions in biblical Hebrew narrative Referring expressions (e.g., proper names such as “Isaac,” or epithets such as “his son”) are prototypically used for semantic reasons to track participants, to know ‘who is doing what to whom.’ Epithets can also be used to (re-)establish a thematic relation of a participant to the discourse (e.g. Isaac, his son), anchoring them in a specific way. However, semantically redundant anchoring expressions occur regularly in BH narrative in contexts where a participant’s thematic relation is already well established. What then is the function of these redundant anchoring expressions if it is semantically redundant? Though selected passages or terms have been studied, a systematic linguistic description of the default and marked uses of referring expressions has not been completed. This paper first outlines the default function of anchoring expressions. Next, it suggests that the redundant use of anchoring expressions is pragmatically motivated, and represents a marked usage to accomplish various thematic effects. These effects are illustrated through an exposition of Genesis 27. Specific functions of the marked use of anchoring expressions is proposed (e.g., indicating centre of attention, relative saliency of participants, or shifts in thematic role), and implications for further research are presented. JNWSL 32/2 (2006) 85–102

1284 Dominik Rybol, Znaczenie imienia w najstarszych cywilizacjach staroûytnego Bliskiego Wschodu Der Verf. beschäftigt sich mit der Namensbedeutung in der biblischen Umwelt und zeigt, welche Rolle der Name im Alltag und in den Religionen der Völker in Mesopotamien, Ägypten und Kanaan spielte. Bei der Namensgebung zog man alle Besonderheiten der Schwangerschaft und der Geburt herein, um den Namensträger und sein Leben vor einem späteren Unheil zu bewahren. Die Analyse zeigt ferner, dass in jedem Namen Wesen, Potenz, Berufung und ggf. die Lebensführung des Namensträgers anwesend sei. Das gilt für die Menschen wie für die Götter. Das Konzept der Namensgebung in der biblischen Umwelt zeigt viele Affinitäten mit der Namensgebung in der Bibel und hilft ferner, den Sinn des Namens Jahwe viel besser zu verstehen. ScripSc 8–9 (2004–05) 49–64 (SS)

1285 Siegfried Kreuzer, Zebaoth – der Thronende The paper takes up and advances the suggestion of M. Görg, that the term ßebà’ot has an Egyptian origin, in the sense of “belonging to/owning the throne”. This is explained and advanced in its linguistic development, and in relation to the political and religiohistorical situation of Canaan at the turn from the Late Bronze to the Early Iron Age, including the archaeological evidence concerning Shilo in relation to nearby Aphek, the Egyptian administrative center at that time. So, Zebaoth designates the enthroned, powerful god in his majesty; this basic understanding is held through, though understood in the light of the Hebrew word for hosts, which were identified in different – appropriate – ways. VT 56/3 (2006) 347–362

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1286 Ziony Zevit, The First Halleluyah The divine name Yah is inexplicable as the end-result of some phonological process starting with Yahweh; it seems to reflect the practice of joyfully repeating the divine name – ya, ya, ya, ya, yah (with consonantal “h” at the end). The earliest occurrence of Yah seems to be Exod 17:16 (ninth or eighth century BCE, predating the personal names such as Zephaniah). Sarah Malena et al. (eds.), Milk and Honey; Eisenbrauns, Winona Lake, Ind. (2007) 157–164 (BL)

Hebrew: syntax ★ verb – tenses/aspects 1287 Anja A. Diesel, Jahwe (allein) ist Gott. Überlegungen zu einer Gruppe der sogenannten dreiteiligen Nominalsätze Diesel presents a linguistic analysis of nominal clauses such as “Yahwe (alone) is God” (Yahweh hu’ ha-elohîm). KUSATU 5 (2004) 1–32 (BL)

1288 Walter Groß, Satzfolge – Aufmerksamkeitsleitung – Gedankenführung The following passages are linguistically analysed as a contribution to the study of biblical Hebrew syntax: Ps 2:7; Isa 46:4; 2 Sam 19:23; Judges 9:18; and Prov 23:13–14. It appears that parallelism is much more tricky than one might assume as a first glance. KUSATU 5 (2004) 33–66

1289 T. Muraoka, Reflexions on an Important Study on the Nominal Clause in Biblical Hebrew Review of: Diethelm Michel, Grundlegung einer hebräischen Syntax. Teil 2; NeukirchenVluyn 2004. Bibliotheca Orientalis 63/5–6 (2006) 447–467 (BL)

1290 W. Dennis Tucker, Jonah: A Handbook on the Hebrew Text Unlike so-called “analytical keys” to the Hebrew Bible, the present book gives a complete new translation of the book of Jonah, adding a linguistic commentary. The focus of the linguistic notes is on syntax, a field of research now no longer neglected by Hebraists. Reference is made to R.E. Longacre et al., A textlinguistic approach to the biblical Hebrew narrative of Jonah, in: Robert Bergen (ed.), Biblical Hebrew and Discourse Linguistics, Winona Lake, Ind., 1994, 336–358. – Librarians should make sure to purchase further volumes of this series as they become available. Baylor Handbook on the Hebrew Bible Series; Baylor University Press, Waco, Tex. (2006) XIV/1–117 (BL)

1291 Galia Hatav, The Modal Nature of terem in Biblical Hebrew In case of a subordinate clause, this word means “before”, and in case of a matrix, “(not) yet”. HebStud 47 (2006) 23–47

1292 Tarsee Li, wjhj as a Discourse Marker in Kings This study compares selected sentence initial expressions with and without wjhj in a specific corpus, i.e., the book of Kings, and concludes that wjhj is a discourse particle that marks the beginning of a discourse segment. While its use as a discourse marker

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is not obligatory, it can be attached to some temporal and circumstantial clauses. The addition of wjhj marks temporal and circumstantial expressions for segmentation which is one of the strategies by which discourse cohesion is achieved. Finally, wjhj is a temporally neutral discourse marker and its primary function is to segment the narrative, not to indicate whether the segmentation entails a change in time or a change in setting. AUSS 44/2 (2006) 221–239

1293 Gregor Geiger, Die Pausalformen der Segolata und die Mitte des biblischen Verses Im biblischen Hebräisch nach der tiberiensischen Überlieferung verändern viele Wörter ihre Vokalisation in der sogenannten Pausa, d.h. am Ende einer prosodischen Einheit. Problematisch ist die genaue Definition dieser prosodischen Einheit, der “Pausalphrase”, d.h. des Textes zwischen zwei Pausalformen. Erstens haben nicht alle Wörter eine erkennbare Pausalform, zweitens stimmt die Pausalphrase nicht immer mit einer definierten syntaktischen Einheit überein, auch nicht mit der Prosodie der masoretischen Akzente, und drittens gibt es Formen, die öfter in Pausa auftreten als andere. Das Thema dieser Untersuchung ist die Stellung der Pausalformen der hebräischen Segolata, einer (einigermaßen) klar umrissenen Gruppe von Wörtern, für die sich Regeln aufstellen lassen, die mit nur wenigen Ausnahmen erklären, warum sich an einer bestimmten Stelle des Textes ein Segolat in der Pausalform findet oder warum nicht. LASBF 55 (2005) 59–111

✩ 1294 Holger Gzella, Hebräische Verbformen mit modaler Bedeutung im Spiegel der alten Bibelübersetzungen Discussed are passages such as Dan 8:5: “no creature could stand against it” (lit. no creature stood against it). The modal meaning was often well perceived by ancient translators. KUSATU 5 (2004) 67–101

1295 John A. Cook, The Finite Verbal Forms in Biblical Hebrew Do Express Aspect Recent findings from typological studies of verbal systems provide a framework and data for a more comprehensive and coherent explanation of the BH verbal system than has hitherto been possible. The long-held view that the BH verbal system adheres in a core binary aspectual opposition between qatal and yiqtol is typologically “believable.” In addition, the understanding of grammar (and specifically verbal systems) presented by diachronic typology and grammaticalization studies accounts for the peculiar distribution of qatal and wayyiqtol, on the one hand, and yiqtol and the participle, on the other; and it explains why, despite the statistical preponderance of future/modal expression by yiqtol, it is still best identified as marked for imperfective aspect. JANES 30 (2006) 21–35

1296 Claudia Bender, “Darstellung von Sünde” oder “Entsündigung”? Überlegungen zum sog. privativen Pi‘el Bei den denominierten Verben im Hebräischen gibt es einige Verben, die in der Pi‘elForm traditionell privativ wiedergegeben werden, ˙†’ (“entsündigen”) zählt zu den bekanntesten. Dies erscheint jedoch als problematisch, da impliziert wird, die Verfehlung sei “aus der Welt geschafft” und andere Vorgänge des Sühne-Schaffens und der Verzeihung durch Gott nicht mehr notwendig seien. Im Anschluss an Willi-Plein wird

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vorgeschlagen für die Verben d“n, ßnb, ˙†’ im Pi‘el folgende Übersetzung zu verwenden: “darstellen des Objektes, von dem das Verb denominiert wurde”. Im Falle von ˙†’ wäre demnach die Übersetzung “darstellen von Sünde” statt “entsündigen” zu bevorzugen. Friedhelm Hartenstein et al. (Hgg.), “Sieben Augen auf einem Stein” (Sach 3,9); Neukirchener Verlag, Neukirchen-Vluyn (2007) 43–55 (EB)

1297 Francis I. Andersen et al., The Participle in Biblical Hebrew and the Overlap of Grammar and Lexikon This is a thorough grammatical study of all the passages that include the Hebrew participle “met” (dead). In 1 Kings 14:17, for example, the sentence means: “and the child died”. Sarah Malena et al. (eds.), Milk and Honey; Eisenbrauns, Winona Lake, Ind. (2007) 185–212

1298 Galia Hatav, Teaching the Biblical Hebrew Verbal System This is a course, complete with exercises, on the system of the ancient Hebrew verb. Hatav suggests that instead of tenses, biblical Hebrew verbal forms designate “aspects”, though not exactly the aspects suggested by H. Ewald and S.R. Driver. Hatav distinguishes between “modality” and “sequentially”, suggesting the following classification: wayyiqtol is only sequential; yiqtol is only modal, qatal is neither sequential nor modal, weqatal is both sequential and modal. Hebrew Higher Education 12 (2007) 5–52

1299 Eep Talstra, Syntax and Composition: The Use of yiqtol in Narrative Sections in the Book of Exodus Talstra offers a grammatican and stylistic analysis, comments on the sequence of qatal and yiqtol, and suggests that a translation using the present tense is generally preferable. Riemer Roukema (ed.), The Interpretation of Exodus; Peeters, Leuven (2006) 225–236 (BL)

Aramaic ★ Greek ★ Latin 1300 Michael Pietsch, Ein Aramaismus im spätbiblischen Hebräisch? Beobachtungen zum biblisch-hebräischen Verbalsystem in der erzählenden Literatur des Zweiten Tempels Der Beitrag untersucht einen häufig postulieren Einfluss des Aramäischen auf spätes biblisches Hebräisch in der Gestalt einer scheinbar irregulären Verwendung der Verbform w eqatal (Perfectum consecutivum) in der Funktion des Narratives. Die Untersuchung der Bücher Esther, Esra-Nehemia und der Bücher der Chronik aus der Spätzeit des Alten Testaments ergeben durchweg einen negativen Befund. Eine steigende Anzahl von Belegen für den Gebrauch des Perfekts als Narrativ lässt sich genauso wenig nachweisen wie die Annahme, dass ein solcher Gebrauch auf aramäische Einflüsse zurückzuführen wäre. Friedhelm Hartenstein et al. (Hgg.), “Sieben Augen auf einem Stein” (Sach 3,9); Neukirchener Verlag, Neukirchen-Vluyn (2007) 287–307 (EB)

✩ 1301 Thomas A. Robinson, Mastering New Testament Greek: Essential Tools for Students. Third Edition This book is designed to help the beginning student of biblical Greek by listing words

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that belong together and offering memory aids. Example: typhlós, typhloô = blind, to make blind; “blindness is a tough loss”. There is also a long list of English words derived from Greek (pp. 121–138) and an explanation of “Grimm’s law” that shows how consonants changed over time, producing derivatives that look different from the ancient forms from which they are derived. Hendrickson Publishers/Alban Books, Peabody, Mass. (2007) IX/1–230, plus one compact disk (BL)

1302 Andrew S. Malone, Wenhams Old and New: The Elements of a Classroom Greek Text This article offers a detailed comparison between W. Wenham’s The Elements of New Testament Greek (Cambridge 1965) and the new edition of this textbook by Jeremy Duff (Cambridge 2005). The reviewer judges the new edition as a good but not superior alternative to Wenham’s work. RTR 65/3 (2006) 149–166

1303 Denny Burk, Articular Infinitives in the Greek of the New Testament: On the Exegetical Benefit of Grammatical Precision “The article is never meaningless in Greek. Its free use leads to exactness and finesse” (A.T. Robertson). The article with the infinitive is different from the article with other kinds of words. With other kinds of words, the article encodes ideas such as definiteness, substantivization, and anaphora. The article with the infinitive, by contrast, does not denote ideas such as these. Instead, the article is here a function marker that signifies a grammatical-structural relation that may not otherwise be apparent. The concluding chapter applies the findings to five debated NT passages: Mark 9:10; Acts 15:11; Rom 13:8; Philippians 2:6; Hebrews 10:31. The Philippians passage may be rendered as follows: “Although Jesus existed in the form of God, he did not consider equality with God as something he should go after also”. NTM 14; Sheffield Phoenix Press, Sheffield (2006) XV/1–179 (BL)

1304 David J. Clark, Vocatives in the Epistles This is a further instalment of the author’s series on vocatives in the NT (see The Bible Translator 47, 1996, 313–321; 50, 1999, 101–110). There are 106 vocatives in the Pauline letters, and 65 in the other epistolary works of the NT. The most common vocative is adelphoi, “brothers” (92 passages). BiTr 57/1 (2006) 32–44 (BL)

✩ 1305 Herbert Migsch, Der modale Pseudokonsekutivsatz in der Vulgata. Ein Beitrag zur Syntax des Vulgata-Lateins In the year 2000, Thorsten Burkard and Markus Schauer published the well-known “Menge” in a thorough revised form with the new title Lehrbuch der lateinischen Syntax und Semantik. In the paragraph about the consecutive clause, Burkard perceived that several ut-clauses are not consecutive clauses, but, as he described it, pseudo-consecutive clauses (Pseudokonse-kutivsätze). The pseudo-consecutive clause is found as supplementary clause and as explicative modal clause. In the present paper, it is shown, on the basis of the explanations in order to modal pseudo-consecutive clause in the new “Menge” that 55 modal complex sentences exist in the Vulgate, whose modal clause is represented by a pseudoconsecutive clause. To this is to add a modal complex sentence that only exists in the Sixto-Clementine. Already in former translations of the

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Vulgate several modal complex sentences are interpreted modal. However, these interpretations apparent remain undetected by the scholars who wrote Latin grammars and/or dictionaries. BN 132 (2007) 71–85

1306 René Hoven et al., Dictionary of Renaissance Latin from Prose Sources Originally published in 1994, and now much enlarged with the help of L. Grailet, this is not a complete dictionary but a “Renaissance” supplement to existing Latin dictionaries. It offers ca. 11.000 entries, complete with citations from more than 200 prose authors writing between the fourteenth and the seventeenth centuries. The language of authors of theological interest has been studied for the present work: Lorenzo Valla, Thomas More (who is selected for exemplary comment in an appendix, pp. 659–683), Ph. Melanchthon, John Calvin, Giordano Bruno, and many others. All Latin words are translated into French and English. – All academic libraries should have this major linguistic resource and place it next to ordinary Latin dictionaries. Brill, Leiden (2006) LIX/1–684 (BL)

CIVILIZATIONS OF THE BIBLICAL WORLD General ★ Mesopotamia: history – culture – religion ★ texts 1307 John R. Hinnels (ed.), A Handbook of Ancient Religions This handbook consists in a series of eleven essays, each devoted to an ancient religion and written by a major specialist: palaeolotthic religion ( J. Clottes, D. Lewis-Williams), Egypt (R. David), Ugarit (N. Wyatt – a gem of an essay), Mesopotamia (B.R. Foster, with superb translations of passages from Akkadian literature and a section on biblical connections), Israel ( J. Rogerson – an elegant presentation), Greece (S. Guettel Cole), Roman Empire ( J.A. North), ancient Europe (H. Ellis Davidson), Indus civilization (G.L. Possehl), China (E.L. Shaughnessey), Aztec and Inca civilizations (Ph. P. Arnold). The bibliographies are annotated for the benefit of the reader. The value of this standard resource is enhanced by the inclusion of line drawings, maps, chronological tables, photos, and indexes. – Recommended. Cambridge University Press, Cambridge (2007) XI/1–610 (BL)

1308 Walter Eder et al. (eds.), Chronologies of the Ancient World: Names, Dates and Dynasties The manuals of E.J. Bickerman (1968) and H.E.L. Mellersh (1976) have served the scholarly community well, but both, even in their more recent editions, are somewhat out of date. To remedy this situation, the editors of the New Pauly have decided to produce a multi-authored handbook of ancient chronology, and, due to the cooperation of major specialists, the result is entirely satisfying. This is where to look up the dates of Hammurabi (ca. 1765–1745 BCE, p. 14), Echnaton (ca. 1351–1334 BCE, p. 40), and Josiah of Judah (639–609 BCE, p. 57), Pontius Pilatus (26–36 CE, p. 59), and so on. Wisely, Abraham is not mentioned, and Saul, David, and Solomon are not assigned dates (p. 56). The index, unfortunately, refers to sections rather than pages, which will prevent users from finding information quickly. Brill’s New Pauly, Supplements 1; Brill, Leiden (2007) XVI/1–363 (BL)

1309 John H. Walton, Ancient Near Eastern Thought and the Old Testament: Introducing the Conceptual World of the Hebrew Bible Long ago, in 1989, Walton published his useful manual “Ancient Israelite Literature

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in Its Cultural Context” (Zondervan). Now he again demonstrates the power of his encyclopaedic learning by offering a book on how a comparative study of, say, ancient Near Eastern prophetic texts, or an analysis of ancient Near Eastern notions about the dead, shed light on the biblical text. There is currently only one work that functions in a similar way as a companion to collections of ancient texts for the biblical student: Nicolas Wyatt, Space and Time in the Religious Life of the Near East (2001). Armed with these two studies, one can solve almost any problem in the field of the comparative study of OT texts. The author is – again – to be congratulated on his fine achievement. – Also available from Intervarsity Press. Baker Academic, Grand Rapids, Mich. (2006) 1–368 (BL)

1310 Marc W. Küster, Geordnetes Weltbild. Die Tradition des alphabetischen Sortierens von der Keilschrift bis zur EDV Titled “An ordered world: the tradition of alphabetical sorting from cuneiform to the computer”, this cultural history includes substantial chapters on alphabetic origins, the alphabet in the biblical world, Egyptian onomastica, and early encyclopedias in late antiquity (pp. 75–331). The author argues that alphabetically arranged inventories of knowledge emphasize the purely functional aspect of knowledge, permitting to juxtapose information and opinions that would otherwise be in tension or contradictory. At this point, the author might have profited from the theory of ancient (and modern) “aspectivism”, ably discussed by Emma Brunner-Traut. – An important contribution to the cultural history of humankind. Max Niemeyer Verlag, Tübingen (2006) XV/1–712 (BL)

1311 D.J. Human, Perspektiewe op erotiek en seksualiteit in die ou Nabye Ooste As a part of the creation reality sexuality effects a positive power of life. Evidence from the ancient Near East, especially from Egypt, Canaan and Mesopotamia, confirms human’s fascination for and participation in sexual behaviour. In the sexual experience the ‘I’ transcends the borders of the ‘self ’. Whether the gods or humans are engaged in this act of heavenly ecstasy, it is evident that life’s meaning is captured in this life enriching experience of power, vitality and joy. Verbum et Ecclesia 27/1 (2006) 1–25

✩ 1312 Peter Höffken, Religiöse Deutungen von Kyros d. Gr. im Kontext der Einnahme Babylons 539 vor Chr. The article is discussing the relevant material of theme: “king Cyrus II in religious perspective”, in texts of Nabonidus of Babylon, of the so called “Marduk-Priests”, in other texts in a possibly nearer connection with Cyrus himself and finally with DeuteroIsaiah. The discussed material makes a strong case for placing Deutero-Isaiah in an political discussion in the babylonian field around 539 BC. BN 128 (2006) 5–18

1313 Oskar Kaelin, “Modell Ägypten”. Adoption von Innovationen im Mesopotamien des 3. Jahrtausends v. Chr. In an earlier study, the author has established the fact that a Neo-Assyrian relief cycle owes its structure to Egyptian influence. The present book, an extended essay, explores the possibility that the Babylonians actually looked to Egypt for innovation as early as the third millennium BCE. The most notable feature the Mesopotamians seem to have

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borrowed is the divinisation of the ruler and, more generally, the ritual complex associated with the king. Even monumental architecture – the pyramid-like temple structures – seem to owe their inspiration to Egypt. OBO Series Archaeologica 26; Academic Press Fribourg, Fribourg (2006) 1–205 (BL)

1314 T. Oshima, Marduk, the Canal Digger Wie in der Beschreibung Babylons bei Herodotus ausgeführt, war das Zweistromland in der Antike durch seine Fruchtbarkeit und den Reichtum an Getreide bekannt, der durch ein ausgeklügeltes Bewässerungssystem ermöglicht wurde. Entsprechend den bekannten Textzeugen stellte der als das Zeichen des Gottes Marduk bekannte “Spaten” – marru – symbolisch das Anlegen von Kanälen und somit die Gewährleistung der Fruchtbarkeit dar. Die Ähnlichkeit im Klang zwischen Marduks Namen und seinem Symbol marru bestätigt die Verbindung zwischen dem höchsten Gott und der so wichtigen Aufgabe der Sorge um das Bewässerungssystem des Landes. JANES 30 (2006) 77–88 (DL)

✩ 1315 Benjamin R. Foster, Before the Muses: An Anthology of Akkadian Literature In a first edition published in 1993, Foster has anthologized the literary legacy of ancient Mesopotamia; the present edition – the third – is revised and enlarged. While perhaps not making much impact on the general reader, specialists praise this book for its richness, and its useful commentaries and introductions. Students and scholars, in fact, use it with enthusiasm, for Foster has kept his promise to deliver readable translations in fine English prose, continuing the tradition established (rather late in the history of Akkadian philology), by E.A. Speiser in Pritchard well-known anthology. Foster defines literature, broadly speaking, as belles-lettres, but he also includes didactic texts and some ritual poetry. Generally excluded are archival materials and monumental inscriptions – but some of the Mari letters are included (pp. 143–147, 221–223) – and one seeks in vain for the Code of Hammurabi or royal inscriptions. Why has the Epic of Gilgamesh (mentioned p. 24) been excluded? Presumably because it represents a Sumerian epic tradition. Or, more likely, because Foster published his translation as an independent book (The Epic of Gilgamesh, New York 2001). – Available from CDL Press, P.O.B. 34454, Bethesda, MD, USA. CDL Press, Bethesda, Md. (2005) XX/1–1044 (BL)

1316 Joseph Azize et al. (eds.), Gilgame“ and the World of Assyria This fine volume prints the proceedings of a conference held in Australia in 2004. Several papers provide an update on recent Gilgamesh scholarship or actually contribute to it (T. Davenport, J.-D. Forest, A.R. George, V. Hurovitz, N. Weeks), while others comment specifically on the epic’s echo in the Bible: J.-D. Forest, L’épopée de Gilgame“ et la Genèse [both books are organized according to a cyclical pattern reflecting the solstice]; D.R. Jackson, Demonising Gilgame“ [in the fragmentary “Book of Giants”, found in Qumran]; G.A. Rendsburg, The biblical flood story in the light of the Gilgame“ flood account [one should not divide this text up and assign the parts to different layers, because the text in its traditional form reflects the exact sequence of events narrated in the Gilgamesh epic; see also G. Wenham, VT 28, 1978, 336–348]; M.A. Shields, To seek but not to find: old meanings for Qohelet and Gilgame“; R.T. Standon, Asking questions of the divine announcements in the flood stories from ancient Mesopotamia and Israel [the divine announcement is staged differently in the various versions of the story; in the Sumerian flood story, it is an ecstatic vision, in Gilgamesh a dream, and in the Bible a theophany]. Ancient Near Eastern Studies, supplement 21; Peeters, Leuven (2007) VIII/1–240 (BL)

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1317 Gerda de Villiers, The Epic of Gilgamesh and the Old Testament: Parallels beyond the Deluge This article examines several parallels between the Gilgamesh Epic and the Old Testament. Due to the limited space for articles and due to familiarity with the material, comparisons between the Babylonian account of the Deluge and the Flood narrative in Genesis 6–9 are omitted. Instead, the focus is on less obvious parallels not necessarily stressing the resemblance between two narratives but rather illuminating a worldview that the Old Testament shares with the rest of the Ancient Near East. OTE 19/1 (2006) 26–34

1318 Joan Goodnick Westenholz et al., Cuneiform Inscriptions in the Collection of the Bible Lands Museum Jerusalem: The Old Babylonian Inscriptions The “Larsa ritual tablet” (Bible Lands Museum no. 3127), purchased at an 1944 auction in Switzerland, is the prize piece of this edition (pp. 3–81). Written in Akkadian with Sumerian logograms, this text dates from the time of King Rim-Sin of Larsa, ca. 1800 BCE. In over 630 lines, the tablet records the rites performed in the temples from the fifteenth to the twenty-fourth day of the month of Shabâtu. The exact nature of this text (a list of expenditures for some unusual ritual event?) is still elusive. Cuneiform Monographs 33; Leiden, Brill (2006) XIII/1–191 (BL)

1319 Jack M. Sasson, Utopian and Dystopian Images in Mari Prophetic Texts Neither mythological nor prophetic texts from ancient Mesopotamia include utopian perspectives. The primordial world, characterized by the absence of evil, was perfect (myth of Enki and Ninhursanga), but this perfection is now lost and there is no sense that it should be restored. Utopian and dystopian visions are also foreign to Mesopotamian prophetic texts. Prophetic messages in Mari give hints on how to improve the present situation, but they are not “utopian”. Ehud Ben Zvi (ed.), Utopia and Dystopia in Prophetic Literature; Vandenhoeck & Ruprecht, Göttingen (2006) 27–40 (BL)

1320 Matthew Neujahr, Royal Ideology and Utopian Futures in the Akkadian ex eventu Prophecies The five Akkadian ex-eventu prophecies such as the Marduk Prophetic Speech, the Shulgi Prophetic Speech, and the so-called Dynastic Prophecy (also called “Akkadian apocalypses” or “fictional autobiographies with a prophetic ending”) announce the coming of a native dynast who will restore the proper functioning of the cult and inaugurate an age of peace and plenty. Like biblical and post-biblical messianic literature, the Akkadian texts look towards a future king in the context of the threat of foreign rule. Ehud Ben Zvi (ed.), Utopia and Dystopia in Prophetic Literature; Vandenhoeck & Ruprecht, Göttingen (2006) 41–54 (BL)

1321 Irene Strenge, Codex Hammurapi und die Rechtsstellung der Frau Written not by a specialist on ancient Near Eastern law, but by a German judge, this commentary on the Code of Hammurabi includes a number of references to the Bible, especially the Decalogue (very brief ) and certain stipulations concerning inheritance. ( John 19:7 is of course due to the presence of the Romans in first-century Palestine; in antiquity, Jews would never hesitate to apply capital punishment.) Königshausen & Neumann, Würzburg (2006) 1–98 (BL)

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1322 Martin Lang, u4 – ba, ina ùmì, ullûti, inùmìsu – In illo tempore Ihre Verbindlichkeit und Autorität gewinnen Recht, Bräuche und Riten aus der unvordenklichen Tradition. Dies wird anhand von sumerisch-akkadischen mythologischen Texten aufgezeigt. Das Recht der untersuchten Rechtssammlungen gründet im Mythos, der sich in den literarisch-epischen Werken des Zweistromlandes findet. Der Mythos bietet die normative Begründung, Legitimation und rezeptive Adressatenorientheit. Die Rechtssetzung durch Herrscher verbindet sich mit der Absicht das Alte zu erneuern. Nach mesopotamischem Denken wird dieser Akt durch die Götter ermöglicht und gewollt. Sein Ziel ist es, die Gegenwart durch die Gesetzgebung einem idealeren, “mythischen” Urzustand anzugleichen. ZABR 12 (2006) 17–28 (EB)

Egypt: history – culture – religion ★ texts 1323 James K. Hoffmeier, “The Walls of the Ruler” in Egyptian Literature and the Archaeological Record: Investigating Egypt’s Eastern Frontier in the Bronze Age The “Walls of the Ruler” have long been thought to be part of Egypt’s eastern frontier defense system from the early part of the second millennium BCE. Known only from Egyptian texts, any such network during this period is currently not verified by archaeological evidence. The route between Egypt and Canaan in the second millennium BCE is believed to have run along the northern coast of Sinai. Recent archaeological and geomorphological work in North Sinai has helped to clarify the route during the New Kingdom; and the discoveries of forts at Tells Hebua and Borg have further clarified the thesis. This article reviews the new evidence for Egypt’s defense network during the New Kingdom or Late Bronze Age, including the western end of the route that connected Egypt and the Levant. BASOR 343 (2006) 1–20

1324 Ulrich Langner, Das Alte Ägypten. Forschungsarbeiten zur frühen Kultur der Menschheit This book is by an amateur Egyptologist. While some of his arguments and interpretations are straightforward and standard (Egyptian culture emphasizes continuity rather than change, p. 125), others will not easily convince an expert audience, e.g. the author’s revised pronunciation of ancient Egyptian. Peter Lang, Bern (2007) 1–369 (BL)

1325 Erik Hornung et al., Neue Studien zum Sedfest The “sed” festival, frequently mentioned in ancient Egyptian royal texts, is said to have been celebrated to mark the thirtieth anniversary of a king’s rule, and the ritual is supposed to have renewed the royal rule by regenerating the king’s vitality. The present book collects and assesses all the relevant inscriptional and archaeological evidence to conclude that while we know little about the actual celebration, a study of the ancient documents reveals ancient Egyptian notions of cyclical time. The thirty-year period is the largest unit of time measurement, in fact the royal unit. The book can be read as a supplement to Hornung’s celebrated essay “Geschichte als Fest” (Darmstadt 1966; see also Hornung, Geist der Pharaonenzeit, Düsseldorf 1999, chap. 9). Aegyptiaca Helvetica 20; Schwabe Verlag, Basel (2006) 1–106 (BL)

1326 Manfred Görg, Ägyptische Religion Görg, Egyptologist and emeritus professor of Old Testament at the university of Munich, Germany, is uniquely qualified to write a historical survey of ancient Egyptian religion

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for a series of theological textbooks. “Late” Egypt received much attention. Two dense pages deal with Akhnaton and Moses, suggesting that despite recent attempts at reviving the otherwise defunct notion of a connection between Hebrew and Aton monotheism the two cannot be linked historically. Even specialists will find Görg’s compendium helpful, not least because of its detailed and up-to-date bibliographies. Religionen der Umwelt des Alten Testaments 2; Verlag W. Kohlhammer, Stuttgart (2007) 1–196 (BL)

1327 María Isabel Toro Rueda, Nacimiento y protección en el Mediterráneo: el caso de Bes This is a detailed study of texts and objects (mostly figurines) of the ancient Egyptian god Bes in his function as patron of birthing. The author does not decide about the intriguing suggestion that the dwarf god may reflect an African tradition about Pygmies. Ilu. Revista de Ciencias de las religions. Anejo 15; Universidad Complutense de Madrid, Madrid (2006) 1–145, plates (BL)

✩ 1328 Anson F. Rainey, Sinuhe’s World The Sinuhe story (ca. 1900 BCE) paints a pastoral image of Retenu = Palestine. Other sources suggest that Palestine was much more urban than is implied by the Egyptian tale. A.M. Maeir et al. (eds.), “I will speak the riddle of ancient times”. Archaeological and Historical Studies; Eisenbrauns, Winona Lake, Ind. (2006) 277–299 (BL)

1329 Carsten Knigge, Das Lob der Schöpfung. Die Entwicklung ägyptischer Sonnen- und Schöpfungshymnen nach dem Neuen Reich Biblical scholars have often wondered whether or not the tradition of the Amarna solar hymns was known in first-millennium BCE Palestine, for their echo seemed to be present in Psalm 104. The present book shows that first-millennium Egypt actually did have a tradition of solar and creation hymnology, and it is here studied for the first time. While the study itself is Egyptological, the biblical side of the matter is considered on pp. 22–25. See also the author’s paper abstracted in IRBS 47:576. OBO 219; Academic Press Fribourg, Fribourg (2006) XII/1–365 (BL)

1330 Jens Heise, Erinnern und Gedenken. Aspekte der biographischen Inschriften der ägyptischen Spätzeit Eberhard Otto’s “Die biographischen Inschriften der ägyptischen Spätzeit” (Leiden 1954) remains a standard work. The present book, designed as a supplement and update, offers a rich selection of the relevant textual material in transcription and annotated translation, accompanied by a study of the stock phraseology used in the corpus. OBO 226; Academic Press Fribourg, Fribourg (2007) 1–385

1331 Christian Leitz, Quellentexte zur ägyptischen Religion. I: Die Tempelinschriften der griechisch-römischen Zeit. Zweite Auflage This anthology of ancient Egyptian texts offers the hieroglyphic version with notes, and much introductory and collateral material, though no translation. The present second edition supersedes that of 2003. Lit Verlag, Münster (2007) IX/1–225

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Hittites ★ Phoenicians – Ituraeans ★ Ugarit – Syria – Iran 1332 Itamar Singer, The Hittites and the Bible Revisited This paper offers a survey of comparative research on the Hittite and Israelite cultures. As for actual cultural contact, nothing substantial has come to light. The Hittites mentioned in the Bible are unrelated to the Hittites of Anatolia; rather, it seems that the biblical Hittites are Canaanites. A.M. Maeir et al. (eds.), “I will speak the riddle of ancient times”. Archaeological and Historical Studies; Eisenbrauns, Winona Lake, Ind. (2006) 723–756 (BL)

1333 Billie Jean Collins, Pigs at the Gate: Hittite Pig Sacrifice in its Eastern Mediterranean Context The consumption of pork in Hittite Anatolia is unlikely to have been a simple matter of geography or ethnicity, but was governed by a complex set of principles involving determiners like status, gender, and the level of cultic influence from religious sanctuaries. On the few occasions that the Hittite texts refer directly to eating pork, the context is highly ritualized, suggesting that special religious significance was sometimes attached to the eating of pig’s flesh. Further, drawing on evidence from the societies surrounding the Mediterranean basin, a case can be made for the private nature of pig sacrifice in Hittite Anatolia. They were killed to ensure the wellbeing of the community and the fertility of humans and crops. A festival performed in Istanuwa to reaffirm the human-divine relationship may parallel the practice of sacrificing a pig at the ratification of treaties in the classical world. Finally, this animal’s unique place among the domesticates extends to its role as a substitute for humans, a ritual motif that can be found throughout the Mediterranean in antiquity. JANER 6 (2006) 155–188

1334 Richard Haase, Schadenzauber in der hethitischen Rechtssatzung Magische Praktiken wurden im Alten Orient nicht nur hinsichtlich der erhofften Heilung, sondern auch mit der Absicht der Schädigung durch ‘Behexung’/Schadenzauber vollzogen. In diesem Beitrag werden solche auf den Schaden eines anderen Menschen angelegte Praktiken aus der hethitischen Rechtssatzung erörtert. Die Tatbestände sind: Verbrennung eines Ersatzbildes (§44a), Verbringung einer matera magica auf fremdes Anwesen (§44b) oder einen Müllplatz (§163), Anfertigung eines Ersatzbildes (§111) sowie Tötung einer Schlange mit der Angabe des Namens eines Ritualgegners (§170). WdO 36 (2006) 15–22 (DL)

1335 Richard Haase, Zum Schuldrecht der hethitischen Rechtssatzung Das hethitische Schuldrecht zeigt im Obligationenrecht und im Deliktsrecht ein frühes Bewusstsein für rechtliche Unterscheidungen. Gemessen mit Vorstellungen des modernen Rechts können folgende Einordnungen vorgenommen werden: 1. Schuld: a) Erfolgshaftung, b) Verschulden (Vorsatz und Fahrlässigkeit). 2. Haftung: a) Rache (Tötung), b) Buße, c) Schadensersatz a) Naturalrestitution, b) Wertersatz. ZABR 12 (2006) 1–12 (EB)

1336 Richard Haase, Zur Rolle der Waage in § 169 der hethitischen Rechtssatzung Es wird hier eine magische Praxis zur Beilegung des Streits um den Grenzverlauf eines neu erworbenen und gepflügten Feldes besprochen. Im Mittelpunkt der magischen Handlung steht eine Waage, deren Schalenstellung nach dem Auspendeln entweder dem Kläger oder dem Beklagten das Recht gab. WdO 36 (2006) 23–26 (DL)

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1337 Richard Haase, Bemerkungen zu § 80 der hethitischen Rechtssatzung Der Verf. diskutiert drei Deutungen von verschiedenen Hethitologen zu der gängigen Übersetzung von § 80: “Wenn jemand ein Schaf einem Wolf entreißt/hinwirft, nimmt sein Herr das Fett, und jener nimmt das Fell des Schafes”. Aufgrund der im einzelnen dargelegten Schwierigkeiten schlägt der Verf. die im CHD gegebene Übersetzung vor: “If someone causes a sheep to fall from (the mouth of ) a wolf ”. § 80 regelt die Rechtslage für den Hirten, dessen Sorgfaltspflicht es war, die Herde vor Schaden zu bewahren, in außergewöhnlicher, gefährlicher Situation. Das Fell gilt als zusätzliche Belohnung für eine gefahrvolle Leistung. Die Entscheidung von § 80 ist dem Gewohnheitsrecht zuzuordnen. ZABR 12 (2006) 15–16 (EB)

1338 Alice Mouton, Quelques usages du feu dans les rituels hittites et mésopotamiens A great number of hittite texts attest the fact that fire was used under the shape of a hearth or a torch during magical and therapeutic rituals. The aim of the article consists in listing the various powers of fire in the context of those rituals. Three functions are principally examined: fire as a destroying force, its status of purifying agent and its role of passage between the divine world and the one of human beings. According to this point of view, several comparisons with rituals and incantations from the Mesopotamian world are provided. RHR 223/3 (2006) 251–264

1339 Volkert Haas, Die hethitische Literatur. Texte – Stilistik – Motive This is a systematically arranged anthology of Hittite texts in German translation with much commentary. Haas’s interest in comparative literature is evident throughout, and he never misses an opportunity to point out parallels from other ancient literatures, including the Old Testament. To quote but one example: the theme of someone looking out the window to witness some misdeed or crime can be found in the Hittite Collection of Examples and in Gen 26:1–11; Prov 7 (p. 55; there read 7.1). This important book must not escape the notice of biblical scholarship. De Gruyter, Berlin (2006) XVII/1–363 (BL)

✩ 1340 J. Elayi, An Updated Chronology of the Reigns of Phoenician Kings during the Persian Period (539–333 BCE) L’objectif de cet article est de proposer une chronologie des règnes des rois phéniciens à l’époque perse (539–333 av. notre ère), à partir de toutes les données disponibles dans l’état actuel de la documentation. Cette chronologie à jour et prudente pourra être utilisée comme base fiable par tous les spécialistes du Proche-Orient à l’époque perse. Transeuphratène 32 (2006) 11–43

1341 Joseph Azize, The Phoenician Solar Theology: An Investigation into the Phoenician Opinion of the Sun found in Julian’s Hymn to King Helios Ancient sources such as Emperor Julian’s “Hymn” and Phoenician funerary inscriptions (esp. the sarcophagus of Ahiram of Byblos) form the basis of Azize’s reconstruction of Phoenician solar theology. It is based on a distinction of “life under the sun” (= the present, earthly life) and subsequent everlasting existence in another realm, con-

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trolled by the “eternal sun”. Azize also speculates about a Phoenician cult of the sun deity Yahweh (or Iaô), a cult the Phoenicians see to have shared with the Israelites. Gorgias Dissertations 15; Gorgias Press, Piscataway/New Jersey (2005) XI/1–321, plates

✩ 1342 Salah Said, Two New Greek Inscriptions with the Name YˇWR from Umm al-Jimàl Among the several hundred new Greek funerary inscriptions collected by the Al alBayt Expedition from Umm al-Jimàl, two mention the name YˇWR. Both of these are funerary stele inscriptions, bearing the name and patronym of the deceased, and both mention the age of the deceased. After discussion of the new texts, some observations about their significance are offered. The Ituraeans’ kingdom, located in the Biqa’ valley near Baalbek in Lebanon in the first century BCE, is attested amply in literary sources. What is now clear is that even earlier, in the second century BCE, the Ituraeans had infiltrated the Hauran of southern Syria, Northern Transjordan and Galilee. Since they are designated as ‘Arab’ in both biblical and classical sources, it is assumed that they were ‘nomads’, fiercely independent and warlike. But other evidence now suggests that they were of sedentary character. At Umm al-Jimàl, the name Ya†ùr appeared in a number of Nabataean and Greek inscriptions. Since the texts are of a funerary nature, they appear to be from the settled population. PEQ 138/2 (2006) 125–132

1343 Mark S. Smith, The Rituals and Myths of the Feast of the Goodly Gods of KTU/CAT 1.23: Royal Constructions of Opposition, Intersection, Integration, and Domination This short Ugaritic text, otherwise known as “UT 52”, is here presented in a new translation (pp. 19–25). But what to make of this mythological passage? At least one thing seems to be clear now: it has nothing to do with “sacred marriage” (hieros gamos), but with a ritual moment of cosmic integration between the beneficial deities and the destructive cosmic enemies. Resources for Biblical Studies 51; Society of Biblical Literature, Atlanta, Ga. (2006) XVII/1–201

1344 Jeremy M. Hutton, Ugaritic */”/ and the Roots ”BM and ”M[D] in KTU 1.3.III.40 The pair of verbs in KTU 1.3.III.40 provides a logical image of Anat subduing the dragon Tunnan, and harnessing it. This study suggests an alternative etymology for the verbal form i“tm[d]h, reconstructed in Pardee’s collation of the text at hand, from an original ßmd, rather than from the commonly accepted “md. In applying this etymology, the author has discovered further undergirding for the classical interpretation of this line as a description of Anat’s subjection of Tunnan, with the stipulation that the device commonly thought to be a “muzzle” is not a restraint for Tunnan’s full jaw, but only a bit used to control the creature. Therefore, the proposed translation for the phrase in question is: “I placed a bit in the mouth of Tunnan, I harnessed him . . .” A parallel image to that of Anat placing a bit in the mouth of the wild beast to control it can be found in Ijob 40:25–26. Maarav 13/1 (2006) 75–83

1345 Marian H. Feldman, Assur Tomb 45 and the Birth of the Assyrian Empire In the 14th and 13th centuries BCE Assyria emerged as an independent state and began expansionist policies. Yet the international world of that time operated according

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to a protocol of brotherhood, parity, and reciprocity. Taking material culture as constitutive of sociopolitical identity, this article explores the clash between imperialism and diplomacy through an archaeological and art historical case study of Assur Tomb 45. The luxurious grave goods, in conjunction with the associated historical figure of Bàbu-aha-iddina – a powerful Assyrian official involved in international affairs – permit an exploration of Assyria on the cusp of imperialism. Many of the pieces exhibit connections with international arts, yet at the same time assert a new Assyrian artistic identity. The adoption of internationalizing elements hints at Assyria’s attempts at diplomatic acceptance, while the state’s ultimate rejection of diplomacy in favor of imperialism finds expression in a forceful Assyrian style based on narrative and verisimilitude. BASOR 343 (2006) 21–43

1346 Robert Rollinger, The Terms “Assyria” and “Syria” Again Die von R. Teko
1347 Robert Rollinger, Assyrios, Syrios, Syros und Leukosyros Spätestens seit der Publikation der hieroglyphenluwisch-phönikischen Bilingue von Çineköy ist es definitiv erwiesen, dass die Begriffe ‘Syrien’ und ‘Assyrien’ schon in der Antike austauschbar waren, wobei sich der erstgenannte Begriff aus dem zweiten entwickelt hatte. Während aber das luwische su+ra/i eine auf Assyrien zurückgehende Kurzform darstellt, verwies der davon zu unterscheidende Begriff sù+ra/i auf das Königreich Urartu. Aufgrund einer phonetischen Angleichung der beiden Namen wurden im Laufe der Zeit die Gebiete dieses Königreiches ebenfalls als ‘Syrien’ bezeichnet. Wie sich dieser Begriff bis nach Kappadokien ausdehnte, dessen Bewohner als ‘Leukosyrer’ bezeichnet wurden, lässt sich gegenwärtig nicht im Detail klären. WdO 36 (2006) 72–82 (DL)

1348 D.T. Potts et al., Eight Thousand Years of History in Fars Province, Iran The authors report on recent excavations at two sites – Tol-e Spid and Tol-e Nurabad – in the Mamasani District of Fars Province, where settlement began as early as the Neolithic period. The two sites are also put in their proper context, as the authors survey the eight thousand years of history in one of the archaeologically best known regions of Iran. NEAr 68/3 (2005) 84–92

1349 Javier Alvarez-Mon, Elamite Funerary Clay Heads Of all magnificent examples of Elamite art, the decorated clay heads buried in Elamite graves are probably the least well known. The one-thousand-year-long tradition of placing these portraits of relatives of the dead next to their heads upon burial is unique to Iran and may be connected to a belief that the soul of the deceased needed pro-

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tection during the journey to the underworld, which in Elamite religion, was a land of gloom and deep darkness. NEAr 68/3 (2005) 114–122

1350 Farhang Khademi et al., The Politics of Parthian Coinage in Media The Parthians (250 BCE–224 CE) succeeded in establishing one of the most lasting empires of the ancient Near East, but the satrapy of Media, in the Iranian heartland, did not fully become a part of Parthia until over one hundred years after the first Parthian conquests in the region. For years, the Parthian coins from Media have sat relatively unnoticed in museums in Tabriz and Lorestan. However, these very objects may hold the key to explaining the nature of the Parthian presence in Media, a region, the authors argue, that was politically and culturally divided. NEAr 68/3 (2005) 123–127

Greco-Roman civilization: general ★ history – culture – religion ★ texts 1351 Kai Brodersen et al. (eds.), Metzler Lexikon Antike This one-volume encyclopedia of classical antiquity, edited by K. Brodersen and B. Zimmermann, is already in its second, enlarged edition. While many entries merely supply definitions and basic information and are occasionally all too brief (e.g., “Orakel”, “Religion”), the article on Socrates offers an interesting interpretation on more than four columns (unsigned, but with bibliographical references). But it must also be said that some of the briefer entries are very valuable – see “Staatsformen”, “Mythos”, and “Elegie”. The work includes many illustrations, a chronological table, a list of the Roman emperors, and tables visualizing mythological genealogies. – A valuable scholarly, yet very accessible resource for academic and personal use. Verlag J.B. Metzler, Stuttgart (2006) VI/1–703 (BL)

1352 Hubert Cancik et al. (eds.), Der neue Pauly. Enzyklopädie der Antike To commemorate the publication of the first volume of DNP (its official abbreviation) a decade ago in 1996 (duly reported in IZBG/IRBS 52:1866), the publisher offers the complete set of hardcover, clothbound volumes for a bargain price, and one can only encourage libraries and individuals to seize the opportunity. DNP is the world’s leading specialist resource on ancient Greek and Roman cultures, and only this original German version is complete in its two series: antiquity and reception history. “Brill’s New Pauly”, the English translation and adaptation, is still in progress, with new volumes being published at regular intervals. – For this abstract to be inserted in IRBS, the publisher sent us vol. 3, 1997, a volume that includes important entries on: codex, Dämonen (demons), Delphi, Diatribe, Elias (the Old Testament prophet Elija), Ephesos, Epiklese, Epiphanie, Epistolographie. Verlag J.B. Metzler, Stuttgart (2007) (BL)

1353 Manfred Landfester (ed.), Brill’s New Pauly. Classical Tradition, vol. 2 One of the New Pauly’s specialties is its second series which, entitles Classical Tradition, has a smaller number of longer contributions on the history of research in classical culture and the reception history of classical culture in post-classical, including modern, times. Thus the article on economic theory (cols. 122–136) first sketches economic theory in ancient times in order then to deal with modern household economy and its relationship with ancient literature. This example may suffice to warn the reader that the Classical Tradition volumes are not exclusively dedicated to post-classical times. Very rich material is presented in Historicism (cols. 846–876, followed by separate

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entries on Historiographical methods, cols. 878–888; Historiographical Models, cols. 888–913; Historiography, cols. 913–946). Topicial articles deal with Film, Gender Studies (cols. 536–567, with long bibliography), Gnosis, Imagination (though I miss a reference to G. Dürbeck’s fine thesis on imagination, 1998), Iraq Museum (Baghdad). Some of the articles include a section called “additional bibliography”, listing recent titles not included in the German edition of the work. – In a way the second series of Brill’s New Pauly is more important than the first, because it gives access to information not easily found elsewhere. Brill, Leiden (2007) LVI/1–1215 (BL)

1354 Hubert Cancik et al. (eds.), Brill’s New Pauly: Encyclopaedia of the Ancient World. Vol. 9: Mini – Obe Articles likely to be consulted by biblical scholars include: miracle/miracle-workers (the abbreviation in the bibliography “W.” means “Wunder”), mission, Mithras (without reference to recent scholarly speculation), monasticism, money/money economy, monotheism, moon, moon deities, Moses, mother goddesses, motif research, mourning, multilingualism, Muratorian Fragment (only the conservative date, ca. 200 CE. is given, though the case for a later date is impressive), music, musical instruments, mysteries (with a very brief section on Christianity, but with a long bibliography), myth (a long entry, cols. 444–462), natural catastrophes, nature/natural philosophy, navigation, necropoleis, Neoplatonism, Nero, New Year’s celebration, Nile, Nippur (without reference to the Jewish colony living near this location during the Babylonian exile), nomina sacra, nomos, novel (very important!; see also “novella”), nutrition, oath. – An excellent, rich scholarly resource, soon to be completed. Brill, Leiden (2006) XLIX/1–942 (BL)

1355 Hubert Cancik et al. (eds.), Brill’s New Pauly. Encyclopedia of the Ancient World. Vol. 10: Obl-Phe The speed with which Brill and its translators – now a team of twenty-one – produce the volumes of this standard resource is truly amazing. The student of the Bible will find E. Stegemann’s long article on Paul most instructive (cols. 636–643) and read “Palaestina” (cols. 378–380), “Pentateuch”, “Petrus” (dealing with the apostle Peter and the beginnings of papacy), “Pharisees”, and “Phasael” (a Jewish governor mentioned by Josephus) with profit. The biblical world comes alive in articles such as “official dress” (which covers the ancient Near East, for the rest see the articles “clothing” and “ceremonial dress”), “oracles”, “orphism, orphic poetry” (a good article, written by an otherwise anonymous group of researchers based in the University of Kiel, Germany), “paroimia” (proverb; but there will be an additional article “Proverb” in vol. 11), and “patriarchy”. The last-mentioned article deals, predictably, with the authority of men in family, society, and political life. – Vol. 11, eagerly awaited, will include substantial articles on Philo of Alexandria, Plato and Plutarch. – Essential for all libraries. Brill, Leiden (2007) LVI/1–954 (BL)

1356 Holger Sonnabend (ed.), Mensch und Landschaft in der Antike. Lexikon der historischen Geographie The ca. 200 articles of this dictionary of the human geography of the classical world does not include place names. Instead, typical entries deal with agriculture, Egyptology, demography, ethnography, village, meteorology, mythology, salt, language, roads, tourism, warfare, geography of religion – to translate the titles of just a few random items. A typical article may be three to ten pages long and carry a substantial thematic bibliography. The aim is not so much that of discussing realia, but that of offering interpretive perspectives. The book was originally published in 1999; the present edition,

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in paperback format, is an unchanged reprint. – The ideal place to look for entries otherwise not found in encyclopaedias dealing with antiquity. Verlag J.B. Metzler, Stuttgart (2006) XII/1–660 (BL)

1357 Vassilis Lambrinoudakis (ed.), Thesaurus Cultus et Rituum Antiquorum. Abbreviations The index volume to ThesCRA (this is the official abbreviation) includes list of contributors, key to abbreviations, and museum locations (with all objects discussed in the volumes of ThesCRA), as well as a few pages of corrections. Regrettably, there is no general subject index. The publication of the index volume brings a monument of international classical scholarship to its conclusion. Libraries with research collections on antiquity are incomplete without it. – For earlier volumes of the set, see IRBS 51:1580; 52:1366. The J. Paul Getty Museum, Los Angeles (2006) XVI/1–169 (BL)

1358 Helga Kaiser (Red.), Athen. Von Sokrates zu Paulus Diese Ausgabe der WUB hat zwei Schwerpunkte: Das Leben im antiken Athen sowie Paulus und seine Bemühung um die Verbreitung christlicher Botschaft von dem einen Gott. Die an der griechischen Kulturgeschichte interessierten Leser finden darin Beiträge über die Geschichte Athens seit den Anfängen der Stadt bis ins 5. Jh.n. hinein (10–17), die Stellung der Frauen im antiken Griechenland (18), den Kult der Stadtgöttin Athene (20–25), die Philosophen von Athen (26–31), die Entwicklung der griechischen Kunst (32–38) sowie einen Bericht über die neuesten Ausgrabungen auf der Agora der Stadt (48–53). Vor diesem ausführlich beschriebenen Hintergrund wird in zwei weiteren Artikeln die missionarische Tätigkeit des Paulus in Griechenland (54–57), insbesondere sein Auftreten in Athen (40–47) erörtert. WUB 39 (2006) 10–57 (DL)

1359 Amy-Jill Levine et al. (eds.), The Historical Jesus in Context The present volume, ably introduced by A.-J. Levine, follows the format of the other volumes in the Princeton Readings series: each contributor introduces and examines a particular ancient source which is then presented in a fresh translation. Thus M. Meyer discusses the Mithras liturgy, B. Chilton the Targums (focusing on the notion of God’s kingdom), and R.D. Chesnutt the ancient Jewish novella “Joseph and Aseneth”; an exception is the contribution of J.L. Reed, who in his survey of archaeological sources includes, understandably, only a few inscription, in order to discuss other realia revealed by archaeology. This volume will help student and scholar alike to overcome the narrow focus on the gospels when reconstructing Jesus and his world. The book includes a glossary, an index of biblical passages, and an index of names, – Recommended as a resource for research and teaching. Princeton Readings in Religions; Princeton University Press, Princeton (2006) XI/1–440

✩ 1360 Oliver Dickinson, The Aegean from Bronze Age to Iron Age: Continuity and Change between the Twelfth and Eighth Centuries BC The author considers the archaeological evidence for the changes in Greece, western Asia Minor, the Greek islands and Crete, including the collapse of the Bronze Age cultures generally known as Minoan. From this thoroughly documented study it appears that an overall interpretation of the collapse is still impossible (though R. Drews’s interpretation of popular revolts against the chariot-warrior states is still attractive to the abstractor). Routledge, London (2006) XVI/1–298 (BL)

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1361 Susanne Muth, Pax Augusta. Die Politisierung des Friedens im antiken Rom Was passiert, wenn Politiker sich der Friedenswünsche der Bürger annehmen? Ein instruktives Beispiel hierfür bietet die Geschichte der Pax Augusta, eines Friedenskonzepts, das unter Augustus, dem ersten Kaiser Roms, kurz vor der Zeitenwende aufkam. Klar zeigen sich hier Strukturen und Mechanismen der Politisierung eines Friedenskonzepts: Die Friedensvorstellung wird mehr und mehr den Ansprüchen und Möglichkeiten der Herrschenden angepasst, büßt aber umgekehrt ihre ideologische Stoßkraft zunehmend ein. Am Ende steht ein Friedenskonzept, das allein im Kontext politischer Selbstdarstellung funktioniert, jenseits davon aber nur noch wenige Anknüpfungspunkte für die tatsächlichen Hoffnungen und Wünsche der Bürger bietet. BiKi 61/3 (2006) 130–137

1362 Kurt Erlemann (ed.), Neues Testament und Antike Kultur. Band 4 This final volume of a students’ manual on the NT set in its ancient, Jewish and Hellenistic, world includes the index and the illustrations and maps for all three volumes. There are also two pages of corrections. While the quality of the illustrations is a little weak, one may accept the editor’s apology – the volume, in paperback, should be inexpensive so as to be purchased by students. See IRBS 51:1701. Neukirchener Verlag, Neukirchen-Vluyn (2006) 1–207

1363 Christopher Shields, Aristotle This monograph on Artistotle’s philosophy is organized in thematic chapters. Chap. 1 offers a biographical survey. The ethics of happiness is dealt with in chap. 8, politics in chap. 9, and rhetoric and the arts in chap. 10. The book includes notes, a chronological table, a glossary of Aristotelian technical terms, two bibliographies (an annotated one on Aristotle’s work in translation, pp. 5–7), and a subject index. Online resources are also noted (p. 7). – A standard text on Aristotle. (See also G. Anagnostopoulos, The Blackwell Guide to Aristotle, 2007; and of course C. Shields, The Oxford Handbook on Aristotle, 2007) Routledge Philosophers; Routledge, London (2007) XVI/1–456

1364 Michael Erler, Platon This is a major handbook on the philosophical work of Plato. The central section (pp. 99–337 offers summaries and introductions to each of Plato’s works, including that of which Platonic authorship is disputed (though Erler insists on the authenticity of “letter 7”, p. 310). Other sections provide information about Plato’s biography, his teaching, the reception of his thought in ancient and Western philosophy, and, not to forget, a long thematically arranged bibliography (pp. 550–743; individual contributions of collective volumes are helpfully listed). The author is well acquainted with international research (e.g. that of Italy, where G. Reale is the leading authority) and even indicates forthcoming literature (H. Krämer et al. have announced a new German version of the testimonies of Plato’s unwritten teaching, to be published by Reclam). All libraries must have this encyclopaedic work in their philosophy section. Its completeness and authority are beyond question. Grundriss der Geschichte der Philosophie; Schwabe Verlag, Basel (2007) XII/1–792 (BL)

1365 Christian Schäfer (ed.), Platon-Lexikon Although not exactly a dictionary about Plato (for there are no entries on persons or places: no articles on Socrates, Xenophon, Aristotle, Plotinus, and Athens), this is a dictionary of platonic philosophy, based on a scrutiny of the essential terminology of Platonic philosophy. Accordingly, many articles have both a German and a Greek title,

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such as Sinneswahrnehmung – aisthêsis, Weltseele – psyche tou pantós, Ungeschriebene Lehre – agrapha dógmata. Each entry, written by a specialist, is a miniature essay, often two or four printed pages long, in some cases even longer (more than six pages for “mythos”, “Dichtung” “Sprache”, eight pages for “Erkenntnis”). There are no notes, but references to Platonic texts and secondary literature are included in the body of the articles, with additional literature listed in bibliographies. Reflecting German thoroughness in coverage of concepts and bibliography, this is an exceptional, indeed indispensable work for all who wish to acquaint themselves with the current state of Platonic scholarship. Wissenschaftliche Buchgesellschaft, Darmstadt (2007) 1–408 (BL)

1366 Andreas Patzer, Wort und Ort. Oralität und Literazität im sozialen Kontext der frühgriechischen Philosophie How were philosophical problems discussed and opinions transmitted before the existence of more formal, scholastic transmission by Plato and Aristotle? Patzer, without using the term, analyzes what biblical exegetes call the “Sitz im Leben”, the regular situations used, or created by, the early Greek philosophers to speak about what they were thinking and musing about. It appears that since philosophical debates were not actually institutionalized, the early thinkers had to create their own (impermanent) institutions and linguistic forms of articulation and transmission. Verlag Karl Alber, Freiburg (2006) 1–214 (BL)

1367 P.J.J. Botha, Die lyf: fasette van die erotiese en seksuele in die Romeinse Ryk An introduction to aspects of the erotic and sexuality in Greco-Roman antiquity requires some understanding of how people saw their bodies. What is considered erotic is related to the “ideal” body: sexuality manifests itself as culturally and historically determined. In this article relevant parts of the Greco-Roman cosmology is briefly discussed and concepts of the body analysed before an overview of love relations between women and men is presented. In the final section the shift in views about the body among the early Christians, is specified. Verbum et Ecclesia 27/1 (2006) 107–130

1368 Thomas Kailuweit, Dido – Didon – Didone. Eine kommentierte Bibliographie zum Dido-Mythos in Literatur und Musik The myth of Dido and Aeneas, well known from Vergil’s “Aeneid”, is here documented from ancient times to modern adaptations, with full indexes, annotations, and bibliographical details. A wonderful gift to scholarship. Peter Lang Verlag, Bern (2005) 1–600 (BL)

✩ 1369 Manfred Landfester (ed.), Geschichte der antiken Texte. Autorenund Werklexikon Unlike R. Nickel, Lexikon der antiken Literatur (1999), the present volume does not offer summaries of the contents of ancient works written in Greek and Latin. Instead, for each of ca. 250 authors the entry lists all works indicating the major manuscripts on which modern critical editions are based, followed by lists, in tabular form, of all major modern editions, generally starting with those printed in the fifteenth and sixteenth centuries. Philo, Josephus (“during the Middle Ages, the most popular author after the Bible”) and Augustine are included, and there is a brief entry on the Bible

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(Old and New Testaments, in this case without modern translations, but the Septuagint and the Vulgate are of course listed). This major scholarly resource gives quick access to much information hard to come by. A feast for scholars and students! Der Neue Pauly, Supplemente 2; Verlag J.B. Metzler, Stuttgart (2007) X/1–662 (BL)

1370 Matthew Dillon et al. (eds.), Ancient Greece: Social and Historical Documents from Archaic Times to the Death of Socrates. Second Edition The ideal companion to a political or cultural history of ancient Greece is a thematically arranged collection of texts (in English translation, with minimal but relevant bibliographical annotation), and M. Dillon and L. Garland compiled such a work. First published in 1994 and slightly revised in 2000, it is now made available again in a digital reprint. As far as I can see, the latest bibliographical items included are from 1998 and 1999 (with an occasional 2000 title marked as “forthcoming”). Although some of the bibliographies do not quite reflect the state of research, the anthology is unrivalled. Of particular relevance are the sections on labour (chap. 11), religion (chap. 12), women, sexuality, and family (chap. 13), and historiography (chap. 14). – Very useful! Routledge, London (2005) XVI/1–543 (BL)

1371 Aristoteles, Fragmente zu Philosophie, Rhetorik, Poetik, Dichtung Some of Aristotle’s works are completely lost, while others survive in the forms of a few quotations. These are here presented in fresh German translations (made on the basis of O. Gigon’s Greek text, 1987), and accompanied by detailed commentaries compiled by Hellmut Flashar, Uwe Dubielzig, and Barbara Breitenberger. The longest fragment comes from Jamblichus’s “Protreptikos” (pp. 55–72). Some of the fragments are rather obscure, see for instance the notion that Aristotle supposedly met someone whose only nourishment were the rays of the sun (p. 43). Unfortunately, only one very brief fragment survives of Artistotle’s treatise On Prayer. – This fine scholarly resource belongs in all research libraries. Aristoteles. Werke in deutscher Übersetzung 20; Akademie Verlag, Berlin (2006) 1–448 (BL)

1372 Siurish Rao et al., Euripides’ Hippolytus The story of Hippolytus – the young Athenian whom his stepmother accused of attempted rape, and who was punished with death by his father Theseus and the god Neptune – was staged by the Greek playwright Euripides (and later also by Seneca). For those unfamiliar with ancient literature, the text is often difficult to grasp, even in a good modern translation. One possibility of making the story and its details accessible is to retell it in modern words. This is what S. Rao and Gita Wolf do, and the result is a wonderfully readable, gripping story. One would wish to have more ancient texts retold in the same format. The J. Paul Getty Museum, Los Angeles (2006) 1–28 (BL)

1373 Antonios Rengakos et al. (eds.), Brill’s Companion to Thucydides Thucydides (ca. 460–400 BCE) ranks as the major ancient Greek historian. The present collective volume includes 32 papers on as many subjects, arranged in four parts: (1) the author’s biography and political ideas, (2) the author’s narrative art, (3) the author’s historical reliability, and (4) the reception of the work of Thucydides in ancient and modern times. One chapter, by W.D. Furley, deals with “Thucydides and religion”, or rather, with the absence of the gods in his historiography. Whether he believed in the gods himself or not, he certainly believed that others’ belief in them affected their action; and it is those actions and the motivation behind them that he seeks to elucidate. Brill, Leiden (2006) XIX/1–947 (BL)

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1374 Reyes Bertolín Cebrián, Singing the Dead: A Model for Epic Evolution The Iliad and the Odyssey are hybrid products of Indo-European and Near Eastern motifs that combine in a specifically Greek manner. Much of the background is IndoEuropean, however. The original situation out of which the epic as a literary type developed is the funeral. Its ritual comprised the lament of the women and the men’s praise of the deeds of the dead. When the men’s part was separated from its original ritual setting, it developed into the epic. In the funerary ritual itself, the men’s protoepic part was replaced by the funerary oration. – Learned and well argued, this study will change our way of thinking about ancient poetry. Peter Lang Publishing, Bern (2006) 1–173 (BL)

1375 Peter Lampe, Psychologische Einsichten Quintilians in der Institutio Oratoria Unter der Leitfrage ‘Was überzeugt und gewinnt die Hörer?’ werden die (1) Authentizität des Redners sowie die Techniken der (2) Visualisierung, der (3) Einwirkung auf die Affekte und des Raumlassens für (4) Kreativität des Hörers behandelt. Mit paulinischem Material lassen sich Quintilians Erkenntnisse zu diesen vier Themen exemplifizieren. Sodann kommen der Prozess der (5) Kreativität des Autors/Redners sowie das (6) Gedächtnis in den Blick. NTS 52/4 (2006) 533–554

1376 Joachim Friedrich Quack, Les Mages Égyptianisés? Remarks on Some Surprising Points in Supposedly Magusean Texts In the ancient literature there are many text fragments, citations, and allusions to doctrines connected with Persian philosophers and sages. When the authors of these texts are not just referred to collectively as “the magi,” then there are generally three main authorities who are named: Zoroaster, Ostanes, and Hystaspes. Most of the references to them appear in Greek and Latin texts, but in some cases Syriac and Arabic material is relevant. Discussing two of the sources, namely Zoroaster and Ostanes, the author of this paper deals with some obvious Egyptian influences on the purportedly Persian sages. He concludes that a great deal of the pseudo-Zoroastrian and pseudoOstanean literature available today may possibly reflect the cultural contact of Persians with their Egyptian milieu that began in the Achaemenid period but that continued for centuries thereafter. JNES 65/4 (2006) 267–282

ARCHAEOLOGY AND TOPOGRAPHY Biblical Archaeology: general – history of research ★ historical periods 1377 William F. Albright, Archaeology and the Religion of Israel Originally published in 1942, and subsequently revised in the 1950s and 1960s, this was the compendium of a great scholar’s interpretation of the religion of Israel. Since the death of Albright in 1971, things have changed rapidly and dramatically. Some of the recent developments are surveyed in Theodore J. Lewis’s 2006 introduction to this reprint. Lewis comments on a wide variety of subjects, including child sacrifice, death and the afterlife, prophecy, and myth, and lists current literature on these themes. The Old Testament Library; Westminster John Knox Press, Louisville (2006) XLIX/1–247 (BL)

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1378 Ida Oggiano, Dal terreno al divino. Archeologia del culto nella Palestina del primo millennio This is a well-documented extended essay on archaeological traces left by ritual institutions, both Israelite and non-Israelite (e.g., Edomite). The author is refreshingly unorthodox in certain respects, admitting as she does, that we know all too little about Jerusalem’s first temple. The book would merit translating. – Available from Carocci editore, via Sardegna 50, I–00187 Roma, Italy. Carocci editore, Roma (2005) 1–294 (BL)

1379 John H.C. Laughlin, Fifty Major Cities of the Bible This concise survey, written by an expert on the Bible and Palestinian archaeology, consists of fifty chapters that deal with 50 cities in alphabetical order, from Acco to Yokneam. An appendix is dedicated to discussing ancient Israel’s most prominent neighbor, the Philistines. The emphasis is on archaeological evidence and on directing the reader to the relevant specialist literature. Laughlin presents the generally accepted evidence as well as the range of current interpretations. Routledge, London (2006) XVIII/1–246

1380 Øystein S. LaBianca, Tells, Empires, and Civilizations: Investigating Historical Landscapes in the Ancient Near East Building on his previous work on long-term food systems dynamic the author constructs in this article a diachronic framework for studying historical landscapes and multi-period archaeological tell sites in the Near East. Tell Hesban is taken as example for the hypothesis that successive episodes of intensification and abatement in local food system were heavily influenced by the presence or absence of strong, external factors emanating from successive empires and civilizations. The presence of such influences can be identified by studying changes in the local food system, which reflects changes in commerce, governance, and lifestyle for the tell as a whole. This, in turn, helps to formulate a conceptual framework for understanding cultural change or stasis during the life of multi-millennial tells in the ancient Near East. NEAr 69/1 (2006) 4–11

1381 Aaron A. Burke, Magdalùma, Migdàlîm, Magdoloi, and Majàdìl: The Historical Geography and Archaeology of the Magdalu (Migdàl) Several lines of evidence permit to characterize ancient Levantine settlements whose modern place names include variations of the Arabic term májdal. It has been suggested for some time that these sites preserve the locations of Bronze and Iron Age watchtowers, though this has not been unequivocally demonstrated. However, textual references to Bronze Age magdalùma, Iron Age migdàlîm, and Classical magdoloi, when compared against the locations of majàdìl, indeed support the identification of these sites as Bronze and Iron Age military observation towers. This fact is further supported by archaeological data available from nearly half of these settlements. The distribution of Arabic majàdìl reveals a logical selection of strategic positions within the Levantine landscape for the establishment of towers that served as part of an integrated defensive network related to the major political centers of the Levant, principally during the Middle and Late Bronze Ages. BASOR 346 (2007) 29–57

1382 David Jacobson et al., “A Record of Discovery and Adventure”: Claude Reignier Conder’s Contributions to the Exploration of Palestine Mapping Ottoman Palestine with Bible, theodolite, compass, and spade, Claude Reignier Conder directed one of the most complete and detailed surveys of the archaeology and

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geography of Palestine ever accomplished. Additionally, he identified significant Herodian Temple remains in Jerusalem’s Western Wall, made the first copy of the famous Siloam Tunnel Inscription, discovered and mapped many of Jordan’s previously undiscovered megalithic monuments, and identified the site of the Battle of Qadesh. In this paper, two members of the Palestine Exploration Fund in London summarize Conder’s life and work through his own letters, records, drawings, and paintings (some of them have never been published) from the archives of the PEF. NEAr 68/4 (2005) 166–179

1383 Yaron Perry et al., Ernest William Gurney Masterman, British Physician and Scholar in the Holy Land Ernest William Gurney Masterman (1867–1943) held a variety of positions in Jerusalem for almost forty-five years, mainly as a physician of the English Mission Hospital for the Jews and Head of the Palestine Exploration Fund in the Holy Land. As a vigorous and talented scholar he conducted researches into the diverse disciplines of medical studies, history and archaeology, geography and botany, demography and social anthropology, hydrology and epigraphy. Among his special achievements were his research of the disease of malaria and his scheduled measurement of the level of the Dead Sea. Masterman summarized the fruits of his researches in several monographs and dozens of articles. PEQ 138/2 (2006) 133–146

✩ 1384 Israel Finkelstein, [De]formation of the Israelite State: A Rejoinder on Methodology In diesem Forum-Beitrag setzt sich der Verf. mit der in einem früheren Heft präsentierten These von A. Faust auseinander, wonach es in Palästina angesichts wachsender Macht der Philister im 11./10. Jh.v. zur Aufgabe kleiner Orte und zur Entstehung großer, zentral verwalteter Siedlungen und infolgedessen eines Territorialstaates kam (NEAr 66/4, 2003, 147–161; IRBS 51:1610). Finkelstein sieht weder die Aufgabe kleiner Orte noch die Konflikte mit Philistern und anderen Gruppen archäologisch belegt. Vielmehr ist Fausts Theorie aufgrund unkritischer Bibellektüre und unzulässiger Zirkelschlüsse entstanden: Aus biblischen Texten wurden Hinweise für die Datierung bestimmter Orte entnommen, woraufhin “unabhängig” von der Bibel die Entstehung eines Staates im 10. Jh.v. und somit die Historizität biblischer Erzähungen behauptet wurden. NEAr 68/4 (2005) 202–208 (DL)

1385 Ze’ev Herzog et al., Sub-Dividing the Iron Age IIA in Northern Israel: A Suggested Solution to the Chronological Debate In an earlier paper (Tel Aviv 31/2, 2004; IRBS 51:1615) the authors discussed the ‘high/low’ chronology dispute as it relates to the archaeology of southern Palestine and suggested a solution that assigned two sub-phases to the Iron Age IIA. Here they suggest a similar solution for the northern regions of the country. Using the assemblages of Jezreel as a typological starting point they examine the artefacts and stratigraphy of several key northern sites. They maintain that northern Israel went through different social processes during the Iron Age IIA than did its neighbours to the south and that its Iron Age IIA chronology should be divided into three sub-phases: the Early Iron Age IIA, dated to the second half of the 10th century BCE, and the Late Iron Age IIA, with two sub-phases – the main phase, which dates to the first two-thirds of the 9th century, and the final phase, which dates to the last third of the 9th century. This observation should solve the ongoing debate between the ‘low’ and ‘high’ chronologies.

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The different routes to statehood of the Kingdoms of Israel and Judah undoubtedly stem from the variegated environmental and social setting of the two regions. Tel Aviv 33/2 (2006) 163–195

1386 Alexander Fantalkin et al., The Sheshonq I Campaign and the 8thCentury-BCE Earthquake – More on the Archaeology and History of the South in the Iron I–IIA The article attempts to reconstruct the history of southern Israel (the Beersheba Valley, the Shephelah and the southern Coastal Plain) in the Late Iron I and Iron IIA. It shows that activity in the so-called ‘Tel Masos chiefdom’ commenced in the Iron I and peaked in the Early Iron IIA – parallel to the copper mining activity at Khirbet en-Na˙as. Regarding the early phase of this time-span, the article proposes that the Sheshonq I campaign did not bring about the destruction of the Tel Masos chiefdom; rather, the major phase of activity in the south – in the Early Iron IIA – was a result of Egyptian involvement in the region. Regarding the end of the Iron IIA, the article rejects the notion that the Iron IIA–IIB transition should be affiliated with the earthquake mentioned in Amos 1: 1; it dates this transition to ca. 800 BCE. Tel Aviv 33/1 (2006) 18–42

1387 Yifat Thareani-Sussely, The Archaeology of the Days of Manasseh’ Reconsidered in the Light of Evidence from the Beersheba Valley Recent scholarship based on typological studies suggests that the dating of the prosperous Beersheba settlement system should be raised from the 7th to the last third of the 8th century BCE. This change in timeframe offers a new understanding of demographics and presents a number of socio-historical implications. It sheds new light on the nature of Assyrian hegemony in the region during the late 8th century and the beginning of the 7th century and affects the understanding of Judean internal affairs, such as aspects of the reigns of Ahaz and Hezekiah, and the archaeology of the reign of Manasseh. PEQ 139/2 (2007) 69–77

Palestine: regions ★ sites (alphabetically) 1388 Bettina Eltrop (Red.), Auf den Spuren Jesu. Teil 1: Von Galiläa nach Judäa Im Stil einer Exkursion lädt diese Ausgabe der WUB zur Besichtigung der mit der Person Jesu verbundenen Stätten in Palästina ein, wobei das Heft die Rolle des Reiseleiters übernimmt. Der Leitfaden für die Besichtigung ist dem Mk-Ev. entnommen. Nach einleitenden Artikeln zum Konzept der ‘Reise’ (7) und über die Situation in Palästina zur Zeit Jesu (8–10) bekommt die erst seit einigen Jahren zugängliche Taufstelle der frühesten christlichen Tradition am Jordan besonders viel Raum in der Beschreibung (11–15). Weitere Orte sind, nach Landschaften gegliedert, sehr knapp beschrieben – in Galiäa (16–33): Nazaret, Kafarnaum, Tabgha, Berg der Seligpreisungen, Tabor, Chorazin, Kana, Nain, Kinneret und Tiberias; angrenzende Landschaften (34–43): Syrophönizien, Samaria, die Dekapolis und Gaulanitis; in Judäa (44–55): Jericho, Betanien/Betfage, Betlehem und Emmaus. Ausgeklammert ist Jerusalem, das in einer gesonderten Ausgabe (Frühjahr 2007) behandelt werden soll. Die ‘Besichtigung’ ist ergänzt durch einen inhaltlichen Beitrag zur Geotheologie der einzelnen Evangelien (56–62). WUB 42 (2006) 6–62 (DL)

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1389 Michal Artzy, The Carmel Coast during the Second Part of the Late Bronze Age: A Center for Eastern Mediterranean Transhipping Coastal sites in the vicinity of the Carmel Ridge were active partners in trade networks of the eastern Mediterranean during the Late Bronze Age. The three sites considered in this study are Tell Abu Hawam, Tel Akko, and Tel Nami. Archaeological remains from the three sites, especially from recent excavations, indicate that the active economic alliances were with the northern part of the eastern Mediterranean. It is suggested that these sites were utilized as anchorages serving the east-to-west routes, from the Mediterranean Sea, across Cisjordan, to Transjordan. It is also suggested that within the Late Bronze IIB period, possible geopolitical and geomorphological changes brought about changes in the utilizations of the anchorages. BASOR 343 (2006) 45–64

1390 Thomas E. Levy et al., Edom and Copper. The Emergence of Ancient Israel’s Rival Der Beginn einer nennenswerten eisenzeitlichen Besiedlung in Edom wurde bisher aufgrund archäologischer Untersuchungen im Hochland Jordaniens in das 8. Jh.v. datiert und mit dem Gewürzhandel aus der Arabischen Halbinsel in Verbindung gebracht. Wie die hier vorgestellten Untersuchungen aus Khirbat en-Nahas zeigen, ist der Beginn der eisenzeitlichen Besiedlung Edoms in der Aravasenke zu suchen, wo zwischen dem 12. und dem 9. Jh.v. Kupfer gewonnen wurde. Spätestens am Anfang der Eisenzeit hatte Edom eine komplexe Gesellschaft, die monumentale Gebäude errichten, sich selbst verteidigen und anspruchsvolle Techniken zum Kupferabbau entwickeln konnte. Möglicherweise haben sich in Edom dank dem Kupferabbau staatliche Strukturen noch vor der Entstehung der Staaten in Israel und Juda etabliert (vgl. Gen 36,31). BAR 32/4 (2006) 24–35 (DL)

1391 Thomas E. Levy et al., Some Thoughts on Khirbet en-Na˙as, Edom, Biblical History and Anthropology – A Response to Israel Finkelstein The authors claim that Israel Finkelstein’s recent comments in Tel Aviv (No. 32/1, 2005, 119–125; IRBS 52:1421) regarding their paper on the Iron Age excavations at Khirbet en-Na˙as in southern Jordan (Antiquity 78, 2004, 863–876) contain numerous misinterpretations of the data. This short response outlines why those comments are erroneous. In particular, it is described why the formation of complex societies in Iron Age Edom did not occur under Assyrian tutelage. Tel Aviv 33/1 (2006) 3–17

1392 Mordechai Aviam, Archaeology and History: What Archaeology Can Show about Ethnic and Religious Regions in Ancient Galilee From the end of the second century BCE to the fourth century CE, Galilee was populated mainly by Jewish villages, towns, and cities. The Jews constituted the majority population. The author surveys archaeological finds, including pottery, ritual baths, stone vessels, and coins. Bruce Chilton et al. (eds.), Historical Knowledge in Biblical Israel; Deo Publishing, Blandford Forum (2007) 196–215 (BL)

1393 Willibald Bösen, Mehr als eine freundliche Gesprächspartnerin. Zur Bedeutung der Archäologie für die neutestamentliche Exegese The present paper sketches what we know about first century Galilee, Nazareth, and Kapharnaum. – Illustrations. NTOA 59; Max Küchler et al. (eds.), Texte – Fakten – Artefakte; Academic Press Fribourg, Fribourg (2006) 161–195

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1394 Avaham Faust, Farmsteads in the Foothills of Western Samaria: A Reexamination During the eighth century BCE, a new settlement phenomenon began in an area that had not been settled before. Many farmsteads were established in an ecologically inferior region near western Samaria. The reason behind the establishment of these farms was the need for more agricultural products in the nearby coastal plain. A.M. Maeir et al. (eds.), “I will speak the riddle of ancient times”. Archaeological and Historical Studies; Eisenbrauns, Winona Lake, Ind. (2006) 385–389 (BL)

1395 Andrew M. Smith II., Pathways, Roadways, and Highways: Networks of Communication and Exchange in Wadi Araba The settlement history of Wadi Araba and its networks of communication and exchange is more complex than one may at first assume. There were extensive connections between a range of settlement types in the Araba, both large and small, via a variety of types of routes. Many are not the commonly paved constructions of the Romans, but informal pathways or roadways, perhaps of Nabataean origins or earlier than often supported more local and regional traffic. The evidence allows regarding the Araba neither as a divide preventing social contact nor a barrier to cultural interaction. Rather via a network of land routes, the peoples of Wadi Araba and of the regions bordering the valley, indigenous or otherwise, were clearly interconnected. NEAr 68/4 (2005) 180–189

✩ 1396 Arad Haggi, Phoenician Atlit and Its Newly-Excavated Harbour: A Reassessment During 2002–2003 underwater excavations, the artificial harbour at the ancient Phoenician settlement of Atlit has been dated to the first half of the Iron Age II. This was accomplished by 14C testing a number of wooden samples extracted from the submerged northern mole of the harbour. In this article the author questions why such an artificial harbour was constructed just a few miles north of the main port city of Dor. He suggests that no harbour facilities existed at Iron Age II Dor. The quays at the southern bay of Dor, which served during the Bronze Age and during the Iron Age I, were blocked during the 10th century BCE and no alternative quay was built at Dor until the Persian period. Tel Aviv 33/1 (2006) 43–60

1397 Anson F. Rainey, Looking for Bethel: An Exercise in Historical Geography The one missing component in the ancient testimonies is an inscription from the site in question (modern Beitin) naming the ancient town. In all other respects the identification of biblical Bethel is a perfect example of how all the lines of evidence converge on one candidate for identification of the biblical site, namely Beitin, 17 km north of Jerusalem. Seymour Gitin et al. (eds.), Confronting the Past; Eisenbrauns, Winona Lake, Ind. (2006) 269–273 (BL)

1398 Shlomo Bunimowitz et al., The Early Israelite Monarchy in the Sorek Valley: Tel Beth-Shemesh and Tell Batash (Timnah) in the 10th and 9th Centuries BCE While it is not clear whether Tel Batash was fortified in the tenth century BCE, this can be asserted for Beth-Shemesh. Both the existence of fortifications and public build-

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ings indicates that the emergence of governmental organization in Judah took place much earlier than assumed by I. Finkelstein (who thinks of the eighth century BCE). A.M. Maeir et al. (eds.), “I will speak the riddle of ancient times”. Archaeological and Historical Studies; Eisenbrauns, Winona Lake, Ind. (2006) 407–427 (BL)

1399 Megan A. Perry, A Preliminary Report on the Cemeteries of Bir Madhkur The Bir Madhkur Excavation and Survey’s 1997 season sought to uncover the Nabataean, Roman, and Byzantine site’s sociocultural, political-economic, and biological history through archaeological survey and excavation. The excavation component of this project served to demonstrate the feasibility of future bioarchaeological investigations through exploration of two cemeteries within the site’s environs. Skeletal remains from Bir Madhkur’s cemeteries potentially can address questions regarding the nature of regional military conscription and the origin of and social and economic interactions between local populations. Excavation of three surface features within the two cemeteries revealed well-preserved burials dating to the Roman/Byzantine and Islamic periods. The date and preservation of these skeletal remains demonstrate the fruitfulness of bioarchaeological analyses for addressing relevant archaeological and historical research questions at Bir Madhkur. BASOR 346 (2007) 79–93

1400 Ann E. Killebrew et al., Deir el-Balah: A Geological, Archaeological, and Historical Reassessment of an Egyptianizing 13th and 12th Century BCE Center Salvage excavations conducted at Deir el-Balah from 1972 to 1982 revealed a Late Bronze II Egyptianizing settlement (Strata IX–IV) and cemetery located along the Ways of Horus. In preliminary reports, Deir el-Balah is presented as a 14th- (Amarna-period) and 13th-century BCE site, a stratigraphic interpretation that rests on the assumption that a large, open, manmade pit or crater served as a water reservoir. Based on an analysis of the microstratigraphy and sediments using grain size and micromorphological techniques, the authors challenge the claim that the crater ever functioned as a pond or water reservoir. Considered together with a reanalysis of the archaeological evidence, they propose that the two main periods of Late Bronze Age occupation, Strata IX and VII, date to the 13th and 13th/early 12th centuries BCE. As a result of the redating of Deir el-Balah, the site should be understood within the context of an expanding imperialistic Egyptian presence that characterized 19th and early 20th Dynasty New Kingdom Egyptian policy in Canaan. BASOR 343 (2006) 97–119

1401 Ephraim Stern, The Sea Peoples Cult in Philistia and Northern Israel Objects for cultic use such as clay stands, anthropomorphic and zoomorphic vessels, and clay figurines came to light in several places in Philistia proper and in northern Israel, especially in Dor. Apparently produced on Cyprus or in the Aegean, they point to a common culture of their users. A.M. Maeir et al. (eds.), “I will speak the riddle of ancient times”. Archaeological and Historical Studies; Eisenbrauns, Winona Lake, Ind. (2006) 385–389 (BL)

1402 Peter James, Dating Late Iron Age Ekron (Tel Miqne) A fresh approach is offered to the tangled arguments that surround the dating of late Iron Age Ekron (Tel Miqne). The only firm historical peg for dating the late Iron strata is provided by the temple inscription of Ikausu, an Ekronite ruler mentioned in Assyrian records in the second quarter of the seventh century BCE. From this evi-

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dence, somewhat lower dates than those of the excavators are argued for Strata IC to IA. The lower chronology suggested here should resolve the differences between various scholars regarding the character and historical associations of Ekron’s final Iron Age strata. Ramifications for the related debate over the dating of Greek Archaic pottery are considered. PEQ 138/2 (2006) 85–97

1403 Roi Porat et al., Finds from the Bar Kokhba Revolt from Two Caves at En Gedi Finds from two caves that were excavated in Ein Gedi in 2002 are described. Eleven bronze coins of the Bar-Kokhba Revolt, twelve arrowheads and fragments of two papyrus documents were recovered in the Har Yishay Cave, located along the northern slopes of Nahal David. A hoard of nine silver coins, including a Bar-Kokhba tetradrachm, was found in the Sabar Cave. This is the second Bar-Kokhba tetradrachm to have been found in the context of a scientifically controlled archaeological project. Along with it were six Roman dinars and two dinars overstruck by Bar Kokhba. From the evidence of one of the Bar Kokhba documents dated to the third year of the revolt, it is possible to estimate that when this hoard was deposited in the cave, the total value of the coins exceeded that of a house! PEQ 139/1 (2007) 35–53

1404 Siegfried Mittmann, Die Hellenistische Mauerinschrift von Gadara (Umm Qès) und die Seleukidisch Dynastische Toponymie Palästinas. Vor der hellenistischen Südmauer der Dekapolisstadt Gadara kamen 1993 Fragmente einer griechisch beschrifteten Steintafel ans Licht. Die vierzeilige Inschrift nennt eine Jahreszahl der seleukidischen Ära (228 = 85/84 v.Chr.), eine Einzelperson namens Philotas und die Polis der Seleukeier, deren toponyme Näherbestimmung am Ende der 3. Zeile weggebrochen ist. Der erste Hauptteil des Beitrags ermittelt den historischen Hintergrund des Datums. Der zweite Teil rekonstruiert vor dem Hintergrund der antiken Toponymie Palästinas die 3. Zeile, die ergänzt “derer inmitten von Gadara” lautet. Der tradionelle Name “Gadara” fehlt niemals in den alten Quellen und war zur Identifizierung der genannten “Seleukeier” unerläßlich. Diese werden durch die präpositionale Verbindung “inmitten,” die in solchem Kontext ungewöhnlich ist, als stadtansässige und durch den Mauerring geschützte Bürger der Polis gekennzeichnet. JNWSL 32/2 (2006) 25–54

1405 Philip J. King, Gezer and Circumcision In Gezer, a terra-cotta model of a circumcised phallus was found, dating from the 12th/11th century BCE. It is evidence for the circumcision of the city’s inhabitants, which means that they must have been Egyptians and Canaanites, but not Philistines. Gezer remained outside of the Philistine territory. Seymour Gitin et al. (eds.), Confronting the Past; Eisenbrauns, Winona Lake, Ind. (2006) 333–340 (BL)

1406 John Day, Gibeon and the Gibeonites in the Old Testament Day offers a survey of all OT passages that refer to the city of Gibeon or its inhabitants. The notion that Saul had chosen Gibeon (and not Gibeah) as his capital city is unlikely. VT.S 113; Robert Rezetko et al. (eds.), Reflection and Refraction; Brill, Leiden (2007) 113–137 (BL)

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1407 Doron Ben-Ami, Mysterious Standing Stones. What Do These Ubiquitous Things Mean? Einige Reihen von aufgerichteten Steinen aus verschiedenen Perioden im offenen Hof eines Gebäudes der MB II Akropolis gehören zu ungewöhnlichen Funden neuerer Grabungen auf Tel Hazor. Mehrere dieser Steine haben an ihrer Westseite flache Steine an ihrer Basis, die möglicherweise als Opferablagen dienten. Diese Anordnung vergleicht die Verf. mit Funden auf Tel el-Hayyat und Tel Kitan, und sie vermutet, dass die aufgerichteten Steine auf Tel Hazor hohe Beamte der Stadt repräsentieren, die sich auf diese Weise eine ständige Präsenz angesichts des östlich von diesen sog. Mazzeben befindenden Tempels sicherten. BAR 32/2 (2006) 38–45 (DL)

1408 Sharon Zuckerman, Where Is the Hazor Archive Buried? Zahlreiche Erwähungen Hazors in den Archiven von Mari als der südlichsten Stätte entlang einer Handelsroute, zwei Briefe aus Hazor in Tell el-Amarna Archiven sowie zufällige Funde von Keilschriftbriefen auf der Oberfläche der antiken Stadt lassen kaum einen Zweifel zu, dass der Tel Hazor königliche Archive verbirgt. Allerdings sind die Archäologen auf der Suche nach einem sb Palast im Zentrum der Akropolis lediglich auf einen heiligen Bezirk mit mehreren Tempeln (Area A) gestoßen. Zuckerman präsentiert hier die Hypothese, dass der sog. Podium-Bereich (Area M), welcher bisher als ein Heiligtum am Tor zwischen der Unter- und Oberstadt interpretiert wurde, in Wirklichkeit der Nordteil eines großen, mehrräumigen Palastes ist, vergleichbar mit den Palastkomplexen in Ugarit. Dementsprechend sind auch die königlichen Archive in diesem Bereich zu erwarten. BAR 32/2 (2006) 28–37 (DL)

1409 Doron Ben-Ami, Early Iron Age Cult Places – New Evidence from Tel Hazor This article discusses the early Iron Age cult place recently unearthed in the upper city of Tel Hazor. When analyzed in conjunction with the cult place uncovered at the site by Yadin, a new understanding of the cult patterns of the inhabitants of 11thcentury-BCE Hazor emerges. Furthermore, the analysis of these two cult places clarifies the nature of another important but disputed Iron Age I cult site attributed to the early Israelites – the Bull Site. Tel Aviv 33/2 (2006) 121–133

1410 Oren Gutfeld, Hyrcania’s Mysterious Tunnels. Searching for the Treasures of the Copper Scroll Der Beitrag erzählt von den etwas abenteuerlich anmutenden Ausgrabungen eines Tunnelsystems bei Hyrkania in judäischer Wüste. Ein von J.M. Allegro geöffneter Tunnel, in dem man ein in der Kupferrolle verzeichnetes Schatzversteck vermutete, wurde einige Jahre ergebnislos illegal ausgegraben, bevor 1999 eine erste offizielle Kampagne stattfand. Nach einigen Unterbrechungen konnte 2004 das Ende eines wahrscheinlich aus der hasmonäisch-herodianischen Zeit stammenden zweigeteilten Tunnels erreicht werden, ohne dass nennenswerte Funde gemacht wurden. Ein weiterer, ebenfalls von J.M. Allegro bereits geöffneter Tunnel östlich der bisherigen Ausgrabung bietet sich für weitere Untersuchungen der Geheimnisse von Hyrkania an. BAR 32/5 (2006) 46–51.54–61 (DL)

1411 Boaz Zissu et al., Miqwa’ot at Kefar ‘Othnai near Legio On the basis of N. Makhouly’s and G. Schumacher’s reports two installations at Kefar ‘Othnai south-east of Tel Megiddo are identified here as miqwa’ot. The presence of two

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ritual baths – one in a presumably domestic environment and the other in an agricultural context – reflects a very high level of observance of Jewish laws of ritual purity in this rural area during the Second Temple period and probably also during the mishnaic and Talmudic age. IEJ 56/1 (2006) 57–66

1412 Yardenna Alexandre, A Canaanite-Early Phoenician Inscribed Bronze Bowl in an Iron Age IIA–B Burial Cave at Kefar Veradim, Northern Israel This paper presents a unique inscribed fluted bronze bowl excavated in an Iron Age IIA–B burial cave at Kefar Veradim in the Upper Galilee. The pottery repertoire is first discussed extensively as it provides the essential chronological and cultural context of the bowl. Subsequently the bowl is presented with a detailed analysis of the inscription. Emphasis is placed on the archaeological context due to its pivotal importance in providing a chronological peg for ancient palaeography. This is the case in the light of the extreme dearth of archaeological contexts for ancient Canaanite-Early Phoenician inscriptions, unfortunately highlighted by the susceptibility of this field to forgeries. The palaeographic discussion is followed by a broad survey of the genre of fluted metal bowls in the Near East, predominantly in the first millennium BCE. It is concluded that this fluted bronze bowl provides an important illustration for the diffusion of this bowl type from Phoenicia both to the east and the west. Maarav 13/1 (2006) 7–41.129–133

1413 Juha Pakkala et al., Kinneretin kaivaukset vuosina 2001–2005 The Department of Biblical Studies at the University of Helsinki has been involved in the excavations at Kinneret in northern Israel since 1998. This article presents the major findings from the years 2001 to 2005. The excavations focus on early Iron Age settlement in Kinneret, everyday items and particularly pottery. The study of early Iron Age pottery helps to date the findings and to establish the relations of the inhabitants of Kinneret to their neighbouring areas. Kinneret was a fairly large and wellplanned regional centre in the early Iron Age, and due to its sudden destruction a wealth of archaeological material was left. TAik 111/4 (2006) 323–344

1414 Lily Singer-Avitz, The Date of Kuntillet ‘Ajrud Since the publication of the pottery assemblage of Kuntillet ‘Ajrud by Ayalon (1995), several large pottery assemblages from central, well-stratified Judahite sites have been published or studied. In this paper the Kuntillet ‘Ajrud assemblage is reexamined in light of the newly-available material. A detailed review of the pottery shows that (1) the assemblage is later than had originally been estimated and should be down-dated to the end of the 8th century BCE; and (2) the bulk of the assemblage consists of Judahite rather than Phoenician and/or northern forms as were defined earlier. The circumstances and reasons for the establishment of the site in this remote location are re-evaluated with regard to this new evidence. Tel Aviv 33/2 (2006) 196–228

1415 A. Erlich, The Persian Period Terracotta Figurines from Maresha in Idumea: Local and Regional Aspects Une centaine de figurines d’époque perse en terre cuite ont été découvertes lors des fouilles de Maresha, dans les collines de Judée en Israël. La plupart se trouvaient dans les nombreuses cavernes ensevelies de la ville basse de Maresha. Cette collection com-

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plète celle des figurines d’époque perse trouvées au préalable dans le sud de la région palestinienne, provenant de favissae comme Tel Sippor, Tel 'Erani ou Tel Halif. La collection de figurines de Maresha est de type traditionnel et assez homogène, la plupart représentant des types orientaux spécifiques du sud de la région palestinienne, comme des “cavaliers perses”, portant un plastron attaché à leur cheval, et des femmes portant des enfants sur leurs épaules. Il n’y a que peu d’exemplaires imitant le style grec et la majorité des figurines sont masculines. Ces figurines de Maresha amènent à s’interroger sur le type de ville qu’était Maresha, ainsi que sur les caractéristiques régionales des collines judéennes, connues sous le nom d’Idumée pendant la période perse. Transeuphratène 32 (2006) 45–59, pls I–III

1416 David M. Jacobson, The Northern Palace at Masada – Herod’s Ship of the Desert? In Volumes III and V of the Masada Final Reports, Ehud Netzer and Gideon Foerster highlighted the striking differences between the Northern and Western Palaces built by Herod at the site. Whereas the Western Palace is a hybrid of ancient Middle Eastern and east Greek architectural elements, the Northern Palace bears the stamp of Rome, and shows strong affinities with palatial edifices built for Augustus and Marcus Agrippa. This paper endeavours to show that the Northern Palace was consciously modelled on a pleasure boat, probably inspired by the construction of Herod’s city of Caesarea with its magnificent artificial harbour. It should then be re-dated to between about 20 and 15 BCE. This would be consistent with the assigning by Netzer of Herod’s Third Winter Palace at Jericho, which likewise displays strong Roman characteristics, to c. 15–14 BCE. An analysis is presented of the plan of the Northern Palace, which explains how it was conceived as a unitary scheme and highlights both the principles and specific proportions that were employed in its design. PEQ 138/2 (2006) 99–117

1417 Joseph Zias et al., Capturing a Beautiful Woman at Masada Den Fund menschlicher Skelette im Bad des Nordpalastes von Masada deutete Y. Yadin 1966 als die sterblichen Überreste einer Familie, möglicherweise der Familie von Eleasar ben Ya’ir, des zelotischen Kommandanten des Ortes. Allerdings wurde kein Frauenskelett gefunden, lediglich Haare, die durch die Art des Schnittes auf eine vollständige Rasur einer Frau unter Zwang hindeuten. Die Verf. interpretieren die beiden männlichen Skelette als getötete römische Soldaten während der Machtübernahme auf Masada durch die Zeloten. Der Frau, die zu den röm. Bewohnern Masadas gehörte, wurden entsprechend dem in der Tempelrolle eingeschärften Gesetz aus Dtn 21,10–14 nach ihrer Gefangennahme die Haare vollständig abrasiert. Der gesamte Bereich des Nordpalastes blieb als eine durch Mauern von der Siedlung abgetrennte Grabstätte während der zelotischen Periode Masadas unbewohnt. NEAr 69/1 (2006) 45–48 (DL)

1418 Norma Franklin, Revealing Stratum V at Megiddo This article focuses on Stratum V, Stratum VA–IVB, and Stratum IVA at Megiddo. The true nature of Stratum V is revealed, showing it to be an important multiphased city, complete with two palatial buildings, one of which has similarities with the Omride Palace in Samaria. In addition, the existence of a distinct Stratum IVB (VA–IVB) is questioned, and an alternative layout for Stratum IV in the crucial southern area of the tell is proposed. BASOR 342 (2006) 95–111

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1419 Stephan G. Schmid, Paläste der Erinnerung. Neue Forschungen zu nabatäischen Grabkomplexen in Petra Als ein Beispiel funerarer Luxusarchitektur in Petra wird hier der gegenwärtig archäologisch untersuchte Komplex um das sog. ‘Soldatengrab’ in Wadi Farasa-Ost vorgestellt. Zum ersten Mal können anhand dieses Komplexes aus mehreren Räumen und Installationen alle Bestandteile einer luxuriösen Grabanlage nachgewiesen werden, wie sie in einer Grabinschrift am sog. ‘Turkmaniya-Grab’ im Norden Petras aufgelistet sind: das eigentliche Grab, eine Umfassung (Innenhof ) vor dem Grab, weitere Gebäude, ein Garten, ein Triklinium, Zisternen und andere Elemente. An typischen Vorbildern aus der hell.-röm. Welt orientiert, wurde diese Luxusarchitektur den lokalen Gegebenheiten in Petra angepasst. Eigenartig hingegen ist das Verschmelzen der Welt der Toten und des Alltags der Lebenden in nabatäischen Anlagen. WUB 43 (2007) 2–7 (DL)

1420 Bettina Wellmann, Qumran – eine Geschichte wird neu erzählt. Neue Erkenntnisse über die Ruinen vom Toten Meer Jahrelang bedeutete ‘Qumranforschung’ die Untersuchungen diverser Texte und Textfragmente aus den Höhlen am Toten Meer. Gegenwärtig wird aber von einigen Archäologen die Funktion der Siedlung selbst in Frage gestellt. Einer neuen Theorie nach handelt es sich bei Qumran keineswegs um die Überbleibsel einer klosterähnlichen Anlage, die von der jüdischen Sekte der Essener besiedelt war, sondern um eine landwirtschaftliche Siedlung am Toten Meer, in der für diese Gegend typische Produkte hergestellt wurden. Die in den Höhlen am Toten Meer gefundenen Schriften stammen nicht aus dieser Siedlung, sondern aus Bibliotheken und Synagogen Jerusalems und wurden um 70n. vor den heranrückenden Römern in die Wüste ausgelagert. Die Reportage von B. Wellmann stellt die für dieses Szenario vorgebrachten Argumente zusammen. Ergänzt wird sie durch ein kurzes Interview mit J. Zangenberg, einem Befürworter dieser neuen Theorie. Auf den letzten zwei Seiten findet der Leser einige nützliche Literaturhinweise und Internetlinks zur gegenwärtigen Qumranforschung. WUB 41 (2006) 2–9 (DL)

1421 Hershel Shanks, Qumran – The Pottery Factory. Dead Sea Scrolls Not Related to Settlement, Says Excavator Mit einer offensichtlichen Distanzierung nimmt der Herausgeber des BAR die inzwischen intensiv diskutierte Neuinterpretation der Besiedlung in Qumran auf, welche in diesem Ort die Überbleibsel eines Militärvorpostens / einer landwirtschaftlichen Farm / einer Keramik-Produktionsstätte im Kontext weiterer Siedlungen am Toten Meer aus der hasmonäisch-herodianischen Zeit sieht. Rezipiert wird dabei der Beitrag von Y. Magen/Y. Peleg in K. Galors et al. (Hgg.), Qumran: The Site of the Dead Sea Scrolls: Archaeological Interpretations and Debates (Leiden, 2006, 55–113), in welchem v.a. die besonders guten Bedingungen für die Keramikproduktion in Qumran erörtert wurden. Außer der neuen Interpretation Qumrans sind in diesem Beitrag auch Magens Einwände gegen eine monastische Essenersiedlung in Qumran und seine These zur Herkunft der Schriftrollen vom Toten Meer kurz angesprochen. BAR 32/5 (2006) 26–32 (DL)

1422 Jodi Magness, Qumran: The Site of the Dead Sea Scrolls: A Review Article Die Neuinterpretation der Besiedlung von Qumran in K. Galors et al. (Hgg.), Qumran: The Site of the Dead Sea Scrolls: Archaeological Interpretations and Debates (Leiden 2006) bietet laut der Rezensentin eine Sammlung von sich teilweise widersprechenden Beiträgen, für die “poor scholarship, sloppy research, and the selective presentation of data” (664) kennzeichnend sei. Die geforderte Trennung zwischen Archäologie und den Inhalten

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der Rollen vom Toten Meer sei ein abzulehnender postmoderner Trend, vergleichbar mit der angestrebten Trennung zwischen biblischen Erzählungen und Archäologie bei der Interpretation der Frühzeit Israels durch die sog. ‘biblischen Minimalisten’. Besonders viel Raum wird in dieser Rezension einer Auseinandersetzung mit den Beiträgen von Y. Magen/Y. Peleg und R. Bar-Nathan im oben erwähnten Sammelband und somit der Frage nach der Interpretation der Keramikfunde aus Qumran gegeben. RdQ 22/4 (2006) 641–664 (DL)

1423 Joe Zias et al., Toilets at Qumran, the Essenes, and the Scrolls: New Anthropological Data and Old Theories An einen früheren Artikel zur möglichen Bestimmung des locus 51 in der Siedlung von Qumran als eine Toilette für ‘Notdurftfälle’ (vgl. RdQ 21/4, 2004, 579–584; IRBS 51:1646) erörtern hier die Verf. Ergebnisse von Bodenuntersuchungen in der Umgebung der Siedlung. Demnach wurde ein ca. 300 m entferntes und von der Siedlung aus nicht einsehbares Gebiet als reguläre Toilette der Einwohner genutzt. Zwar lassen sich die Sedimentbefunde nicht datieren, doch die Auswahl des Toilettenbereiches sowie die Art des Umgangs mit den Extrementen könne am besten vor dem Hintergrund der von Fl. Josephus beschriebenen Praktiken der Essener erklärt werden, deren Anwesenheit in der Siedlung somit bestätigt sei. RdQ 22/4 (2006) 631–640 (DL)

1424 Max Küchler et al. (eds.), Texte – Fakten – Artefakte. Beiträge zur Bedeutung der Archäologie für die neutestamentliche Textforschung This collective volume dedicated to the contribution of archaeology to NT exegesis also includes two papers dealing specifically with Qumran: J. Zangenberg, Region oder Religion? Überlegungen zum interpretatorischen Kontext von Chirbet Qumran (pp. 25–67); H.-J. Fabry, Archäologie und Text: Versuch einer Verhältnisbestimmung am Beispiel von Chirbet Qumran (pp. 69–101). According to Fabry, the archaeological evidence seems to favour the notion that a priestly group (not the Essenes) lived at Qumran. Zangenberg, on the other hand, is sceptical about the possibility of a close correlation between the archaeological site and the Dead Sea scrolls. NTOA 59; Max Küchler et al. (eds.), Texte – Fakten – Artefakten; Academic Press Fribourg, Fribourg (2006) IX/1–195 (BL)

1425 Gabriel Barkay, Royal Palace, Royal Portrait? The Tantalizing Possibilities of Ramat Ra˙el Ancient Ramat Ra˙el, which occupies a scenic hilltop between Jerusalem and Bethlehem, boasts an impressive building with lovely carved capitals and has yielded an intriguing portrait painted on a sherd. Archaeologist G. Barkay reviews in this paper the history of this royal Judahite summer palace and pinpoints its identity in ancient times as the puzzling city Mm“t that appears often on royal storejars but whose location has eluded historians until now. The royal person depicted on the sherd is in his opinion Hezekiah, the king who built Ramat Ra˙el and its palace. BAR 32/5 (2006) 34–44

1426 Steven A. Rosen et al., Investigations at Ramat Saharonim: A Desert Neolithic Sacred Precinct in the Central Negev Investigations at the open-air shrine and cairn complex at Ramat Saharonim in the Makhtesh Ramon in the central Negev reveal a sacred precinct or ritual center with a focus on a mortuary cult, attributable to the Late Neolithic, ca. 5000 BC. The four shrines are aligned with the setting sun of the summer solstice, along with other landscape features. The three tumuli excavated, roughly contemporary with the shrines,

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revealed primary and secondary burials and intentional bone realignment. Excavations at Shrine 4 allow detailed reconstruction of site formation processes, demonstrating long-term development of the features of the complex. In general, the megalithic aspect of the site, the symbolic aspects of the alignments, and the attribution to the Late Neolithic suggest a close relationship between the rise of the desert cult and tribal society associated with the earliest introduction of domestic herd animals into the central Negev. BASOR 346 (2007) 1–27

1427 Raphael Greenberg et al., Stamped and Incised Jar Handles from Rogem Gannim and Their Implications for the Political Economy of Jerusalem, Late 8th-Early 4th Centuries BCE Twenty-two stamped and incised jar handles found at the site adjacent to the largest of the tumuli west of Jerusalem provide evidence for continuous administrative/commercial activity in the region during the late Iron Age and Persian period. This evidence underscores the highly specialized character of economic activity in the Na˙al Refa’im basin, borne out by the discovery of several dozen winepresses of late IronPersian date. A significant connection with the administrative centre at Ramat Ra˙el is indicated, suggesting that the expansion into this previously underexploited ecological zone was state-sponsored, necessitated by the sudden growth of Jerusalem and the Judean economy in the late 8th–7th century BCE. Tel Aviv 33/2 (2006) 229–243

1428 Yizhar Hirschfeld et al., Columbarium Towers and Other Structures in the Environs of Shivta This paper presents new evidence of pigeon-breeding in the Negev in the Roman and Byzantine periods. Field research conducted between 2000 and 2004 identified and studied four towers in the environs of Shivta. The towers were constructed for the purpose of raising of pigeons, which provided both meat and fertilizer. Each tower potentially housed 1000–1500 breeding pigeons, with an annual yield of up to 9000 chicks and 15 tons of fertilizer. Other buildings studied in the area were a masonry tomb that was part of Shivta’s cemetery and an agricultural watchtower. Tel Aviv 33/1 (2006) 83–116

1429 Arthur Segal et al., The Spade Hits Sussita Nach einem kurzen geschichtlichen Überblick lädt dieser Beitrag zu einem archäologischen Rundgang durch die zwischen dem 4. Jh.v. und dem 8 Jh.n. auf einem Hügel östlich des Sees Gennesaret besiedelte Ortschaft Hippos/Sussita ein. Besonderes Interesse gilt dabei den neuen Ausgrabungen, die den decumanus maximus der ehemaligen Dekapolisstadt samt einem Forum und einem offenen Heiligtum sowie zwei byzantinische Kirchen über dem Temenos paganer Heiligtümer zum Vorschein gebracht haben. BAR 32/3 (2006) 40–51.78 (DL)

1430 Siegfried Kreuzer (ed.), Taanach/Tell Ta’anek. 100 Jahre Forschungen zur Archäologie, zur Geschichte, zu den Fundobjekten und zu den Keilschrifttexten Ernst Sellin, then teaching OT at the university of Vienna, excavated this site in northern Palestine in 1902/04. The present volume is in two parts: part 1 offers eight papers by the editor and others on the finds of Sellin (including a paper on the Tanach cult stand, by W. Zwickel, pp. 63–70; and one on the iconography of the seal TT 13, by S. Kreuzer, pp. 71–84; and a new translation of the cuneiform fragments found by

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Sellin, pp. 85–99); part 2 reprints Sellin’s excavation reports (pp. 129–317). This scholarly dossier on Taanach is completed by an extensive bibliography on this important Palestinian site. Wiener alttestamentliche Studien 5; Peter Lang Verlag, Bern (2006) 1–317

1431 Dieter Vieweger et al., Jordanien: Gadara-Region. Siedlungen aus fünf Jahrtausenden Der Verf. gibt hier einen kurzen Einblick in die Fortschritte der im Rahmen des von ihm und J. Häser geleiteten Projektes zur interdisziplinären Erforschung der GadaraRegion durchgeführten Grabungen am Tall Ziràa, wo erstmalig die Geschichte Nordjordaniens von der frühen Bronzezeit bis in die islamische Zeit anhand archäologischer Zeugnisse erforscht werden kann. Aufgrund der massiven Architektur sowie der Vielfalt importierter Waren aus der Spätbronzezeit vermuten die Ausgräber im Tall Ziràa das Zentrum eines palästinischen Stadt-Staates in dieser Periode. Besonders gut lässt sich hier der Einschnitt zwischen der Spätbronze- und Eisenzeit beobachten: Die einfache Neubesiedlung im 12./11. Jh.v. führte im 10.–8. Jh. zur Entwicklung beachtlicher urbaner Strukturen, die jedoch nie die Qualität der Spätbronzezeit erreichten. WUB 42 (2006) 64–65 (DL)

1432 Jeffrey A. Blakely, The Location of Medieval/Pre-Modern and Biblical Ziklag Most modern attempts to identify biblical Ziklag build on the pioneering work of Edward Robinson. Analysis of the medieval and pre-modern observations made by Father Felix Fabri, in Evagatorium in Terrœ Sanctœ, Arabiœ et Egypti Peregrinationem and Sionpilger, and Eugène Roger, in La Terre Sainte, provide support for the identification of biblical Ziklag with Tell esh-Shari'ah (Tel Sera') during these periods. Such a medieval and pre-modern identification provides support for this same modern identification of biblical Ziklag and militates against competing identifications with Tell el-Hesi (Tel Hasi), Khirbet Meshash (Tel Masos), Tell es-Seba' (Tel Beer-Sheva), and Tell Khuweilifeh (Tel Halif ). PEQ 139/1 (2007) 21–26

Jerusalem ★ temple 1433 Max Küchler, Jerusalem. Ein Handbuch und Studienführer zur Heiligen Stadt While the intelligent tourist is generally well served with commercial guidebooks or J. Murphy O’Connor’s guide, students and scholars have virtually nothing substantial to rely on. With the present book, this regrettable situation has dramatically changed: for the first time all historical, topographical, archaeological, and museological knowledge has been brought together in a work that is as sophisticated as it is complete and up to date. As a study guide, it departs from conventional guide books by always giving full bibliographical references for those who wish to find additional information, ancient or other sources, excavation reports, and the like. The present reviewer has been particularly delighted to find included detailed notes on the museums (mostly contributed by D. Lazarek; with certain objects duly described as fake, see pp. 131, 1072) and places such as En-Kerem (actually on the western outskirts of greater Jerusalem) included in the description. Two pieces of advice. First to the reader: I would recommend to begin with the survey of the history of Jerusalem (pp. 1096–1139). Then to the publisher: please have this book translated into English as soon as possible. Max Küchler and his team (Klaus Bieberstein, Christoph Uehlinger, Ronny Reich, and others) are to be congratulated on this excellent work. Orte und Landschaften der Bibel IV,2; Vandenhoeck & Ruprecht, Göttingen (2007) XIV/1–1266 (BL)

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1434 Wolfgang Zwickel et al., “Ich wohne in einem Haus aus Zedernholz”. Israelische Archäologen auf der Suche nach dem Palast Davids – kritisch nachgefragt Diese Reportage ist eine kritische Auseinandersetzung mit der These von E. Mazar, die in den 2005 von ihrem Team freigelegten Gebäudestrukturen im Norden des Jerusalemer Südost-Hügels die Grundmauer des davidischen Palastes sieht (vgl. BArR 32/1, 2006, 16–27.70; IRBS 52:1435). Die Verf. kritisieren mangelnde exegetisch-kritische Auseinandersetzung mit den als Grundlagen für diese These gebrauchten biblischen Angaben, sowie die archäologisch nicht plausible Annahme eines königlichen Palastes außerhalb der Stadtmauer. Die genaue Datierung der Anlage in die davidische Zeit ist anhand der bisher präsentierten Funde nicht möglich – eine spätere Datierung ins 9./frühe 8. Jh.v. ist ebenfalls möglich. Der Kernbereich des alten jebusitischen Jerusalems, in dem David seine Residenz hatte, ist innerhalb der eisenzeitlichen Mauer, südlich des von Mazar erforschten Areals und unmittelbar westlich der sog. ‘stepped stone structure’ zu vermuten. WUB 40 (2006) 2–9 (DL)

1435 Amihai Mazar, Jerusalem in the 10th Century BCE: The Glass half Full Tenth-century Jerusalem can be described as spreading over the entirety of the City of David hill, ca. 4 hectares. Recently, Eilat Mazar’s excavation found evidence of a building that may have been David’s palace. Yairah Amit et al. (eds.), Essays on Ancient Israel in Its Near Eastern Context; Eisenbrauns, Winona Lake, Ind. (2006) 255–272 (BL)

1436 Eilat Mazar, The Solomonic Wall in Jerusalem The fortification line in the area of the Ophel can be identified with the wall built by Solomon (1 Kings 3:1) in the tenth century BCE. A.M. Maeir et al. (eds.), “I will speak the riddle of ancient times”. Archaeological and Historical Studies; Eisenbrauns, Winona Lake, Ind. (2006) 775–786 (BL)

1437 Sara Japhet, The Wall of Jerusalem from a Double Perspective: Kings versus Chronicles The two historiographical works differ in their account of the building history of the fortification of Jerusalem, but both record historically valuable information. Yairah Amit et al. (eds.), Essays on Ancient Israel in Its Near Eastern Context; Eisenbrauns, Winona Lake, Ind. (2006) 205–219 (BL)

1438 Nadav Na’aman, The Rise of Jerusalem as the Kingdom of Judah’s Premier City in the 8th–7th Centuries BCE (Hebr., Engl. summary) This article seeks to demonstrate that the common hypothesis about Jerusalem’s rapidly growth in the late 8th century due to a wave of mass immigration from the northern kingdom of Israel following Sargon II’s conquest of Samaria in 720 BCE is contradicted by the historical, epigraphic and archaeological evidence, and is thus untenable. It is suggested that the growth of the city was long and gradual, starting in the 9th century and accelerating in the 8th century BCE, culminating in the late 8th–early 7th centuries, when refugees from the areas around Jerusalem and the destroyed Judahite cities entered Jerusalem to find shelter within its walls. Later, in the course of the 7th century, many of the refugees left the city and either returned to their places of origin, trying to rebuild their destroyed cities, or founded new settlements in the area around Jerusalem and elsewhere. Zion 71/4 (2006) 411–456.XXVI

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1439 Ronny Reich et al., On the Original Length of Hezekiah’s Tunnel: Critical Notes on David Ussishkin’s Suggestions By appending the ca. 130-m-long overflow channel to the 512.5-m-long tunnel, making a total of 642.5 m, Ussishkin wished to reconcile the difference between the actual length of the tunnel (512.5 m) and the length stipulated by the Siloam inscription (Levant 8, 1976, 82–95). However, the overflow channel never formed part of the original design. A.M. Maeir et al. (eds.), “I will speak the riddle of ancient times”. Archaeological and Historical Studies; Eisenbrauns, Winona Lake, Ind. (2006) 795–800 (BL)

1440 Hillel Geva, Small City, Few People Der These von D. Ussishkin zur Ausdehnung des nachexilischen Jerusalems auf den Südwesthügel (BAR 31/4, 2005, 26–35; IRBS 52:1437) widersprechend, beschränkt der Verf. die Fläche der damaligen Stadt auf die sog. Davidsstadt und den Tempelberg. Die wenigen zurückgekehrten Exulanten hätten niemals eine 7.000 m lange Mauer in 52 Tagen (vgl. Neh 3) errichten können, zumal sie diese Mauer nicht brauchten. Sie beschränkten sich daher im Westen auf die Erneuerung mb Mauerzüge. Die Erweiterung der Stadt geschah erst in der hasmonäischen Zeit, als eine neue Mauer teilweise auf den hiskijanischen Fortifikationen und teilweise auf gewachsenem Felsen errichtet wurde. BAR 32/3 (2006) 66–68 (DL)

1441 Max Küchler, Die hellenistisch-römischen Felsgräber im Kedrontal This is a slightly edited version of the relavant passage in: M. Küchler, Jerusalem. Ein Handbuch und Studienreiseführer zur Heiligen Stadt, Göttingen 2006. NTOA 59; M. Küchler et al. (eds.), Texte – Fakten – Artefakte; Academic Press Fribourg, Fribourg (2006) 103–141

1442 Joe Zias et al., The Tomb of Absalom Reconsidered Die im Jahr 2000 von J. Zias an der Fassade des sog. ‘Grabes von Absalom’ im Kidrontal entdeckte und ins 4. Jh.n. datierte griechische Inschrift bezeugt eine byzantinische Tradition, wonach Zacharias, Vater des Johannes des Täufers, in diesem Monument beigelegt wurde. Eine weitere Inschrift an dieser Fassade schreibt das Grab dem aus der lukanischen Erzählung über die Darbringung Jesu in den Jerusalemer Tempel (Lk 2,21ff.) bekannten Simeon zu. Die Verehrung der Grabstätte dieser beiden aus dem NT bekannten Personen an derselben Stelle passt sehr gut zu schriftlichen frühchristlichen Traditionen und Zeugnissen der Kirchenväter. NEAr 68/4 (2005) 148–165 (DL)

1443 Hershel Shanks, Rediscovering the Kathisma Where Mary Rested According to the second-century apocryphal Protoevangelium of James, Mary and Joseph were near the end of their journey to Bethlehem when Mary began to feel labor pains and stopped to rest. A church was later built as a martyrium to mark the spot where she sat and rested. In 1993, construction workers unexpectedly came upon ancient remains while paving a path 3 miles from Bethlehem. Subsequent excavations have revealed the long-lost church and some stunning mosaics that commemorate Mary’s rest outside of Bethlehem. BAR 32/6 (2006) 44–51

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1444 Denys Pringle, The Churches of the Crusader Kingdom of Jerusalem. A Corpus. Vol. 3: The City of Jerusalem When complete, this corpus will contain a listing of ca. 500 church buildings erected or used between 1099 and 1291. The present volume lists as items no. 283 to 370 all the buildings in Jerusalem, including such famous ones as the Holy Sepulchre (no. 283), the Templum Domini (no. 367, now known as the Dome of the Rock, pp. 397–417 with 12 photos and several line drawings), and the cenacle (room of the Last Supper, no. 336, shown on the jacket of the volume). Inscriptions are often transcribed, and sources and bibliographical references are given at the end of each entry. This important scholarly work of reference is the result of a project sponsored by the British School of Archaeology in Jerusalem. While some visitors are desperately looking for remains of first-century CE Jerusalem, visible remains generally date from crusader times. The present book not only reveals what is visible, but also lists items that are invisible and often lost, such as relics kept in the churches (see e.g. p. 69 and p. 432 on relics of the True Cross). Professor Pringle (Cardiff University) has done a very good job. Cambridge University Press, Cambridge (2007)

✩ 1445 Erwin Reidinger, Der Tempel in Jerusalem. Datierung nach der Sonne An important part of Reidinger’s research into the Temple Mount complex in Jerusalem involves the historical mapping of biblical dates. The researched dates relate in particular the First and the Second Temples. These dates are “movable feasts” which therefore apply only in the years 957, 951 and 515 BCE. These “feast day solutions” offer an indication that the biblical dates were correctly handed down from the very start. Demonstrating the relationship between sunrise and the Temple axis worked out from the Herodian Temple complex the author comes to the conclusion that the linking of the Temple with the rising sun reveals an intention to connect the building with the universe for all time. BN 128 (2006) 81–104

1446 Yonatan Adler, The Ritual Baths Near the Temple Mount and ExtraPurification Before Entering the Temple Courts: A Reply to Eyal Regev Referring to the numerous ritual baths (miqwa’ot) uncovered in close proximity to the Temple Mount, E. Regev asserted that within the entire corpus of rabbinic laws of purity, no satisfactory explanation can be found to account for the possible functional uses of these baths, and he therefore proposed a novel theory that these baths represent vestiges of an unrecorded custom of ‘extra-purification’ prior to entrance into the Women’s Court of the Temple (IEJ 55/2, 2005, 194–204; IRBS 52:1446). As this paper shows, in his treatment of the laws of impurity, Regev unfortunately neglected several points that are recorded within the rabbinic corpus, which provide ample explanation for the functional uses of these baths in the fulfilment of mandated ritual law, and not merely in the practice of a supposed ‘extra-purification’. IEJ 56/2 (2006) 209–215

Sites outside of Palestine ★ holy places 1447 Gregory Mumford, Tell Ras Budran (Site 345): Defining Egypt’s Eastern Frontier and Mining Operations in South Sinai during the Late Old Kingdom (Early EB IV/MB I) El-Markha Plain is a key coastal region providing an anchorage for Egyptian expeditions traveling to the copper and turquoise mining region in South Sinai. The University

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of Toronto expedition investigated a mound at Ras Budran and uncovered a late Old Kingdom, circular stone structure. It represents one of three Egyptian “forts” identified from the Early Dynastic through Old Kingdom period and augments two published Old Kingdom sites in South Sinai. It clarifies and underscores the perceived dangers in and the importance of South Sinai to Egyptian mining expeditions during this period. It displays an unusual circular design for an ancient Egyptian structure and an uncommon application of stone to a “fort.” Its construction, occupation, possible destruction, and abandonment reflect contemporary late Old Kingdom records for Egyptian campaigns against Asiatic “Sand-dwellers” and a Bedouin massacre of an Egyptian expedition beside the Red Sea. The site illuminates multiple aspects of a period associated with the Old Kingdom’s “collapse” and the activities and cross-cultural interactions of a transitory garrison on Egypt’s eastern frontier. BASOR 342 (2006) 13–67

1448 Aaron A. Burke, Tarshisch in the Mountains of Lebanon: Attestations of a Biblical Place Name Bei seinen Untersuchungen der historischen Geographie diverser Ortslagen im Libanon stieß der Verf. auf die beiden 2 km voneinander entfernten Orte Tarschisch und Majdàl-Tarschisch im Gebirge ca. 25 km östlich der Stadt Beirut. Bei dem zweiten Ort dürfte sich angesichts des Vorkommens von ‘Majdàl’ (hebr./phön. migdàl = Wachturm) als eines Bestandteiles im Namen um einen Vorposten von Tarschisch handeln. Der Verf. erörtert die Möglichkeit, dass ein bronzezeitlicher Ortsname im Gebirge Libanons später auf eine Kolonie im Westen – möglicherweise Beirut – übertragen wurde und so in biblische Quellen eingegangen ist (vgl. z.B. 1 Kön 10,22; Jes 23,1ff.; Ez 27,12). Maarav 13/1 (2006) 123–125 (DL)

1449 Herbert Niehr, The royal funeral in Ancient Syria: a comparative view on the tombs in the palaces of Qatna, Kumidi and Ugarit. The recent discovery of an untouched royal tomb in the palace of Qatna (Syria) raises the question of a comparison between the new data obtained from Qatna with the research undertaken several years ago in the royal tombs of Kumidi (Lebanon) and Ugarit (Syria). JNWSL 32/2 (2006) 1–24

1450 Leila Badre, Teil Kazel-Simyra: A Contribution to a Relative Chronological History in the Eastern Mediterranean during the Late Bronze Age The archaeological results of 18 excavation campaigns at Tell Kazel have shed considerable light on relations between the ancient city of Sumur/Simyra and the eastern Mediterranean. The vast number of Cypriot imports from the late 14th until the beginning of the 12th century BCE at Tell Kazel shows a significant quantitative contrast with other sites in the Homs gap. Both Cypriot and Mycenaean pottery tend to disappear before the major destruction of the site during the transitional LB II/Iron I phase. It was during this same phase that the imported pottery was replaced by locally made Mycenaean ceramics as well as by two new wares: Handmade Burnished Ware and Grey Ware. BASOR 343 (2006) 65–95

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1451 Timothy Matney et al., Mapping the Past: An Archaeogeophysical Case Study from Southeastern Turkey Geophysical surveys can inform the understanding of large urban structures such as fortifications and street systems as well as provide details on individual buildings and constructions, and they have seen a tremendous growth in popularity among archaeologists over the past two decades. Here the authors present a case-study of two archaeogeophysical survey techniques – magnetic gradiometry and electrical resistivity – used at the Assyrian city of Ziyaret Tepe in southeastern Turkey (ca. 610 BCE). NEAr 69/1 (2006) 12–26

1452 Marjo C.A. Korpel, The Greek Islands and Pontus in the Hebrew Bible The Hebrew word "iyyîm is usually translated ‘coastlands’ or ‘islands’. It occurs frequently in Second Isaiah where they appear to be the earliest designation of the Hellenic world in the OT. Just like Persia and all other nations, the Greek ‘islands’ are expected to bow to the God of Israel and return the exiled Jews to their homeland. In close connection with the ‘islands’ a region called ‘Put’ is mentioned. This has long been understood as a region in Africa, especially because it is often mentioned in connection with Ethiopia and Egypt. Put, however, does not refer to Africa, but to Pontos, a coastal region in Asia Minor. OTE 19/1 (2006) 101–117

1453 Winfried Elliger, Mit Paulus unterwegs in Griechenland. Philippi, Thessaloniki, Athen, Korinth Originally published as “Paulus in Griechenland” (1987), this book has been revised and reset several times. Now again updated and given a new format, it is the best guide available for the biblical traveller intent on visiting Greek places of biblical interest. Verlag Katholisches Bibelwerk, Stuttgart (2007) 1–254

1454 John Fotopoulos, The Misidentification of Lerna Fountain at Corinth: Implications for Interpretations of the Corinthian Idol-Food Issue (1 Cor 8:1–11:1) This study wants to demonstrate that the adjacent spring and dining rooms of the Corinthian Asklepieion belonged to the temenos and that diners at the site would have known that only sacrificial food was consumed there, while Lerna should be properly identified with the nearby Fountain of the Lamps. NT.S 122; John Fotopoulos (ed.), The New Testament and Early Christian Literature in GrecoRoman Context; Brill, Leiden (2006) 37–50 (DZ)

✩ 1455 Jesús Gutiérrez, El Santo Sepulcro: nova et vetera. Glosa a una obra de reciente publicación This is an extended review of: F. Díez Fernández, El Calvario y la Cueva de Adán, Estella/Navarra: Ed. Verbo Divino – Istituto Bíblico y Orientál, 2004 (p. 375). This publication gives the results of the most recent archaeological work done inside the Church of the Holy Sepulchre in Jerusalem. CDios 219/3 (2006) 809–837

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1456 Walter Conrad, Christliche Stätten in der Türkei. Von Istanbul bis Antakya Conrad offers a concise study guide, meant for those who visit early-Christian sites, especially those mentioned in the Pauline letters and in the book of Acts: Ephesus (Acts 19), Miletus, Troas (Acts 20:7–11), Tarsus (Paul’s home town), and many others. The book includes maps and illustrations. Verlag Katholisches Bibelwerk, Stuttgart (2006) 1–232 (BL)

1457 Daniel Dolezal et al. (eds.), Wallfahren in der europäischen Kultur – Pilgrimage in European Culture Fifty-one papers are included in the “proceedings” volume that reflects the work of an international conference on pilgrimage held near Prague in 2004. Some of the papers deal specifically with pilgrimage to Palestine: J. Zemlicka, Wallfahrten aus Böhmen nach dem Hl. Land (pp. 37–52); P. Soukup, Pilgrimage elements in crusades with Czech participation in the twelfth century (pp. 53–64); L. Jan, Die Reisen der böhmischen Johanniter nach Palästine (pp. 65–71); R. Zaoral, A numismatic evidence on Czech pilgrimage in thirteenth-century Caesarea (pp. 73–79); J. Kaliszuk, Travel guides to the Holy Land in Polish collections, fourteenth to fifteenth centuries (pp. 81–94). Peter Lang Verlag, Bern (2006) 1–730

REALIA Museums – iconography 1458 Thomas Staubli, Bibel + Orient im Original. 72 Eisichten in die Sammlungen der Universität Freiburg Schweiz Fribourg’s “Bibel + Orient” museum exists as a collection, but does not yet exist as a museum with its own location. But many objects are shown in a showroom in the university, and Staubli, the curator, gives a guided tour to seventy-two objects, described and visualized in this small but attractive catalogue. The objects are from Egypt, the ancient Near East, and Greece. Some biblical manuscripts are also in the collection. Founder of the project is Othmar Keel, now emeritus professor in Fribourg. Academic Press Fribourg, Fribourg (2007) 1–104 (BL)

1459 Frances Klopper, Springs and Wells in the Religious Conceptual World of Israel through Ancient Near Eastern Iconography The sacred character of groundwater sources in Gen 2 (but also Gen 7:11; 8:1–2; Ps 74; 104) is illustrated from eight iconographic sources. BEAT 54; Hermann M. Niemann et al. (eds.), Stimulation from Leiden; P. Lang, Bern (2006) 225–238 (BL)

1460 Diana Edelman, The Iconography of Wisdom The study of three seals showing two men flanking a central tree suggests that this iconography refers to Wisdom as the Tree of Life. Yairah Amit et al. (eds.), Essays on Ancient Israel in Its Near Eastern Context; Eisenbrauns, Winona Lake, Ind. (2006) 149–153 (BL)

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1461 Tallay Ornan, The Lady and the Bull: Remarks on the Bronze Plaque from Tel Dan An object found in 1998 shows a goddess standing on a bull. What we have here is an archaizing artefact presumably echoing Neo-Hittite iconography showing the goddess Kubaba. Yairah Amit et al. (eds.), Essays on Ancient Israel in Its Near Eastern Context; Eisenbrauns, Winona Lake, Ind. (2006) 297–312 (BL)

1462 Mariana Giovino, The Assyrian Sacred Tree: A History of Interpretations While in the past, specialists have identified the stylized sacred tree of ancient Mesopotamian art as the palm tree, the present book argues that the identification does not make sense. The sacred tree is an artificially constructed object of ritual significance. What the significance might be, however, is not dealt with in the present book. OBO 230; Academic Press Fribourg, Fribourg (2007) VIII/1–242, plates (BL)

1463 Silvia Schroer, Gender und Ikonographie – aus der Sicht einer feministischen Bibelwissenschaftlerin The author demonstrates the relevance of ancient Near Eastern iconographic documents for biblical studies in a sketch of three themes: the worship of goddesses, mobility of women (travel), and women in the context of mourning. In each of the three examples, the relationship of text and iconographic evidence is different: goddess worship is known mainly from iconographic sources, female travel mainly from texts; and in the case of mourning, the two kinds of evidence converge. OBO 220; Silvia Schroer (ed.), Images and Gender; Academic Press Fribourg, Fribourg (2006) 107–124 (BL)

Seals ★ pottery – amulets – figurines – moulds ★ coins 1464 Jürg Eggler et al., Corpus der Siegel-Amulette aus Jordanien. Vom Neolithicum bis zur Perserzeit Compiled by J. Eggler and O. Keel, this catalogue lists 719 stamp and cylinder seals, mostly found in controlled excavations in 92 locations of Jordan. Many seals are here published for the first time. The corpus is alphabetically arranged according to locations. Some of the seals are inscribed with Egyptian hieroglyphs (pp. 97, 259, 395, 469) or paleo-Hebrew letters (pp. 47, 49, 51, 53, 339). Meant as a “mere inventory”, the important book refrains from offering an overall interpretation. OBO Series Archaeologica 25; Academic Press Fribourg, Fribourg (2006) XVIII/1–517 (BL)

1465 Andrew G. Vaughn et al., A Provenance Study of Hebrew Seals and Seal Impressions: A Statistical Analysis There are statistically significant differences between seals and bullae of known and of unknown provenance. This fact leads to the conclusion that there must be a substantial number of forgeries among the unprovenanced items. A.M. Maeir et al. (eds.), “I will speak the riddle of ancient times”. Archaeological and Historical Studies; Eisenbrauns, Winona Lake, Ind. (2006) 757–771 (BL)

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1466 Shua Amorai-Stark, Seals of the 11th–9th century BCE from Israel made of oil shale A group of conoid and scaraboid seals from the Judea and Samaria regions dating from the 11th–9th century BCE was examined stylistically as well as geochemically. The group includes seven rare large seals, which are recorded here for the first time, and three common smaller ones presented for comparison. All exhibit cultic scenes, hunting scenes and zoomorphic motifs. The majority were produced from a local black, high bituminous chalk. However, the seals yield carbon contents higher than the natural stones, which leads to the assumption that oil was added deliberately. Examinations have indicated that immersion in oil has technical advantages facilitating the engraving process. In addition, the cultic-religious importance of anointing objects, as well as persons and places, during the Early Iron Age is discussed, raising the possibility that the seals also could have a cultic-religious significance. LASBF 55 (2005) 419–434, Pls. 57–58

1467 David Ben-Shlomo, New Evidence of Seals and Sealings from Philistia The article describes and discusses a group of previously unpublished clay sealings and seals from Tel Miqne-Ekron against the background of comparable evidence from other Philistine city sites. The character of the motifs on the seals and seal impressions as well as the nature and function of the clay sealings are examined. Most items date to the Iron Age I, which may indicate the existence of a recording system in Philistia during this period. These finds may shed new light on the development of the administration and political structure of the Philistines during this phase of their history. Tel Aviv 33/2 (2006) 134–162

1468 Ronny Reich et al., Three Hebrew Seals from the Iron Age Tombs at Mamillah, Jerusalem Publication of three inscribed stamp seals dating from ca. 600 BCE. They are noteworthy because found in a controlled excavation. When added to the Avigad-Sass corpus, these bring the total number of registered stamp seals found in Palestine to 402 items. Yairah Amit et al. (eds.), Essays on Ancient Israel in Its Near Eastern Context; Eisenbrauns, Winona Lake, Ind. (2006) 313–320 (BL)

✩ 1469 Nadav Na’aman et al., Dating the Appearance of Imitations of Assyrian Ware in Southern Palestine The article analyzes the extent and the date of imitation of Assyrian pottery in southern Palestine in the late 8th–7th centuries BCE. Contrary to the commonly-held assumption that imitations of Assyrian ware appeared in the last third of the 8th century and that a large variety of local vessels imitate Assyrian prototypes, the authors suggest that imitation began no earlier than the 7th century and that its extent is considerably more limited than has been suggested by other scholars. Tel Aviv 33/1 (2006) 61–82

1470 C. Müller-Kessler et al., An Inscribed Silver Amulet from Samaria The silver inscribed amulet (PEF 2049) in the collections of the Palestine Exploration Fund was found in a tomb of the Graeco-Roman period during the excavations of the British expedition to Samaria directed by J.W. Crowfoot from 1931–35. The silver was tightly rolled up inside a cylindrical copper case and was recognized when the copper

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had fallen away. Comparative study of the associated finds, notably glass and lamps, suggests a date in the 4th or perhaps 5th century AD. The method of unrolling the silver sheet and its conservation is described. A copy and a transliteration of the text, which was directed at the healing of the owner, is given, with discussion of its religious setting and philological commentary. PEQ 139/1 (2007) 5–19

1471 Anna Rita Lisella, Glass Core Pendants from the Museum of the Studium Biblicum Franciscanum – Jerusalem A group of polychrome glass pendants from the Museum of the Studium Biblicum Franciscanum is published here for the first time. It represents an updating of M. Seefried’s work, “Les pendantifs en verre sur noyau des pays de la Méditerranée antique”. Seven polychrome glass pendants, four of which are polychrome glass animal figurines and four small glass heads, are studied here. They can be classified in the following manner: A – demon heads –, B3 – male heads with twisted hair style –, B4 – double-faced heads –, C2 – the male heads with curly hair –, D2 – female heads. The animal figurines are classified by Seefried as type E, which includes the animal representations. Finally, the group of the four small heads, different from the type identified by Seefried, represent the head of the hat-pins or of the small stick for the make-up known both in the East and in the West, especially in the burial equipments dating back to imperial Rome. LASBF 55 (2005) 435–456, Pls. 59–60

1472 Christian Herrmann, Formen für ägyptische Fayencen aus Qantir. Band II In 1982, a collection of ancient Egyptian moulds, apparently from an ancient workshop for the production of fayence objects, appeared on the Jerusalem antiquities market. Most of the objects were purchased for the Franciscan Biblical Museum ( Jerusalem) and the Bibel+Orient foundation of Fribourg, Switzerland. The present book publishes the objects of the Franciscan museum plus a few items from private collections but ultimately coming from the same lot. For Herrmann’s earlier catalogue, see: C. Herrmann, Formen für ägyptische Fayencen. OBO 60, 1985. OBO 225; Academic Press Fribourg, Fribourg (2007) 1–125, plates (BL)

✩ 1473 Bradley W. Root, Coinage, War, and Peace in Fourth-Century Yehud Around 400 BCE, the Persians instituted a significant change in their monetary system by minting gold darics en masse. At the same time, the central production of the Persian silver shekel (siglos) decreased significantly as local governors began to mint their own silver currency. One of the provinces that minted local coinage in the fourth century was the province of Yehud. The author proposes that the returned exiles established there a new system of weights based on the specifications outlined in the Torah. The authorities at Yehud did adopt the weight standard of the powerful Persian neighbouring region, which was eased by the fact that the shekel shared its name with the weight mentioned in the Torah. NEAr 68/3 (2005) 131–134

1474 Siegfried Ostermann, Bildprogramm und Ideologie. Jüdische und römische Münzen des 1. und 2. Jahrhunderts n. Chr. in Palästina Die politischen und religiösen Botschaften, die auf jüdischen und römischen Münzen im 1. und 2. Jh. n.Chr. in Palästina transportiert wurden, werden exemplarisch an

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ausgewählten Münzen gezeigt. Die Münzen dokumentieren u.a. eine klar prorömische Haltung (Herodes der Große und Archelaos), eine bewusste Selbstdarstellung (Antipas) und die gemäßigte Haltung der römischen Statthalter. Im jüdisch-römischen Krieg wurde mit den Münzen die jüdische Unabhängigkeit proklamiert. Die Judaea CaptaMünzen verkünden dagegen ihr Scheitern und den Sieg der Römer. Die Bar KochbaMünzen zeigen die mit dem Aufstand verbundenen messianischen Hoffnungen. BiKi 62/1 (2007) 10–15

Objects: ivory – bones – bronze – lead 1475 David Ben-Shlomo et al., Ivories from Philistia: Filling the Iron Age I Gap The large assemblage of ivories from Iron Age Ekron, together with the somewhat smaller group from Ashdod and Ashkelon, fill several gaps of knowledge of ivories in the Near East. The ivories presented and discussed in this paper show distinct local and foreign influences apparently typical of Iron Age I Philistia. The large amount of ivory objects in the Philistine sites may stem from the Philistines’ high communal status identity as an elite class in southern Palestine. Luxury objects, such as ivories, were not limited, as in the LB Canaanite society, to the ruling class alone, but served the elite class as well. The ivories themselves reflect distinct relations with both Egyptian and Canaanite traditions. IEJ 56/1 (2006) 1–38

1476 Ron E. Tappy, The Provenance of the Unpublished Ivories from Samaria Rather than coming from a single, coherent destruction level that stemmed from the Assyrian assault in 722 BCE, the ivories were spread over a number of local layers that dated mainly to the Hellenistic and Roman periods. A.M. Maeir et al. (eds.), “I will speak the riddle of ancient times”. Archaeological and Historical Studies; Eisenbrauns, Winona Lake, Ind. (2006) 637–656 (BL)

1477 André Lemaire, A Re-examination of the Inscribed Pomegranate: A Rejoinder Contrary to the Conclusion of Y. Goren et al. on the inscribed Pomegranate from the Israel Museum (IEJ 55/1, 2005, 3–20; IRBS 52:1469) the author postulates that the syntax, the spaces between letters, the presence of adhesive and the connection of the fragmentary letters with the breaks are not convincing evidence that the inscription is ‘a sophisticated recent forgery’. Furthermore, the clear connection of two incised fragmentary letters (the upper left part of the taw and the upper part of the he) with an old break reveals that the inscription was incised before the old break and that it is, therefore, authentic. In an appendix to this article A. Rosenfeld and S. Ilani comment on the patina study of the pomegranate and the use of the stable isotopes analysis as a methodology in the authentication of this object (pp. 175–177). IEJ 56/2 (2006) 167–174

1478 Nimrod Marom et al., A New Incised Scapula from Tel Kinrot Scapulae (shoulder blades) incised with lines have been discovered in Bronze and Iron Age settlements throughout the eastern Mediterranean and the Near East. Some researchers argue that these scapulae were used for divination; others think they functioned as percussion instruments. In this paper a highly unusual incised fragment of a scapula from a deer-sized animal recently discovered in the Iron Age layers at Tel Kinrot is presented. The authors interpret this artefact as a bridge for a stringed instrument, possibly a lute. NEAr 69/1 (2006) 37–40

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1479 Varda Sussman, A Unique Bronze Oil Lamp and Bowl of the Hellenistic Period This paper presents two excellent preserved bronze vessels – a unique, decorated lamp and a bowl – from the Hellenistic period discovered by E. Braun and E.C.M. van den Brink at Ha-Qirya (Kaplan Junction) in Tel Aviv. The vessels probably had a cultic use in the prosperous period of occupation under the Seleucids in the second century BCE. During the troubled times of the war under Alexander Jannaeus, the owners of these objects most probably hid them in a tomb – either found empty or cleared by them – with the intention of reclaiming them after the turmoil had subsided. IEJ 56/1 (2006) 39–50

1480 Boaz Zissu et al., A Lead Weight of Bar Kokhba’s Administration The lead weight presented in this paper is square and has two flat sides. A four-lined palaeo-Hebrew inscription on one side reads: “Shim'on son of Kosba, Prince of Israel”. The reverse is decorated with a schematic palm branch (lulav) in relief which is regarded either as a symbol of victory or as one of the Four Species related to the Feast of Tabernacles. IEJ 56/2 (2006) 178–182

Food – wine – incense 1481 Margie Burton, Biomolecules, Bedouin, and the Bible: Reconstructing Ancient Foodways in Israel’s Northern Negev The dietary staples of today’s Bedouin and fellahin in southern Jordan are much the same as they were during the Chalcolithic period. Sarah Malena et al. (eds.), Milk and Honey; Eisenbrauns, Winona Lake, Ind. (2007) 215–239 (BL)

1482 Magen Broshi, Date Beer and Date Wine in Antiquity Four pools unearthed in Jericho and one at nearby Ein Feshkha were most probably used as vats for producing date wine. Ancient authors report that in this area, northwest of the Dead Sea, in the first century BCE and first century CE existed groves of date palms. As of the beginning of Iron Age date wine became the principal alcoholic beverage of Mesopotamia (but still called beer) replacing the millennia-old barley beer. Classical authors, as well as the Babylonian Talmud, supply detailed description of the production methods and properties of the drink. They all agree about the hangovers that inflict the imbibers. Of the sap of the date palm a different alcoholic beverage was produced in antiquity and is still produced today. A palm tree can produce up to 400–500 litres annually and it stands to reason that such wine was produced also in ancient Palestine. PEQ 139/1 (2007) 55–59

1483 Joachim Lauer, Tränen für die Götter: Weihrauch Als ‘Stoff, der göttlich macht’ oder ‘Schweiß der Götter’ nannten die Ägypter den seit dem 4. Jt.v. in den kultischen Handlungen im gesamten Alten Orient verwendeten Weihrauch. Der Verf. gibt einen Einblick in die Prozedur bei einer Weihrauchernte und erörtert anschließend die Einführung des Weihrauchs aus den altorientalischen Traditionen in den altisraelitischen Kult sowie seine zunehmende Beliebtheit im eisenzeitlichen Palästina. WUB 42 (2006) 68–70 (DL)

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INSTITUTIONS AND RITUALS Social institutions General ★ family – woman – marriage/divorce – birth – child 1484 Victor H. Matthews, Manners and Customs in the Bible: An Illustrated Guide to Daily Life in Bible Times Books of this title were common in the nineteenth and early twentieth centuries. Like its ancestors, the present book adds to existing accounts of the political history of Israel the dimension of cultural history. Matthews refines the titular precursors of his book by offering more information on social life, but he also retells the history of the biblical people from origins to NT times. Readers of the early chapters of the book will soon realize that in their case, the author does not comment on the social customs of Israel’s historical ancestors, but on the memory these ancestors have left in the biblical record. Among the indexes, the subject index (pp. 243–244, three columns in small print) is the most valuable one. Hendrickson Publishers/Alban Books, Peabody, Mass. (2006) 1–265 (BL)

✩ 1485 Carolyn Osiek, The New Testament teaching on family matters The article shows that first-century urban Christian communities, such as those founded by Paul, brought in both whole families and individual women, slaves, and others. An example of an early Christian family can be seen in the autobiographical details of the Shepherd of Hermas, whether factual or not. The article aims to demonstrate that the New Testament teaching on family gives two very different pictures: the structured harmony of the patriarchal family as presented in the household codes of Colossians 3 and Ephesians 5, over against the warnings and challenges of Jesus in the Synoptic Gospels to leave family in favor of discipleship. The developing devotion to martyrdom strengthened the appeal to denial. HTS 62/3 (2006) 819–843

1486 Carol Meyers, Hierarchy or Heterarchy? Archaeology and the Theorizing of Israelite Society The presence in ancient Israel of formal professional women’s “guilds” and of informal women’s networks as well as female control of certain technologies and household and religious activities leads us to acknowledge women’s organizational structures. The anthropological model of heterarchy – with laterally juxtaposed domains – accounts better for the overall design of ancient Israelite society than the notion of a hierarchy with vertically connected items. Seymour Gitin et al. (eds.), Confronting the Past; Eisenbrauns, Winona Lake, Ind. (2006) 245–254 (BL)

1487 Hervé Legrand, Les femmes sont-elles à l’image de Dieu de la même manière que les hommes? Sondages dans les énoncés de quelques Pères grecs The Greek Fathers, immersed in their culture, share Saint Paul’s androcentrism: Man has not been created for woman, but woman for man (I. Cor. 11,9). None of them challenges such a social hierarchy. Except for Basil and Gregory of Nazianzus, they all bring

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forth arguments tending to prove that woman has not been created in God’s image, in the way man has been. It is good to reflect on this cultural conditioning of christianity, at a time when androcentrism has lost its plausibility in the West under the combined influence of medical science and paid wages to professional women on their own right, which then finds expression in contemporary legislation. NRT 128/2 214–239

1488 Arndt Meinhold. Scheidungsrecht bei Frauen im Kontext der jüdischen Militärkolonie von Elephantine im 5. Jh. v. Chr. Der Verf. zeigt anhand zweier Beispiele von Eheverträgen aus den Elephantine Papyri, dass (Ehe-)Frauen, unabhängig von ihrer sozialen Herkunft, ein sog. Scheidungsrecht zustand. Die während der persischen Okkupation Ägyptens in Syene samt ihren Frauen und Kinder angesiedelte jüdische Militärkolonie kam bis zu ihrem dortigen Ende um 402/1 v. Chr., in ihren jeweiligen Kompanien und Regimenten (degel genannt), vor allem sozialen und ökonomischen Aufgaben nach. Sie besaß gar interne Kompetenzen auf religiösem und rechtlichem Gebiet und unterhielt die Verwaltung ihres dort errichteten Jahu-Tempels. Vor dem Hintergrund der bis jetzt bekannten Texte, in denen sich kein einziges Zitat aus der hebräisch-aramäischen Bibel befindet, ist davon auszugehen, dass sie biblische Texte nicht gekannt haben. Dennoch haben sie eine Rechtskultur gepflegt, welche die Würde der Frau hochhält, ähnlich wie im Sinne von Ex 21,7–11; Dtn 24,1–4 oder Mal 2,10–16. Friedhelm Hartenstein et al. (Hgg.), “Sieben Augen auf einem Stein” (Sach 3,9); Neukirchener Verlag, Neukirchen-Vluyn (2007) 247–259 (Lew)

1489 Kevin McGeough, Birth Bricks, Potter’s Wheels, and Exodus 1,16 It is argued here that the Hebrew word ’obnayim, which appears in Exodus 1,16 and Jeremiah 18,3 refers to either birthing equipment or equipment used in ceramic production. The particular type of birthing equipment referred to by this word is identified as a “birth brick”, which is well attested in Near Eastern literature and one of which has been uncovered in archaeological excavations at Abydos in Egypt. It is further argued that the semantic range of this word is not surprising given the conceptual link between child birth and ceramic manufacture in the ancient Near East. Bib. 87/3 (2006) 305–318

1490 Andreas Kunz-Lübke, Das Kind in den antiken Kulturen des Mittelmeers. Israel – Ägypten – Griechenland This cultural history of childhood in biblical times focuses on ancient Israel, Egypt, and Greece, though occasionally Mesopotamian sources are also considered. Both ancient texts and iconographic documents are presented and analysed. A particularly interesting chapter offers a comparative reading of Gen 22, Judges 11, and related texts by Euripides and Aeschylus. The author promises to comment elsewhere in more detail on childhood in ancient Israel. Neukirchener Verlag, Neukirchen-Vluyn (2007) 1–259

1491 Martin E. Marty, The Mystery of the Child Marty (b. 1928), historian of religion in modern America, offers a comprehensive study of childhood from the perspective of a Christian educator. One central chapter is on the New Testament (chap. 5, pp. 70–100). Religion, Marriage, and Family; W.B. Eerdmans Publishing Co., Grand Rapids, Mich. (2007) XI/1–257

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1492 Graciela N. Gestoso Singer, Notes about Children in the Pentateuch In the Pentateuch, children were regarded as a gift from God, and a large family was a sign of God’s blessing and a guarantee of the covenant with Israel. Also, young people participated in several rituals and festivals, preserving the religion and traditions. Finally, God acts through children, giving them a listening heart, strength and power, and the ability to rule as well. DavarLogos 5/1 (2006) 67–73

Gender relations – sexuality ★ homosexuality 1493 Dale B. Martin, Sex and the Single Savior: Gender and Sexuality in Biblical Interpretation This is a collection of the author’s papers on sexuality and related subjects in the New Testament: Arsenokoitês and malakos: meanings and consequences [1 Cor 6:9; 1 Tim 1:10]; Heterosexism and the interpretation of Romans 1:18–32; Paul without passion: on Paul’s rejection of desire in sex and marriage [Paul follows the Stoics who, in the name of self-sufficiency, commend the ideal of the person without desires – a problematic view that we should not adopt today]; The queer history of Galatians 3:28; Sex and the single savior; Familiar idolatry and the Christian case against marriage; The hermeneutics of divorce. – An eminently useful book on a hotly debated subject of historical anthropology. Westminster John Knox Press, Louisville, Ky. (2006) XII/1–268 (BL)

1494 A. Groenewald, Drink met vreugde uit die liefdesfontein! – ’n OuTestamentiese perspektief op menslike seksualiteit Der Beitrag beschreibt die alttestamentliche Sicht menschlicher Sexualität. Dass die Geschlechtlichkeit wesentlich zum Mensch-Sein gehört ist den Verfassern des Alten Testaments bewusst gewesen. In einer ungezwungenen Art und Weise wurden daher Menschen als physische und sexuelle und eben nicht nur als spirituelle, rationale oder moralische Wesen in der Bibel beschrieben. Im Bewusstsein geänderter kultureller Systeme und sozialer Normen seit der alttestamentlichen Zeit versucht der Verf. daraus einige Impulse für den gegenwärtigen Umgang mit Sexualität zu gewinnen. Verbum et Ecclesia 27/1 (2006) 42–69 (DL)

1495 Ishay Rosen-Zvi, Bilha the Temptress: The Testament of Reuben and “The Birth of Sexuality” In the Testaments of the Twelve Patriarchs, we have a document that stands at the beginning of a typically Western concept of sexuality: the woman is the temptress (with Beliar, the devil, standing behind her as an evil influence), the man the one plagued by desire. Sexual sin, moreover, in this document, is not in the act of intercourse, but in the mental act of desiring. Stoic self-control, recommended in the Testaments, is control of this desire. M. Foucault, who failed to take Jewish sources into consideration, traced this idea to Christianity, but it is already present in Hellenistic Judaism. JQR 96/1 (2006) 65–94 (BL)

1496 J.H. le Roux, Die lyf se troos The article focuses on the body as an ‘instrument’ to console and comfort others in the Bible and in early Christianity. In the early church so much attention was given to the soul and its salvation that the body was neglected. According to the Manichaeans the soul was related to God and separated from the body. The body on the other hand was so despicable that sensual pleasures could not even defile it more. Augustine

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integrated soul and body and allowed for sexual enjoyment in marriage but viewed the desire negatively. The article stresses the point that in times of distress the body of the other can console and relieve one from much stress. Especially in misery and in the daily experience of life’s meaningless the advice of Ecclesiastes to enjoy ‘life with the wife whom you love’ (9:9) is taken seriously. Verbum et Ecclesia 27/1 (2006) 26–41

1497 C.J.A. Vos, Maar my voete wil nou sing In this article the author takes a closer look at biblical erotica through the eyes of poetry on the one hand and contemporary Afrikaans poetry on the other. By way of conveying some thoughts on texts in Song of Songs (along with other assorted scriptural texts) the ideas regarding sexuality encountered therein are made to converse with a careful selection of a number of Afrikaans poems to express in homiletical fashion something about the wonder and mystery of this greatest of Heaven’s gifts bestowed upon the human condition – the divine spark. Verbum et Ecclesia 27/1 (2006) 237–244

1498 G.J. Steyn, Identiteit en seksualiteit in die Nuwe Testament This contribution offers a broad overview of sexuality in the New Testament. It provides broad thematic stripes, picturing the early Christians as sexual beings with a new identity in Christ. Sexuality is a given in the New Testament, but due to their new identity, Christians’ sexuality displays particular features: it expresses its freedom responsibly; is driven by divine love; surrenders sacrificially to the other as Christ did; treats its partner as an equal and not as an object of self satisfaction; distinguishes itself from different cultural practices with an identity of its own; acknowledges the fact that it is part of an incomplete world; respects the identity of the other and despises all kinds of sexual malpractices; believes in forgiveness; and finds its climax ultimately and always in the presence of God. Verbum et Ecclesia 27/1 (2006) 131–154

✩ 1499 James E. Miller, A Response to Robert Gagnon on “The Old Testament and Homosexuality” This paper is a response to an article by R.A.J. Gagnon (ZAW 117/3, 2005, 367–394; IRBS 52:1494). Exegetical issues are contested concerning religious prostitution, the offence of Ham, Sodom, menses and semen. Gagnon’s goals are questioned alongside his methods, especially his desire to instruct the churches on how Biblical proscriptions should be enforced. ZAW 119/1 (2007) 86–89

1500 S.D. Snyman, Help Levitikus 18:22 en 20:13 die (NG) Kerk in die Debat oor Homoseksualiteit? Homosexuality is an issue currently heavily debated in church circles. Leviticus 18:22 and 20:13 are two texts quoted both for and against homosexuality. In this article a plea is made for a recognition for the literary and historical contexts of these texts before a decision can be made on whether the sayings of Leviticus 18 and 20 express themselves either for or against homosexuality. After viewing several translations of Leviticus 18:22 and 20:13, some observations are made in connection with the literary and historical contexts of the texts. It is argued that the prohibitions are aimed at the integrity of the extended family. The social values of honour and shame should also be taken into account. The prohibitions are further aimed at prohibiting incidental

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sexual acts between members of an extended family and not long standing relations between people of the same gender. OTE 19/3 (2006) 968–981

1501 J. Potgieter, Pemanente homoseksuele verhoudings van liefde en trou The writers of the Bible knew about homosexual relationships of love and commitment. Though definitions like “gay” or “homosexuality” were not used, sexual identity was known. According to the anthropology of the Mediterranean people, somebody’s identity was found in the way he or she lived. Studying the environment of the biblical writers the author investigates also homosexual relationships in Greek and Roman cultures. Verbum et Ecclesia 27/1 (2006) 174–185

1502 Yolanda Dreyer, Heteronormatiwiteit, homofobie en homoseksualiteit – ’n roetekaart vir ’n inklusiewe kerk The aim of the article is to indicate that heteronormativity has prevailed from premodern times to the modern world. The article argues that heteronormativity, embedded in a patriarchal mind-set, is central to the dynamics of belief patterns which determine, among others, gender roles, heterosexual marriage and sexual ethics which manifest in insider-outsider love-hate relationships. Aversion to sexual minorities (those who are not heterosexual) is a consequence. The article explores the following: the interconnection of sexuality, marriage and religion; the connection between homophobia and heteronormativity, and how these influence the sexual ethics of the church. In light of the above, the article focuses on the hatred of gays as a consequence of heteronormativity. It explains how an approach to Scripture which uncritically accepts patriarchy, could lead to the justification of homophobia. The article proposes biblical theological perspectives for a postmodern church which is inclusive and loyal to the spirit of the Christian gospel. HTS 62/2 (2006) 445–471

1503 Y. Dreyer, Prejudice, homophobia and the Christian faith community The aim of the article is to illustrate that prejudice differs fundamentally from legitimate presuppositions that come into play when people interpret the Bible or reflect theologically on contemporary issues such as homosexuality. It is argued that prejudice leads to the theologically untenable phenomenon of homophobia. Though the rejection of prejudicial attitudes does not mean that “anything goes”, it is a theological necessity to expose harmful attitudes and behaviours regarding sexuality. To this end the article investigates the labels “homosexual”, “gay” and “queer” that, on the one hand, express and perpetuate homophobia and on the other hand represent a search for authentic identity on the part of sexual minorities. The article reflects on the effect of underlying social identity theories on homophobia. Such theories include nominalism with its focus on “sameness” and essentialism that focuses on “difference”, as well as primordialism with its emphasis on the immutability of social identity formation and constructionism that highlights change. Verbum et Ecclesia 27/1 (2006) 155–173

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The end of life: illness – death – burial 1504 Robert M. Grant, Views of Mental Illness among Greeks, Romans, and Christians This paper offers extended quotations from medical treatises, collection of NT passages on all kind of possession, and presentation of Early Christian writers mentioning mental diseases in different contexts. NT.S 122; John Fotopoulos (ed.), The New Testament and Early Christian Literature in GrecoRoman Context; Brill, Leiden (2006) 369–404 (DZ)

1505 Jeffrey R. Zorn, The Burials of the Judean Kings: Sociohistorical Considerations and Suggestions Manasseh and Amnon (and Jehoiakim?) were buried in their palatial gardens not because of overcrowding in the royal tombs, but because they deliberately follow Assyrian burial customs. A.M. Maeir et al. (eds.), “I will speak the riddle of ancient times”. Archaeological and Historical Studies; Eisenbrauns, Winona Lake, Ind. (2006) 801–820 (BL)

1506 Francesca Stavrakopoulou, Exploring the Garden of Uzza: Death, Burial and Ideologies of Kingship The Garden of Uzza (2 Kgs 21,18.26) is commonly regarded as a pleasure garden in or near Jerusalem which came to be used as a royal burial ground once the tombs in the City of David had become full. However, in this article it is argued that the religious and cultic significance of royal garden burials has been widely overlooked. In drawing upon comparative evidence from the ancient Near East, it is proposed that mortuary gardens played an ideological role within perceptions of Judahite kingship. Biblical texts such as Isa 65,3–4; 66,17 and perhaps 1,29–30 refer not to goddess worship, but to practices and sacred sites devoted to the royal dead. Bib. 87/1 (2006) 1–21

Economic life: general ★ work – slavery – poverty ★ trade – tithing – other 1507 Stefan Alkier, Wirtschaftsleben in der Antike. Religion, Politik, Ökonomie und Recht Religion, Politik, Ökonomie und Recht bildeten im Alltagsgeschehen der Antike ein ineinander verzahntes Geflecht von Überzeugungen, Machtstrukturen, Wirtschaftsformen, Vorschriften und Gewohnheiten. Münzen waren nicht nur Zahlungsmittel, sondern auch Träger religiöser und politischer Botschaften. Politische Herrscher hatten nicht nur weltliche Macht, sondern waren auch Priester oder galten gar als göttliche Wesen. Tempel waren nicht nur religiöse Kultstätten, sondern auch bedeutende Wirtschaftsfaktoren und Orte der Rechtsprechung. Religiöse Überzeugungen waren nicht zuletzt auch wichtige Faktoren politischer Entscheidungen. Nimmt man dieses Ineinander unvoreingenommen wahr, versteht man so manchen biblischen Text besser. In diesem Artikel wird die Verflechtung von Religion, Politik, Ökonomie und Recht an ausgewählten Beispielen (z.B kaiserliche Steuer, Tempelkult, Bautätigkeit der Herodianer) näher betrachtet. BiKi 62/1 (2007) 2–9

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1508 Detlev Dormeyer et al. (eds.), Arbeit in der Antike, in Judentum und Christentum The following papers on manual work and labour are included in this collective volume: F. Siegert, Arbeit Gottes, Arbeit der Menschen. Plutarch im Gespräch mit Johannes; Th. Pola, Zwangsarbeit unter Salomo? (1 Kings 5:27–29; 9:15:22, etc. According to Pola, the “forced labour” idea is due to editorial manipulation of the text in the time of Hezekiah); J.C. de Vos, “Wer Weisheit lernt, braucht viel Zeit” Arbeit und Muße in Sirach 38,24–39,11; D. Dormeyer, Sklavenarbeit in den Silbergruben von Laureion (with a note on the slave Philemon and other slaves mentioned in the NT); idem, Das Verständnis von Arbeit im Neuen Testament im Horizont der Naherwartung (Mt 20.1–16). Münsteraner Judaistische Studien 20; Lit Verlag, Münster (2006) 1–182

1509 Jennifer A. Glancy, Slavery in Early Christianity Glancy offers a thorough social and cultural portrait of slavery in first-century CE Mediterranean culture, with special emphasis on slavery in the sayings of Jesus and in the letters of Paul. Also considered is the world of female prostitutes, who were often slaves. Glancy rejects the view, suggested by Winsome Munro (1998), that Jesus was a slave or former slave. – Originally published in 2002, the present study is now made available in a paperback edition. Fortress Press, Minneapolis, Min. (2006) XII/1–203 (BL)

1510 Jennifer A. Glancy, Slavery, Historiography, and Theology In Slaves in the New Testament: Literary, Social, and Moral Dimensions (Minneapolis 2005; IRBS 52:1512) J.A. Harrill provides ample material toward a social history of early Christian slavery, yet he resists writing such a history. His establishing of many slaves in the New Testament as literary products results in neglecting of evidence regarding actual Christian slaves, some living in Christian households and belonging to Christian masters. In Harrill’s book, history is absorbed into textuality and slaves are absorbed into stock characters. After reviewing this book chapter by chapter J.A. Glancy postulates that neither Christian slaveholders nor the practice of Christian slaveholding can or should be dissolved into literary convention. See also responses by J.A. Harrill (212–221) and J.A. Glancy (222–224) on following pages. BI 15/2 (2007) 200–211

1511 Winfried Thiel, Arm und Reich im Alten Testament The author surveys what the OT says about poverty. Historically, there is a growing differentiation between the poor and the wealthy, but some of the prophets have raised their voice against exploitation, and Ps 72 shows that the king was seen as being responsible for the general wellbeing of the people. GIL 21/2 (2006) 15–26 (BL)

1512 David L. Baker, To Glean or Not to Glean . . . According to Old Testament law (Lev 19.9–10; 23:22; Deut 24:19–22), harvest leftovers should be reserved for the poor. The purpose of this article is to understand better the practice of gleaning in the Ancient Near East and the Old Testament, and to reflect on the relevance of this ancient practice for modern society. ET 117/10 (2006) 406–410

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1513 John S. Holladay, Hezekiah’s Tribute, Long-Distance Trade, and the Wealth of Nations ca. 1000–600 BC: A New Perspective King Hezekiah’s tribute given to the Assyrian overlord (2 Kings 18:13–16; Rassam Cylinder in The Context of Scripture, vol. 2, 303) must be seen in the light of ancient Judah’s involvement with caravan trade of luxury goods originating in Arabia and going to the Mediterranean. The luxury goods, esp. gold and silver, come from tolls imposed upon the traders. The tribute Hezekiah paid consisted of exotic luxury goods previously accumulated in the royal treasury of Jerusalem. – An important essay on ancient economics. Seymour Gitin et al. (eds.), Confronting the Past; Eisenbrauns, Winona Lake, Ind. (2006) 309–331 (BL)

1514 Miracle Ajah, Tithing in Ugarit and the Pentateuch – Possible Implications for Africa The thesis of this paper is stating that a rigorous study and theological interpretations of the different examples of tithing in Ugarit and the Pentateuch can motivate a more reflected theological-ethical understanding and the practice of tithing amongst believing communities in Africa. The tithe demanded that the people serve their God at a significant cost to themselves. An appeal is made to the Church in Africa to consider how to mobilize support for her projects through the application of their theologicalethical understanding of tithing. Scriptura 91/1 (2006) 31–42

1515 Marty E. Stevens, Temples, Tithes, and Taxes: The Temple and the Economic Life of Ancient Israel This innovative study of the Jerusalem temple as an economic institution supporting itself from tithes is based largely on textual (biblical) and comparative evidence from ancient Egypt, Mesopotamia, and Greece. The main chapters focus on: temple construction, personnel, income, expenses, and the temple as “bank”. The Second Temple administrators are called the “de facto tax collectors in the Persian province of Yehud”. C.C. Torreys idea of the temple foundry is briefly mentioned, but not the extensive literature now available on the subject (see neues Bibel-Lexikon, vol. 3, 2001, cols. 492–493). It is to be hoped that the author pursues the subject further. Hendrickson Publishers/Alban Books, Peabody, Mass. (2006) XI/1–209 (BL)

1516 Jeffrey C. Geoghegan, Israelite Sheepshearing and David’s Rise to Power An analysis of the relevant texts (Genesis 31; 38; 1 Samuel 25; 2 Samuel 13) reveals that sheepshearing in ancient Israel was a significant celebration characterized by feasting, heavy drinking, and the settling of old scores. As a result of these associations, sheepshearing became an ideal backdrop for events in Israel’s past involving the repayment of debts or the righting of wrongs. Because both David and Absalom took advantage of sheepshearing for this purpose – and in the process aided their own ascents to the throne – sheepshearing became intimately associated with the emergence of the royal clan (Genesis 38) and the establishment of the Davidic dynasty. Bib. 87/1 (2006) 55–63

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1517 Oded Borowski, Ecological Principles in the Bible: Surviving the Hill Country The ancient Israelites knew that in order to be able to survive in the Judean hill country, a certain amount of ecological management was necessary. That ecological sensitivity did exist, is evident from the biblical text. A.M. Maeir et al. (eds.), “I will speak the riddle of ancient times”. Archaeological and Historical Studies; Eisenbrauns, Winona Lake, Ind. (2006) 401–406 (BL)

1518 David L. Baker, Safekeeping, Borrowing, and Rental In general, a person who is entrusted with someone else’s property – whether for safekeeping, borrowing, or rental – is expected to take good care of it. On the basis of this assumption, provisions are made in various ancient law collections for dealing with problems that may arise: for example, the loss or damage of such property. This article examines the laws on care of other people’s property in the ancient Near East and the Old Testament, especially Exod. 22.7–15 (Heb. 22.6–14), showing that they have much in common, but also that there are significant differences. One particular feature of biblical law which distinguishes it from other ancient (and modern) laws is its emphasis on borrowing, without payment, rather than rental. This may be compared with the laws on interest-free loans, in the Old Testament, which are also unique in the ancient Near East. JSOT 31/1 (2006) 27–42

Kingship/state – warfare 1519 Franceska Stavrakopoulou, Ancestral Advocacy and Dynastic Dynamics in the Books of Kings A striking feature of 1 Kings 1–2 is that text’s ritual and mythic portrayal of kingship. The present paper analyses the implications of David’s prostration in response to the news of Solomon’s anointing (1 Kings 1:47), the image of Solomon sitting on the divinely-established ancestral throne (1 Kings 1:35–37, 46), and the ritual of royal ancestral endorsement in the temple. – This is an important study of “myth and ritual” relating to ancient Judean kingship. LNTS 316; Philip McCosker (ed.), What Is It that Scripture Says? Essays in Biblical Interpretation, Translation and Reception; T & T Clark, London (2006) 10–24 (BL)

1520 Arndt Meinhold, Zur kosmologischen Dimension des davidischen Königs (am Beispiel Salomos als Tempelbauer und Affenimporteur) The author explores cosmic symbolism of the Davidic king in the following sources and subjects: Psalm 72; the Solomonic temple (esp. Isa 6); 1 Kings 10:22. Erfurter theologische Studien 90; Susanne Gillmayr-Bucher et al. (eds.), Ein Herz so weit wie der Sand am Ufer des Meeres; Echter Verlag, Würzburg (2006) 37–54 (BL)

1521 Dariusz Dziadosz, Czy w∑adza królewska pochodzi od Jahwe? Forma i znaczenie obrz\du namaszczenia w epoce monarchii w Izraelu Das erste Buch Samuel beschreibt eines der wichtigsten Ereignisse in der Geschichte Israels, den Übergang von der vorstaatlichen Gesellschaft (Amphiktyonie) zum Königtum. Im Namen Jahwes formt der Prophet Samuel zusammen mit dem Volk ein neues Verwaltungs- und Staatsystem, das zu gewaltigen sozialen und religiösen Umwandlungen führt, und die ganze Heilsgeschichte prägt. Die Einführung der menschlichen Macht anstelle der Theokratie ist eine unerwartete und enorme Neuordnung, die eine autoritative Bestätigung und zugleich eine Behutsamkeit verlangt, damit diverse Thronfolger

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ihre Macht nicht missbrauchen. Das Antidotum dafür soll ein spezieller Ritus der Salbung sein, die einerseits als eine göttliche Beglaubigung eines Königs gesehen werden kann, andererseits die Anerkennung durch das Volk bestätigt. Der Ritus versetzt den Gesalbten an die Spitze der Gesellschaft und führt zugleich zur Änderung der Identität und des Lebens des Betroffenen. ZNKUL 48/2 (2005) 37–62 (SS)

1522 Martin Arneth, Prinzipielle Monarchiekritik im Alten Testament. Zu einem Buch von Reinhard Müller Der Verf. rezensiert R. Müller, Königtum und Gottesherrschaft. Untersuchungen zur alttestamentlichen Monarchiekritik, FAT II/3, Tübingen 2004, 1–309. Diese Dissertation bietet ein breit gefächertes Spektrum und umfasst neben 1 Sam 8–12 auch die einschlägigen Texte des Richterbuches, das Königsgesetz des Deuteronomiums sowie die Erzählung vom Landtag in Sichern ( Jos 24). ZABR 12 (2006) 216–224 (EB)

1523 Dagmar Pruin, Gebira – Amt oder Ehrentitel? Some authors (G. Molin, H. Donner and others) postulate the existence of an office held by the Queen Mother in ancient Israel. Pruin reviews the evidence, feels that it is unconvincing, and argues that the relevant cases are to be understood differently: the king’s mother may have ruled as long as the future king was still a child (as argued by Z. Ben-Barak, in: A. Brenner, ed., A Feminist Companion to Samuel and Kings, Sheffield 1994, 170–185). OBO 222; D. Pruin, Geschichten und Geschichte; Academic Press, Fribourg (2006) 318–321 (BL)

1524 Henrietta L. Wiley, The War Hêrem and Martial Ritual Service and Sacrifice The paper elucidates the sacrificial character of the war hêrem (the ritual destruction of spoil and captured enemies) by paying close attention to the contexts of its ritual and literary usage. The “ban” is an act of annihilation by a sacrifier as an expression of relationship with the deity or the desire for relationship with the deity. Proceedings EGL & MBS 25 (2005) 69–76 (BL)

Legal institutions: general ★ inheritance – crime and punishment 1525 Otto Kaiser, Kodifizierung und Legitimierung des Rechts in der Antike und im Alten Orient. Vorstellung der Beiträge des gleichnamigen Symposiums Der von Markus Witte und Marie Theres Fögen vorgelegte Band zum gleichnamigen Symposium Kodifizierung und Legitimierung des Rechts in der Antike und im Alten Orient (Beihefte zur ZABR 5), Wiesbaden 2005, legt die Funktion der Gesetzessammlungen und Rechtsbücher der Alten dar und erinnert an ihre komplexen Wurzeln, die in dem von den jüdischen Schriftgelehrten intendierten Verständnis der Tora sowie im römischen Zwölftafelgesetz liegen. Der Band beinhaltet Beiträge zur vergleichenden biblischen und griechischen Rechtsgeschichte, die über das Prozessverfahren im archaischen und klassischen Griechenland informieren, das Alter des römischen Zwölftafelrechts diskutieren. Sie geben einen Überblick über die Genese und Stellung des Pentateuchs als Rechtsbuch vor dem Hintergrund des achämenidischen Rechts. ZABR 12 (2006) 344–353 (EB)

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1526 Eckart Otto, Völkerrecht in der Hebräischen Bibel und seine altorientalischen Wurzeln Das Völkerrecht des Alten Orients ist dem modernen Völkerrecht nur durch das römische und biblische Recht vermittelt. Das biblische Völkerrecht liefert entscheidende Impulse für die Ausbildung des okzidentalen Völkerrechts. Von besonderer Bedeutung sind dabei legitimierende exempla des Völkerrechts und Programme universaler Friedensordnungen. ZABR 12 (2006) 29–51 (EB)

1527 Eckart Otto, Neue Literatur zur biblischen Rechtsgeschichte Folgende Titel werden besprochen: Olivier Artus, Les lois du Pentateuque. Points de repère pour une lecture exégétique et théologique (LeDiv 200), Paris 2005; Bernard S. Jackson, WisdomLaws. A Study of the Mishpatim of Exodus 21:1–22:16, Oxford 2006; Jean-François Lefebvre, Le jubilé biblique. Lv 25 – exégèse et théologie (OBO 194), Fribourg 2003; Matthias Franz, Der barmherzige und gnädige Gott. Die Gnadenrede vom Sinai (Ex 34,6–7) und ihre Parallelen im Alten Testament und seiner Umwelt (BWANT 160), Stuttgart 2003; Innocent Himbaza, Le Décalogue et l’histoire du texte. Études des formes textuelles du Décalogue et leurs implications dans l’histoire du texte de l’Ancien Testament (OBO 207), Fribourg 2004; Karin Finsterbusch, Weisung für Israel. Studien zu religiösem Lehren und Lernen im Deuteronomium und in seinem Umfeld (FAT 44), Tübingen 2005; Markus Zehnder, Umgang mit Fremden in Israel und Assyrien. Ein Beitrag zur Anthropologie des “Fremden” im Licht antiker Quellen (BWANT 168), Stuttgart 2005; Jonas C. Greenfeld et al., The Aramaic Levi Document. Edition, Translation, Commentary (Studia in Veteris Testamentii Pseudepigrapha 19), Leiden 2004; Hindy Najman, Seconding Sinai. The Development of Mosaic Discourse in Second Temple Judaism (Supplements to the JSJ 77), Leiden, Boston 2003. ZABR 12 (2006) 72–106 (EB)

✩ 1528 Zafrira Ben-Barak, Inheritance by Daughters in Israel and in the Ancient Near East: A Social, Legal and Ideological Revolution In the ancient world (Sumer, Babylon, Nuzi, Emar, Harran, Athens), by the father’s order, a daughter might inherit in the absence of a son. In biblical Israel, the solution for the underlying problem of keeping the inheritance within the family and tribe was that the inheriting daughter was to stay in the “father’s house” (bet ab) after marriage, see Numbers 36:8. The case of the daughters of Zelophehad is discussed in detail (Numbers 27:1–11; 36). – Available from Archaeological Center Publications, 7 Mazal Dagim Street, Old City of Jaffa, 68036 Israel. Archaeological Center Publications, Jaffa (2006) XVIII/1–254

1529 Bernard S. Jackson, Homicide in the Hebrew Bible: A Review Essay Besprochen wird Pamela Barmash, Homicide in the Biblical World, Cambridge 2005 (IRBS 51:1765). Die Studie bietet einen Überblick über biblische Quellen (Gesetzestexte wie narrative Texte) und vergleicht sie mit den Quellen des antiken Nahen Osten. Beide Quellenarten werden je in sich als weitgehend unabhängig voneinander betrachtet. ZABR 12 (2006) 362–374 (EB)

1530 Ben-Zion Rosenfeld et al., Fraud: From the Biblical Basis to General Commercial Law in Roman Palestine The article deals with the understanding of the historical and legal components of the law prohibiting fraud (honayah) as appears from the Bible to Rabbinic literature. The

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first section reviews this law and its understanding from Biblical times until the destruction of the Second Temple. Then follows a discussion of the changes that arose after this period, based on the information gleaned from the rabbinic literature, on fraud, its development, and its structure. The law declares that every deviation of one sixth of an accepted price is called fraud. The article analyzes the main issues of the law such as: is this sixth of the gross price or of the net price? How can one set the legal definitions of profit and fraud for an object that was resold several times. The authors analyze cases in which it is difficult to set a price due to various reasons, or items that both the buyer and seller cannot complain of fraud. The rabbinic law is compared and contrasted to the contemporary Roman law. JSJ 37/4 (2006) 594–627

1531 Massimo Grilli, La pena di morte alla luce del pensiero biblico sulla giustizia This contribution offers a reflection on the death penalty in the light of OT Law that enforced and sanctioned it only within the scope of the biblical understanding of justice. Starting therefore with the Torah and moving through the Prophets into the New Testament, the reader is called to question the logic behind retributive justice, as it attempts to re-establish the desecrated order. Retributive justice does so by means of a ‘just’ punishment, by giving everyone one’s due, and through the emendation of the culprit. The cross, though, goes well beyond the understanding of God as symmetry and the concept of a ‘matching’ justice. In Christ’s death, the first place cannot be accorded to an order that needs to be set right again; still less can it be given to the suppression of bad subjects. That first place must belong to the human person who cries out for redemption and asks to be re-created in God’s image. This would amount to nothing less than a restitutio principii ! Gr. 88/1 (2007) 67–91

1532 Dieter Krimphove, “Wir haben ein Gesetz . . .!” Rechtliche Anmerkungen zum Strafverfahren gegen Jesus This is a complete historical analysis of the lawsuit that ended with the execution of Jesus. There were, in fact, two lawsuits: a first one according to Jewish law, and a second one on the basis of Roman law. Krimphove sketches the legal situation and concludes that the Jewish sentence could be based exclusively on Jesus’ messianic claim. The Romans merely executed the verdict of the Jewish institution that demanded the delinquent’s stoning and subsequent hanging; the crucifixion was the Roman equivalent of what Jewish law required. One should not question the legality of the procedure as such. – The present book constitutes a thorough revision of a study originally published in 1997. Ius vivens B 5; Lit Verlag, Münster (2006) X/1–254

1533 Otto Betz, Der Prozess Jesu im Licht jüdischer Quellen Originally published in “Aufstieg und Niedergang der römischen Welt” (vol. II.25/1, 1982, pp. 565–647), this detailed study of the trial of Jesus is here reprinted with minor corrections. The editor Rainer Riesner has added two important papers: an article by Betz who summarises his results (The Temple Scroll and the trial of Jesus, Southwestern Journal of Theology 30, 1988, 4–8) and his own bibliographical survey of contributions to the study of the trial (here pp. 101–110, listing 44 items). The main reason for the trial to happen, according to Betz, was Jesus’ claim to the messianic office, admitted before Caiaphas as recorded by Mark. In the arrest and trial of Jesus, Jewish and Roman authorities cooperated. (See also the book by Dieter Krimphove, abstracted in this issue of IRBS.) Biblische Archäologie und Zeitgeschichte 13; Brunnen Verlag, Gießen (2007) 1–123 (BL)

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The world of learning: scribal culture – literacy ★ music 1534 Karel van der Toorn, Scribal Culture and the Making of the Hebrew Bible The following subjects receive detailed treatment: books that are not books – writing in the world of the Bible; authorship in antiquity; in search of the [Hebrew] scribes – the biblical evidence; scribal modes of text production; scribal culture in the mirror of Deuteronomy; the book of Jeremiah as scribal artifact; the scribal construct of holy writ; the closure of the Hebrew Bible. The Hebrew Bible, according to the author, is the work of the scribal workshop of the Second Temple period, ca. 500–200 BCE. The transformation of Judaism into a religion of the book promoted the scribes to a prominent position; in fact, they claimed a monopoly on religious instruction. See also IRBS 52:69. – The author does not accept the frequently found abecedaries as evidence of scribal training; instead, he thinks of them as sample texts for engravers and potters (following M. Haran). Harvard University Press, London (2007) X/1–401 (BL)

1535 Ryan Byrne, The Refuge of Scribalism in Iron I Palestine The standardization of scribal products often admits of institutional patronage. Scribal variegation, on the other hand, sometimes suggests the decentralization of sponsorship or commission. As both a craft and a technology, writing had restricted cultural functions in the ancient Near East. These cultural particulars speak to the agency of political programs to foster refinement and systemic customization. Where and how did scribes in Canaan ply their trade in the political interregnum between the ebb of cuneiform and the rise of the Iron II states? A survey of the early linear alphabetic corpus suggests that this medium largely appealed to prestige interests before the Iron II states harnessed its potential and instrumentalized its professionals. Elite posturing offered refuge to scribes on the periphery of the Iron I political economy. Scribal curricula may hold clues touching on the relationships between institutions and technological refinement, between the cognitive potential of technology and its cultural application, and between the respective scribal intelligentsias of cuneiform and the linear alphabet. BASOR 345 (2007) 1–31

1536 Richard S. Hess, Writing about writing: abecedaries and evidence for literacy in Ancient Israel The 2005 discovery of an abecedary from the tenth century BCE at the Judean site of Tel Zayit dramatically attests to the increasing evidence for the presence of writing during the Israelite monarchy. As an example from early in the history of the development of the Hebrew script, this text supplements epigraphic and biblical attestations to the early and ongoing presence of readers and writers at many levels of Israelite society. VT 56/3 (2006) 342–346

1537 André Lemaire, Lire, écrire, étudier à Qoumrân et ailleurs A survey on what we know about reading, writing, and the study of books in firstcentury CE Judaism, mainly on the basis of the Dead Sea scrolls. While Jesus does not seem to have been schooled in reading and writing, this was definitely the case with Paul. André Lemaire et al. (eds.), Qoumrân et le judaïsme du tournant de notre ère; Peeters, Leuven (2006) 63–79 (BL)

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✩ 1538 Theodore W. Burgh, Listening to the Artifacts: Music Culture in Ancient Palestine Supervised by the archaeologist W.G. Dever, this PhD thesis offers a thorough interpretation of both texts and archaeological finds relating to the performance of music in Iron Age Israel. The central chapters deal with instruments, sex and gender in musical performance, religious and secular performance contexts, and performance space (in courtyards; buildings in ancient Israel were too small to accommodate even small groups of musicians). T & T Clark International, London (2006) X/1–181 (BL)

1539 Michaela Geiger et al. (eds.), Musik, Tanz und Gott. Tonspuren durch das Alte Testament The following papers are included in this collective volume: J. Ebach, Der Ton macht die Musik; M. Leutzsch, Miriams Lied am Schilfmeer; M. Geiger, Miriams Tanz am Schilfmeer als literarischer Schlüssel für das Frauen-Tanz-Motiv; R. Kessler, David musicus; F. Hartenstein, “Wach auf, Harfe und Leier, ich will wecken das Moregnrot”. Musikinstrumente als Medien des Gotteskontakts im Alten Orient und im Alten Testament; G. Baumann, JHWH – ein musikalischer Gott? SBS 207; Verlag Katholisches Bibelwerk, Stuttgart (2007) 1–144

Religious institutions Temple – cultic images/aniconism ★ priests/women – purity ★ conversion 1540 Melody D. Knowles, Centrality Practiced: Jerusalem in the Religious Practice of Yehud and the Diaspora in the Persian Period Centrality, a notion developed and well established in human geography, has rarely been used in the study of the Bible. Knowles uses it to describe the position Jerusalem and its temple enjoyed for Jews living in Palestine as well as those who lived in faraway countries such as Babylonia and Egypt. Centrality is here studied through the practices of animal sacrifice, pilgrimage, tithing, and the use of incense and figurines. The author integrates textual study with the analysis of archaeological evidence. All those interested in how Jerusalem developed into an ancient pilgrimage center will find much interesting material in this Princeton doctoral dissertation. Archaeology and Biblical Studies 16; Society of Biblical Literature, Atlanta, Ga. (2006) VII/1–181

1541 Tomasz Tu„odziecki, •wiAtynia jerozolimska jako znak jedno≤ci religijnej i politycznej monarchii Izraela Die Eroberung des isolierten Stadtstaates Jerusalem durch David war zunächst nichts mehr als ein Akt der politischen Klugheit. Jerusalem wurde als sein Eigentum zuerst zur “Davidsstadt” (2 Sam 5,7.9). Die eigentliche Bedeutung gewann die Stadt für Israel erst durch den späteren, außerordentlichen Akt Davids: der Überlieferung der Lade nach Jerusalem. Damit wurde ein einziges, legitimes Zentrum der Religion und der Politik für das ganze Volk geschaffen. Von den Redaktoren des deuteronomistischen Geschichtswerkes wurde diese Tat Davids als eine Erfüllung des Willens Gottes gedeutet: Es gibt nur eine legitime heilige Stätte, die Gott für seinen Namen erwählt hatte, und es ist Jerusalem (Dtn 12). Mit diesem Maßstab werden von den Deuteronomisten alle Nachfolger Davids gemessen und zumeist verworfen. VV 8 (2005) 51–71 (SS)

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1542 Tryggve N.D. Mettinger, A Conversation with My Critics: Cultic Image or Aniconism in the First Temple? The case for a cult image of Yahweh, recently suggested by a number of historians (including H. Niehr and C. Uehlinger), does not seem to have been proved. Yairah Amit et al. (eds.), Essays on Ancient Israel in Its Near Eastern Context; Eisenbrauns, Winona Lake, Ind. (2006) 273–296 (BL)

1543 William G. Dever, Archaeology and Ancient Israelite Iconography: Did Yahweh Have a Face? A variety of ancient artefacts demonstrates that at least the popular religion of ancient Israel was definitely not aniconic. See also the author’s book: Did Yahweh Have a Wife? Archaeology and Folk Religion in Ancient Israel, 2005; IRBS 52:1807. A.M. Maeir et al. (eds.), “I will speak the riddle of ancient times”. Archaeological and Historical Studies; Eisenbrauns, Winona Lake, Ind. (2006) 461–475 (BL)

✩ 1544 Dorothea Erbele-Küster, Der Dienst der Frauen am Eingang des Zeltheiligtums (Exodus 38:8) – Kultisch-religiöse Verortungen von Frauen in Exodus und Leviticus The following passages refer to cultic activities done by women: Exod 35:22; 38:8; Lev 1:5. An important passage is Lev 6:11, for here the Hebrew author specifies that “male” sons are meant; which means: in other passages, “banim” may refer to male and female progeny. Riemer Roukema (ed.), The Interpretation of Exodus; Peeters, Leuven (2006) 265–281 (BL)

1545 Christine Stark, “Kultprostitution” im Alten Testament? Die Qedeschen der Hebräischen Bibel und das Motiv der Hurerei This complete review of all the biblical passages on male and female alleged cultic prostitutes concludes that the prostitution hypothesis, although deeply rooted in scholarly imagination, is not tenable. Cultic functionaries who served in the context of idolatric or at any rate suspect forms of worship were accused of “whoring” (in the polemical language of the Bible), but there is no reason to take this accusation literally and explain it with reference to a doubtful tradition reported by Herodotus. OBO 221; Academic Press Fribourg, Fribourg (2006) VI/1–249 (BL)

1546 Susan Ackerman, Women and the Worship of Yahweh in Ancient Israel Why are women reported to have abandoned Yahwistic worship in the years around 600 BCE? A possible answer might be as follows: If Josiah’s reform did have the effect of removing women from the manufacture of cultic textiles for Yahweh’s goddess consort and the making of cultic music, then the women of the post-Josianic era may have felt themselves compelled to abandon Yahwistic worship to find more meaningful venues for religious expression elsewhere. Seymour Gitin et al. (eds.), Confronting the Past; Eisenbrauns, Winona Lake, Ind. (2006) 189–197 (BL)

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1547 Lena-Sofia Tiemeyer, The Question of Indirect Touch: Lam 4,14; Ezek 44,19 and Hag 2,12–13 This article compares Lam 4,14; Ezek 44,19 and Hag 2,12–13 with regard to the transference of impurity and holiness via indirect touch. Lam 4,14 forms an apt parallel to Hag 2,13 in that both texts claim that impurity can be transmitted via indirect touch. In contrast, Ezek 44,19 contradicts Hag 2,12 concerning the transmission of holiness. The discussion focuses mainly on the translation of Lam 4,14, with specific attention to the interpretation of the verb n’l, the uses of the root qd“ in Hag 2,12 and Ezek 44,19, and finally considers whether or not Ezek 44,19 refers to indirect touch. Bib. 87/1 (2006) 64–74

✩ 1548 Seth Schwartz, Conversion to Judaism in the Second Temple Period: A Functionalist Approach The social system in the eastern Mediterranean was in part based on the friendship wealthy landowners cultivated with their counterparts in neighbouring districts. For Jewish landowners, this was a problem, for Jews were required to stay separate, at least according to a requirement imposed some time during the Persian period. Fictive kinship between Jews and non-Jews occasionally provided the possibility of evading restriction. The possibility of conversion was introduced at a time when the political and economic tendency in the eastern Mediterranean was toward greater regional integration. It functioned to enable for the Jewish elite geographically more widespread and scattered friendships than would have been possible if such friendships had continued to rely on fictive kinship alone. Conversion also made it possible to become Jewish without any connection to marriage. Ancient Judaism and Early Christianity 67; Shaye J.D. Cohen et al. (eds.), Studies in Josephus and the Varieties of Ancient Judaism; Brill, Leiden (2006) 223–236

Ritual acts: sacrifice ★ circumcision – ritual bathing ★ magic 1549 Alfio Filippi (ed.), Il Sacrificio Five papers deal with the OT: surveying research on sacrifice in the OT (with much bibliography; by I. Cardellini), commenting on the Passover sacrifice (M.P. Scanu) the various forms of communion sacrifice (zäbah, shelamîm, todâh; by G. Odasso) the prophetic critique of sacrificing (G. Strola), and expiation and vicarious sacrifice (G. Bellia). Another five essays deal with sacrifice in the NT: the sacrifice of Christ (C. Doglio), the Servant of the Lord and his sacrifice (G. Benzi), hilastêrion in Rom 3:25 and related matters (S. Romanello) Hebrews (F. Manzi), and, finally, life as sacrifice according to Rom 12:1–8 (A Gieniusz). All papers are in Italian. PSV 54; Centra editoriale dehoniano, Bologna (2006) 1–278

1550 Ayse Tuzlak, Blood Sacrifice in the Hebrew Bible Review article of four books on sacrifice, blood, and purity: W.K. Gilders (2004), J. Klawans (2005), W.J. Bergen (2005), Kristin de Troyer et al. (2003). Gilders mistrusts cross-cultural comparison, whereas Bergen believes in it and finds answers through the study of popular culture. Klawans, by contrast, sets his study firmly in the context of modern theoretical discussions of sacrifice. The book edited by de Troyer is different from the others as it focuses on feminist issues. From Tuzlak’s review, J. Klawans, Purity, Sacrifice, and the Temple (Oxford 2005) emerges as the most significant recent study on sacrifice. JBL 125/4 (2006) 797–805 (BL)

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1551 F.S. Naiden, Rejected Sacrifice in Greek and Hebrew Religion Scholars of Greek religion, notably Walter Burkert and Jean-Pierre Vernant, have ignored the few but important examples of sacrifices that meet with rejection, and along with this oversight have minimalized the legal and moral aspect of sacrifice. The same error has led them to overlook the similarity between rejected sacrifice in Greek religion and rejected sacrifice in ancient Judaism, where the same infrequent but important phenomenon occurs. This paper proposes a typology for rejected sacrifice and attempts to balance similarities and differences to be found in Greek and Hebrew practice, notably with respect to sacrifices rejected as punishment for sacrilege. JANER 6 (2006) 189–223

1552 JoAnn Scurlock, The Techniques of the Sacrifice of Animals in Ancient Israel and Ancient Mesopotamia: New Insights through Comparison This study examines the sacrificial systems of ancient Israel and Ancient Near East in comparative perspective in the hope that the why’s and why not’s of each system might be better understood by putting the beliefs and practices of ancient Israelites back into their original context. In the first part, the preliminaries for sacrifice are discussed, including the choice of animal, the laying on of hands, the importance of blood, and the preparation of the sacrificed animal. Holocaust offerings in Mesopotamia and leftovers of the sacrifice are also considered. In the second part, the examination is extended to include occasional sacrifices, regular offerings, and the problem of interpreting the language of offerings. AUSS 44/1 (2006) 13–49, 44/2 (2006) 241–264

1553 Mariusz Rosik, Ofiary przeb∑agalne: od rytua∑u do teologii (Kp∑ 4,1–35; Lb 15,22–31) Sacrifices were the principal act in Israel’s cult. The article treats expiatory sacrifices in ancient Israel (Lev 4:1–35; Num 15:22–31). The purpose of these sacrifices is to reestablish the covenant with God. The author describes the circumstances when expiatory sacrifices should be offered and then explains the difference between the sacrifice for sin and the sacrifice of reparation. He also gives the scheme of the ritual of expiatory sacrifices. Theological meaning of these sacrifices is shortly presented in the conclusion. VV 8 (2005) 31–49 (SS)

1554 Ed Noort, Child Sacrifice in Ancient Israel: The status quaestionis Jeremiah 19:5 and Ezek 20:25, though contradicting each other, seem to imply the actual practice of child sacrifice in ancient Israel. Kings Ahaz and Manasseh (see also IRBS 51:1793: 52:1699) are by the Deuteronomist accused of child sacrifice, which amounts to vilification, but the accusation is no doubt not simply invented. – For recent comparative material, see: (1) in the same volume, H. te Velde, Human sacrifice in ancient Egypt (pp. 127–134) who concludes that in Egypt, human sacrifice was the exception rather than the rule; (2) J.J. Azize, Was there regular child sacrifice in Phoenica and Carthage? (in: J. Azize et al., eds., Gilgame“ and the World of Assyria, Peeters, Leuven 2007, pp. 185–206) who affirms that there indeed was, adding that the evidence for human sacrifice in Greece and Rome is better than that for the practice in Phoenicia, Canaan, and Israel. Jan N. Bremmer (ed.), The Strange World of Human Sacrifice; Peeters, Leuven (2007) 103–125 (BL)

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1555 Bennie H. Reynolds, What Are Demons of Error? The Meaning of “jdj †‘wt’ and Israelite Child Sacrifices This article investigates the meaning of the Aramaic phrase “jdj †'wt" “the demons of error” in 4QpsDana –b ar and considers the implications of that meaning for Second Temple demonology and Second Temple conceptions of Israelite child sacrifices. RdQ 22/4 (2006) 593–613

✩ 1556 Philip J. King, Circumcision – Who Did It, Who Didn’t and Why Circumcision has a long history in the ancient world, although its origin and purpose remain uncertain. The practice can be traced as early as the 23rd century BCE in Middle Egypt. West Semitic peoples, including the Canaanites, Ammonites, Moabites, Edomites, Phoenicians and Arameans were also circumcised. There is no clear evidence, however, that the East Semitic peoples of Mesopotamia, such as the Akkadians, Assyrians and Babylonians, were circumcised. The Biblical Hivites living in Canaan, on the other hand, were also apparently uncircumcised as well as the Philistines. In Greco-Roman culture circumcision was regarded as abhorrent. For the Israelites, circumcision had a special religious meaning. It was the principal sign of Israel’s covenant relationship with Yahweh (Gen 17). BAR 32/4 (2006) 48–55

1557 Honora Howell Chapman, Paul, Josephus, and the Judean Nationalistic and Imperialistic Policy of Forced Circumcision The policy of forced circumcision as it developed in the Hasmonean period should be taken into account when discussing the issue of circumcision in Paul. Both Josephus and Paul reject forced circumcision. Ilu, Revista de Ciencias de las religions 11 (2006) 131–155 (BL)

1558 Jonathan D. Lawrence, Washing in Water: Trajectories of Ritual Bathing in the Hebrew Bible and Second Temple Literature This University of Notre Dame thesis presents a survey of all the relevant textual and archaeological data, complete with many photos of water installations that date, roughly, from the NT period. A long section deals with “washing in the Dead Sea Scrolls” (pp. 81–154), and here the author concludes that the Qumran sectarians extended priestly purificatory rituals to lay members of the community. Academia Biblica 23; Society of Biblical Literature, Atlanta, Ga. (2007) XIX/1–294

✩ 1559 Michael Labahn et al. (eds.), A Kind of Magic: Understanding Magic in the New Testament and Its Environment As G.H. Twelftree demonstrates, once more, Jesus should not be set apart from ancient magic; indeed, he operates within its methods. Therefore it is imperative for NT scholars to acquaint themselves with the subject. The following papers are included in this volume: D. Pezzoli Olgiatti, From mageia to magic; E.O. Nwaoru, Magic in the ancient world and in African culture; T. Holmén, Jesus and magic; G.H. Twelftree, Jesus the exorcist and ancient magic; M. Becker, Magoi – astrologers, ecstatics, deceitful prophets; S.E. Porter, Magic in the book of Acts; A. Jeffers, Magic before the dawn of time: understanding magic in the OT; E. Tigchelaar, Catalogue of spirits, liturgical manuscript with angelological content, incantation? (4 Q 230,1); Chr. Kunst, The daugh-

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ters of Medea; U. Reimer, Fascinating but forbidden? Magic in Rome; P. van der Horst, The Greek magical papyrus of Paris (PGM IV) and the Bible; B. Lietart Peerbolte, The Eighth Book of Moses (PLeiden J 395). – A most useful update on magic in the NT ear. LNTS 306; T & T Clark, London (2007) XIV/1–208 (BL)

1560 Peter Busch, Magie in neutestamentlicher Zeit Busch offers an introduction to the Hellenistic world of magic and magicians, shows how this world is also that of the NT. Although the author is somewhat more generous than others on admitting the closeness of certain NT phenomena to ancient magic, he is careful to draw a line between what is magical and what is truly Christian (and therefore not magical; see his earlier paper on Jesus, IRBS 48:1593). Exorcisms, baptism, and the Eucharist are not considered by him. For an attempt to speak more positively on ancient Christian magic, see Bernhard Lang, Sacred Games: A History of Christian Worship (1997; German: Heiliges Spiel, 1998). FRLANT 218; Vandenhoeck & Ruprecht, Göttingen (2006) 1–190 (BL)

Festivals – Pesach 1561 Estelle Villeneuve, Die Feste des Neuwerdens im Alten Orient. Rituale im Rhythmus des Lebens Die Völker des antiken Ostens waren mit dem Wechsel der Jahreszeiten existenziell verbunden. Weil von diesen Zyklen Leben oder Tod ganzer Gesellschaften abhingen, galten sie als heilig und wurden in besonderen Feiern gewürdigt. Inschriften geben einen Einblick in die kultischen Traditionen und rituellen Handlungen, die für diese Anlässe geschaffen worden sind. Eine besondere Rolle kam dabei dem König als dem Garant für den Bestand des jeweiligen Reiches zu. WUB 40 (2006) 12–17

1562 John B. Geyer, Blood and the Nations in Ritual and Myth In his book Mythology and Lament (Aldershot 2004; IRBS 50:496) the author suggested that the oracles about the nations might have had their Sitz im Leben in the ceremonies of the Day of Atonement (more properly called the Day of Purgation) as this developed into the celebration of the Year of Jubilee. The present paper is an initial exploration of that possibility linking ritual, myth and stories about the elimination of the enemy. Anat’s blood bath (KTU I 3 ii) is seen as having the same purpose as Lev. xvi in terms of cleansing the sanctuary through blood rites which, in the case of Anat, means the slaughter of the unspecified foe. Exod. xvii 8–16 is found to be a narrative that applies the same principles and the same ritual setting to the slaughter of a supposed foe. It is suggested that the oracles about the nations fit into the same mythological/ritual setting. VT 57/1 (2007) 1–20

1563 Jacques Briend, Vom Weidewechsel zum Tempelfest. Die Pesachfeier von Mose bis Jesus Die Ursprünge des jüdischen Pesachfestes sind im Frühjahrsfest der Nomaden zu sehen, bei dem ein Blutritus an einem Tier als Schutzritual vor bösen Mächten sowie ein rituelles Mahl zum Dank für den Regen auf neuen Weidegründen stattfanden. Dieses zweite Element wurde bei der Aufnahme des Festes in das Buch Dtn und in den liturgischen Kalender des Tempels im 7. Jh.v. betont. Vom Familienritus entwickelte sich Pesach damit zu einer offiziellen Zeremonie in Jerusalem. Der Beitrag bietet eine Beschreibung dieser Zeremonie zur Zeit Jesu. WUB 40 (2006) 18–22 (DL)

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1564 Magdel le Roux, Celebrating the feasts of the Old Testament in Christian contexts From its first inception Christianity attempted to slander and suppress the pagan myths and rituals in the name of its own message. This, however, does not alter the fact that the church also sought some connections in the sphere of myth. Since the Reformation many Protestant churches have tended to “cleanse” the church from all forms of symbols and rituals that could be reminiscent of its earlier connection with the Roman Catholic Church. The article argues that this left an emptiness, a longing for symbols and rituals which usually form an essential part of a normal religious experience. The Old Testament has both a “deficit” and a “surplus” which might have an abiding significance for Christians. It has become clear from archaeological discoveries that Jewish societies formed an integral part of early Christian societies. HTS 62/3 (2006) 1001–1028

Early Judaism: prayer – sects 1565 Mark J. Boda et al. (eds.), Seeking the favor of God. Volume 1: The Origins of Penitential Prayer in Second Temple Judaism Penitential prayer “is a direct address to God in which an individual, group, or an individual on behalf of a group, confesses sin and petitions for forgiveness as an act of repentance” (p. XV). Ten papers and a postscript (by S.E. Balentine) explore penitential prayer, in part beyond the classical relevant texts Ezra 9; Neh 1:5–11, 9; Dan 9:4–19. New texts here considered include Lev 16 and 26; Isa 63–64; Jer 12:1–13; 14:1–15; Joel 1–2; Ps 106, and the book of Job. The argument that in the late period, lament was replaced by penitence, is presumably to be abandoned. – An important, though technical, contribution to the study of prayer in antiquity. Early Judaism and Its Literature 21; Brill, Leiden (2006) XII/1–249 (BL)

1566 Eckart Otto, Staat – Gemeinde – Sekte. Soziallehren des antiken Judentums Der Beitrag basiert auf der Studie von Ernst Troeltsch, Die Soziallehren der christlichen Kirchen und Gruppen, Tübingen 1912, in der er seinen Ansatz von Interaktion von Religionsgestalten und ihren Organisationsformen von Kirchen, Sekten und Mystik entwickelt. Es wird ein Überblick über die letzten 100 Jahre zum antiken Judentum gegeben, wobei zunächst die Position Max Webers dargelegt wird und auch ein Ausblick auf das moderne Judentum im Staat Israel nicht fehlt. ZABR 12 (2006) 312–343 (EB)

Early Christianity: community ★ leadership roles ★ ritual acts (baptism, Eucharist) – healing 1567 Jörg Rüpke (ed.), Gruppenreligionen im römischen Reich. Sozialformen, Grenzziehungen und Leistungen Several of the essays included in this volume deal with, or include references to, early Christianity as a “group religion” – a kind of religious association – within Roman culture. In the city of Rome, argues H. Cancik, three features were characteristic for Christians: the preacher who instructed others in the same way as contemporary philosophers, the formal instruction and initiation of new members, and the idea that the local Christian community was a “collegium” (though without having this official status). James Dunn adds that Christians needed certain boundary markers to set them off against pagans and Jews alike; the key boundary marker was baptism in the name

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of Christ. Michael Bachmann points out that the “works of the law” (erga nomou) were boundary markers of Jewish existence, but not of Pauline Christianity; Bachmann sketches the story of the Pauline expression in early-Christian literature of the postNT period. Johannes Woyke’s paper, on 1 Corinthians 8 and 10, shows how belief in the one God and one Lord received its particular profile by the demonization of pagan ritual. Studies and Texts in Antiquity and Christianity 43; Mohr Siebeck, Tübingen (2007) VII/1–212 (BL)

✩ 1568 Brian Capper, Apôtres, maîtres de maison et domestiques; Les origines du ministère tripartite Dans cet article, Capper suggère qu’on trouve dès la période du Nouveau Testament le modèle du ministère tripartite comprenant des évêques, des prêtres et des diacres, période à laquelle des ministres itinérants visitent des petites églises de maison. Ils ont l’habitude de se réunir dans la salle à manger des maîtres de maison qui offrent le repas chrétien, assistés par des domestiques de confiance. Pour les chrétiens de la deuxième génération, ces réunions s’élargissent, sont présidées par un évêque unique et se tiennent en des lieux nouveaux, plus ouverts au public. Ayant été élevés au titre de délégués apostoliques ou ayant été nommés parmi des itinérants devenus sédentaires ou des chrétiens du lieu particulièrement qualifiés, ces évêques remplacent les itinérants. Pour l’eucharistie, ils sont assistés par des diacres, qui sont recrutés parmi les anciens domestiques de confiance. Les maîtres des églises de maison, désormais rassemblés, constituent le groupe des anciens. ETR 81/3 (2006) 395–428

1569 Robert J. Jones et al., ’n Kerugmatiese perspektief op bedieninge in die Nuwe Testament The article argues that the term “office” and its meaning, as found in the New Testament, cannot be applied without reserve to the understanding of office in the present-day church. From a Biblical and Reformed perspective, the logical place to look for clarity on this matter would be the documentation of the New Testament and the early church of the second and third centuries CE. This article investigates the origin of “office”, as well as the intention of office in the New Testament and writings of the early church. A basic assumption is that the understanding of office and church cannot be separated from one another. The article illustrates that Paul’s view of the church, ministries, kerygma and charismata, is of central importance for the understanding of the New Testament’s intention of ministries. HTS 62/4 (2006) 1489–1511

1570 Ritva H. Williams, Stewards, Prophets, Keepers of the Word: Leadership in the Early Church Stewards (oikonomoi) and prophets emerge from this study as essential roles in early Christianity, while keeping the word and passing it on in oral transmission is a more diffuse, less personalized activity that involves all the members of the community, but crystallized in written documents such as the gospels (and the Sayings Source). The author is inspired by the Malina-Pilch school of research into the ancient Mediterranean cultural background. Hendrickson Publishers/Alban Books, Peabody, Mass. (2006) XII/1–228 (BL)

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1571 Augustín del Agua Pérez, Los Fundamentos Bíblicos del Primado En la Exégesis Actual del NT. A modo de estado de la cuestión The figure and the development of the ministry of Peter in the NT is presented. Recent non catholic researches are analyzed. The dialogue that should exist linking historical critical exegesis, the canonical dimension of the Scriptures, the theology and the OT conceptual tradition and hermeneutics is showed. This is in order to find the meaning of that ministry in the NT writings. This work is presented as a catholic synthetic essay with ecumenical purposes. Qol 40 (2006) 3–52

✩ 1572 Camille Focant, Du temple à la maison: L’espace du culte en esprit et en vérité This study of the special dimension in the four gospels reveals a distinctive pattern: Matthew and John relate Jesus more closely to Jewish ritual space, which is in keeping with their general Judeo-Christian perspective. Mark and Luke, by contrast, emphasize the distance of Christ and his followers to Jewish places of worship – sign of a pagano-Jewish mentality. RTL 37/3 (2006) 342–360 (BL)

1573 Gerhard A. van den Heever, Making Body Politic: The Rhetoric of Early Christian Baptismal Discourse This article considers contemporary baptismal discourse in a Reformed theological context in its relation to early Christian baptismal practice and discourse. It is argued that whereas Reformed baptismal discourse presents the ritual as connection with divinity, early Christian baptismal practice had a primarily social function. Early Christian baptism was a way of constituting a new “body politic.” The difference between the two types of baptismal discourse is an effect of the different social functions of the two religious discourses in different contexts. The changing nature of religious performance as demonstrated via different conceptions of baptism, illustrates – and undergirds – a social theory of religion. Scriptura 90/3 (2005) 709–721

1574 Andreas Dettwiler, La signification du baptême de Jean et sa reception plurielle Eschatological baptism in Christianity derives from John the Baptist whose memory was well alive among the early believers. Nevertheless, Christians have added new meanings to John’s baptismal rite. PosLuth 54/1 (2006) 25–37 (BL)

1575 Luciano Manicardi, Le baptême Chrétien selon le Nouveau Testament Certain elements of a baptismal theology can be gleaned from the NT (baptism in the name of Jesus, baptism and the Holy Spirit in Acts, and Pauline reflexions), but the NT does not offer a systematic account. PosLuth 54/1 (2006) 11–23 (BL)

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1576 Jonanda Groenewald et al., The role alternate states of consciousness played in the baptism and Eucharist of the earliest Jesus-followers In this article it is argued that the baptism and Eucharist of the earliest Jesus-followers can be better understood when contemporary knowledge with regard to alternate states of consciousness is taken into consideration. During Jesus’ baptism and all-inclusive meals, he experienced alternate states of consciousness, which can be understood as expressions of the direct influence the Spirit of God had in his life. In the rites of baptism and the Eucharist the early Jesus-followers re-enacted Jesus’ alternate states of consciousness. This re-enactment is illustrated by means of a model termed “anti-language”. The understanding of the earliest baptism and Eucharist, as described in this article, could aid contemporary Christians in experiencing these rites as being meaningful today. HTS 62/1 (2006) 41–67

1577 Walter Kirchschläger, Über die Zulassung zur Herrenmahlfeier. Neutestamentliche Erwägungen Die Frage, wer zur Herrenmahlfeier zugelassen wird, wird in den christlichen Kirchen unterschiedlich beantwortet. Die Kategorie der “Würdigkeit”, die vielfach als Kriterium herangezogen wird, kann sich nicht auf biblische Grundlage (vgl. 1 Kor 11,27) stützen. Bei der Suche nach anderen biblischen Zulassungskriterien und Hinweisen aus der nachapostolischen Zeit erweist sich die Taufe als der entscheidende Zulassungsgrund und als Ermöglichung für die Feier des Herrenmahls. ThZ 62/2 (2006) 107–124

1578 Roland Schwarz, Fernstehende in frühchristlichen Gemeinden The author collects evidence (see esp. 1 Cor 14:23–25) for the fact that early-Christian logical assemblies were open to others. Yet, the liturgies celebrated by these assemblies were not primarily aimed at the guests. They were not missionary in character. H1D 60/1 (2006) 40–48 (BL)

1579 Clemens Leonhard, Ostern – ein christliches Pesach? Ähnlichkeiten und Unterschiede Das seit dem 2 Jh.n. zunächst am 14. Nisan und später am Sonntag danach gefeierte christliche Pascha-Fest ist der Anfang aller christlicher Feste, weil mit seiner Einführung der bis dahin gepflegte Wochenrhythmus durchbrochen und ein Jahreszyklus etabliert wurde. Das Fest dürfte in der Auseinandersetzung mit dem zeitgenössischen Judentum als eine Art ‘Anti-Pesach’ entstanden sein, die formalen Ähnlichkeiten zwischen jüdischem Pesach und christlichen Pascha-Fest sind allerdings nicht auf biblische Rituale sondern vielmehr auf die Kultur des griechischen Gastmahls zurückzuführen, die jüdischen und christlichen Gemeinden bekannt war. WUB 40 (2006) 23–27 (DL)

1580 Marie-Anne Vannier, Hindurchgang zum Leben. Die Geburt der christlichen Tradition des Pascha Das Osterfest gehört zum Kern des christlichen Festkalenders. Es ist vom jüdischen Pesachfest geprägt, während dessen Christus starb. In der Frühzeit des Christentums war es zunächst ein für sich allein stehendes Fest. Im 4. Jh. wurde es in den größeren liturgischen Zyklus der Fastenzeit und der Heiligen Woche eingebunden. Wenig später, im 5. Jh., kam noch der Weihnachtszyklus mit dem Advent hinzu. WUB 40 (2006) 38–41

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1581 Elaine M. Wainwright, Women Healing – Healing Women: The Genderization of Healing in Early Christianity Women are traditionally believed to have healing powers, but in the gospel narratives, no women are commissioned to heal. The present book studies the evidence and speculates about possible explanations. The three specifically biblical chapters of this book are on Mark (Telling stories of women healing – healing women), Matthew (Re-telling stories of women healing – healing women), and Luke (Women cured of evil spirits and infirmities). Against the backdrop of women healing in Hippocratic and folk medicine as well as the Asclepian tradition, the healing women of the gospels of Mark and Matthew can be read in all their hybridity: they heal in their bodies thouched and called forth by Jesus the healer in ways that differ from the description of men healed. Their narratives point to the possible engagement of at least some of them in the Christian movement as a community of healers. In the gospel of Luke, women as healers emerge even more clearly. BibleWorld; Equinox Publishing, London (2006) XVI/1–262

BIBLICAL PERSONS Persons alphabetically 1582 Ruben Zimmermann, Abraham – Integrationsfigur im interreligiösen Dialog? Biblische Grundlagen und Wirkungen im Judentum, Christentum und Islam Currently Abraham/Ibrahim is often being elevated to a character of integration in the interreligious dialogue among Jews, Christians and Muslims, On the other hand, however, Abraham/Ibrahim has always been a figure, who separates and polarizes. In addition to outlining the historical and biblical background, this paper specifies aspects of the Christian, Jewish and Muslim Abraham reception. The differences in the collective memories of the various religions make it clear that Abraham/Ibrahim can above all teach a recognition of the foreignness of the other tradition, which however, remains at the same time inseparably interwoven with the own. KuD 53/3 (2007) 160–188

1583 Omar al-Ghul, The Question of the Homeland of Balaam Again. The Contribution of the Arabic Sources Angesichts des Fundes einer Inschrift auf dem Tall Dair 'Allà, die einen Propheten Balaam, Sohn des Beors erwähnt, wurde in der Bibelwissenschaft mit guten Argumenten vorgeschlagen, die Heimat dieses in Num 22 erwähnten Propheten nicht wie bis dahin üblich am Euphrat sondern im Land der Ammoniter zu suchen. Wie diese Studie zeigt, kennen auch die meisten arabischen Quellen durch ihren Zugang zu heute nicht mehr erhaltenen jüdischen Schriften diese Lokalisierung der Heimat Balaams im heutigen Jordanien, insbesondere in der Gegend von Amman. WdO 36 (2006) 94–103 (DL)

1584 Walter Dietrich, David. Der Herrscher mit der Harfe Dietrich aims at offering a historical, rather than purely literary (and fashionable) account of David whom he considers a historical person, of whom we have a largely reliable account, compiled by a courtier writing sometime during the early monarchy (1 Sam 1 to 1 Kings 2 or perhaps to 1 Kings 12). The second part of the book is devoted to tracing the images of David through biblical and post-biblical sources up to modern times. Biblische Gestalten 14; Evangelische Verlagsanstalt, Leipzig (2006) 1–381 (BL)

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1585 David A. Bosworth, Evaluating King David: Old Problems and Recent Scholarship Der biblische König David gehört zu den gegenwärtig sehr kontrovers diskutierten und interpretierten Gestalten des Alten Testaments. Diese Kontroversen haben nach Bosworth oft weniger mit David selbst als mit der Grundauffassung über die Entstehung und Besonderheiten der biblischen Narrative der jeweiligen Interpreten zu tun. Wie der hier präsentierte Forschungsüberblick zeigt, machen sowohl traditionelle als auch kritische Ansätze den Fehler, die Quellen sehr selektiv zu lesen, was zum Verlust von Zwischentönen und einer einseitigen Interpretation führt. CBQ 68/2 (2006) 191–210 (DL)

1586 Eben Scheffler, The Politics of (the Deuteronomistic) David and Jesus This article wrestles with the possibility of reconstructing the ‘historical David’ as he emerges from a critical look at the account of his life (1 Sam 16–2 Kgs 2) in the Deuteronomistic history. An attempt is made at reconstructing his political attitude, policies and actions, whereafter it is contrasted with the politics of Jesus of Nazareth (who is often called David’s Son in the New Testament). Vast differences between David (as a man of war) and Jesus (as ‘proactive pacifist’) are indicated. OTE 19/3 (2006) 950–967

1587 Rainer Kessler, David musicus. Zur Genealogie eines Bildes The author sketches the roots of David the musician and singer in ancient Near Eastern royal traditions, the Bible, and post-biblical literature such as the Dead Sea Scrolls. SBS 207; Verlag Katholisches Bibelwerk, Stuttgart (2007) 77–99

1588 Maretha M. Jacobs, Eve: Influential Glimpses from her Story Having inherited Christianity and its institutional manifestations from their male ancestors, whose voices were for many centuries, and are still, inextricably linked to that of God, women only recently started to ask the all important why-questions about the Christian religion, its origin and its effects on their lives. In this article a look is taken at some glimpses from the mostly male story about Eve, by which women’s lives were deeply influenced. By detecting the contexts, history, motivations and interests behind aspects of this story, it is exposed for what it is: A male construct or constructs and not “how it really was and is” about Eve and her female descendants. Scriptura 90/3 (2005) 765–778

1589 Susanne Plietzsch, Zwischen Widerstand und Selbstaufopferung. Die rabbinische Rezeption der Gestalt der Hanna (Babylonischer Talmud, Berachot 31a–32b) Hannah is one of the powerful women of the Hebrew Bible, but how is she described in rabbinical literature? Based on the text bBer 31a–32b this article deals with the literary construction of a female hero in the Babylonian Talmud. It focuses on the question which “female” qualities the rabbinical authors thought inextinguishable, despite Hannah’s pugnacious character, her fighting against the authorities and power never to give in. lectio difficilior (2006) Ausgabe 2

1590 Morten Hørning Jensen, Herod Antipas in Galilee: Friend or Foe of the Historical Jesus? Building on a larger study, this article explores the sources, both literary and archaeological, of Antipas’ reign with a view to determining its socio-economic consequences.

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It is argued that Antipas’ impact on early first-century Galilee was probably more moderate than often assumed by scholars of the historical Jesus. JSHJ 5/1 (2007) 7–32

1591 Renate A. Klein, Jakob. Wie Gott auf krummen Linien gerade schreibt This semi-popular book offers a close reading of the narrative cycle on Jacob in the book of Genesis. The author also hints at the possibility that the present form of the biblical text dates only from the postexilic period, while Jacob stories must have circulated in the eighth century BCE (see Hos 12). See also the author’s book: Leseprozess als Bedeutungswandel. Eine rezeptionsästhetische Erzählanalyse der Jakobserzählungen im Buch Genesis, Leipzig 2002. Biblische Gestalten 117; Evangelische Verlagsanstalt, Leipzig (2007) 1–221 (BL)

1592 Bruce D. Chilton, James, Jesus’ Brother, and History James’s devotion to the Jerusalem temple and to his brother Jesus, after the resurrection understood as the Danielic Son of Man, made him the most prominent Christian leader in Jerusalem. For an earlier study of the subject, see IRBS 51:1842. Bruce D. Chilton et al. (eds.), Historical Knowledge in Biblical Israel; Deo Publishing, Blandford Forum (2007) 278–301 (BL)

1593 Matti Myllykoski, James the Just in History and Tradition: Perspectives of Past and Present Scholarship (Part I) James the Just, the brother of Jesus, is known from the New Testament as the chief apostle of the Torah-obedient Christians. Up to the last quarter of the twentieth century, Jewish Christianity was regarded as an unimportant branch of the early Christian movement. Correspondingly, there was remarkably little interest in James. However, in the past two decades, while early Christianity has been studied as a form of Judaism, the literature on James has grown considerably. Now some scholars tend to assume that James was a loyal follower of his brother right from the beginning, and that his leadership in the church was stronger than traditionally has been assumed. Fresh studies on Acts 15 and Galatians 2 have opened new questions about the Christian Judaism of James and social formation of the community which he led. CBR 5/1 (2006) 73–122

1594 Dagmar Pruin, Geschichten und Geschichte. Isebel als literarische und historische Gestalt Recent authors, including J.A. Soggin and D. Kinet, suggest that Jezebel, rather than being a historical figure, may actually be a literary fiction, loosely based on the Phoenician spouse of King Ahab of Israel (9th century BCE). The present book takes Jezebel to be a historical figure, though not one who enjoyed the privilege of a Queen Mother’s office (that, according to Pruin, never actually existed in biblical Israel). Neither was she involved in a religious conflict which, although mentioned in the biblical record, did not exist at this early period. Traces of her historical personality can be found in the story about the revolt of Jehu (2 Kings 9). – The book includes a substantial survey of earlier research on Jezebel. OBO 222; Acedemic Press Fribourg, Fribourg (2006) XII/1–398 (BL)

1596 Laura Carnevale, Il caso di Giobbe tra persistenze bibliche e trasformazioni: il ruolo del Testamentum Iobi The article aims to show how the interpretation of the figure and role of Job in antique pre-Constantinian Christian communities is not linked solely to the biblical book of

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the same name. It instead reveals important contacts with a pseudo-epigraphic text, the Testamentum Iobi. In the investigation, conducted following an interdisciplinary approach, the Testamentum is analysed in the light of the biblical reading; in addition, the author develops a study of the pre-Constantinian exegetic tradition and an analysis of iconographic (pictorial and monumental) evidence present especially in the Roman environment. ASEs 23/1 (2006) 225–256

1596 Wolfgang Fenske, Der Lieblingsjünger. Das Geheimnis um Johannes The Beloved Disciple, frequently mentioned in the gospel of John, can be identified as the apostle John, author of the Fourth Gospel. All the relevant passages are thoroughly discussed, and a long chapter is devoted to the echo, the Beloved Disciple has had through the centuries (pp. 205–264). Biblische Gestalten 16; Evangelische Verlagsanstalt, Leipzig (2007) 1–274

1597 Kay Ehling, Warum ließ Herodes Antipas Johannes den Täufer verhaften? Oder: Wenn ein Prophet politisch gefährlich wird Die scheinbar widersprüchlichen Angaben über den Grund der Verhaftung von Johannes den Täufer durch Herodes Antipas bei Josephus (Furcht vor Aufruhr) und in den Evangelien (Vorwurf einer verbotenen Eheschließung) lassen sich in einen gemeinsamen Zusammenhang stellen: Im Stil alttestamentlicher Propheten hatte Johannes das Zorngericht Gottes und das Ende der Herrschaft von Herodes Antipas vorausgesagt, was Unruhen in der Bevölkerung nach sich hätte ziehen können. Der Vorwurf einer verbotenen Ehe war möglicherweise der letzte Anstoß zur Verhaftung und Hinrichtung des – aus der Sicht des Herodes – unbequemen Unruhenstifters. BN 131 (2006) 63–64 (DL)

1598 Giovanni Ibba, John the Baptist and the Purity Laws of Leviticus 11–16 This study aims to demonstrate that John the Baptist followed the purity laws of Leviticus 11–16. The first section deals with his supposed relation with Elijah the prophet his diet and the place where he resided – the wilderness. The second part of this analysis proposes a new explanation as to why John the Baptist wore clothes made of “camel’s hair”. John’s diet and clothing – the author argues – did not simply serve to recall the prophet Elijah, but instead reflect a careful adherence to the purity laws of Leviticus. Hen. 28/2 (2006) 79–89

1599 Ida Zilio-Grandi, Jonas, un prophète biblique dans l’islam The Islamic thought seems to always aim at the islamization of figures and topics coming from other religious traditions. But the notoriety of the story of Jonas – together with the contradictory character of this figure since the Jewish heritage – prevents the fragmentary information provided by the Koran to take a complete Islamic form. The contradictory character of Jonas achieves its highest degree in the exegetical work and makes this figure “unsuccessful” not only as a prophet but also as a man of sound judgment. This sort of inconsistency is reflected on the whale which is the main factor in the story. The whale becomes contradictory in its turn, taking simultaneously the place of a prison and of a mosque, of a tomb and of a womb. RHR 223/3 (2006) 283–318

1600 Wilhelm Klassen, Judas: Betrayer or Friend of Jesus? Originally, Judas’ task was, to hand Jesus over to those who eventually killed him; this was his task. Only later tradition (the community behind the Sayings Source of the

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gospels and the gospel of John) transformed him into an intrinsically evil figure. – Klassen’s book was first published in 1996 and is now available in an unaltered reprint. See also: W. Klassen, “Judas”, in: The Anchor Bible Dictionary, vol. 3, 1992, pp. 1091–1096. Fortress Press, Minneapolis, Min. (2005) XIV/1–238 (BL)

1601 Marek Starowieyski, La figura di Giuda nella letteratura apocrifa This survey on the figure of Judas the Betrayer in the apocryphal post-New Testament tradition is based on the author’s Polish translation of all the relevant ancient documents: Judasz: historia, legenda, mity, Pozna… 2006. Ang. 84/2 (2007) 265–275 (BL)

1602 Andreas Heindl, Zur Rezeption der Gestalt des Judas Iskariot im Islam und im Judentum. Ein Versuch der Annäherung an ein heikles Thema Judas Iscariot, one of the most controversial characters in the NT, invited – and still invites – to discussion beyond the bounds of Christianity. One tradition of Islamic exegesis of the hardly intelligible Koran Sura 4.157f. claims that God gave the traitor of Jesus his appearance, whereupon he was crucified in his master’s place. This tradition is inter alia represented by the so-called “Gospel of Barnabas”. Herein Judas is shown at his worst: as an infidel, a greedy thief possessed by the devil. God saves Jesus from his impending arrest by having him carried away to heaven by his four archangels. Judas receives Jesus’ outward appearance, which results in his passion, the latter being described in awfully great detail. PzB 15/2 (2006) 133–151

1603 Andreas Heindl, Zur Rezeption der Gestalt des Judas Iskariot im Islam und im Judentum. Ein Versuch der Annäherung an ein heikles Thema (Teil II) Judas Iscariot plays an important role in the Jewish polemical work called “Toledot Yeshu”: A pious and godfearing rabbi, he becomes Jesus’ ultimate antagonist, the latter being a blasphemer leading the people of Israel astray. Thereby Toledot Yeshu’s presentation of Judas and Jesus is in sharp contrast with the four canonical gospels as well as the Islamic “Gospel of Barnabas”. A short comparison of the Toledot Yeshu with the Gospel of Barnabas concludes this study. PzB 16/1 (2007) 43–66

1604 F. Hale, Rehabilitating Judas Iscariot in French literature During the nineteenth and twentieth centuries, numerous French literary artists, like their counterparts in several other countries, attempted to probe the personality and motives of Iscariot. Among the most prominent were Ernest Renan, François Mauriac, Paul Raynal, and Marcel Pagnol. They evinced noteworthy literary imagination but failed to answer adequately the questions they had posed in their efforts to rehabilitate their long-despised subject. Invariably, such factors as the sparsity of information about Judas in the gospels and inadequate authorial research militated against the success of their experiments. Moreover, the varying portrayals of Judas and the multiplicity of incompatible theories which were advanced to explain his underlying motive underscores the extreme difficulty of discovering what kind of man Judas was and what prompted him to betray Jesus. Verbum et Ecclesia 27/2 (2006) 561–575

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1605 Bruce D. Chilton, Mary Magdalene and History Mary M. was the disciple who best appreciated Jesus’ visionary teaching of resurrection. Without her testimony (discernible in the gospel of Mark, but marginalized in later tradition), Christianity would have been entirely different. Chilton sketches what we know about Mary M. and chronicles her legend. Bruce D. Chilton et al. (eds.), Historical Knowledge in Biblical Israel; Deo Publishing, Blandford Forum (2007) 302–328 (BL)

1606 Allain Houziaux, Marie-Madeleine était-elle la compagne de JésusChrist ? Why does the Gospel according Philip describe Jesus and Maria Magdalena as lovers? Alain Houziaux shows that Maria Magdalena is regarded in this apocryphal Gospel as a figure of the fallen Wisdom redeemed by the kisses and teachings of the Son of Man. But being no ordinary human lovers, Jesus and Maria Magdalena do not need to recreate, through their physical union, the androgyne human being, the primordial Anthropos. ETR 81/2 (2006) 167–182

1607 Barbara Leicht (red.), Mose Der biblische Autor des Pentateuchs und Anführer des Volkes auf dem Weg aus Ägypten, Mose, ist das Thema dieser Ausgabe der WUB. Zunächst wird seine Biographie entsprechend der biblischen Tradition gezeichnet (10–18) und auf einige Schwächen dieses keineswegs idealen Helden in der Bibel hingewiesen (20–25). Die Erzählung vom Aufstieg zum traditionellen Moseberg im Sinai bietet den Anlass für die Erörterung der mit diesem Berg verbundenen Traditionen (29–33). Damit beginnt auch schon der Bereich der Rezeptionsgeschichte, in den weitere Beiträge zur Wahrnehmung und Wirkung des Mose in der zwischentestamentlichen und neutesamentlichen Literatur (36–40), im Judentum (41–45), bei den Kirchenvätern (50–51) und schließlich im 20. Jh. (53–55) gehören. Ein gesonderter Artikel ist der These von J. Assman zur ‘mosaischen Unterscheidung’ und dem Gewaltpotential des Monotheismus gewidmet (46–49). Abgeschlossen wird die Sammlung durch eine kunsthistorische Abhandlung über die Darstellung der Gestalt Moses in mittelalterlicher Buchmalerei (56–60). Wie gewohnt, bietet das Heft zahlreiche weiterführende Zusammenstellungen, Tabellen, Bilder, Literaturund Internethinweise. WUB 41 (2006) 10–60 (DL)

1608 Meindert Dijkstra, Moses, the Man of God The original “nehushtan” (the bronzen serpent) must have been the serpent-sceptre or staff of Moses. The most likely interpretation of the origin of the Moses figure is that he is a Transjordanian saint, a man of God who could heal with his staff. At some point, access to the tomb of this saint was lost, a fact echoed in Deut 34:5–6. Riemer Roukema (ed.), The Interpretation of Exodus; Peeters, Leuven (2006) 17–36 (BL)

1609 Richard J. Cassidy, Four Times Peter: Portrayals of Peter in the Four Gospels and at Philippi Using the perspective of narrative criticism, Cassidy reconstructs how Peter is seen and presented by each of the four canonical gospels. Among the gospels, Mark is the one whose claims about Peter are more reserved than the others. An additional chapter, experimental in nature, explores how each of these portrayals might have been viewed when read in the Christian community of Philippi, a church founded by Paul. Interfaces; Liturgical Press, Collegeville, Min. (2007) XIV/1–154

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1610 Matthias Günther, Simon aus Galiläa. Eine lebensstilorientierte Annäherung Der vorösterliche Petrus wird zumeist als zerrissene, zumindest als zwischen Treue und Versagen schwankende Persönlichkeit beschrieben. Grundlage dieser Charakterisierung ist die stets gesehene Ambivalenz des markinischen Petrusbildes. Doch zeichnet das Markusevangelium tatsächlich das Bild eines schwankenden Jüngers? Mit Hilfe einer individualpsychologisch orientierten Annäherung lässt sich zeigen, dass das Erleben und Verhalten des markinischen Petrus als einheitliche, zielgerichtete Dynamik bestimmt werden kann. Da die für das markinische Petrusbild zentralen Traditionen vom Messiasbekenntnis (Mk 8,29) und dem Satanswort Jesu (8,33) sowie vom Treueversprechen (14,29.31) und der Verleugnung (14,54.66–72) mit hoher Wahrscheinlichkeit als historisch wertvoll einzuschätzen sind, kann eine Hypothese zum Lebensstil des historischen Simon aus Galiläa formuliert werden. EvTh 67/3 (2007) 172–185

1611 Markus Bockmuehl, Peter’s Death in Rome? Back to Front and upside down Contrary to periodic challenges from a viewpoint of historical scepticism, Jerome’s fourth-century description of Simon Peter presents a consensus account of the apostle’s demise in Rome as it was reflected in Christian memory. Local memory of Peter’s martyrdom remained confined to Rome, and was never subject to competing claims elsewhere. – For a different opinion, see M.J. Goulder, Did Peter ever Go to Rome? Scottish Journal of Theology 57, 2004, 377–396: Peter died in his bed ca. 55 CE, and never went to Rome. Scottish Journal of Theology 60/1 (2007) 1–23 (BL)

1612 Anna Z. Zmorzanka, Pozycja Piotra w tekstach gnostyckich Dans le présent article l’auteur fait l’analyse de sept ouvrages dans lesquels apparaît le personnage de Pierre. Ces ouvrages peuvent être répartis en trois groupes. Dans le premier groupe (l’Evangile selon Thomas, l’Evangile selon Marie) Pierre est présenté en tant qu’auditeur de l’enseignement de Jésus – Sauveur. Dans le deuxième (La lettre apocalyptique de Jacques, l’Apocalypse selon Pierre, Pistis Sophia) il est présenté en tant que témoin du mystère. Dans le troisième (Les actes de Pierre et des douze apôtres, La lettre de Pierre à Philippe) en tant que dirigeant d’une communauté (gnostique). Dans la conclusion, on fait observer qu’il existait chez les gnostiques un courant faisant appel à l’autorité de Pierre comme membre de l’église des Parfaits/Choisis et en tant que témoin de la révélation secrète du Sauveur. Ce courant se référait aussi à la tradition de Matthieu. VoxPa 24 (2004) 79–86

1613 Joan E. Taylor, Pontius Plate and the Imperial Cult in Roman Judaea While Pontius Pilate is often seen as agnostic, in modern terms, the material evidence of his coinage and the Pilate inscription from Caesarea indicate a prefect determined to promote a form of Roman religion in Judaea. Unlike his predecessors, in the coinage Pilate used peculiarly Roman iconographic elements appropriate to the imperial cult. In the inscription Pilate was evidently responsible for dedicating a Tiberieum to the Dis Augustis. This material evidence may be placed alongside the report in Philo Legatio ad Gaium (299–305) where Pilate sets up shields – likewise associated with the Roman imperial cult – honouring Tiberius in Jerusalem. NTS 52/4 (2006) 555–582

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1614 Callie Callon, Pilate the Villain: An Alternative Reading of Matthew’s Portrayal of Pilate Several recent commentaries have assessed Matthew’s portrayal of the figure of Pilate in ways that range from having at least some positive characteristic attributed to him to a thoroughly exonerating portrayal. Yet, these views rely on the assumption that Matthew had complete creative control of his representation, unimpeded by the negative traditions concerning the historical figure. This article argues that attributing to Matthew a depiction of Pilate that is in any way positive is incongruent with Matthew’s historical context, his view of Jewish Law, as well as numerous internal aspects of his gospel. Rather, it is argued that Matthew crafts a vehemently negative portrayal of Pilate, culminating in 27:24, which would have been recognized as such by and found resonance with his community. An examination of how Matthew modifies and adds uniquely to his source Mark indicates that Matthew was familiar with traditions concerning the historical Pilate, shared a similar – if not even harsher – view, and created a narrative which reflects this. BTB 36/2 (2006) 62–71

1615 Rainer Kessler, Chronologie und Erzählung im 1. Samuelbuch Upon his birth dedicated to service at the temple, Samuel remains there for about thirty years; after this, he acts as a prophet for forty years. In the middle of this period (after twenty years), Samuel “saves” Israel from the Philistines, acting as what the Bible terms “judge”. Until his seventieth year he remains in the office of judge, when he helps introduce kingship. We are not told at which age he dies, but it could be at the age of 75 or 80. Erfurter theologische Studien 90; Susanne Gillmayr-Bucher et al. (eds.), Ein Herz so weit wie der Sand am Ufer des Meeres; Echter Verlag, Würzburg (2006) 111–125 (BL)

Jesus: history of research – contemporary research ★ comprehensive studies ★ particular aspects 1616 Pieter F. Craffert, Multiple Realities and Historiography: Rethinking Historical Jesus Research Much of current research on the historical Jesus is trapped in the positivist historical paradigm that does not actually allow for different versions of reality. Here postmodern historiography is better equipped to accommodate and understand the data that come from a world based on different cultural assumptions. NT.S 124; Cilliers Breytenbach et al. (eds.), The New Testament Interpreted; Brill, Leiden (2006) 87–116 (BL)

1617 Dennis Ingolfsland, Jesus Remembered: James Dunn and the Synoptic Problem In 2003 James Dunn published Jesus Remembered (IRBS 50:1868), a roughly one thousand page tome in which he presented a new method for the historical study of Jesus. Although Dunn strongly endorsed the two-source theory, his new method for studying Jesus opens what may be a previously unexplored option for a solution to the Synoptic Problem. This article provides an overview and analysis of Dunn’s historical method and attempts to demonstrate that, if taken to its logical conclusion, it may provide a better solution to the Synoptic Problem. TrinJ 27/2 (2006) 187–197

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1618 Jens Schröter, New Horizons in Historical Jesus Research? Hermeneutical Considerations Concerning the so-called “Third Quest” of the Historical Jesus Recent research into first-century CE Galilee as a politically relatively quiet area challenges scholars to use their “creative imagination” (Collingwood) to understand Jesus against this background, rather than within a general Mediterranean framework. NT.S 124; Cilliers Breytenbach et al. (eds.), The New Testament Interpreted; Brill, Leiden (2006) 71–85 (BL)

1619 Michael F. Bird, Is There Really a ‘Third Quest’ for the Historical Jesus? The so called ‘Third Quest for the historical Jesus’, its development and distinctiveness among other ‘quests’ is discussed in this paper with the purpose to encourage evangelicals to investigate the domain of discourse about the historical Jesus. The special hermeneutic of the ‘third quest’ includes “modification or rejection of doubledissimilarity, the development of frameworks or hypotheses as the context for Jesus studies, a more optimistic use of canonical sources, and pursuing the significance of the Jewishness of Jesus” (217). SBET 24/2 (2006) 195–219 (DL)

1620 Terrence W. Tilley, Remembering the Historic Jesus – a New Research Program? The article argues that a new research program is emerging, one that shifts the focus from the quests for the “historical Jesus,” a person in the past, to recovering the “historic Jesus,” the person remembered by his followers. It finds that Jesus’ historic significance is and should be the center of Jesus research. It argues that the works of Elisabeth Schüssler Fiorenza, James D.G. Dunn, and Larry Hurtado are key contributions that indicate the shape of this research program. TS 68/1 (2007) 3–35

1621 Bruce D. Chilton, In Search of Jesus: Issues of Character This paper surveys the methods and results of Chilton’s research. Of particular relevance are the sections on “generative exegesis” (exemplified by a discussion of six types of Eucharist in the NT), the Kabbalah of Jesus ( Jesus as a mystic), and the detailed chronological outline. See also: B.D. Chilton, Rabbi Jesus, New York 2000. Bruce D. Chilton et al. (eds.), Historical Knowledge in Biblical Israel; Deo Publishing, Blandford Forum (2007) 196–215 (BL)

✩ 1622 Clive Marsh et al., Jesus and the Gospels. Second Edition This introduction to the four gospels and research on the historical Jesus, written by C. Marsh and Steve Moyise, includes bibliographies, study questions, and separate chapters on traditional ecclesiastical Christology and “Jesus in art, media and culture”. T & T Clark Approaches to Biblical Studies; T & T Clark International, London (2006) 1–157

1623 Jens Schröter, Jesus von Nazareth. Jude aus Galiläa – Retter der Welt Jesus is here presented as being embedded in his specifically Galilean Jewish context, but the author abstains from making claims about the possibility of a biography about Jesus. Schröter does not offer a straightforward account. Instead, he discusses the sources

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whenever he moves on – from the birth narratives to the “empty tomb” tradition (the latter of which is a legend attached to Mary Magdalene). Biblische Gestalten 15; Evangelische Verlagsanstalt, Leipzig (2006) 1–383

1624 Takashi Onuki, Jesus. Geschichte und Gegenwart Onuka, a Japanese scholar, describes the preaching of Jesus as consisting of a complex web of mythological fragments and discourses. When Jesus died, the web was rent – it lost its coherence. What remains for Christians is an ethic of responsibility (not of attitude, which has been wrongly attributed to Jesus on the basis of the Sermon on the Mount). As a consequence, Christians cannot claim the authority of Christ for what they do; they are responsible themselves. BThSt 82; Neukirchener Verlag, Neukirchen-Vluyn (2006) XII/1–276 (BL)

1625 Wolfgang Stegemann et al. (eds.), Il nuovo Gesè storico Originally published in German in 2002 as “Jesus in neuen Kontexten”, this is a collective volume on Jesus as understood in recent social-scientific study. Contributors include B.J. Malina, G. Theissen, J.J. Pilch, Ph. Esler, S. Scott Bartchy, and others. Italian biblical scholarship will be enriched by this fine volume. For an English version of the volume, see IRBS 49:1551. Introduzione allo studio della Bibbia, suppl. 28; Paideia Editrice, Brescia (2006) 1–396 (BL)

1626 Geza Vermes, Die Passion. Die wahre Geschichte der letzten Tage im Leben Jesu Vermes dates the death of Jesus to Saturday, April 8, 30. His reconstruction affirms the historicity of the Last Supper (though it was neither a Pesach meal nor did Jesus then institute the Eucharist), the arrest by the temple police, and the death-sentence pronounced (reluctantly) by Pilate. All the relevant ancient documents are discussed and carefully assessed. Primus Verlag/Wissenschaftliche Buchgesellschaft, Darmstadt (2006) 1–160 (BL)

1627 François Bovon, The Last Days of Jesus Originally published in French in 1973, the present book appears here in a slightly revised version, translated into English. Bovon, who now teaches at Harvard, offers a cautious reconstruction of what happened during the last days before Jesus’ death on the cross. Bovon argues that the Sanhedrin reviewed and investigated the case of Jesus, but there was no formal trial and pronouncement of a sentence (as must be maintained against Mark and Matthew). The book includes the text of the gospel of Peter in translation, a long bibliography, and a subject index. Westminster John Knox Press, Louisville, Ky. (2006) X/1–101

1628 Jacques Schlosser, A la recherche de la Parole. Etudes d’exégèse et de théologie biblique Schlosser, now emeritus, was trained at the Ecole biblique in Jerusalem, subsequently taught NT exegesis at the University of Strasbourg, France, from 1971 to 2004, and ranks among the leading biblical specialists writing in French. He published a major book on Jesus and contributed to the prestigious encyclopedia “Religion in Geschichte und Gegenwart”. The present volume republishes twenty-five research papers on historical Jesus research, the Sayings Source, 1 Peter, and some other areas, including an important paper on the notion of the “episkopos”. This book belongs in all NT research libraries and merits close reading. LeDiv 207; Editions du Cerf, Paris (2006) 1–606 (BL)

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1629 Werner Zager, Jesus aus Nazareth – Lehrer und Prophet. Auf dem Weg zu einer neuen liberalen Christologie The following papers are included in this volume: Jesus, a Jewish prophet; The Last Supper in the context of the kingdom of God; As the others see Jesus: liberal Christology and inter-religious dialogue; Jesus as link between Judaism and Christianity, in dialogue with Martin Buber; Jesus as mediator of the true life (Ulrich Neuenschwander’s functional Christology as a contribution to de-mythologized Christianity). – The author is one of the rare German Protestant theologians to discuss his commitment to liberal views openly. His heroes are Albert Schweitzer and U. Neuenschwander. Neukirchener Verlag, Neukirchen-Vluyn (2007) XII/1–125 (BL)

✩ 1630 Alain Décoppet, Quand Jésus est-il né? La naissance de Jésus eut lieu entre les années 8, date de la promulgation de l’édit de recensement, et 7, voire 6, pour sa realisation concrete en Judée, sous la direction de Quirinius. Hokhma 90 (2006) 63–67

1631 Pieter F. Craffert, How Historiography Creates (Some) Body: Jesus, the Son of David – Royal Stock or Social Construct? In this study it is argued that the very question of whether Jesus was, indeed, a son of David is the product of a particular historiographical paradigm and that how things were in his life probably did not include royal ancestry. Instead, it is suggested that it is likely that Jesus’ biography in Galilee was credited with a royal ancestry in order to acknowledge his social standing. This position is based on an alteration of the historiographical paradigm used, rather than any new data being investigated. In an exercise of how historiographical paradigms shape data into evidence, traditional historiography in Jesus research is compared to anthropological historiography as a new paradigm in historical thinking. Scriptura 90/3 (2005) 608–620

1632 James F. McGrath, Was Jesus Illegitimate? The Evidence of His Social Interactions This article examines the social status of the historical Jesus in relation to recent studies that place Jesus into the social category of an illegitimate child. After surveying the evidence with respect to the situation of such individuals in first century Mediterranean and Jewish society, the author examines whether Jesus’ implied social status (as evidenced by accounts of his adult social interactions) coheres with what one would expect in the case of someone who bore the stigma of that status. The study suggests that the scandal caused by Jesus’ association with the marginalized clearly implies that he did not himself fall into that category. JSHJ 5/1 (2007) 81–100

1633 John H. Elliott, Jesus the Israelite was neither a ‘Jew’ nor a ‘Christian’: On Correcting Misleading Nomenclature Jesus and his earliest followers were called ‘Israelites’, ‘Galileans’ or ‘Nazoreans’ by their fellow Israelites. ‘Israel’, ‘Israelites’ were the preferred terms of self-designation among members of the house of Israel when addressing other members – not ‘Ioudaios’, ‘Jew’ or ‘Judaism’. Modern Interpreters and translators of the Bible, it is argued, should

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respect and follow this insider preference. Ioudaios, an outsider coinage, is best rendered ‘Judaean’, not ‘Jew’, to reflect the explicit or implied connection with Judaea. It was employed by Israelites when addressing outsiders as an accommodation to outsider usage. The concept ‘Jew’, ‘Jewish’ and ‘Christian’ as understood today are shaped more by fourth century rather than first-century CE realities and hence should be avoided as anachronistic designations for first-century persons or groups. JSHJ 5/2 (2007) 119–154

1634 Jeffrey S. Siker, Historicizing a Racialized Jesus: Case Studies in the “Black Christ,” the “Mestizo Christ,” and White Critique This article examines the interaction between the quest for the historical Jesus in modern biblical scholarship and contemporary theologies in which race and ethnicity play a major role. It looks at how modern biblical scholarship has contributed to the historicizing and retrojection of a racialized Jesus. In particular, two case studies of such historicizing racialization are presented: Jesus at the “black Christ,” and Jesus as the “mestizo Christ.” The focus here is on the important work of James Cone and Virgilio Elizondo, with attention to how the historical Jesus is idealized with a “black” or “mestizo” identity. The essentializing character of historical Jesus studies provides a springboard for Cone’s parallel essentializing of Jesus as “black” while Elizondo’s Hegelianesque portrait of Jesus as the “mestizo” bridge between the borderlands of Jewish and Gentile territory relies on modern biblical scholarship’s construction of the historical Jesus as somehow the synthesis of both Galilean peasant and urban Greek sophisticate. Finally, attention is devoted to the role of white privilege and “white critique” when it comes to racializing the historical Jesus. BI 15/1 (2007) 26–53

1635 Crispin H.T. Fletcher-Louis, Jesus as the High Priestly Messiah: Part 2 Recent study of the priesthood in Second Temple life and thought invites a reconsideration of Jesus’ self-understanding. The appeal to Psalm 110 and Dan. 7.13 indicates that Jesus thought that, although not of priestly lineage, nevertheless he would ultimately be the nation’s king and priest after the order of Melchizedek. Mark 1–6 contains a programmatic statement of Jesus’ claim to a high priestly identity as the ‘holy one of God’ (1.24), with a high priestly contagious holiness (1.40–45; 5.25–34; 5.35–43), freedom to forgive sins (2.1–12) and the embodiment of divine presence in a Galilean cornfield (2.23–28). As true high priest he makes divine presence ‘draw near’ to God’s people (1.15), where before they had to ‘draw near’ to the Jerusalem temple. The hypothesis that Jesus thought he was Israel’s long awaited eschatological high priest resolves otherwise intractable problems in historical Jesus scholarship. JSHJ 5/1 (2007) 57–79

1636 Estelle Dannhauser et al., Jesus – prophetic emissary of God This study examines three models of research, all reaching the same conclusion, namely that Jesus was a prophet. The aim is to determine what their point of origin in research was, to determine on what basis they have grounded their research and conclusions, and to draw a comparison between both the routes they have chosen and their destinations at the end of these routes. This study likewise detects similarities between Jesus and the prophets of the Old Testament and considers the possibility that the cadre of classical prophecy may be one that describes the ministry of Jesus, if not fully, then at least to a large extent. Lastly the phenomenon of prophecy is examined to test their conclusions and to try to determine whether any research gaps that may have been left, need to be filled. HTS 62/2 (2006) 425–444

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1637 Grant R. Shafer, John the Baptist, Jesus, and Forgiveness of Sins The two passages in which Jesus forgives sins – Luke 7:36–50; Mark 2:1–12 (and parallels) – are historically doubtful. Yet, the association of Jesus with John the Baptist makes it likely that Jesus forgave sins. Proceedings EGL & MWBS 26 (2006) 51–67 (BL)

1638 Esther Eshel, Jesus the Exorcist in Light of Epigraphic Sources Early Jewish sources, notably Josephus and fragments of the Dead Sea scrolls, shed light on Jesus the exorcist, beliefs in demons, and gestures such as the laying on of hands. James H. Charlesworth (ed.), Jesus and Archaeology; W.B. Eerdmans Publishing Co., Grand Rapids, Mich. (2006) 178–185 (BL)

1639 F.P. Viljoen, Jesus en demoonuitdrywing: ’n ondersoek na Jesus se hantering van demone volgens die Evangelies In view of present-day reports of demon-possession and often disputable practices of exorcism, a study is made of these phenomena in the Gospels. According to the Gospels demon-possession was a stark reality. Through his exorcistic activities Jesus demonstrated his absolute authority over Satan and his demons. Despite critical views that the devil, demons and exorcism form part of an outdated worldview, it is assumed in this article that demon activity is still a reality. A survey is made of Jesus’ exorcism practices from two examples to identify the features of demonic cases apparent from these examples. IDS 40/2 (2006) 221–246

1640 Bruce Chilton, Recovering Jesus’ Mamzerut In Nazareth, Jesus was apparently treated as a “mamzer”, the product of a union that was forbidden (see Deut 23:2). Chilton explains the legal debates relating to mamzerut, the origins of the birth narratives of the gospels, and the chronology of the life of Jesus, especially his stay with John the Baptist. Far from Nazareth, Jesus’ illegitimate birth did not constitute a problem, and this may explain why he spent his adolescence with John (who died as early as 21 CE). James H. Charlesworth (ed.), Jesus and Archaeology; W.B. Eerdmans Publishing Co., Grand Rapids, Mich. (2006) 84–110 (BL)

1641 Justin R. Howell, The Characterization of Jesus in Codex W An analysis of the singular readings in Codex W reflects a tendency to heighten the character of Jesus by portraying him as a well-received, non-threatening, and affable teacher. Such a characterization fits within the ideological context of early Christian polemic, as evidenced in patristic literature and early Christian art – where the character of Jesus is widely portrayed as a teacher and philosopher. The essay considers nine singular readings (Luke 8.38; Matt 12.48, 26.52; Mark 1.27, 3.21, 6.50, 10.32; and John 21.4) and two subsingular readings (Matt 4.23; Luke 24.36) that affect the characterization of Jesus. Just as Jesus and other key figures are portrayed as having the abilities, qualities, and duties of a philosopher in early Christian polemic, the character of Jesus displays such a portrayal in Codex W, thus providing yet another medium through which one may view the ideological and social contexts of early Christianity. JECS 14/1 (2006) 47–75

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1642 Darrell Bock, Blasphemy and the Jewish Examination of Jesus This article represents another contribution to the IBR Jesus Group and covers issues of background, historicity, and significance associated with the Jewish examination of Jesus by the leaders of Judaism. It argues that the core of this account is historical by working systematically through Mark’s use of the theme of blasphemy, the question of whether the Jews had the right to execute Jesus legally, and potential witnesses, as well as examining the themes of Jesus’ potential blasphemy and how Jews saw the potential for exaltation. The work represents an updating of the author’s Blasphemy and Exaltation in Judaism and the Final Examination of Jesus monograph (WUNT 106/2; Tübingen 1998) by interacting with issues raised since it was published. BBR 17/1 (2007) 53–114

1643 Justin J. Meggitt, The Madness of King Jesus: Why was Jesus Put to Death, but his Followers were not? To argue that Jesus of Nazareth was put to death by the Roman authorities because they believed him to be a royal pretender of some kind, fails to explain satisfactorily why he was killed but his followers were not. A possible solution to this conundrum, which is supported by neglected contextual data, is that the Romans thought Jesus of Nazareth to be a deranged and deluded lunatic. JSNT 29/4 (2007) 379–413

1644 Paula Fredriksen, Why was Jesus Crucified, but his Followers were not? Die Verf. bezieht sich hier auf die These von J. Meggitt, wonach Jesus wegen einer vermuteten Geisteskrankheit zum Tod verurteilt wurde ( JSNT 29/4, 2007, 379–413). Bemängelt wird, dass Meggitt keinerlei Aufmerksamkeit der Todesart Jesu geschenkt hat. Die Kreuzigung Jesu legt aber nahe, dass Jesus die Kontrolle über die ihn als Messias verehrenden Volksmassen verloren hatte, so dass aus der Sicht des Pilatus und der Hohenpriester ein Exampel an ihm statuiert werden musste. JSNT 29/4 (2007) 415–419 (DL)

1645 Joel Marcus, Meggitt on the Madness and Kingship of Jesus Die These von J. Meggitt über eine von Pilatus angenommene Unzurechnungsfähigkeit Jesu als den Grund für seine Verurteilung ( JSNT 29/4, 2007, 379–413) erklärt nicht, warum Jesus gekreuzigt werden musste und warum seine Anhänger nicht verhaftet wurden. Dieser Beitrag sucht nach möglichen Antworten auf diese Fragen: Um die Todesart Jesu zu erklären, muss daher auf den behaupteten Titel des ‘Königs der Juden’ zurückgegriffen werden. Die in der Nacht der Verhaftung Jesu nach Galiläa geflohenen Jünger wurden wohl nicht als besonders gefährlich eingeschätzt, um eine groß angelegte Suchaktion sinnvoll erscheinen zu lassen. JSNT 29/4 (2007) 421–424 (DL)

1646 Marek Skierkowski, Jezus i Saduceusze The existence of the Sadducees as a religious-political group in Judea around the turn of the era is supported by the attestation of the New Testament, Josephus, and the rabbinic literature. During the period of direct Roman rule many high priests were Sadducees. In the Gospels the Sadducees appear only several times. The first occasion is their debate with Jesus over the question of the resurrection (Mark 12:18–27 parr.). The other occasion is the action of Jesus in the Temple (Mark 11), which led him to face a Roman trial. The Sadducees, especially Annas and Caiaphas, are the main adversaries of Jesus and the most responsible for his arrest and his death. STeol 23 (2005) 137–150 (SS)

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1647 P.J.W. Schutte, The resurrection of Jesus: What’s left to say? The resurrection of Jesus is one of the most discussed topics in the current theological debate. It divides the theologians involved into either liberal or orthodox. Those who enter the debate are labeled. The main issue centers around the arguments: historical or metaphorical? This article is a review of the 2004 publication by Stephen Patterson entitled “Beyond the passion: Rethinking the death and life of Jesus.” John Dominic Crossan’s and N.T. Wright’s point of view, as summarized by Robert B. Stewart in his 2006 publication “The resurrection of Jesus”, is also part of the discussion. HTS 62/4 (2006) 1513–1526

Paul: contemporary research ★ comprehensive studies – particular aspects 1648 Michael Bachmann, J.D.G. Dunn und die Neue Paulusperspektive The importance of the exegetical attempt which J.D.G. Dunn has named “New Perspective on Paul” is shown by the rich reception as well as by sceptical voices of scholars who feel that the protestant teaching of justification is endangered here. However, the critics are often not as circumspect as Dunn, who considers his evaluation of the “key slogan” erga nomou, “works” of the law, (unlike e.g. St. Westerholm) also against the background of the parallel 4QMMT C27, which was published not before 1994. Thus the concern of the apostle (which can be characterized sociologically) becomes evident more clearly, namely, that the following of Christ must not be accompanied by the acceptance of Jewish “boundary markers”. This would become even much more clear if one understood, differently to Dunn, erga nomou alone, monosem, in the sense of “Halakhot” (so among others R. Bergmeier and U. Wilckens) and distinguished it from “good works” (which will be important in the final judgement). ThZ 63/1 (2007) 25–43

1649 Peter Lampe, Rhetorische Analyse paulinischer Texte – Quo vadit? Methodologische Überlegungen Lampe setzt die von H.D. Betz und G.A. Kennedy angestoßene rhetorische Analyse zunächst in Beziehung zur “Neuen Rhetorik” und zu erzähltheoretischen Ansätzen, referiert dann die Kritik daran aus dem historisch-kritischen Lager. Insbesondere trägt er einige Bausteine zur Integration von epistolographischer und rhetorischer Analyse bei. Die Richtungsvielfalt innerhalb der antiken Rhetorik, auch die jüdische rhetorische und epistolographische Kommunikationspraxis sind zu beachten. Gegenüber der einengenden Konzentration auf die Autorintention sei die Frage wichtig, was antike Rezipienten aufgrund ihres rhetorischen Vorwissens in paulinischen Briefen entdecken konnten. NTOA 57; Dieter Sänger et al. (Hgg.), Das Gesetz im frühen Judentum und im Neuen Testament; Vandenhoeck & Ruprecht, Göttingen (2006) 170–190 (DZ)

1650 Isabelle Ullern-Weité, Les “relectures de Paul” et la question du contemporain. Questionnements à partir d’un séminaire Starting from a cognitive perspective of religious history, the author examines some recent readings of Paul of Tarsus, those of P.P. Pasolini, M.-F. Baslez and A. Badiou. Her aim is to draw attention to ambiguities in the approaches underpinning such readings, in order to bring the figure of Paul and his philosophical interpretations back within an historical context that is extraneous to both “a priori” emblematic syncretism and “trans-historic” reconstructions. ASEs 22/2 (2005) 501–509

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1651 Peter Wick, Paulus In a new format designed for the beginning student, Peter Wick offers a survey course on Paul’s life and theology. Boxed inserts (marked in blue) serve to store definitions and facts that the students should memorize. There is also a helpful discussion, complete with comparative tabulation, of Pauline chronology. The book’s final section on Paul the missionary is by Jens-Christian Maschmeier. Study questions (with solutions given at the back of the book) enhance the practical value of the book. UTB Basics; Vandenhoeck & Ruprecht, Göttingen (2006) 1–219 (BL)

1652 Gregory Tatum, New Chapters in the Life of Paul: The Relative Chronology of His Career Working through all of Paul’s genuine letters (1/2 Corinthians, Galatians, Romans, Philippians), Tatum seeks to establish a relative chronology (i.e., a chronology without dates) of Paul’s activity. According to Tatum, earlier attempts of such a reconstruction were doomed to failure, because they relied too much on the book of Acts. The summary (pp. 126–130) highlights the complex relationship and chronology of Paul’s involvement with the Christian community he had established in the city of Corinth. CBQ.MS 41; Catholic Biblical Association of America, Washington (2006) IX/1–145 (BL)

1653 Bruce D. Chilton, Paul’s Thought and Life A summary of: Bruce D. Chilton, Rabbi Paul: An Intellectual Biography, 2004, complete with chronological table. IRBS 51:1872. Bruce D. Chilton et al. (eds.), Historical Knowledge in Biblical Israel; Deo Publishing, Blandford Forum (2007) 249–277 (BL)

1654 Jens Schröter, Kirche im Anschluss an Paulus. Aspekte der Paulusrezeption in der Apostelgeschichte und in den Pastoralbriefen Die Paulusrezeption in der Apg und in den Past stellt ein in sich vielfältiges Phänomen dar, dessen Bedeutung nicht dadurch zu erfassen ist, dass man es als gegenüber der Theologie des Paulus defizitäre, frühkatholische Tendenz beschreibt. Der Beitrag dieser Schriften für die theologische Entwicklung des frühen Christentums liegt vielmehr darin, unterschiedliche Facetten des Wirkens des Paulus mit neuen Situationen zu vermitteln und auf diese Weise Kirche im Anschluss an Paulus zu entwerfen. Apg und Past verbindet dabei, dass sie Paulus auf je eigene Weise als denjenigen darstellen, auf dem die Gestalt der Kirche gründet. In der Apg ist er dies, weil er die von Gott seit jeher vorgesehene Aufnahme der Heiden ins Gottesvolk geschichtlich realisiert und damit eine Entwicklung zum Abschluss bringt, die mit Jesus begonnen hatte und sich über die Apostel und weitere Zeugen für den erhöhten Jesus fortsetzte. In den Past ist er dies, weil er als erster bekehrter Sünder das Evangelium als “glaubwürdiges Wort” anvertraut bekommen und für es gelitten hat und es nunmehr als parathèkè und hygiainousa didaskalia an seine Mitarbeiter weitergibt. ZNW 98/1 (2007) 77–104

1655 Alexis Bunine, Paul: “Apôtre des Gentils” ou . . . “des Juifs d’abord, puis des Grecs”? On the basis of what Paul states in Gal 1,16, most exegetes think that he started evangelizing pagans just after his conversion. Nevertheless, a closer reading of his autobiographical plea tends to question this usual opinion. Indeed: (1) nothing indicates that during his three-year stay in Arabia and Damascus Paul showed any interest for the pagans as such. On the contrary, (2) his silence on the content of his conversations with Peter and James during his first visit in Jerusalem seems to prove that he had

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not yet begun a mission among the Gentiles. Moreover, (3) when he alludes to his stay in Syria and Cilicia, he certifies that the churches of Judaea knew quite well about his missionary work and that “they glorified God because of him”: what would be strange if he had already converted pagans without taking the prescriptions of the Torah into account. Finally, (4) the way he expresses himself in Gal 2,1–10 clearly shows that, “fourteen years after”, James, Peter and John didn’t know his Gospel yet. Consequently, it is only on the eve of the Jerusalem conference that Paul (and Barnabas) “proclaimed the Gospel among the Gentiles”. This conclusion suggests that the Jerusalem conference occurred much earlier than currently stated. EThL 82/1 (2006) 35–68

1656 Marlis Gielen, Paulus – Gefangener in Ephesus? Teil 1 Eine in diesem Teil der gesamten Untersuchung vorgenommene Überprüfung der in der Forschung vorgetragenen Hauptargumente für eine Abfassung der paulinischen Gefangenschaftsbriefe in Ephesus hat ergeben, dass keines dieser Argumente – weder allein noch im Zusammenspiel – diese These überzeugend oder gar zwingend abzusichern vermag. Damit gilt es nun, die grundlegende Voraussetzung dieser These – nämlich das Postulat einer längeren Gefangenschaft des Paulus in Ephesus – mit den paulinischen Selbstaussagen zu konfrontieren und seinen Plausibilitätsanspruch zu untersuchen, was im kommenden zweiten Teil dieses Artikels geschehen soll. BN 131 (2006) 79–103

1657 Robert L. Mowery, Paul and Caristanius at Pisidian Antioch A recently-published Latin inscription from Pisidian Antioch refers to four benefactions that a prominent citizen named Caristanius had provided to fulfill a vow on behalf of the emperor Claudius. Since this inscription refers to the year 45/46 CE, it refers to benefactions that may have been provided near the time when Paul arrived in the city. After surveying the contents of this inscription and reviewing scholarly opinion concerning the date when Paul arrived, this paper reflects on the ethnic diversity of first century Pisidian Antioch, the religious beliefs reflected in Caristanius’ vow, the likely impact of his benefactions on the residents of the city, and the possibility that he may have been one of “the leading men of the city” mentioned in Acts 13,50. Bib. 87/2 (2006) 221–242

1658 Todd D. Still, Did Paul Loathe Manual Labor? Revisiting the Work of Ronald F. Hock on the Apostle’s Tentmaking and Social Class Die These von R.F. Hock in The Social Context of Paul’s Ministry: Tentmaking and Apostleship (Philadelphia 1980), wonach die Einstellung des Apostels Paulus hinsichtlich physischer Arbeit von elitärer Antipathie eines griechisch-römischen Aristokraten geprägt sei, ist unhaltbar. Nach der Analyse relevanter Texte mit Äußerungen des Paulus über seinen Beruf, sein Amt und physische Arbeit wirft der Verf. dieses Beitrags Hock eine allzu selektive Auswahl und tendenziöse Auswertung der Quellentexte. Möglicherweise sah Paulus die Verkündigung des Evangeliums als eine höhere Aufgabe, doch beurteilte er physische Arbeit im Allgemeinen sowie sein eigenes Handwerk im Besonderen durchaus positiv. JBL 125/4 (2006) 781–795 (DL)

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HISTORY OF ISRAEL General ★ problems of historiography 1659 J. Maxwell Miller et al., A History of Ancient Israel and Judah The manual of ancient Israelite history by J.M. Miller and John Hayes, first published in 1986, has become a standard reference word and textbook for academic use. Its distinguishing mark, the beginning with Saul (“an early Israelite chieftain”), rather than with Abraham, Moses, and the so-called judges, is here repeated; in fact, it has become the mainstream approach. In order to cater to the needs of the academic classroom, Miller and Hayes do not offer a straightforward account of the historical course of political events as it can be reconstructed; instead, they always discuss the biblical and, if available, extra-biblical evidence, and then sketch their own, tentative reconstruction, down to the time of Nehemiah and Ezra. Regrettably, however, little attempt is made to integrate cultural and religious history into the framework of political history (the latter being the focus of the work). – Due to its sound approach and many bibliographical notes, scholars will consult it very frequently. SCM Press, London (2006) XXII/1–562 (BL)

1660 Eugene H. Merrill, Die Geschichte Israels. Ein Königreich von Priestern This manual of biblical history, written from an evangelical perspective and first published in 1987, is made available in this slightly revised German version, presented by Helmuth Pehlke, a German student of the American author. Those who do not agree that the patriarch Joseph died in 1806 BCE, and that the year of the Exodus can be fixed at 1446 BCE, will presumably not use this book very frequently. Nevertheless, it must be said that throughout this book, much scholarly sources are considered, and in the post-Solomonic period, many readers will feel on safe historical ground. Hänssler Verlag, Holzgerlingen (2006) 1–800 (BL)

1661 Rainer Kessler, Sozialgeschichte des alten Israel. Eine Einführung The volume, an introduction to the social history of the biblical period, deals chronologically with its subject. “Origins” are sketched at the beginning, on the basis of the suggestion that the notions of chiefdom and kinship-based society go far in offering explanatory models. At the center is the thesis that between the eighth and sixth centuries, Hebrew society developed into a stratified society of separate classes each of which had its own intrinsic “interests”. The final chapter discusses “Jewish ethics in Hellenistic times”. – Ever since 1989 has the author made fine contributions to the social-scientific study of the Bible; the present volume brings these into synthesis, producing a volume that has no rival in German (though one might consult the article “Sozialgeschichte” in M. Görg et al., eds., Neues Bibel-Lexikon, 2001, vol. 3, cols. 639–651). Wissenschaftliche Buchgesellschaft, Darmstadt (2006) 1–223

1662 Anton Grabner-Haider (ed.), Kulturgeschichte der Bibel Grabner-Haider, who teaches the philosophy of religion at the University of Graz, Germany, is the main author of this attractive survey of biblical cultural history that deals with both testaments. In the eleven Old Testament chapters, the focus is on the civilizations that made an impact on the biblical people: the Sumerians, Babylonians, Persians, and Greeks, but there is also much on the formation of the biblical canon. The New Testament, dealt with in fourteen chapters, sketches the religious and cultural worlds of Paul and the Pauline school, of the synoptic gospels, the pastoral letters, Hebrews, John, and the book of Revelation. Separate chapters comment on Gnosticism and the impact Greek culture made on the New Testament. The book’s

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implied message, briefly indicated in the preface, is clear enough: the best way to present the Bible to a contemporary audience is from the perspective of cultural history and anthropology. – Highly recommended. Vandenhoeck & Ruprecht, Göttingen (2007) 1–487 (BL)

1663 Eric M. Meyers, Israel and Its Neighbors then and now: Revisionist History and the Quest for History in the Middle East Today This paper summarizes new theories about the ancient Israelite settlement of the land of Canaan and comments on early Israel in biblical criticism. In general, European scholars tend toward minimalism, while American and Israeli scholars show a clear preference for early datings and maximalist interpretations. Today, Arab Palestinians sometimes claim descent from the ancient Canaanites who were the enemies of “Israel”. Seymour Gitin et al. (eds.), Confronting the Past; Eisenbrauns, Winona Lake, Ind. (2006) 255–264 (BL)

1664 Jan-Wim Wesselius, Towards a New History of Israel Most of our knowledge of ancient Israelite history derives from the Primary History (= Genesis to 2 Kings), a work presumably compiled some time between 440 and 420 BCE. The compiler used the “Histories” of Herodotus as a blueprint and intertextual counterpart. Ehud Ben Zvi (ed.), Perspectives on Hebrew Scriptures; Gorgias Press, Piscataway/New Jersey (2006) 235–249 (BL)

1665 Raz Kletter, Can a Proto-Israelite Please Stand up? Notes on the Ethnicity of Iron Age Israel and Judah Iron Age I Israel is known primarily from the Merneptah stela (ca. 1200 BCE) and the Bible; apparently Israel existed, though most likely one with flexible ethnic borders. Beginning in ca. 850 BCE at the latest, Israel and Judah were not only kingdoms in Iron Age II Israel, but also ethnic groups, though this is difficult to prove. A.M. Maeir et al. (eds.), “I will speak the riddle of ancient times”. Archaeological and Historical Studies; Eisenbrauns, Winona Lake, Ind. (2006) 573–586 (BL)

1666 Norman K. Gottwald, Proto-Globalization and Proto-Secularization in Ancient Israel Ancient Israelite and Judean society was drawn into the world of ancient empires and thus into a world well acquainted with (proto-)globalization. Globalization led to exploitation, poverty, and estrangement, which in turn gave rise to doubts about religion, especially in the books of Job and Koheleth. Seymour Gitin et al. (eds.), Confronting the Past; Eisenbrauns, Winona Lake, Ind. (2006) 207–214 (BL)

✩ 1667 Maynard P. Maidman, Abraham, Isaac and Jacob Meet Newton, Darwin and Wellhausen This paper evaluates the so-called “patriarchal question” – i.e. the question of the reality of the patriarchs and the origins of the Israelite nation – in the contexts of the European intellectual developments in the last 300 years focusing ultimately on two intellectual giants, William Foxwell Albright and Julius Wellhausen. In an attempt to give his own answer to the patriarchal question, the author concludes regarding the tales of the patriarchs: “As archaeologists of the text, we must again look to the con-

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text of the tales. That context is the first millennium. Somewhere here is the world of Abraham, Isaac and Jacob, as conceived in the minds of the great writers of Israel” (64). BAR 32/3 (2006) 58–64 (DL)

1668 Rodger Young, The Talmud’s two Jubilees and Their Relevance to the Date of the Exodus The Talmud’s two Jubilees are compatible with a careful exegesis of Ezek 40:1, and dates that can be calculated for these two Jubilees provide a verification that the 480 years of 1 Kgs 6:1 and the date of the Exodus that can be determined from this number are historically authentic figures. The elegance of the system of Sabbatical and Jubilee cycles in providing a long-term calendar for Israel and thereby supplying this verification should be manifest to anyone except to those who have a fixed commitment to the subjective source-analyses of the higher critical schools, since such theorizings start from the a priori presupposition that the Book of Leviticus could not have been written as early as 1406 BC. WThJ 68/1 (2006) 71–83

1669 Graham Hagens, Copper Futures and Cabul: On ‘Reconstructing’ the Monarchic Narratives The challenges associated with biblical historiography are such that some despair that a history of Israel can ever be written. In this paper, it is suggested that a viable approach to solving this problem may be to collate all biblical and extra-biblical material related to one specific layer of the multilayered biblical structure. It is here suggested that a reasonable balance of the probabilities of competing models can be achieved by a close comparison of all the arguments for and against each model. This approach is illustrated by an analysis of the biblical description of the trade relationship between Hiram I of Tyre and King Solomon. The conclusion is that although many of the details remain beyond the historical horizon, a trade agreement between these rulers probably did exist. PEQ 139/2 (2007) 85–98

Premonarchical period 1670 Daphna Ben-Tor, Scarabs, Chronology, and Interconnections: Egypt and Palestine in the Second Intermediate Period In addition to being a corpus of Egyptian scarabs found in strata dated to the first half of the second millennium BCE (or, more precisely, ca. 1786–1540 BCE), this is a study of the foreign rulers (Hyksos) that ruled over Egypt during this period. In the 1990s, it became clear to archaeologists that Tell el-Dab’a was these rulers’ capital city, that they originated in Palestine, like the many Asiatic who then settled in the Nile Delta, and, finally, that they presumably did not invade Egypt to take over the rule in an act of military violence. Instead, they seem to have infiltrated the Delta peacefully. However, there is no evidence for a Hyksos culture comprising both Egypt and Palestine. OBO. Series Archaeologica 27; Academic Press Fribourg, Fribourg (2007) XV/1–211, plates (BL)

1671 Ann E. Killebrew, The Emergence of Ancient Israel: The Social Boundaries of a “Mixed Multitude” in Canaan The “mixed multitude” theory of Israelite origins, articulated here for the first time, interprets the biblical and archaeological evidence as reflecting a nonhomogeneous, multifaceted, and complex of ethnic formation and crystallization. A.M. Maeir et al. (eds.), “I will speak the riddle of ancient times”. Archaeological and Historical Studies; Eisenbrauns, Winona Lake, Ind. (2006) 555–572 (BL)

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1672 David Noel Freedman et al., “His Seed Is not”: 13th-Century Israel The Song of the Sea (Exod 15), the Song of Deborah ( Judges 5), the Merneptah inscription, and Genesis 49 all point in the same direction: that there was a tribal league of Israelites prior to the thirteenth century BCE. A league of 12 tribes seems to have formed sometime in the early thirteenth century. Seymour Gitin et al. (eds.), Confronting the Past; Eisenbrauns, Winona Lake, Ind. (2006) 295–301 (BL)

1673 Lawrence E. Stager, Biblical Philistines: A Hellenistic Literary Creation? To consider the biblical Philistines a product of the literary imagination of Hellenistic Jews (as was suggested by some historians of the “minimalist” school of thought) is clearly nonsense. There is simply too much ancient archaeological and textual evidence for the Philistines. A.M. Maeir et al. (eds.), “I will speak the riddle of ancient times”. Archaeological and Historical Studies; Eisenbrauns, Winona Lake, Ind. (2006) 375–384 (BL)

Period of the monarchy 1674 Philip R. Davies, The Trouble with Benjamin Benjamin was once part of (northern) Israel and became part of (southern) Judah. For a considerable period, Benjamin had political and religious priority in Judah, but this was eventually lost to Jerusalem. Benjamin and Judah each had its own different memories of the past, later combined by Judeans into the present story of a Saulide kingdom taken over by David, uniting Judah and Israel. The original Benjaminite history (book) opened with the acquisition of the area of Benjamin by military conquest (in the book of Joshua). This history can be traced again in the book of Judges, and then the Benjaminite thread runs through the activities of Samuel and on to Saul. Benjaminite themes can also be found in the book of Esther and in Jeremiah. VT.S 113; Robert Rezetko et al. (eds.), Reflection and Refraction; Brill, Leiden (2007) 93–111 (BL)

1675 Israel Finkelstein, The Last Labayu: King Saul and the Expansion of the First North Israelite Territorial Entity Both Labayu (fourteenth century BCE) and Saul (tenth century BCE) expanded from their highland hubs to the Gilead, east of the Jordan; both threatened cities in the Jezreel valley; both were stopped because they endangered Egyptian interests in Canaan. Yairah Amit et al. (eds.), Essays on Ancient Israel in Its Near Eastern Context; Eisenbrauns, Winona Lake, Ind. (2006) 171–187 (BL)

1676 Israel Finkelstein et al., David und Salomo. Archäologen entschlüsseln einen Mythos Assisted, as in earlier publications, by Neil Silverman, the Israeli archaeologist presents his view of the history of the Israelite monarchy, with a focus on its leading (and founding) figures, David and Solomon. They are relegated to legend, for we don’t really know much about David, a brigand and bandit leader active in the tenth century. The Jerusalem temple, far from being built by Solomon ca. 950 BCE (as is generally assumed), was presumably constructed by King Joash of Judah, ca. 800 BCE. Finkelstein’s preference for socio-economic, rather than “purely religious” interpretations is evident throughout. (In the German translation here reviewed, the early traditions are sometimes called “Balladen” which sound somewhat odd for what must have been folktales or legends.) – The English edition is subtitled: In search of the Bible’s sacred kings and the roots of the Western tradition. C.H. Beck, München (2006) 1–298 (BL)

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1677 Thomas L. Thompson, Archaeology and the Bible Revisited: A Review Article This article argues that the “archaeological evidence” proposed by I. Finkelstein and N.A. Silberman in their new book David and Solomon (München 2006) does not support the postulated redaction history nor establish the historicity of either the biblical figures or their stories, but that the harmony of biblical and archaeological issues is circular and illegitimate by the standards of historical research. It argues, moreover, that the claim of an oral tradition, reflecting original memories of an historical David or Saul is an entirely unnecessary and unlikely explanation for the origins of both the figures and their tales in the stories of 1–2 Samuel and 1 Kings. It moreover argues that the hypothesis of a redaction history in a succession of four cumulative revisions, beginning in the eighth century and completed in the sixth to fourth century BCE – lacking as it does reference to a readable text – is neither critical nor falsifiable. Finally, Finkelstein and Silberman’s book is judged as an unsuccessful attempt to return to the methods of “biblical archaeology” that were legitimately impeached in the mid-1970s. SJOT 20/2 (2006) 286–313

1678 Michael D. Coogan, Assessing David and Solomon. From the Hypothetical to the Improbable to the Absurd Der Beitrag bietet eine kritische Auseinandersetzung mit I. Finkelsteins und N.A. Silbermans David and Solomon (Free Press 2006 – deutsche Ausgabe bei C.H. Beck, München 2006). Bemängelt wird v.a. die Argumentation ex silentio sowie die unkritische Ablehnung jeglicher Historizität biblischer Texte. Fehlende Befunde lassen nicht auf ärmliche Besiedlung schließen, wie dies anhand der Amarna-Korrespondenz des Jerusalemer Königs Abdi-Hepa ersichtlich wird, aus dessen Zeit ebenfalls bisher so gut wie keine Überbleibsel gefunden wurden. Innerhalb der biblischen Erzählung dürften v.a. die Beamtenlisten in 2 Sam 8,16–18; 20,23–26 und 1 Kön 4,1–6 zu historischen Dokumenten aus königlichen Archiven gehören. BAR 32/4 (2006) 56–60 (DL)

1679 Gershon Galil, David and Hazael: War, Peace, Stones and Memory This paper reexamines the rise and fall of two regional empires: the Israelite kingdom of David and Solomon, and the Aramaic kingdom of Hazael and his son Bar-Hadad III. The author presents a comparison between these two regional empires, discussing the following main points: the rise to power of the founders: David and Hazael and their charismatic character; their wars and peace treaties; the boundaries and the administrative organization of these two empires, and the decline and fall of the kingdoms in the days of the founder’s sons: Solomon and Bar-Hadad III. The author is of the opinion that the existence of a regional empire in the days of Hazael and his son is of great significance for the reality of the empire of David and Solomon, since the former clearly proves that in certain geopolitical circumstances the making of a regional empire that controlled most of the area between the Euphrates and Philistia was entirely possible. PEQ 139/2 (2007) 79–84

1680 Volkmar Fritz, Solomon and Gezer Within the text of 1 Kings 9:15–24, four stages – all pre-Deuteronomistic – can be distinguished: (1) an early list concerning forced labour under Solomon; (2) an addition pointing out that Solomon built Hazor, Megiddo, and Gezer; (3) a supplement to the list that exonerates the Israelites of forced labour; (4) the commentary concerning Gezer (v. 16–17a). Stage 4 should be disregarded as a historical source. Seymour Gitin et al. (eds.), Confronting the Past; Eisenbrauns, Winona Lake, Ind. (2006) 303–307 (BL)

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1681 Hermann Michael Niemann, “Wagen Israels und sein(e) Lenker”: Neue Erwägungen zur Militär- und Wirtschaftspolitik der Omriden The Omrides, although nominally only ruling over northern Israel, were de facto the first rulers over all of Israel, including the southern Kingdom. Niemann offers a sketch of the military and economic politics of the Omrides. The Omrides, while ambitiously participating in international politics, were also sensitive to tribal affairs within their own community. Niemann’s argument implies that in the ninth century BCE, northern Israel was a major political force in the Near East. The paper is accompanied by several maps that visualize administrative, ritual, and military centers in Omride Palestine. Erfurter theologische Studien 90; Susanne Gillmayr-Bucher et al. (eds.), Ein Herz so weit wie der Sand am Ufer des Meeres; Echter Verlag, Würzburg (2006) 15–35 (BL)

1682 Nadav Na"aman, The Story of Jehu’s Rebellion: Hazael’s Inscription and the Biblical Narrative Im ersten Teil dieses Artikels wendet sich der Verf. gegen eine Erklärung der Widersprüche zwischen dem biblischen Bericht über die Revolte Jehus und dem Inhalt der DanInschrift mit der irrigen Annahme, Jehu habe als Verbündeter Hasaels gehandelt, so dass sich der aram. König die Taten Jehus hätte zuschreiben können. Der im zweiten Teil vorgenommene Quellenvergleich führt zu der These, dass König Joram von Israel entgegen dem biblischen Bericht während eines Versuchs der Erweiterung seines Reiches bei Ramot-Gilead von Hasaels Truppen getötet wurde. Jehu, einer seiner Generäle, nutzte die Situation, indem er alle Nachkommen der Omriden tötete und selbst die Macht im Nordreich übernahm. IEJ 56/2 (2006) 160–166 (DL)

1683 Peter Dubovsky, Tiglath-pileser III’s Campaigns in 734–732 B.C.: Historical Background of Isa 7; 2 Kgs 15–16 and 2 Chr 27–28 The aim of this article is to investigate Tiglath-pileser III’s campaigns against the Levant in 734–732 BCE. The campaigns can be divided into three phases. In the first phase, the Assyrians conquered Tyre and the coast. In the second phase, they defeated Syrian troops in battle, conquered Transjordan and made a surprise attack on the Arabian tribes. In the last phase, they conquered Damascus, Galilee and Gezer. In the second part of this article, the author investigates the logistics of these campaigns and at the end the author evaluated the consequences of the Assyrian invasion in terms of human and material losses and the administrative reorganization of the region. Bib. 87/2 (2006) 153–170

1684 David Ussishkin, Sennacherib’s Campaign to Philistia and Judah: Ekron, Lachish, and Jerusalem The evidence from these three cities suggests that they were heavily fortified, forming pivotal strongholds of the rebellious alliance. In each city, Sennacherib settled his business in a different fashion. Only Lachish was destroyed (701 BCE). Yairah Amit et al. (eds.), Essays on Ancient Israel in Its Near Eastern Context; Eisenbrauns, Winona Lake, Ind. (2006) 339–357 (BL)

1685 Ziony Zevit, Implicit Population Figures and Historical Sense: What Happened to 200,150 Judahites in 701 BCE? Sennacherib in one of his inscriptions claims to have subjugated (or deported?) 200,150 Judeans (ANET 288). Zevit argues that this figure has nothing to do with the number of deported people. Instead, it seems to be the realistic number of inhabitants sub-

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jugated – the population living in most of Judah (excluding the Jerusalem and the central highlands). Seymour Gitin et al. (eds.), Confronting the Past; Eisenbrauns, Winona Lake, Ind. (2006) 357–366 (BL)

1686 Oded Lipschits, On Cash-Boxes and Finding or not Finding Books: Jehoash’s and Josiah’s Decisions to Repair the Temple The comparison of the reports in 2 Kings 12 and 2 Kings 22 reveals that the Deuteronomist must have been familiar with the system of collecting silver for temple repairs. The book’s discovery was made before any repair work was done. Yairah Amit et al. (eds.), Essays on Ancient Israel in Its Near Eastern Context; Eisenbrauns, Winona Lake, Ind. (2006) 239–254 (BL)

1687 Joel Weinberg, The Babylonian Conquest of Judah: Some Additional Remarks to a Scientific Consensus The article deals with some central problems of the Babylonian conquest of Judah, such as the “empty land”, the different attitudes of the conquerors towards various regions of the kingdom of Judah and the social-professional status of the population of Babylonian Judah, and reviews some generally accepted concepts. ZDPV 118/4 (2006) 597–610

1688 Arthur J. Nevins, When was Solomon’s Temple Burned Down? Reassessing the Evidence This article reassesses the evidence for when Solomon’s Temple was destroyed. It involves a close look at the biblical account of Babylonian actions at the time of Jerusalem’s fall together with relevant comparisons between the Greek and Hebrew Bibles. It also focuses on events surrounding the life of Gedaliah, including his assassination and the fast that has commemorated his name. Arguments are presented for believing that the destruction may have occurred some time after the traditional date. While these arguments do not conclusively refute the traditional date, they do call into question whether the current confidence in this date is justified. They also provide a framework for explaining the available data. JSOT 31/1 (2006) 3–25

Babylonian exile – Persian period ★ Hellenistic and Roman periods until Bar Kohba 1689 Jean Marcel Vincent, L’impact de la chute de Jérusalem sur la literature biblique. Quelques elements de réflexion La chute de Jérusalem ne marque pas une rupture radicale entre les périodes préexilique et post-exilique. Des prophètes pré-exiliques fournissent les schemes interprétatifs qui ont permis à Israel de traverser l’épreuve. Fidèle à son projet, le meme Yahwé continue à manifester sa grâce à son people. Une mutation est toutefois sensible dans le flux de la tradition et dans les representations liées aux institutions pré-exiliques. Hokhma 90 (2006) 1–25

1690 Elelwani B. Farisani, The Third Return of the Babylonian Exiles to Palestine This paper discusses Nehemiah’s role in addressing socio-economic challenges after the third return of the Babylonian exiles to Palestine. First, the fall of the Babylonian

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empire and the rise of the Persian Empire are briefly recounted. Second, Artaxerxes’ role in facilitating the third return of the exiles to Palestine is discussed. Third the identity of parties involved in the socio-economic crisis after the return of the exiles is explored. Fourth, the events and circumstances related to the socio-economic crisis are analysed. And, finally, Nehemiah’s measures in addressing the socio-economic crisis are examined. OTE 19/3 (2006) 1162–1177

1691 Philip R. Davies, The Origin of Biblical Israel Originally, Jerusalem and Judah had little to do with Jacob and Israel. The association of the two dates from the moment when Jerusalem came to be the capital city of a territory that incorporated Benjaminite lands. This was presumably during the time of King Josiah or at any rate in the postexilic period. – Davies announces the publication of a book on this subject. Yairah Amit et al. (eds.), Essays on Ancient Israel in Its Near Eastern Context; Eisenbrauns, Winona Lake, Ind. (2006) 141–148 (BL)

1692 David Goodblatt, Elements of Ancient Jewish Nationalism Contrary to the widespread view that it is a modern phenomenon, nationalism did exist in antiquity (see D. Mendels, The Rise and Fall of Jewish Nationalism, 1997). The present book takes up the subject by offering theoretical considerations and the discussion of the following elements: mass dissemination of biblical literature, retention of the Hebrew language, and establishment of a priestly caste. On the subject of dissemination of scripture/retention of the Hebrew language, and canon building, see also B. Lang, in: Arie van der Kooij u.a. (Hg.), Canonization and Decanonization, Leiden: Brill, 1998, 41–65. Goldblatt is skeptical about the assertion that schools existed in ancient Israel (pp. 32–33). Cambridge University Press, Cambridge (2006) XVI/1–260 (BL)

1693 Diana Edelman, The Function of the m(w)sh-Stamped Jars Revisited Forty-two jar handles (sixth century BCE) bearing a stamp reading m(w)sh are still enigmatic. Mozah is clearly a place name, but why should its name be stamped onto jars? The answer is as follows: Mozah served as the designated processing center for olives and grapes harvested by migrant workers in the unoccupied Shephelah. The yield was considered government property used as rations for government officials. A.M. Maeir et al. (eds.), “I will speak the riddle of ancient times”. Archaeological and Historical Studies; Eisenbrauns, Winona Lake, Ind. (2006) 659–671 (BL)

1694 Rainer Albertz, Purity Strategies and Political Interests in the Policy of Nehemiah During his governorship in Yehud, Nehemiah sought to establish the Diaspora concept of Judaism – common descent and a high degree of in-group solidarity. P.R. Bedford’s thesis that the repatriated Judeans are viewed in Ezra-Nehemiah as a colony of the Babylonian-Elamite diaspora is not true for the Nehemiah Memoir and presumably exaggerated for the rest of Ezra-Nehemiah as well. Seymour Gitin et al. (eds.), Confronting the Past; Eisenbrauns, Winona Lake, Ind. (2006) 199–206 (BL)

1695 Hanan Eshel et al., Two Notes on the History and Archaeology of Judea in the Persian Period (1) Geshem the Arab (Neh 6:6) may have intervened in Jerusalem temple affairs because he had Jewish soldiers under his command stationed in his territory. (2) A Yehud seal

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impression found in Babylon and a Babylonian coin found at Horvat Ethri in the Shephelah corroborate the ties between Babylonia and the Jews in the Persian and early Hellenistic periods. A.M. Maeir et al. (eds.), “I will speak the riddle of ancient times”. Archaeological and Historical Studies; Eisenbrauns, Winona Lake, Ind. (2006) 823–831 (BL)

1696 Jörg-Dieter Gauger, Antiochos III. Und Artaxerxes: Der Fremdherrscher als Wohltäter After Cyrus, there were specifically two foreign rulers over Palestine to which close and positive relationships towards the Jews were ascribed: Antiochus III (Ant. 12.138–153) and, according to Ezra 7:12ff., Artaxerxes (which one cannot be identified). However, the literary “letters” attributed to them are most likely Jewish fictions/falsifications from the 1st century BCE or later. Darius’ letter to Gadatas should also be considered as fictitious, since the parallel with Ezra 7:12 does not hold, and there are good reasons to question the authenticity of the “records” of Ezra 4–6. JSJ 38/2 (2007) 196–225

✩ 1697 Bernd Kollmann, Einführung in die neutestamentliche Zeitgeschichte Modestly styled an introduction, this is a survey of what we know about the historical and religious world out of which early Christianity emerged. The book begins with a brief discussion of ancient sources, and then offers a chronological account from Alexander the Great to Bar Kokhba. The two final chapters discuss ancient philosophical schools and non-Jewish cults such as mystery associations. Pharisees, Samaritans, and the Qumran community are given extra small chapters inserted into the otherwise continuous chronological narrative. There are no notes, but a classified bibliography and a glossary make up for the defect. (One would love to have an index.) Einführung Theologie; Wissenschaftliche Buchgesellschaft, Darmstadt (2006) 1–168

1698 Bruce D. Chilton et al. (eds.), Historical Knowledge in Biblical Antiquity This is a companion to all existing manuals of biblical history of the NT period. In four chapters (The task of history for ancient Israel; In search of Jesus; Paul’s thought and life; Mary Magdalene and history), Chilton provides a basic chronology and a discussion of leading figures. Eleven more studies flesh out the overall picture by discussing ancient Greek historiography (C. Dewald), the Dead Sea scrolls (L.H. Schiffman), Josephus (S. Mason), apocalyptic literature (G. Nickelsburg), rabbinic Judaism ( J. Neusner), Galilee (M. Aviam), James brother of Jesus (B. Chilton), Paul and Gamaliel (B. Chilton, J. Neusner). Chilton’s contributions deserve particular mention for their soberness of historical judgment and their exemplary clarity. Deo Publishing, Blandford Forum (2007) XIV/1–433 (BL)

1699 Silvia Cappelletti, The Jewish Community of Rome: From the Second Century BC to the Third Century CE Using literary, epigraphic, and archaeological evidence, the author of this dissertation (University of Pisa, Italy) sketches four hundred years of the history of the Jewish community in the city of Rome. The earliest reference to Jewish presence in Rome is for 139 BC, when some Jews were expelled from Rome. The first reference to a permanent community in Rome is from 59 BC. The author devotes an entire chapter to the situation under Emperor Claudius under whose reign, in approximately 49 CE, the senate enacted a ban of expulsion, an event referred to in the NT (Acts 18:1–3).

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The report of Suetonius, which mentions one Chrestos, is by Cappelletti understood as referring to a conflict between Christian believers and Jews in Rome, though this remains a hypothesis, for the actual evidence is meagre. Nevertheless, it seems likely that there was another ban forcing Jews to leave Rome, in 41 CE, mentioned by Cassius Dio. – An important contribution to the history of early Diaspora Judaism. JSJ.S 113; Brill, Leiden (2006) VIII/1–247 (BL)

1700 Peter Franz Mittag, Antiochus IV. Epiphanes. Eine politische Biographie A political biography of Antiochus IV, well known for his trouble with Judaea in what biblical scholars have come to call “Maccabean times”, is most welcome, especially when it comes from the pen of a historian who takes a fresh look at all the evidence. Mittag assures us that the importance of the Jewish revolt is generally exaggerated, for Antiochus took only marginal interest in the matter. The author recommends the general interpretation offered by Klaus Bringmann (political, not primarily religious; contra M. Hengel, J.A. Goldstein). O. Keel’s novel interpretation of the project of a Hellenistic reform of the Jewish cult in Jerusalem is dismissed in a brief footnote as being contradictory (p. 259). Surely no student of the Maccabean period can ignore this thorough study. Klio. Beihefte, Neue Folge 11; Akademie Verlag, Berlin (2006) 1–429 (BL)

1701 Sean Freyne, Galilee as Laboratory: Experiments for New Testament Historians and Theologians This paper discusses ways in which NT scholarship can engage meaningfully with contemporary studies in Greco-Roman culture, using recent archaeological exploration in Galilee as samples of such a strategy. Three examples are discussed, dealing respectively with aspects of Hellenisation, Judaisation and Romanisation of the region. These illustrate how specific finds can be brought into dialogue with the literary evidence, providing fresh readings. Such approaches, which recall earlier debates between the Religionsgeschichtliche Schule and the Biblical Theology Movement, raise the issue of how NT scholarship can still be regarded as theological in its aims and objectives. Some tentative answers to this perennial question are offered by way of conclusion. NTS 53/2 (2007) 147–164

1702 A. Andrew Das, Claudius’s Edict of Expulsion: The External Evidence A disturbance in the Jewish community in the late 40s CE required the emperor’s intervention and the expulsion of some Jews from the capital. The expelled were the ringleaders in a conflict over Christ. The Synagogues no doubt marked those they wished to leave the city: Christ-believing Jews and Proselytes. As a result, Christ-believing God-fearers came to realize that they were no longer welcome in the Jewish community. Accordingly, they met separately, so the separate identity of the Christians in Rome quickly developed. A. Andrew Das, Solving the Romans Debate; Fortress Press, Minneapolis, Min. (2007) 149–202 (BL)

1703 Aleksander Michalak, Wojna 66–70, wojna ≤wi\ta? Ideologia wojny ≤wi\tej w pó
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1704 Ro’i Porat et al., Fleeing the Romans. Judean Refugees Hide in Caves Die Erforschung zahlreicher Höhlen am Toten Meer nach den Funden der Schriftrollen bei Qumran führte zu der Erkenntnis, dass einige dieser Höhlen von den Rebellen des zweiten jüd. Aufstands gegen Rom, der sog. Bar Kochba Revolte (132–135n.), als Verstecke genutzt wurden. Zu besonderen Funden aus dieser Periode gehören u.a. eine Bar Kochba Tetradrachme mit der Abbildung der Fassade des Jerusalemer Tempels sowie zwei Levitcus-Fragmente auf Papyrus, die auf eine fortgeschrittene Kanonisierung des Pentateuchs im 2 Jh. hinweisen. BAR 32/2 (2006) 60–63 (DL)

JUDAISM – EARLY CHRISTIANITY – GNOSTICISM – ISLAM Judaism General 1705 Shaye J.D. Cohen, From the Maccabees to the Mishnah. Second Edition First published in 1987 and now available in a revised edition, this is a textbook for students of the New Testament who wish to acquaint themselves with its Jewish background. Cohen writes perceptively on the variety within ancient Judaism, on the “godfearers”, and on the canon. He also comments briefly – too briefly, it seems – on Merkabah mysticism (pp. 212–213). A useful book, complete with notes and index. Westminster John Knox Press, Louisville, Ky. (2006) XIV/1–250

1706 Hubert Frankemölle, Frühjudentum und Urchristentum. Vorgeschichte – Verlauf – Auswirkungen (4. Jahrhundert v. Chr. bis 4. Jahrhundert n. Chr.) In this textbook a major German specialist on the NT and Christian-Jewish dialogue sums up his research. Christianity, according to Frankemölle, is really a kind of reform Judaism, though one that existed in at least four varieties, ranging from extremely conservative Ebionites to liberal extremists such as Marcion. The book includes many topical bibliographies and a subject index. Studienbücher Theologie; Verlag W. Kohlhammer, Stuttgart (2006) 1–446

1707 April D. DeConick (ed.), Paradise Now: Essays on Early Jewish and Christian Mysticism Around 1980, scholars became increasingly aware of the relevance heavenly visions and journeys had both for early Christianity and early Judaism. Meditative practices and initiations related to these matters were no longer considered peripheral to an otherwise “sober” religion, based on intellectualism and doctrine. Within a few years, this mysticism became a favourite subject of research, aimed at redefining the religious landscape of late antiquity. The present book offers an introduction to ancient mysticism (in the editor’s paper, pp. 1–24) and 17 papers, classified under the rubrics: hermeneutics and experience, communal identities, cosmology, apocalypticism, practices. Among the learned contributors are A.F. Segal, R. Elior, J. Davila, Chr. MorrayJones, and R. Lesses, all known for their earlier and quite substantial contributions to the relevant research. – Unfortunately, the book lacks a subject index. – Highly recommended as a scholarly resource on a subject no longer considered “esoteric”. Symposium Series 11; Society of Biblical Literature, Atlanta, Ga. (2006) XXIII/1–455 (BL)

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1708 Markus Cromhout et al., A socio-cultural model of Judean ethnicity: A proposal This article focuses on the matter of Judean (“Jewish”) ethnic identity during the first century CE. New Testament scholarship lacks an overall interpretive framework by which Judean identity can be understood. Appreciation of what informed the entire process of Judean ethnic identity formation in the first century, or at any period for that matter, is lacking. This lack of interpretive framework is rather acute in scholarship on the historical Jesus, where the issue of Judeanness (“Jewishness”) is most strongly debated. A Socio-Cultural Model of Judean Ethnicity is developed, as being a synthesis of (1) Sanders’ notion of covenantal nomism, but reappropriated to serve as an ethnic descriptor, (2) Berger and Luckmann’s theories on the sociology of knowledge, (3) Dunn’s “four pillars of Second Temple ‘Judaism’ ” and his “new perspective” on Paul, (4) cultural anthropology in the form of modern ethnicity theory, and lastly, (5) Duling’s Socio-Cultural Model of Ethnicity. The proposed model is termed covenantal nomism. It is a pictorial representation of the Judean “symbolic universe” which, as an ethnic identity, is proposed to be essentially primordialist. HTS 62/1 (2006) 69–101

1709 Amram Tropper, Children and Childhood in Light of the Demographics of the Jewish Family in Late Antiquity The demography of the Jewish family is indispensable for the study of the nature of Jewish childhood in late antiquity. Demography in this context refers to the probable mortality rate, fertility rate and average age of first marriage for the Jews of this period. Together these demographic factors create a model of the duration and rhythm of the life-course; a model of the skeletal structure of the ancient Jewish family. The author explores the nature of Jewish childhood in late antiquity in light of the portrait of the family that emerges from a study of ancient family demographics. JSJ 37/3 (2006) 299–343

Pharisees – Essenes – Samaritans 1710 Jacob Neusner et al. (eds.), In Quest of the Historical Pharisees Seventeen papers by J. Neusner, B. Chilton, A.-J. Levine, J. Lightstone, S. Mason, S. Heschel, W.S. Green, J.F. Strange, and J. VanderKam explore the New Testament, Josephus, the Dead Sea Scrolls, archaeological evidence, early rabbinical sources, as well as the history of research to find out what we really know about the Pharisees. One contribution, by Neusner, discusses the debate with E.P. Sanders since this author’s book “Jewish Law from Jesus to the Mishnah” (1990). Since every single source, including each of the gospels, is discussed separately, the book is a reference work on the relevant passages. Although the Pharisees are an elusive group, the present book has all the information available. Baylor University Press, Waco, Texas (2007) X/1–512

1711 Joshua Ezra Burns, Essene Sectarianism and Social Differentiation in Judaea After 70 C.E. The disappearance of the Essenes from the historical records does not result of a simply vanish of them or have them drawn into the rabbinic movement or Christianity. Instead of trying to identify remnant of the Essenes in random places, one should look for them exactly where they should have been, living among other Jews in Judaea. The continued occurrence of Essene sectarianism can be detected in the legal rhetoric of the ancient rabbis who negotiated the new social order after the destruction of the Jerusalem Temple. HThR 99/3 (2006) 247–274 (WSch)

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1712 Stanis„aw Wypych, Samarytanie w uj\ciu historycznym, geograficznym i religijnym Der Verf. des Aufsatzes beschreibt die Eigenheiten der Samariter, indem er ausführlich ihre Anfange und Geschichte, und weiter ihre theologischen Anschauungen und ihr religiöses Leben erörtert. Er sieht die Samariter als eine der religiösen Strömungen innerhalb des Judentums, die auf der Basis des Pentateuchs entstand und ihr eigenes Heiligtum auf dem Berg Garizim hatte, und nicht als eine schismatische Bewegung. Die Stellung Jesu zu den Samaritern (Lk 10,30–35; Joh 4,4–42) und die spätere Mission der Jünger (vgl. Apg 8,1–6) werden ebenfalls skizziert. RBL 58/3 (2005) 165–179 (SS)

Jewish-Christian controversies 1713 Gabriella Gerardini (ed.), Kontexte der Schrift. Band 1: Text, Ethik, Judentum und Christentum, Gesellschaft This volume published to honour Ekkehard W. Stegemann on the occasion of his sixtieth birthday includes a number of contributions dealing with both anti-Semitism and the Jewish-Christian dialogue, past and present: H. Lichtenberger, Judaeophobia – von der antiken Judenfeindschaft zum christlichen Antisemitismus; E. Petry, Antisemitismus, das Perpetuum mobile der Gesellschaften am Anfang des 21. Jahrhunderts?; R. LudewigKedmi, Ambivalenz im Umgang mit der Schoah; R. Brändle, Jüdische Märtyrer als christliche Heilige; H.H. Henrix, Das Vatikandokument “Das jüdische Volk und seine Hl. Schrift in der christl. Bibel”; Y. Perry, Judeao-Christian disputation in nineteenthcentury Palestine. Verlag W. Kohlhammer, Stuttgart (2005) 1–512 (BL)

1714 Menahem Kister, Some Early Jewish and Christian Exegetical Problems and the Dynamics of Monotheism The thesis of this article is that a Jewish theological formula or an interpretation of biblical passages which, in one period, successfully served one side of a polemic, became, in a later period and in another context, a springboard for an adversary’s attack, or an insidious internal theological problem. The author attempts to illuminate the inner dynamics of Judaism as a monotheistic religion, and to observe the potential of inherent theological tensions in Judaism of the Second Temple period and rabbinic Judaism for the emergence of Christian and Gnostic theological concepts and interpretations which were in conflict with the Jewish ones. JSJ 37/4 (2006) 548–593

1715 Paul H. Jones, From Intra-Jewish Polemics to Persecution: The Christian Formation of the Jew as Religious Other Analysing the Christian memory and hermeneutic in regard to Jews in the writings of the NT this paper investigates how the hatred of the Jews became possible. The threat of the Jew as religious other to early Christian Jewish survival and identity formation produced supersessionism, as well as the gradual demonization of the Jew. Initially this “teaching of contempt” was harmless, since the early Jesus movement was both powerless and marginalized. But with the conversion of Constantine and the laws of Theodosius in the fourth century, the language of the NT’s intra-Jewish polemics was used to sanction Jewish persecution, and the “longest lie” – Jewish blame and Roman innocence – prepared the way centuries later for the possibility of genocidal antiSemitism. Encounter 67/2 (2006) 161–197

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1716 Kelli S. O’Brien, The Curse of the Law (Galatians 3.13): Crucifixion, Persecution, and Deuteronomy 21.22–23 It is widely accepted that Christians were persecuted for preaching a crucified messiah because, according to Deut. 21.22–23, one who is crucified is also accursed. However, the arguments in favor of that position are weak. A larger examination of Jewish texts on Deut. 21.22–23 and crucifixion per se demonstrate that attitudes toward crucifixion and its victims were generally very different. The article concludes that Deut. 21.22–23 is an unlikely basis for early Jewish rejection and persecution of Christianity and that other causes should be sought. JSNT 29/1 (2006) 55–76

Early Christianity General – history ★ life ★ teaching ★ texts 1717 Wolfgang Stegemann, The emergence of God’s new people: The beginnings of Christianity reconsidered The article deals with the problem of the Christian beginnings. Unlike many other scholars, the article does not defend the traditional metaphor which compares Judaism and Christianity to the relationship of mother and daughter. It also does not take for granted that ancient Judaism and Christianity can be viewed as religious. The category “religion” is a modern concept and therefore does not meet the ancient discourse. The article aims to argue that the emergence of Christianity could be better understood in terms of “ethnicity”. HTS 62/1 (2006) 23–40

1718 Paula Fredriksen, Mandatory retirement: Ideas in the study of Christian origins whose time has come to go Historians of ancient Christianity routinely describe its social and religious environment by relying on certain common-sense academic terms. In this essay, the author argues that four of these terms – conversion, nationalism, religio licita (“legit cult”) and monotheism – in fact import anachronism and distortion into historical descriptions of the cultural context of Christianity and its origins, in the end obscuring precisely the evidence that they are mobilized to illumine. In making the argument that these terms be dropped, the author also presents a synthetic reconstruction of the ways that Jews, Christians and pagans interacted during the formative centuries of the new movement. SR 35/2 (2006) 231–246

1719 James A. Kelhoffer, Early Christian Studies among the Academic Disciplines: Reflections on John the Baptist’s “Locusts and Wild Honey” This article reflects on the methodologies employed in the author’s recent monograph on John the Baptist’s “locusts and wild honey” with an eye to six larger issues of interest to New Testament and early Christian studies in interdisciplinary perspective. These issues concern the ongoing need for philological refinement; moving beyond ‘parallelomania’ to cogent argumentation and elucidation; the use of sociological data from recent and contemporary, pre-industrialized peoples; John the Baptist (and other biblical personalities) in patristic interpretation; in the early church, biblical literature construed as a source of paideia; and food, culture and theology; conceptions of food in antiquity. BR 50 (2005) 5–17

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1720 James G. Crossley, Why Christianity Happened: A Sociohistorical Account of Christian Origins (26–50 CE) Socio-economic studies on early Christianity (here called “secular”) do exist, but they either deal with late antiquity in general or just with Galilee in the first century. Crossley, who teaches at the University of Sheffield, England, surveys existing theories and suggests the outline of a general theory. Christianity arose as one of many movements which, prompted by land alienation and increased commercialization, were hostile to the prevailing social, economic, and political order. The book’s four chapters discuss: peasant unrest and the emergence of Jesus’ view of the law; Jesus and the sinners; from Jewish sinners to Gentile sinners; recruitment, conversion, and key shifts in law observance in the Pauline mission. The “sinners”, according to Crossley, were none other than the exploiters and (Gentile) oppressors. It was at them that Jesus aimed his teaching, calling them to repentance. Westminster John Knox Press, Louisville, Ky. (2006) XV/1–232 (BL)

1721 Richard A. Horsley, Early Christian movements: Jesus movements and the renewal of Israel This article investigates the origins and development of the earliest Jesus movements within the context of persistent conflict between the Judean and Galilean peasantry and their Jerusalem and Roman rulers. It explores the prominence of popular prophetic and messianic movements and shows how the earliest movements that formed in response to Jesus’ mission exhibit similar features and patterns. Jesus is not treated as separate from social roles and political-economic relationships. Viewing Jesus against the background of village communities in which people lived, the Gospels are understood as genuine communication with other people in historical social contexts. The article argues that the net effect of these interrelated factors of theologically determined New Testament interpretation is a combination of assumptions and procedures that would be unacceptable in the regular investigation of history. HTS 62/4 (2006) 1201–1225

1722 Bernard Pouderon, La première apologétique chrétienne comme source historique “polymorphe” The Greek Apologies – “polymorphous” writings redacted hyper tòn christianòn throughout the course of the second century, from Aristide (125 circa) to Theophile (after 180) – constitute rich and varied historical sources. They provide precise information both on the environment in which early Christianity developed (political, factual, social, juridical, intellectual and artistic, religious contexts), and on the Christian movement itself, along with many aspects of its process of self-definition, after which the movement of Jesus’ disciples asserted itself as a movement distinct from Judaism. However, since these documents originate from only one of the three parties in dispute, even if they sometimes claim to present the viewpoint of the pagan or Jewish adversaries, and since they were written for a polemical or protreptic purpose, the information they contain turns out to be of mediocre quality, offering a biased view of the situation. Nonetheless, the historian cannot neglect or disdain it; he must develop an appropriate method with which to evaluate it, one that allows the extraction of data that cannot be found anywhere else. ASEs 22/2 (2005) 371–395

✩

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1723 James A. Kelhoffer, Early Christian Ascetic Practices and Biblical Interpretation: The Witnesses of Galen and Tatian The ascetic interpretation of John the Baptist’s common desert food, attested first by Clement of Alexandria, is connected with Galen’s testimony about the self-control of Christians in matters of food and drink and the vegetarianism adopted and promoted by Tatian. NT.S 122; John Fotopoulos (ed.), The New Testament and Early Christian Literature in GrecoRoman Context; Brill, Leiden (2006) 439–444 (DZ)

1724 Johannes N. Vorster, The Rhetoric of Graeco-Roman Erotic Love versus Early Christian Rhetoric Foucault, Veyne and others have indicated that early Christian morality was firmly embedded in the Graeco-Roman ethos and should not be regarded as unique. The article elaborates, using the notion of the “regulatory body,” expressed in terms of Laquer’s “one-sex model” to show how rhetorics of love were determined by the body politic of the “regulatory body,” entrenching, empowering and confirming societal structures. It is argued that early Christianity’s rhetoric foists upon the terminologies of Graeco-Roman erotic love, radicalising these terminologies by interiorisation. Scriptura 90/3 (2005) 740–764

1725 John M.G. Barclay, There is Neither Old Nor Young? Early Christianity and Ancient Ideologies of Age Instructions given to the ‘older’ and ‘younger’ in some early Christian texts prompt inquiry into the rationale for this polarity and its ideological freight. Demographics suggest that the adult population rarely contained more than two generations, and comparative study indicates that where age was marked these categories usually sufficed. Their ambiguity and flexibility made them suited to ideological deployment, legitimating the power of the ‘older’. 1 Peter, 1 Clement, the Pastorals, and Polycarp demonstrate this phenomenon in early Christianity, with 1 Tim 4.12 and Ignatius Mag. 3.1 as exceptions that prove the rule. However, it is significant that age qualifications are absent from the authentic Paulines. NTS 53/2 (2007) 225–241

✩ 1726 Ernst Dassmann, Die Kirche als wahres Israel Die Bezeichnung der Kirche als Verus Israel spielt im Vergleich mit anderen Bildworten in der frühchristlichen Ekklesiologie nur eine untergeordnete Rolle. Allerdings war sie keine neutrale Bilderfindung, sondern kollidierte mit dem Israelanspruch der Juden. Die Bewertung des Ausdrucks bei den frühchristlichen Schriftstellern ist zwiespältig. Wollten sie in den Verfolgungen oder gegen markionitische und manichäische Häretiker die heilsgeschichtliche Kontinuität der Kirche betonen, wurde Verus Israel zur Klammer zwischen Kirche und Synagoge. Stand dagegen die Neuheit des christlichen Glaubens, der Gesetz und Beschneidung sowie in geistigem Verständnis auch das Alte Testament überholt hatte, im Mittelpunkt der Argumentation, wurde Verus Israel zu einem Kampfbegriff, der den Israelanspruch der Synagoge bestritt. Der unterschiedliche Gebrauch des Bildwortes in den Paulusbriefen und im Epheserbrief sowie seine Verwendung im Barnabasbrief, bei Tertullian, Ambrosius, Augustinus, Gregor dem Großen, Irenäus, Origenes und Johannes Chrysostomus wird hier kurz skizziert. ThZ 62/2 (2006) 174–192

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1727 Michael F. Bird, ‘A Light to the Nations’ (Isaiah 42:6 and 49:6): Intertextuality and Mission Theology in the Early Church One of the characteristic features of the early church was its commitment to a mission of proclaiming the gospel of Jesus Christ to those outside its membership. This paper investigates how the mission theology of the early church was shaped by its reading of two particular passages from the LXX: Isaiah 42:1–6 and 49:1–6. It is argued that these texts were understood to signify that Israel was called to have a universal role in projecting the covenant God’s salvation to the nations, and that several Christian authors believed that this vocation had subsequently been taken over by Jesus and the church. RTR 65/3 (2006) 122–131

1728 Paul Trebilco, Christian Communities in Western Asia Minor into the Early Second Century: Ignatius and Others as Witnesses against Bauer This paper reexamines Walter Bauer’s thesis in his book “Rechtgläubigkeit und Ketzerei im ältesten Christentum” (1943; English 1971): Bauer thought that what would later be called heresy was often “primary” and hence the original form of Christianity. Trebilco gains a quite different sense of Early Christianity from that given by Bauer. While there was significant diversity amongst groups that are found in the canon, “there was also a strong sense of what we can call proto-orthodoxy. What Bauer calls ‘heresy’ is neither the earliest form of Christian faith, nor is it in the majority . . . by contrast, we can argue that there were strong and influential voices which stood for what later became ‘orthodoxy’ ” (43f.). JETS 49/1 (2006) 17–44 (BF)

1729 Ulrich B. Müller, Zwischen Johannes und Ignatius. Theologischer Widerstreit in den Gemeinden der Asia Wie die hier vorgelegte Analyse theologischer Differenzen in den Lehren des Sehers Johannes und des Bischof Ignatius zeigt, leistete Johannes – wenn auch unabsichtlich – durch die angelomorphen Züge seiner Christologie den Vorschub für das Auftreten doketscher Tendenzen in christlichen Gemeinden der römischen Provinz Asia. Die Folgen dieser Entwicklung wurden am Anfang des 2. Jhs. von Ignatius als Irrlehren bekämpft. ZNW 98/1 (2007) 49–67 (DL)

1730 Reidar Hvalvik, Christ Proclaiming His Law to the Apostles: The Traditio Legis-Motif in Early Christian Art and Literature The relation of this motif to Scripture is an unsolved problem. The author argues that the motif is a representation of Christ commissioning his apostles – normally represented by Peter and Paul – to preach the gospel among the nations. This means that the motif depicts a historical scene narrated in the gospels (cf. Mt 28,18–20; Lk 24,44–53), however seen in the light of Jes 2,3/Mich 4,2. NT.S 122; John Fotopoulos (ed.), The New Testament and Early Christian Literature in GrecoRoman Context; Brill, Leiden (2006) 405–437 (DZ)

1731 Michael Jensen, The Genesis of Hell: Eternal Torment in the Consciousness of Early Christianity Der Beitrag untersucht die Entwicklung der Vorstellung von Hölle in den ersten drei Jahrhunderten christlicher Lehre. Eigene leidvolle Erfahrungen, die Gefahr des Abfalls vom Glauben, ausbleibende Wiederkunft Christi und einzelne theologische Doktrinen

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führten zu einem wachsenden Interesse am Ort der ewigen Strafe, der zunehmend düsterer, schrecklicher und grotesker erschien. Das imaginäre schreckliche Leid der anderen konnte vor dem Hintergrund eigener leidvoller Gegenwart als eine Art Genugtuung oder perverses Vergnügen empfunden werden. RTR 65/3 (2006) 132–148 (DL)

1732 Peter Schäfer, Wege mystischer Gotteserfahrung – Mystical Approaches to God Among the eight contributions to this collective volume, the following deal with early Judaism and early Christianity: R. Elior, The foundations of early Jewish mysticism; M. Himmelfarb, Merkava mysticism since Scholem; P. Schäfer, Communion with the angels: Qumran and the origins of Jewish mysticism; G. Stroumsa, To see or not to see: on the early history of the visio beatifica. According to Stroumsa, in late antiquity the esoteric trends that characterized Greek, Iranian, and Jewish traditions, disappeared completely. Nevertheless, Stroumsa points out contacts between Jewish and patristic mysticism. Schriften des Historischen Kollegs 65; R. Oldenbourg Verlag, München (2006) IX/1–164 (BL)

1733 Ronnie Goldstein et al., The Greek and Jewish Origins of Docetism: A New Proposal Despite the amount of work on Docetic trends in early Christianity, in particular in the last generations, thanks to the renewed interest in Gnosticism after the Nag Hammadi discovery, the origins of Docetism remain obscure. While various suggestions have been offered, they usually point to either to Jewish or to Greek origins of Docetic attitudes. This article offers a new model, which seeks to combine both Greek and Jewish origins. The article calls attention to the Greek conception of the eidòlon of a person (or of a divinity) taking its place under certain conditions. This conception had been systematically used in Greek classical literature in order to solve hermeneutical problems in mythology. The authors argue that the Greek conception of the eidòlon was combined to Jewish interpretations of Genesis 22 and of Psalm 2 in the earliest stages of Christianity in order to offer a solution to the scandal of Christ’s Passion. ZAC 10/3 (2006) 423–441

1734 Jeremy Schott, Heresiology as Universal History in Epiphanius’s Panarion Epiphanius’ breites Verständnis von “Häresie” in seinem Panarion beschäftigt seit langem die Forschung. Während Häresiologen des 2. Jahrhunderts wie Irenäus oder Hippolyt Häresie als eine Perversion, d.h. etwas chronologisch nach der Orthodoxie Entstandenes beschrieben, identifiziert Epiphanius auch alle vorchristlichen Religionen, griechische Philosophenschulen und jüdische Sekten als einzelne Häresien. Der Aufsatz argumentiert dafür, dass das Konzept von “Häresie” bei Epiphanius gleichwohl in sich schlüssig ist. Das Panarion verbindet biblische Traditionen mit klassischen Theorien über Ursprung und Entwicklung der menschlichen Zivilisation und Kultur, um eine Universalgeschichte zu entwerfen. Der Ansatz des Panarion, eine komplette häresiologische Übersicht zu schaffen, hängt also von dem Ansatz des Epiphanius ab, aus der Häresiologie eine umfassende Geschichtsphilosophie zu machen. Für Epiphanius sind Häresien das Ergebnis des Verfalls einer Kultur und stehen in scharfem Gegensatz zu einer ahistorischen und nicht kulturgebundenen Orthodoxie, die von den historischen Entwicklungen der Ethnogenese und kulturellen Entwicklung völlig losgelöst ist. ZAC 10/3 (2006) 546–563

1735 Matthias Klinghardt, “Gesetz” bei Markion und Lukas Warum hat Markion, dem Tertullian als Haupthäresie die Trennung von Gesetz und Evangelium vorwarf, für seine Bibelausgabe gerade das Lk-Evangelium gewählt?

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Gegenüber der gängigen Verstümmelungstheorie verficht Klinghardt die Deutung des Lk als redaktioneller Erweiterung des von Markion benutzten Evangeliums. Dieses war keineswegs antinomistisch, wie die Präsenz von 16,17 und der von Lk 23,2 abweichende Text zeigen. Umgekehrt sei die gezielte Reaktion auf Markion zumindest ein Hauptmotiv der lk Redaktion. NTOA 57; Dieter Sänger et al. (Hgg.), Das Gesetz im frühen Judentum und im Neuen Testament; Vandenhoeck & Ruprecht, Göttingen (2006) 99–128 (DZ)

1736 Bogdan G. Bucur, The Son of God and the Angelomorphic Holy Spirit: A Rereading of the Shepherd’s Christology In his seminal study on The Angelic Spirit in Early Judaism (SBL.SPS 34, 1995, 464–493; see also IZBG 42:1716) John R. Levison documented the widespread use of “spirit” to designate an angelic presence in postexilic Judaism. Having his finding in mind, the author of this paper argues that, within a theological framework of pronounced binitarian character, the Shepherd of Hermas illustrates a complex interaction between the phenomenon discussed by Levison (“spirit” designating angelic/demonic beings), Spirit Christology, and an “angelomorphic” representation of the Holy Spirit. ZNW 98/1 (2007) 120–142

1737 Jan Dochhorn, Mit Kain kam der Tod in die Welt. Zur Auslegung von SapSal 2,24 in 1 Clem 3,4; 4,1–7, mit einem Seitenblick auf Polykarp, Phil. 7,1 und Theophilus, Ad Autol. II, 29,3–4 Die Feststellung in Weish 2,24, dass der Tod durch den Neid des Teufels in die Welt gekommen ist, wird im 1 Clem 4 nicht mit der Geschichte vom Sündenfall Adams und Evas sondern durch die Erzählung von Kain und Abel belegt. Nach den Gründen für die Herstellung einer solchen Referenz in 1 Clem 4 fragend erörtert der Verf. einige weitere frühjüdische und frühchristliche Texte, die Kain mit Weish 2,24 in Zusammenhang bringen bzw. ihn als den ersten ‘Neider’ identifizieren, durch den der Tod auf der Erde seinen Anfang nahm. ZNW 98/1 (2007) 150–159 (DL)

1738 Jan M. Kozlowski, ‘Danaïdes et Dircés’. Sur 1 Cl 6,2 The purpose of this article is to address a question to which scholars devoted considerable thought: the identity of the Christian women whom Clement of Rome called Danaïds and Dircae in his First Epistle to the Corinthians. The first part of the article explores the context in which these designations appear. Clement cites examples drawn both from the Bible and from his own time to illustrate the danger of desintegration facing Corinth’s Christian community. Subsequently, the author provides his interpretation of the allegoric names Danaïds suggesting that it was given to Christian women who, for religious reasons, refused or reduced sexual relations with their pagan husbands – a motif quite frequently met in ancient Christian literature. As such refusals could provoke violent reactions from their pagan husbands (including sexual abuse), Clement metaphorically called these Christian women Dircae, the bull being a symbol of unchained debauchery. EThL 82/4 (2006) 467–478

1739 Sara Parvis, The Martyrdom of Polycarp The Martyrdom of Polycarp, if it were indeed authentic and datable to the mid- second century, would give us an important glimpse of developing attitudes to martyrdom in this period, and also offer corroboration of Irenaeus’ claim to be in touch with apostolic teaching. A brief examination of the cases for and against this dating and the work’s genuineness shows that, despite a number of odd features, especially the failure

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of Polycarp’s trial to follow established Roman legal practice, there is still no compelling reason not to see it as a unified work, nor to date it any later than 156. ET 118/3 (2006) 105–112

1740 Michael Holmes, Polycarp of Smyrna, Letter to the Philippians The Letter to the Philippians penned by Polycarp of Smyrna is sometimes dismissed as an example of a proof-texting moralism, indicative of the post-apostolic church’s fall from the heights of Pauline Christianity. Read on its own terms, this complex exhortatory letter reveals a vigorous, pastorally sensitive effort to integrate both behavioural and theological aspects of ‘righteousness’ as Polycarp seeks to maintain the stability and integrity of the Philippian congregation. ET 118/2 (2006) 53–63

1741 Paul Foster, The Epistle to Diognetus The Epistle to Diognetus appears to have been a text that was as keen for self-destruction as a group of lemmings heading for a precipice. Unknown and uncited in the extant writings of the Church Fathers, it was rescued in the fifteenth century just prior to being used to wrap fish. In the nineteenth century it was destroyed by fire. Here the history, teaching and theology of this text, which offers a robust defence of the Christian faith, are discussed. ET 118/4 (2007) 162–168

1742 Hans Förster, Die Anfänge des Geburtsfestes Jesu in Ägypten. Neuedition von P. Vindob. G. 19.934 It is very common to assume that there is a more or less direct link between the feast of the Basilideans (according to Clemens of Alexandria str. I,XXI, 146,1f., some celebrating the baptism of Christ on 6th and others on 10th of January) and the Christian feast of Epiphany. A very interesting text on a papyrus in the collection of the Austrian National Library in Vienna raises the question of whether this is actually the case. The papyrus text was classified as a “song for Christmas”. However, some allusions to Old Testament passages seem to point in a different direction. The article discusses whether the text on the papyrus was a song for Epiphany. This would, however, mean that in Egypt the Christian feast of Epiphany originally celebrated only the birth of Christ. This would in turn call into question the supposed link between the feast of the Basilideans and the Christian feast. If the birth of Christ was the original topic of Epiphany, it is even more improbable that a feast of a Gnostic group of the second century could have influenced in any way a feast of the Church celebrated from the fourth century onwards. ZAC 10/3 (2006) 386–409

1743 Christoph Joest, Bruderliebe und Heil. Pachoms Brief 5 und das Osterkapitel der Pachomianer In this article, the 5th letter attributed to Saint Pachomius is published in German for the first time. It is an invitation to the Pachomians to gather for one of their two annual assemblies to celebrate together the Christian passover. The letter is extant only in Latin, but Jerome claims to have translated the Pachomian writings from a Greek source. However, the peculiar form of some of the Bible quotations give prove that the Greek text in turn must have come from a Coptic original. This is essential external evidence for the genuity of the letter, the most important internal evidence being the inseparable unity of love for one’s brethren and salvation. Although written in what could be called an aspectivic manner, the letter is carefully structured. The second half of this article comments on the content of this document and sketches its flow of thoughts. ZAC 10/3 (2006) 522–545

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1744 Paul Foster, The Apology of Quadratus Quadratus is perhaps the least familiar text among the artificial corpus known as the Apostolic Fathers. In fact this fragment is excluded in many editions of these texts. This discussion attempts to date and locate the fragment, to analyze its single argument, and to understand this writing in relation to the apologetic tradition that emerged in second-century Christianity. ET 117/9 (2006) 353–359

Gnosticism – Islam Gnositcism – Islam 1745 Alastair H.B. Logan, The Gnostics: Identifying an Early Christian Cult Logan offers the results of many years of research into the Gnostic phenomenon. The evidence of the church fathers, ancient pagan authors, and the Nag Hammadi Gnostic scriptures is carefully analysed, as is evidence of Gnostic ritual and lifestyle. A long chapter explains why one may think of the hypogeum of the Aurelii in the city of Rome as a Gnostic burial site (with interesting wall paintings dating from the third century CE). According to Logan, Gnosticism must be understood as a distinctive religious system that originated from within the Christian tradition. T & T Clark/Continuum, London (2006) XVII/1–150 (BL)

1746 Gerd Lüdemann, Zur neueren Gnosis-Forschung There is no evidence to support the notion that Gnosticism was a religion that vied with Christianity for followers. However, some scholars have been too quick to dismiss the suggestion of R. Bultmann that Paul knew and interacted with a Gnostic myth that can be reconstructed from his Corinthian correspondence. The “god of this world” (2 Cor 4:4) is a Gnostic expression that refers to the devil. The existence of a Gnostic myth is also clearly implied by 1 Timothy 6:20: “what is falsely called gnosis”. Although there is little evidence for an actual Gnostic movement in the NT, some of its ideas did exist. G. Lüdemann, Das Judas-Evangelium und das Evangelium nach Maria; Radius-Verlag, Stuttgart (2006) 131–150 (BL)

1747 Julius Heinrich Petermann, The Great Treasure or Great Book, Commonly Called “The Book of Adam”: The Mandaeans’ Work of Highest Authority Petermann’s handwritten text of the Book of Adam (today most often referred to as the Ginza) was first published in Leipzig, 1867, and is hard to come by today. The present edition, bound in three large-size volumes, is a reprint, but includes an English introduction by Charles Häberl (pp. vii*–xvii*) plus an English translation of the original editor’s brief Latin preface. Still today, this book is sacred scripture to the Gnostic group called the Mandaeans who live in present-day Iraq and Iran, but there are also expatriate Mandaean communities in the United States. Mandaean, no longer spoken today, is an Aramaic language. Gorgias Press, Piscataway, N.J. (2007) vol. 1/1, XVII*/1*–2*, 1–3, 1–395; vol. 1/2, 1–138; vol. 2, 1–233 (BL)

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1748 Shari L. Lowin, The Making of a Forefather: Abraham in Islamic and Jewish Exegetical Narratives This is delightful scholarly book that traces medieval Jewish and Islamic lore on the figure of Abraham (in Arabic, Ibrahim). Thus we learn that the legend of the exposition of Moses was transferred to the Abraham legend, or that Abraham was said to have refused to participate in the construction of the tower of Babel. In order to have Mohammed more closely resemble Ibrahim, the Islamic tradition rewrote Abraham in Moses’ image, and thereby iposo facto in the image of the prophet of Islam. Islamic History and Civilization 65; Brill, Leiden (2006) XVI/1–308

BIBLICAL THEOLOGY Both Testaments General ★ monotheism – God – Satan – angels 1749 Klaus Grünwaldt, Gott und sein Volk. Die Theologie der Bibel Brief but ambitious, this is a sketch of a comprehensive biblical theology. Its tripartite dialogical structure is as follows: God takes the initiative in both testaments (divine revelation); the answer of humankind in the OT and in the NT (human response); the future of God and humankind (eschatology). The idea is indebted to Horst Seebass. It is interesting to see that within biblical theology the notion of “law” (including the Ten Commandments) receives little attention. Unfortunately, the book lacks a subject index (which would be more useful than the index of biblical passages). Wissenschaftliche Buchgesellschaft, Darmstadt (2006) 1–288

1750 James Hamilton, The Glory of God in Salvation Through Judgment: The Centre of Biblical Theology? Does the solar system of biblical theology have a sun? Many conclude from the numerous proposals that one theme cannot hold sway as the centre of biblical theology. This essay briefly discusses the basis for, worth of, and meaning behind the idea of a central concept in the Bible’s theology. Having summarized previous proposals, exegetical and thematic evidence is put forward in an attempt to discern whether the gravitational force and emanating brightness of the glory of God in salvation through judgment can order and enlighten the world of biblical theology. TynB 57/1 (2006) 57–84

1751 Gerd Theissen, The Bible and Contemporary Culture Theissen, professor of New Testament at the University of Heidelberg, Germany, sketches biblical “essentials” and core themes such as monotheism, creation, wisdom, love, status reversal (etc.) for lay readers who wish to acquaint themselves with the biblical message. The final chapter is devoted to discussing the position of the Bible in contemporary pluralistic society. Fortress Press, Minneapolis, Min. (2007) XX/1–163 (BL)

1752 Pavel Ke”kovskŸ, The Biblical Language of Law Dieser Beitrag ist eine Würdigung und eine Auseinandersetzung mit den Theorien der tschechischen Philosophin Bo≥ena Komárková (1903–1997) hinsichtlich des Gebrauchs einer juristischen Sprache in der biblischen Verkündigung. Diese Sprache – vom Verf.

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als theological language of law bezeichnet – ist nach Komárková der Schlüssel zum Verständnis der biblischen Botschaft. Dabei ist zwischen einem legitimen Gebrauch von juristischen Begriffen und Formulierungen innerhalb christlicher Theologie und deren Missbrauch in der Geschichte des Christentums zu unterscheiden. CV 48/1 (2006) 15–33 (DL)

✩ 1753 Stefan Stiegler et al. (eds.), Der Monotheismus als theologisches und politisches Problem Two contributions to this collective volume deal with the Bible: E. Zenger, Mose und die Entstehung des Monotheismus (pp. 15–38); Wilfrid Heubeck, Die Anbetung Jesu und der Monotheismus im NT (pp. 39–59). Zenger assumes that Yahweh emerged as the patron deity of Shasou clans of Late Bronze Age Palestine; he also alludes to the fact that in postexilic times the biblical God included a plurality of powers (“unity in multiplicity”), a position recently argued by B. Lang. Heubeck asserts that the early community of Christian believers turned to Christ in prayer, basing this bold practice on a Christology inspired by Psalm 110:1. Evangelische Verlagsanstalt, Leipzig (2006) 1–149

1754 Risa Levitt Kohn et al., Where Is God? Divine Presence in the Absence of the Temple Two sections discuss the location of God’s dwelling place between 586 BCE and 70 CE, and after 70 CE. In the first section, the focus is on the Jesus movement, the Qumran community, the Pauline churches, and the Pharisees; and after 70, more generally on Judaism and Christianity. Alternatives to the temple location of the divine include locating God in the community (Paul defines the community as temple), Torah, or Christ (understood as God’s tabernacle). Sarah Malena et al. (eds.), Milk and Honey; Eisenbrauns, Winona Lake, Ind. (2007) 133–153 (BL)

1755 Steven C. Roy, How Much Does God Foreknow? A Comprehensive Biblical Study According to texts such as Isaiah 40–48 and John 13:19, God knows the future – exhaustively, definitely, and infallibly. The alternative model that suggests that the future is left open, is not firmly grounded in biblical evidence. – To accompany the book, the author has created a website on “predictive prophecies in Scripture about future free human choices or events involving free human choices”, to be accessed via www.ivpress.com. Inter-Varsity Press, Nottingham (2006) 1–312 (BL)

1756 Randall C. Zachman, The Unity of Judgment and Love Das Sprechen über Gottes Gericht in der Gemeindeseelsorge ist mit Gefahren der Ausgrenzung und der manipulierenden Angsterzeugung verbunden. Dieser Beitrag setzt demgegenüber Gottes Liebe, die sowohl jedem Menschen zugesprochen als auch mit jedem Handeln Gottes verbunden ist, entgegen. Dieses Entsprechen von Gericht/Zorn einerseits und Liebe/Gnade andererseits demonstriert der Verf. anhand biblischer Texte über den Auszug aus Ägypten, die prophetischen Worte an die Exulanten in Babylon sowie das christliche Verständnis des Kreuzestodes Jesu. ExAu 20 (2004) 148–161 (DL)

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1757 R.S. Sugirtharajah, Tsunami, Text and Trauma: Hermeneutics after the Sian Tsunami This essay is about the political and hermeneutical ramifications of the 2004 Boxing Day tsunami which had such a devastating effect upon millions of people. The first section deals with how a national disaster like a tsunami becomes a vehicle for both decolonization and recolonization. The second section looks at how the biblical flood story was utilized for the justification of colonial projects such as the invasion of South America and also used as a benchmark to evaluate and judge other peoples’ history and chronology, and how in the process the authenticity of the biblical account was established. The third section addresses the theological reactions of different faith communities, which tend either to blame an angry God for the misfortune, or attribute the disaster to the misbehavior of the people. The last section advances the idea that a possible place to look for an answer to the theological conundrum produced by the tsunami is in secular stories which, in contemporary society, act as surrogate sacred texts. The essay analyses two novels – José Saramago’s The Gospel According to Jesus Christ, and Vicente Leñero’s The Gospel of Lucas Gavilán, which shed new light on old stories and offer a complex picture of God. BI 15/2 (2007) 117–134

1758 Henry Ansgar Kelly, Satan: A Biography There are two main events in the historical career of Satan: the first, taking place with and after Origen, made the celestial accuser into the one who, as a sinner, was thrown out of heaven and now seeks to perpetrate evil on earth; the second, taking place in the modern era, especially in the writing of Schleiermacher, makes him from a real spirit to a metaphor. The author professes that he is more interested in what people actually were believing about Satan through the centuries than what they did with the figure of Satan in imaginative literature and art. The biblical evidence is dealt with on pp. 13–31 and pp. 51–172. See also the author’s article in Theologische Realenzyklopädie vol. 33, pp. 124–132, now available in English in the form of an appendix included in H.A. Kelly, The Devil, Demonology, and Witchcraft, Eugene, Oreg. 2004. Cambridge University Press, Cambridge (2006) XIII/1–360 (BL)

1759 F.P. Viljoen et al., Goeie en slegte engele: ‘n perspektief uit die Bybel During the second half of the 20th century a new interest in the supernatural arose. This can be seen as a reaction to prevailing rationalism and materialism. Together with this the topic of angels has received fresh attention. Attention is also given to satanism, demon possession and exorcism. This article presents a Biblical perspective on the existence and position of angels, good and evil, as a context for a broader research project on demon possession and exorcism. IDS 40/1 (2006) 35–56

Relationship between OT and NT 1760 Stanley E. Porter, Hearing the Old Testament in the New Testament The multiple echo of OT passages in NT texts is well known and actually well studied, but there seems to be scope for more work on the subject, as can be seen from the twelve papers here collected. The collection includes a final contribution by A.J. Köstenberger who responds, at times critically, to each of the papers. One methodological paper stands out: D.L. Stamps, The use of the OT in the NT as a rhetorical device: a methodological proposal. Stamps argues that quotations should not be overworked theologically, for they are (merely) rhetorical devices used for their effect. Stamps also makes suggestions about quoting in Hellenistic contexts (but see the response by Köstenberger). – A valuable volume. W.B. Eerdmans Publishing Co., Grand Rapids, Mich. (2006) XIII/1–316

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1761 Ansgar Moenikes, Zur Bedeutung des Alten Testaments für das Christentum Jesus schreibt nach Ausweis des Neuen Testaments der Tora bzw. der jüdischen Bibel (dem “Alten Testament”) insgesamt unbedingte Gültigkeit zu. Er fordert die radikale Befolgung der Gebote der Tora, und das heißt: mit dem Herzen, in Ausrichtung auf den Geist der Tora und mit dem Gottes- und Nächstenliebegebot im Zentrum. Dem Liebesgebot sind alle anderen Gebote untergeordnet, insbesondere werden die Ritualvorschriften durch es relativiert. Das Neue Testament fungiert hier als Interpretation und Fortführung der jüdischen Bibel, die ihrerseits im Neuen Testament als Ankündiger Jesu und seiner Botschaft erscheint. Beide Bibelteile bilden für ( jüdische wie für nichtjüdische) Christen die eine Bibel. Theologie und Glaube 97/1 (2007) 55–69

1762 Franz Mussner, JHWH, der nicht einleuchtende Gott Israels. Einige Überlegungen Die Bildlosigkeit des unsichtbaren Gottes JHWH zählt zu den Gründen, warum Israel immer wieder von JHWH zum Götzendienst abfällt. Von besonderer Bedeutung ist in diesem Zusammenhang die geschichtliche Offenbarung JHWHs. In der neutestamentlichen Verkündigung erscheint jedoch JHWH, der nicht einleuchtende Gott Israels, in Jesus Christus, dem Bild des unsichtbaren Gottes (Kol 1,15), und wird so in anderer Weise ansprechbar. TThZ 115/1 (2006) 50–59 (EB)

Themes in biblical theology: creation – apocalypticism/messianism – retribution/hell – ethics 1763 Hermann Gunkel, Creation and Chaos in the Primeval Era and the Eschaton: A Religio-Historical Study of Genesis 1 and Revelation 12 Originally published in German in 1895 by H. Gunkel (1862–1932), soon to be one of the world’s leading specialists on the Old Testament, this book ranks as one of the founding documents of the history-of-religions school that inaugurated a dramatic change in biblical studies. Although a partial translation, by Charles Muenchow, was published by B.W. Anderson (ed.), Creation in the Old Testament (1984), the present volume offers a complete translation, prefaced by an essay by Peter Machinist. The translator, K. William Whitney, is to be thanked for his fine work. Gunkel’s book is still a classic that merits pondering, though, strictly speaking, his thesis is more valid for Psalm 74 and Revelation 12 than for Genesis 1. The Biblical Resource Series; W.B. Eerdmans, Grand Rapids, Mich. (2006) XLII/1–442 (BL)

1764 Andrew R. Angel, Chaos and the Son of Man: The Hebrew Chaoskampf Tradition in the Period 515 BCE to 200 CE The author identifies forty-six passages that refer to the archaic chaos battle in which Yahweh as Divine Warrior triumphs over a mythical foe. Special attention is paid to texts of the Dead Sea scrolls and Daniel 7. The Son of Man (Dan 7) apparently also echoes the divine-warrior figure (though one might argue, as does B. Lang, The Hebrew God, 2002, that Dan 7 belongs to a scenario of judgement rather than war, echoing a scribal rather than a warrior mentality). Unlike earlier authors, Angel thinks that there is little warrant for the view that the chaos battle has been “eschatologized” in the period under study. LSTS 60; T & T Clark International, London (2006) XIII/1–261 (BL)

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1765 Lorenzo DiTommaso, Apocalypses and Apocalypticism in Antiquity (Part I) This paper, in two parts, discusses the significant scholarship on apocalypses and apocalypticism in antiquity published since J.J. Collins et al., Mysteries and Revelations: Apocalyptic Studies since the Uppsala Conference ( JSP.S 9, Sheffield 1991; IZBG 37:2104). Part 1 contains (1) the introduction, sections on studies that address issues of (2) taxonomy and definitions and (3) function and settings, plus the first half of the section dealing with (4) origins and influences, specifically Ancient Near Eastern and classical. The bibliographies are part-specific, but their entries are integrated. CBR 5/2 (2007) 235–286

1766 Lorenzo DiTommaso, History and apocalyptic eschatology: a reply to J.Y. Jindo In VT 55/3, 2005, J.Y. Jindo proposed that “history is what characterizes prophetic eschatology and myth is what typifies apocalyptic eschatology” (p. 413; see IRBS 52:1772). The evidence indicates, however, that a concern for history sits at the heart of apocalyptic literature, or at least the historical apocalyptica. Moreover, the nature and presentation of the history in this literature indicates a pervasive and comprehensive apocalyptic historiography. Since apocalyptic literature played a substantial role in ancient and mediaeval Judaism, Christianity, and Islam – and continues to play some role today – the scope and influences of this historiography might be greater than hitherto envisioned. VT 56/3 (2006) 413–418

1767 Joseph A. Fitzmyer, The One who Is to Come The author offers a brief, encyclopedic treatment of the term “messiah” in the OT, with special focus on the word as applied to members of the Davidic dynasty, the role of Daniel 9:25–26 in the emergence of messianism, the contribution of the Septuagint and extrabiblical writings (including Mishnah and Targums). The study culminates in the chapter on the use of messianic terminology in the New Testament (esp. John 1:41, where Peter says: “We found the Messiah”). Fitzmyer does not attribute a messianic consciousness to Jesus. Early believers drew upon a tradition of messianic (i.e., royal, davidic) expectation when applying the title to him. W.B. Eerdmans Publishing Co., Grand Rapids, Mich. (2007) XVI/1–205 (BL)

1768 Stanley E. Porter (ed.), The Messiah in the Old and New Testaments The following papers are included in this collective volume: T. Longman, The Messiah in the Law and Writings; M.J. Boda, Figuring the future: the prophets and the Messiah; A. Wolters, The Messiah in the Qumran documents; L.T. Stuckenbruck, Messianic ideas in the apocalyptic and related literature; I.H. Marshall, Jesus as Messiah in Mark and Matthew; S.E. Porter, The Messiah in Luke and Acts: forgiveness for the captives; T. Thatcher, Remembering Jesus: John’s negative Christology; S.A. Cummings, Divine life and corporate Christology: God, Messiah Jesus, and the covenant community in Paul; C.L. Westfall, Messianic themes of temple, enthronement, and victory in Hebrews and the general epistles; C.A. Evans, The Messiah in the Old and New Testaments: a response [actually, a summary of the contributions rather than a response and critique]. McMaster New Testament Studies; W.B. Eerdmans Publishing Co., Grand Rapids, Mich. (2007) XIV/1–268

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1769 Daniel Boyarin, The Parables of Enoch and the Foundation of the Rabbinic Sect We should not think of Rabbinical Judaism as representing the mainstream of ancient Judaism. In fact, it is more appropriate to see it as a sectarian movement based on the suppression of the “second power in heaven”. This second figure, standing next to God (as indicated in Daniel 7) was given various names: Son of Man, Metatron, etc. It became a characteristic feature of Christianity. Studua Judaica 32; Mauro Perani (ed.), The Words of a Wise Man’s Mouth Are Gracious (Qoh 10,12); de Gruyter, Berlin (2005) 53–72 (BL)

1770 Pierre Grelot, La rétribution individuelle L’Ancien Testament et le judaïsme ont envisagé tardivement la rétribution individuelle post-mortem des hommes suivant leur conduite (ainsi Daniel, le livre d’Hénoch, le livre de la Sagesse). Elle est formellement affirmée dans les évangiles et le reste du Nouveau Testament, en connexion avec le mystère de Jésus. On parcourt ici les textes qui en parlent dans l’ensemble de l’Écriture sainte. RThom 107/2 (2007) 179–220

1771 Clark H. Pinnock, The Nature of Hell Viewing the nature of hell as everlasting conscious punishing is unbiblical, likely fostered by a Hellenistic view of human nature, and detrimental to the character of God. Viewing hell as destruction makes better sense biblically, anthropologically, morally, judicially, and metaphysically. It does not make hell an attractive option, but it does make it less of a torture chamber. To be rejected by God, to miss the purpose for which one was created, to pass into oblivion while others enter into bliss is an awful prospect. Hell remains a terrifying possibility, of using the God-given freedom to loose God and destroy oneself (see also the answer to this paper by M.A. van Horn on pp. 60–64). ExAu 20 (2004) 47–59

1772 Michael Labahn et al. (eds.), Lebendige Hoffnung – ewiger Tod?! Jenseitsvorstellungen im Hellenismus, Judentum und Christentum Sixteen papers deal with afterlife beliefs in ancient societies; among these, ten focus on biblical subjects such as post-mortem existence in the Hebrew Bible ( J. Blenkinsopp), individual revivification in Isaiah 25:8 and 26:19 (A. Labahn), afterlife in the Septuagint (A. van der Kooij), the Dead Sea scrolls ( J.J. Collins), Jesus (S. Schreiber), the gospel of Matthew (O. Lehtipuu), the gospel of John (M. Coloe), Romans and 2 Baruch (P. Sprinkle: the glorification of the elect in Rom 8:17.30; 9:23 reflects an idea also present in 2 Bar), Hebrews (W. Übelacker), and the book of Revelation (M. Hasitschka). Regrettably, no synthesis of early-Christian beliefs is attempted. Nevertheless, the subject index is very helpful for readers who may wish to trace the history of certain ideas. – See also: O. Lehtipuu, The Afterlife Imagery in Luke’s Story of the Rich Man and Lazarus, Leiden 2007. Arbeiten zur Bibel und ihrer Geschichte 24; Evangelische Verlagsanstalt, Leipzig (2007) IV/1–444 (BL)

1773 Gerald A. Klingbeil, The “Church” in the Old Testament: Systematic, Linguistic, and Metaphoric Perspectives This study looks at the way Old Testament data is used and integrated in recent ecclesiological studies. After a brief look at linguistic connections (looking at the route of MT via the LXX to the NT), it focuses on the important contribution that the study of metaphors can make in this context. As a starting point it highlights the two

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metaphors of “family” and “body” as important links between the Old Testament and the New Testament, providing a useful conceptual basis for an ecclesiology that is rooted in both Testaments. JAAS 9/1 (2006) 13–33

1774 Mark Saucy, Between Da Vinci and Rome: The New Covenant as a Theological Norm in Early Christianity Der Beitrag ist bemüht um ein Verständnis des Christentums zwischen zwei gegenwärtigen Extremen – dem Vorwurf des Verlustes wesentlicher Merkmale des Urchristentums (heute besonders durch das Buch The Da Vinci Code in der Öffentlichkeit präsent) und dem Anspruch auf die direkte apostolische Nachfolge der katholischen und der orthodoxen Kirchen. Als eine ‘Matrix’ für das Wesentliche des wahren Christentums wählt der Verf. den Begriff ‘Neuer Bund’, dessen Entwicklung und Bedeutung im AT, NT und dem frühen Christentum er anschließend erörtert. TrinJ 27/2 (2006) 199–225 (DL)

1775 Michael Schramm, Das gelobte Land der Bibel und der moderne Kapitalismus. Vom “garstig breiten Graben” zur “regulativen Idee” Zwischen dem Israel zur Zeit Jesu und dem modernen Weltmarkt klafft in mehrfacher Hinsicht ein “garstig breiter Graben”. Nicht nur die Gesellschaftsstrukturen haben sich gravierend verändert, auch die grundsätzliche Sichtweisen des Alten Testaments und des Jesus von Nazaret. Die Botschaften, man könne nicht Gott und dem Mammon dienen und solle sich nicht um den morgigen Tag sorgen, scheinen dem globalen System des modernen Kapitalismus diametral zu widersprechen. Dennoch gibt es einen Umweg um diesen “garstigen Graben”, da die “regulativen Ideen” des biblischen Ethos – Solidarität (Nächstenliebe) und Gerechtigkeit – auch für den globalen Weltmarkt wichtige Zielperspektiven liefern. BiKi 62/1 (2007) 37–41

1776 Michael Welker et al. (eds.), Gott und Geld “God and money” is the subject of this thematic issue of Germany’s ecumenical annual of biblical theology. The papers deal either with real money and wealth or with monetary metaphors. (1) The following papers focus on monetary metaphors: I. Fischer, Was kostet der Exodus? Monetäre Metaphern für die zentrale Rettungserfahrung Israels in einer Welt der Sklaverei; B. Janowski, Die Kostbarkeit des Lebens. Zur Theologie und Semantik eines Psalmenmotivs; M. Wolter, Der Reichtum Gottes; G. Röhser, Erlösung als Kauf. Zur ntl. Lösegeld-Metaphorik. (2) The following papers deal with real money: J. Schaper, Geld und Kult im Deuteronomium; E. Zenger, Geld als Lebensmittel? Über die Wertung des Reichtums im Psalter; H. Spieckermann – M. Welker, Der Wert Gottes und der Wert des Besitzes für den Menschen nach Kohelet; Chr. Gerber, Der fröhliche Geber. Gütertausch und Unterhaltsverzicht in Metaphern der Paulusbriefe; C. Brytenbach, Was die Menschen für großartig halten, das ist in den Augen Gottes ein Greuel (Lk 16,15c). JBTh 21; Neukirchener Verlag, Neukirchen-Vluyn (2007) XIV/1–336 (BL)

1777 Ansgar Moenikes, Der sozial-egalitäre Impetus der Bibel Jesu und das Liebesgebot als Quintessenz der Tora This exercise in biblical theology is based on the premise that ancient Israel was originally an egalitarian community. The Torah’s injunction to love one’s neighbour (Lev 19; Deut 10:18–19), echoed in the teaching of Jesus, ultimately derives from this early ideal. The original setting of the commandment to love one’s neighbour (even if he happens to be an enemy) is in a small-scale society, perhaps a village community. Echter Verlag, Würzburg (2007) 1–208

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Old Testament General 1778 Tim Meadowcroft, Method and Old Testament Theology: Barr, Brueggemann and Goldingay Considered In the past several years two of the English speaking world’s most influential Old Testament scholars, Walter Brueggemann and John Goldingay, have produced lengthy volumes of Old Testament theology. In the same period James Barr has produced a comprehensive methodological reflection on Old Testament theology. Barr raises a number of key issues which continue to inform the discipline. The theologies of Brueggemann and Goldingay each in different ways illustrate these methodological issues, and may be critiqued in their light. What emerges when this is done is an appreciation of two Old Testament theologians whose rigorous readings of the final form of the text produce significant insights for both the church and the academy. In the opinion of this reviewer the particular methodological strengths of Goldingay are those that are most likely to prove helpful both for the ongoing development of Old Testament theology and for the church’s reading of the Old Testament. TynB 57/1 (2006) 35–56

1779 Joseph Blenkinsopp et al., Panel review of The Canonical Hebrew Bible: A Theology of the Old Testament, by Rolf Rendtorff J. Blenkinsopp, W. Brueggemann, W.S.T. Kamionkowski (the most critical voice), R.K. Soulen and M.A. Sweeney all offer individual assessments of Rendtorff’s two-volume manual of OT theology (German ed. 1999 and 2001; English translation by D. Orton, 2005). B. Schramm introduces the subject, and R. Rendtorff responds. HBT 28/1 (2006) 1–55 (BL)

1780 Andreas Wagner (ed.), Primäre und sekundäre Religion als Kategorie der Religionsgeschichte des Alten Testaments Sixteen papers and five responses to papers discuss the application, or applicability, of the distinction between “primary” and (revised or) “secondary” religions to the development of religion in the Old Testament. This distinction was first developed by Theo Sundermeier. Two papers, by A.A. Diesel and S. Welke-Holtmann, discuss the notion, the other papers take up the challenge of their application. BZAW 364; W. de Gruyter, Berlin (2006) VIII/1–329

1781 Bernhard Lang, Der Ruf zur Umkehr: Israels Religionsgeschichte aus ethnologischer Sicht Ancient Israel’s religion developed from a polytheistic system to a monotheistic one, but until recently, little attention was paid to tracing the mechanisms underlying this process. The present paper argues that the process can be understood on the analogy of modern Third World nativistic cults that opposed foreign influence and eventually created new forms of religion. An ancient ritual of “turning” or “returning” to the ways of Yahweh provided the ritual and ideological basis of the development. BZAW 364; Andreas Wagner (ed.), Primäre und sekundäre Religion als Kategorie der Religionsgeschichte des Alten Testaments; de Gruyter, Berlin (2006) 121–137

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1782 Willie Wessels, Old Testament Theology: Uniqueness, Modes of Interpretation and Meaning This article on Old Testament Theology aims at discussing three issues. They are: What approach or approaches to Old Testament Theology would do justice to the unique nature of the Old Testament; the question whether historical interpretation of the Hebrew text still has a place in the formation of Old Testament Theological ideas; and finally, whether Old Testament Theology should concern itself with the question of meaning. These issues will be discussed in dialogue with the endeavours of both Brueggemann and Gerstenberger. In 1997 Brueggemann wrote an Old Testament Theology applying a court metaphor which to his mind allowed him to do justice to the plurality of voices in the Old Testament. Gerstenberger, in 2002, followed a different approach and promoted the idea of theologies of the Old Testament which he thought would do justice to the unique nature of the Old Testament. OTE 19/3 (2006) 1032–1051

1783 Jaco Gericke, Realism and Non-Realism in Old Testament Theology: A Formal-Logical and Religious-Philosophical Assessment In contemporary Old Testament theology there is no consensus among its practitioners as to how one should perceive the relation between the intra-textual representations of YHWH and their supposed counterpart in extra-textual reality. In this paper, the author attempts to describe via both informal and formal-logical discourse, three major ontological positions operative in contemporary Old Testament theology as reconstructed from the perspective of philosophy of religion. It is suggested that the concepts of naïve-realism, critical realism and non-realism (or anti-realism) as utilised in this particular subdiscipline of philosophy may provide useful, nuanced and functional metaontological categories for classifying what Old Testament theologians appear to believe about the text-reality relation and the ontological status of YHWH. OTE 19/1 (2006) 47–57

1784 Bernhard Lang, Abgrenzung oder Öffnung? Kriegergeist oder Schreibergeist? Zwei Modelle des biblischen Israel The state in the ancient Near East is based on the cooperation of two elite groups – the scribes and the warriors, and their respective administrative and aggressive cultures. Whereas the warriors insisted on strict distance and separation, scribes were generally inclined to friendliness, openness and cooperation. Ancient Israel’s attitude toward, and dealing with, foreign, non-Israelite cultures and religions reflects the basic attitudes of these two groups, and we can see how at times scribal attitudes and at other times the spirit of warriordom came to dominate. Traces of a peace-loving polytheism can be discerned in the book of Proverbs and in the policy of Ahas of Juda (736–716 BCE, 2 Kings 16); the scribal mentality triumphs in Hebrew humanism represented in literature compiled around 500 BCE: Genesis, Job, and Ruth. The spirit of warriordom, by contrast, comes to the fore in King Josiah’s reform ca. 622 BCE (portrayed as a kind of war against idols, 2 Kings 23:15, 20) and in the book of Deuteronomy. Joachim G. Piepke (ed.), Kultur in der Begegnung mit dem Fremden; Steyler Verlag, Nettetal (2007) 75–95 (BL)

1785 Rüdiger Schmitt, Die nachexilische Religion Israels: Bekenntnisreligion oder kosmotheistische Religion?

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While the so-called “priestly” literature reveals a cosmotheistic religion in which ritual supports and stabilizes the cosmic order, other texts echo primary forms of religion, i.e. family religion. The two forms do not actually exclude each other, but rather include each other. BZAW 364; Andreas Wagner (ed.), Primäre und sekundäre Religion als Kategorie der Religionsgeschichte des Alten Testaments; de Gruyter, Berlin (2006) 147–157

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1786 Rainer Kessler, Gotteserdung. Beiträge zur Hermeneutik und Exegese der hebräischen Bibel Kessler, who teaches OT exegesis at the University of Marburg, Germany, here offers a collection of twenty-three short papers on a wide variety of subjects, ranging from a funny introduction to the traditio-historical method (using Wilhelm Busch’s famous “Max und Moritz” as the text to be analyzed) to psychoanalysis (of Exod 4:24–26) and more mainstream, yet clever contributions to the theology of the minor prophets (including a paper on “Jonah in religious instruction”, and one on Zephaniah 3). This is excellent stuff – but one should not mistake Kessler as representative of German biblical scholarship. He is the exception rather than the rule, and we must be thankful for this lively voice of European biblical scholarship. BWANT 170; Verlag W. Kohlhammer, Stuttgart (2006) IX/1–246 (BL)

Monotheism ★ God – goddess – demonic beings 1787 André Lemaire, The Birth of Monotheism: The Rise and Disappearance of Yahwism This book offers a reconstruction of the history of belief in Yahweh in biblical Israel, based on textual and epigraphic evidence. Ancient Israel’s earliest religion is here portrayed as monolatric (rather than polytheistic ort monotheistic). The widely held opinion that Yahweh had the goddess Asherah as a consort cannot be supported. – Lemaire’s account demonstrates that many questions concerning the religious history of ancient Israel are still open, and it is to be hoped that Lemaire’s well-documented book will inspire further discussion. Biblical Archaeology Society, Washington (2007) 1–160 (BL)

1788 Paul Veyne, Polythéismes ou monolâtrie dans le judaïsme ancien En pratique, le iahvisme exclusiv, au moins jusqu’à l’époque du Second Temple, aura été un choix intermittent plus que la religion countumière d’Israël. Finalement, Israel parvint à un monothéisme et à un universalisme qui étaient en meme temps du patriotisme. Particulièrement intéressante est la vue exprimé par le Siracide selon qui la Sagesse a parcouru le monde mais n’a pu trouver de repos et d’asile definitive qu’en Israël (Sir 24:5–8). Ce n’est plus d’exclusivisme, mais du solipsisme, qui n’est pas proper à Israel, mais qui est celui de tous les peoples croyants. Bibliothèque Albin Michel Idées; Paul Veyne, Quand notre monde est devenu chrétien; Albin Michel, Paris (2007) 269–311 (BL)

1789 Klaus Koch, Der Gott Israels und die Götter des Orients. Religionsgeschichtliche Studien II This volume, published on the occasion of the author’s eightieth birthday, reprints eleven papers on God and gods in the OT: Der hebräische Gott und die Gotteserfahrungen der Nachbarvölker; Aschera als Himmelsköngin in Jerusalem; Gefüge und Herkunft des Berichts über die Kultreform des Königs Josia; Wind und Zeit als Konstituenten des Kosmos in phönikischer Mythologie und spätatl. Texten; Hazzi – Safôn – Kasion; Die Geschichte eines Berges und seiner Gottheiten; Jahwäs Übersiedelung vom Wüstenberg nach Kanaan; Sädäq und Ma’at; Molek astral; Israel im Orient; Monotheismus und politische Theologie in einem israelitischen Profeten im babylonischen Exil; Vom Mythos zum Monotheismus im alten Israel. Each essay ends with a topical bibliography, often listing Koch’s other relevant publications – those of an independent and vivid mind. FRLANT 216; Vandenhoeck & Ruprecht, Göttingen (2007) 1–362 (BL)

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1790 Anja Angela Diesel, “Ich bin Jahwe”. Der Aufstieg der Ich-bin-JahweAussage zum Schlüsselwort des alttestamentlichen Monotheismus The Hebrew dictum “ani Yahweh”, generally construed as a nominal clause meaning “I (alone) am Yahweh”, became a programmatic statement or slogan of developing monotheism in biblical Israel. The present book explores the linguistic side of the formula in much detail. One long chapter deals with comparable first-person-singular expressions in the ancient Near East and the hesitations of specialists to understand similar formulae – “I am Assurbanipal” – as nominal clauses (pp. 119–186). The closest extra-biblical equivalent is seen in oracles by the goddess Ishtar (“I am Ishtar of Arbela!”, p. 179). The earliest Hebrew text using the formula seem to be Hosea 12:4 and 13:7. (The reviewer wonders how the author would understand Prov 8:12, not analyzed in the book.) – A very fine linguistic study. WMANT 110; Neukirchener Verlag, Neukirchen-Vluyn (2006) XIII/1–425 (BL)

1791 Raik Heckl, Die persönliche Gottesbeziehung als “Urerlebnis” auf dem Weg zum biblischen Monotheismus The history of the biblical experience of God is most frequently understood as originating with great personalities who promoted their notions through revolutionary movements. The present paper, by contrast, argues that we should look at the matter from a broader and more popular perspective: that of the personal piety of individuals, families, and kings. Outside the Bible, the Mesha stela’s inscription reports of a king who attributes to his deity a personal act of salvation. The exodus tradition marks the passage from individual to collective experience and memory. Leqach 6 (2005) 57–98 (BL)

1792 Gerlinde Baumann, Trendy Monotheism? Ancient Near Eastern Models and Their Value in Elucidating ‘Monotheism’ in Ancient Israel The article starts from the challenging theses in recent research in the field of ancient Near Eastern studies, according to which ‘monotheism’ is declared to be a well-known phenomenon in the ancient Near East. Although this assertion may be questionable, e.g., from the perspective of the science of religion, it encourages the possibility of a new approach to the study of ancient Israelite beliefs about the divine: Is it possible that the religion of the Old Testament is more closely related to ancient Near Eastern ‘monotheism,’ than ancient Israelite polytheism is related to ancient Near Eastern polytheism? OTE 19/1 (2006) 9–25

1793 Jan Assmann, Gesetz, Gewalt und Monotheismus Biblischen Texten ist ein Zusammenhang von Monotheismus, Ikonoklasmus und Gewalt zu entnehmen, der in der eingeforderten exklusiven Treue gegenüber einem einzigen Gott gründet. Dieses auch von hegemonialen Grossreichen beeinflusste politische Konzept war im Altertum ebenso neu wie es für Israels Emanzipation bedeutungsvoll war. Denn es schrieb nur dem eigenen Gott im Rahmen seiner herrscherlichen Weltzuwendung politische Gewalt auf der Basis eines Gesetzes zu. Nachdem alle drei monotheistischen Religionen mit der Idee eines starken Gottes sich von der Vorstellung, ohne einen starken Staat nicht leben zu können, befreiten, bedarf es heute auch der Befreiung von der Idee, ein strafender Gott sei unentbehrlich, und deren eifernden Verfechtern. Denn für die Durchsetzung der Menschenrechte auf Erden müssen Menschen schon selber sorgen. ThZ 62/4 (2006) 475–486

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1794 Hans-Christoph Schmitt, Monolatrie bei Hosea, in der vorexilischen Weisheit und in Kuntillet Ajrud The religion of pre-exilic Israel is to be characterized as polytheistic. A particular problem of research into the development of Yahwistic monolatry is the position of the book of Hosea within this development. Recent work on Hosea assigns this book’s monolatric emphasis to a postexilic literary layer (R.G. Kratz in ZthK 94, 1997, 1–24; H. Pfeiffer, Das Heiligtum von Bethel, FRLANT 183, 1999). This is a misunderstanding; it seems more plausible to assume that Hosea, in his polemics against the politics of northern Israel, favours the exclusive worship of Yahweh on the basis of the exodus tradition. Arbeiten zur Bibel und ihrer Geschichte 23; Rüdiger Lux et al. (eds.), Die unwiderstehliche Wahrheit; Evangelische Verlagsanstalt, Leipzig (2006) 241–263 (BL)

1795 Juha Pakkala, Die Entwicklung der Gotteskonzeptionen in den deuteronomistischen Redaktionen von polytheistischen zu monotheistischen Vorstellungen In the Deuteronomistic corpus, three notions of the deity (deities) can be discerned. (1) In an older, pre-nomistic textual layer, polytheistic ideas are echoed in passages such as Deut 32:8–9; 1 Sam 26:19; 2 Kings 3:27, though deities other than Yahweh are neither criticized nor invoked. (2) In the exilic editorial layer of the Deuteronomistic History, intolerant monotheism sets the one God against the gods. (3) A third and final layer argues that the gods of other, non-Israelite nations do not exist at all. This notion, curiously enough, does not imply an invitation of the other people to worship Yahweh. Even strict monotheism stays nationalistic. BZAW 365; Markus Witte et al. (eds.), Die deuteronomistischen Geschichtswerke; de Gruyter, Berlin (2006) 239–248 (BL)

✩ 1796 Robert P. Gordon (ed.), The God of Israel The following subjects are discussed in this collective volume: aniconism (N. MacDonald), imitation of God in the Old Testament ( J. Barton), monotheism (R.E. Clements, S.J. Sherwin, K. Koch), wisdom (K. Dell), God’s influence and influencing God (D. Lipton), R. Schwartz’s “The Curse of Cain” (R. Moberly), God – women – children ( J. Tollington), the divine name in Exodus 3 and 6 (G.I. Davies), the de-deification of gods in Deuteronomy ( J. Hadley), the Saul narratives (P.J. Williams), prophecy (R.P. Gordon), Jonah (Ph. P. Jenson), names of God in the early Hellenistic period – the God of heaven ( J.K. Aitken), Ben Sira (W. Horbury). – Zoroastrian influence on Jewish monotheism is rejected as a misleading interpretation (Sherwin). In Ben Sira, the tetragram seems to emphasize God’s transcendence and authority, while El may stand for his kindness; at any rate, the many expressions used for God and intermediary powers teach us much about Ben Sira’s complex perception of the divine world (Horbury). – The papers were all given at a seminar held in Cambridge between 2001 and 2004. University of Cambridge Oriental Publications 64; Cambridge University Press, Cambridge (2007) XVI/1–307 (BL)

1797 George H. van Kooten (ed.), The Revelation of the Name YHWH to Moses Thirteen papers explore the meaning of the divine name Yahweh, though no speculations about the linguistic form and meaning are offered. Key papers discuss Exod 3 in biblical and rabbinic tradition (W.J. van Bekkum), the divine name in Kings and Chronicles (E. Talstra), the “bush” revelation of Exod 3 in Ezekiel the Tragedian and

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rabbinical literature ( J. van Ruiten, R. Nikolsky), Moses and his God as seen from a Graeco-Roman perspective (G.H. van Kooten), and Jesus and the divine name in John (R. Roukema). Themes in Biblical Literature 9; Brill, Leiden (2006) XV/1–264

1798 Thomas Pola, Gott fürchten und lieben. Studien zur Gotteserfahrung im Alten Testament Republication, in revised form, of three extended papers: (1) Ekstase im Alten Testament; (2) Theodizee im Alten und Neuen Testament. Unter bes. Berücksichtigung von Psalm 73; (3) Hoffen und Hoffnung im Alten Testament. Paper no. I is a thorough study of ecstatic phenomena, mostly in OT prophecy; here the author also argues that German Protestants should allow for some mild sort of ecstasy in their worship. In all three papers, the author goes through most OT books to study his subject – ecstasy, evil, and hope – as aspects of the human experience of God. BThSt 59; Neukirchener Verlag, Neukirchen-Vluyn (2007) IX/1–217

1799 J. Gordon McConville, The Judgment of God in the Old Testament Das ‘Gericht Gottes’ im Alten Testament ist nicht mit göttlichem Zorn gleichzusetzen. Wie die hier vorgelegte Untersuchung der Metapher ‘Gott als Richter’ sowie des semantischen Feldes zum Stichwort ‘Gericht’ zeigt, wendet sich das richtende Handeln Gottes gegen den Mangel an Gerechtigkeit unter den Menschen und sein Ziel ist die Wiederherstellung der ursprünglichen vom Schöpfer der Welt vorgegebenen Ordnung. Daher kann das göttliche Gericht je nach Situation eine ganze Bandbreite an konkreten Auswirkungen enthalten: von Gnade und Erbarmen bis zur absoluten Katastrophe. In einem anschließenden Beitrag (43–46) betont T.E. Fretheim die Heilsabsichten des göttlichen Richtens. ExAu 20 (2004) 25–42 (DL)

1800 Jacques Vermeylen, “Le fou dit dans son cœur: ‘pas de Dieu!’ ” Comment le Premier Testament parle-t-il de l’incroyance? The Old Testament knows nothing about atheism in the modern sense of the word. The Israelites did not wonder whether God existed, but rather came gradually to deny the existence of the gods of other people groups, to the extent that some of these considered them to be “atheists”. When they quote the fool who declares: “There is no God”, this negation refers to his way of life and describes a kind of practical atheism, a lifestyle which disregards the possibility of divine wrath. The biblical authors refuse to grant the “ungodly” the right to spread their lifestyle or their pagan practices. MSR 63/3 (2006) 7–20

1801 Lena-Sofia Tiemeyer, God’s Hidden Compassion The present article looks at the divine restriction on intercession, attested in Amos 7:1–8:3; Jeremiah 7:16; 11:14; 14:11–12; Ezekiel 3:22–27; 24:27 and 33:21–22, and suggests that it is best understood as a way in which God safeguards his punitive plans from the forces of his own compassion. The divine declaration in Amos 7:8 and 8:2 is motivated by prudence: after having succumbed twice to Amos’ intercession, God forestalls intercession as a means to protect himself and his plans of punishment. Likewise, God declares his intention to disregard any dissenting views that Jeremiah may have concerning God’s planned punishment of Judah in order to ensure its execution. Lastly, God renders Ezekiel mute and confines him to his home so as to hinder him from interceding on behalf of the people. TynB 57/2 (2006) 191–213

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1802 J.W. Gericke, What is a god? Metatheistic assumptions in Old Testament Yahwism(s) In this article, the author provides a prolegomena to further research attempting to answer a most fundamental and basic question which concerns the implicit assumptions in the Hebrew Bible’s discourse about the fundamental nature of deity. In other words, the question is not, “What is YHWH like?” but rather, “what, according to the Old Testament texts, is a god?” Verbum et Ecclesia 27/3 (2006) 856–868

1803 A. Groenewald, Teologie kroniek: Godsbeelde van die Ou Testament: Jahwe – liefdevolle vader en moeder This theology chronicle proceeds from the Marcionite idea of the cruel God of the Old Testament. This idea today is still well and alive with church members, and even with students of Biblical Studies and Theology. The author then takes the reader on a short journey through some of the most sublime love texts in the Old Testament, portraying Yahweh (the God of Israel) as a loving father and even as a loving mother/wife. The article concludes with an appeal towards the reader to once again discover the beauty of the Old Testament as well as Old Testament texts. Verbum et Ecclesia 27/2 (2006) 534–547

1804 Gerlinde Baumann, Gottesbilder der Gewalt im Alten Testament verstehen Baumann presents a survey of recent exegetical literature on “God and violence” and “the violent deity” in the OT in order then to discuss a number of specific texts, including passages on warfare, God’s violence in his battle against mythical monsters, etc. The author does not seem to be particularly interested in approaching her subject from the vantage point of a religious-historical theory such as the one proposed by B. Lang (The Hebrew God: Portrait of an Ancient Deity, 2002). Wisely, though, she feels that R. Girad’s theory is not particularly helpful. Wissenschaftliche Buchgesellschaft, Darmstadt (2006) 1–224

1805 Joel S. Burnett, Where is God? Divine Absence in Israelite Religion This paper deals with the concern for divine absence in Israelite religion and, where possible, situates it within its broader West Semitic cultural and religious context. The aim is to demonstrate that divine absence was a basic and thoroughgoing concern of Israelite religion, even before the national experience of the Babylonian exile and destruction of the temple. PRSt 33/4 (2006) 395–414

1806 J.J.M. Roberts et al., Yahweh’s Significant Other Did the Old Testament male deity have a female consort? J. Robers and Kathryn L. Roberts explore this question, arguing that there is no evidence for a consort. Apparently, there was a long-term historical development only the final phase of which is reflected by the Bible: the phase of gradual absorption of Asherah into Yahweh. She is never worshiped in her own right, and never forms part of a personal name. She is a vestigial, rather than a vital deity. – An interpretation coming close to the one suggested by A. Lemaire. Linda Day et al. (eds.), Engaging the Bible in a Gendered World; Westminster John Knox Press, Louisville, Ky. (2006) 176–185

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1807 Shmuel Ahituv, Did God Really Have a Wife? Die von William G. Dever in seinem Buch Did God Have a Wife? Archaeology and Folk Religion in Ancient Israel (Grand Rapids, 2005; IRBS 52:1807) behauptete Verehrung der Göttin Aschera an der Seite Jahwes lässt sich weder durch biblische noch durch außerbiblische Quellen ausreichend belegen. Vielmehr ist in den Texten der Bibel wie in den von Dever erörterten Inschriften von Kuntilled ‘Ajrud und Khirbet el-Qom mit dem Begriff asherah ein Kultsymbol und nicht eine Göttin gemeint. Die zahlreichen eisenzeitlichen weiblichen Terrakottafigurinen aus Palästina repräsentieren ebenfalls keine Göttin, sondern sie dienten als Votivgaben stillender Mütter. BAR 32/5 (2006) 62–66 (DL)

1808 Min Suc Kee, The Heavenly Council and its Type-scene This article proposes that the visual descriptions of the outlook, the process and the location of the members are particular characteristics of the ‘heavenly council’ in the Mesopotamian, Ugaritic and ancient Israelite texts. Generally, the heavenly council descriptions include ‘the high god at the centre of the council, surrounded by its members’. This type-scene employs common phrases, such as ‘to sit down’ and ‘to stand’, which are widely attested in the ancient Near Eastern texts. Accordingly 1 Kgs 22.19–23; Isaiah 6; Job 1 and 2; Psalm 82; Zechariah 3, and Dan. 7.9–14 are to be categorized as the major type-scenes of the heavenly council in the Hebrew Bible. JSOT 31/3 (2007) 259–273

1809 Henrike Frey-Anthes, Unheilsmächte und Schutzgenien, Antiwesen und Grenzgänger. Vorstellungen von “Dämonen” im alten Israel Instead of demons, the author of this Bonn (Germany) thesis prefers speaking of powers of evil, anti-beings and peripheral spirits. All the relevant beings – Satan. Ashomai, Azazel, Tannin, Seirim, Shedim, etc. – are discussed in encyclopaedic fashion, paralleling the “Dictionary of Deities and Demons in the Old Testament” (ed. K. van der Toorn et al.), but adducing more recent bibliography, textual analysis, and iconographic material. The author concludes by saying that the beings studied have, in ancient times, failed to stir up the imagination of the ancient Israelites. The question that remains to be asked is whether this has to do with the selection of the canonical material included in the canonical Old Testament. OBO 227; Academic Press Fribourg, Fribourg (2007) XIII/1–363 (BL)

Cosmology – creation – eschatology/apocalypticism – messianism 1810 Noel K. Weeks, Cosmology in Historical Context In biblischen Erzählungen hat der Akt der Schöpfung keine ausschließlich materielle sondern auch eine theologische Dimension. Das Verhältnis von Land und Meer kann als Ausdruck göttlichen Gerichts oder göttlicher Rettung des Menschen beschrieben werden. Eine Ableitung der biblischen Schöpfungsgeschichte aus den Mythen der Umwelt steht daher in Gefahr, die theologische Dimension dieser Geschichte zu vernachlässigen. WThJ 68/2 (2006) 283–293 (DL)

1811 Zdzis„aw Paw„owski, S∑owo, ≤wiat i porzAdek. Niektóre aspekty starotestamentowej teologii stworzenia The theme of creation occurs throughout the Old Testament. It has manifolded meaning there, depending on literary and historical contexts. Surely, it extends beyond the cosmological-historical sphere, and functions as a powerful psychological and literary symbol. One may observe its use as the rhetorical strategy in the theological trajectory of some texts. Gen 1 presents the narrative unity and wholeness of the structured

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creation as opposed to chaos. In Ps 19 there is a common conceptual denominator for the combination of its two parts: 19A and 19B. Just as the life of the cosmos is complete before God its creator in both its order and its response to that order (Ps 19A), so the life of humans on earth is expected to be complete through the ongoing influence of the Torah (Ps 19B). Deutero-Isaiah (especially chapters 43–44) highlights the primeval connection between the power to create and the power to change, as two facets of the same universal symbol. Its application to the figure of Jacob/Israel shows God’s creative power to enable human to reform. ZNKUL 48/4 (2005) 3–17 (SS)

1812 Jean Marcel Vincent, Création et eschaton: un parcours vétérotestamentaire A brief reading of the following texts, in this sequence: Job 38; Ps 19; 74; Jer 4:23–26; Job 8:14–15; 9:22–24; Ps 93; Gen 1:1–2:4. PosLuth 54/2 (2006) 225–241

1813 Rodney S. Sadler Jr., Can A Cushite Change His Skin? Cushites, “Racial Othering,” and the Hebrew Bible The rhetorical question Jer 13:23 declares the people of Judah are unable to change their ways. Despite the potential for “racialist otherness” of the Cushites as a group that moderns would readily classify as “black”, the authors of the Hebrew Bible avoided such essentialist categorization (cf. Gen 9:18–27; 10; Num 12:1; Jer 36:14; Zeph 1:1). Interp. 60/4 (2006) 386–403 (WSch)

1814 Johannes Schnocks, The Hope for Resurrection in the Book of Job Although a hope for resurrection does not exist in the Hebrew book of Job, its contemplation of the suffering of the just has triggered a reception pointing in this direction. Three passages of the Septuagint version of Job actually express this hope, or come close to doing so: Job 14:13–17; 19:25–27; 42:17. The last-mentioned passage reads: “And Job died, an old man and full of days: and it is written that he will rise again with those whom the Lord raises up.” BEThL 195; Michael A. Knibb (ed.), The Septuagint and Messianism; Peeters, Leuven (2006) 291–299 (BL)

1815 Johannes P. Floss, “Das Ende aller Dinge ist genaht”. Ursprung und Wesen der frühjüdischen Apokalyptik The movement, since 1832 called Apocalypticism (Friedrich Lücke), developed out of end-time prophecies, first visible in Amos 8:2 and in Ezek 7:2–4, and fully developed in Dan 8:1–27. Lotte Kéry (ed.), Eloquentia copiosus; Thouet Verlag, Aachen (2006) 101–115

1816 Heinz-Josef Fabry, Messianism in the Septuagint On the one hand, the growing tendency to portray God as increasingly transcendent was a reason for developing the notion of an intermediary being (such as the Messiah). On the other hand, the LXX eliminated the messianic connotations of Micah 5:1–3, thus rendering doubtful the idea, often advanced by scholars, that the LXX enlarged the messianic material found in the Hebrew Bible. Fabry also explores connections between Qumran messianism and the Septuiagint. Septuagint and Cognate Studies 53; Wolfgang Kraus et al. (eds.), Septuagint Research: Issues and Challenges in the Study of the Greek Jewish Scriptures; Society of Biblical Literature, Atlanta (2006) 193–205 (BL)

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Ethics 1817 Walter J. Houston, The Character of Yhwh and the Ethics of the Old Testament: Is imitatio Dei appropriate? As king of the world and patron of Israel, Yahweh does provide models for human beings playing such roles. In the story of the exodus, however, God behaves in ways which, whether justifiable or not, would be inappropriate for imitation. Journal of Theological Studies 58/1 (2007) 1–25

1818 Daniel L. Smith-Christopher, The Quiet Words of the Wise: Biblical Developments toward Nonviolence as a Diaspora Ethic The author summarizes his earlier, quite extensive (and outstanding) work on what may be called oppositional ethics in postexilic Judaism. Evidence for this interpretation comes from the anthropology of refugees and peasants, and is ably applied to Daniel, Ecclesiastes, Tobit, and the book of Proverbs. The ethic advocated by these books is one of wise, clever, and largely non-violent survival in a hostile world. In Proverbs and Ecclesiastes emerges an ideal type whom the author suggests to call the “Wisdom Warrior”, a person who, unlike real warriors, is calm and restrained in his behaviour. M. Daniel Carroll et al. (eds.), Character Ethics and the Old Testament; Westminster John Knox Press, Louisville, Ky. (2007) 129–151 (BL)

1819 Rimon Kasher, Ethics and Morality of the Hebrew Bible in Modern Biblical Research (Hebr., Engl. summary) In the last three decades there has been a renaissance in contemporary biblical research regarding ethical and moral issues. In this article the author attempts to review and evaluate the main areas of this revival. The article consists of three sections: 1) A short preface in which the main reasons for the new interest and occupation with biblical ethics are discussed; 2) Six drastic developments in bible study that have taken place since the eighties of the twentieth century; 3) A section devoted to a critique and assessment of various approaches and methods. Beit Mikra 184 (2005) 1–42.96

1820 Wojciech Pikor, •wi\ta wojna w Biblii: ludzka ideologia czy Boûa wola? Does the Bible justify violence? The question is pertinent in the light of current events, shaped to a large extent by the attack on the World Trade Centre on September 11, 2001. Concepts long forgotten have returned to public discourse: holy war, anathema, the clash of civilizations. One cannot deny that a religious motivation, which justifies itself using sacred texts, is behind most of the terrorist attacks. The question of God appears not only within the context of Islamic fundamentalism and the Koran. In the Bible too – the sacred book of Judaism and Christianity – one can find narratives full of violence. This is particularly the case in the account of the conquest of Canaan by the Israelites towards the end of the second millennium BC. God is perceived as ordering the extermination of the local population. Does the theory of the holy war also have Biblical roots? Can war be an expression of the will of God? The article attempts to answer that question. SBob 2 (2005) 21–44 (SS)

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New Testament General 1821 Rudolf Bultmann, Theology of the New Testament K. Grobel’s translation of the two volumes of Bultmann’s German manual of NT theology was first published in 1951 and 1955. The present reprint declares it, justifiably, as a twentieth-century classic, and has it prefaced by Robert Morgan. It is interesting to see that Jesus is largely absent from this handbook, as Bultmann’s favourite term, “kerygma”, has practically disappeared from current theological jargon. Morgan presents Bultmann’s work essentially as a monument of tempi passati; but this is far from certain. Why not consider it instead as a type of interpretation of lasting significance: as one that may actually be reactivated in the future by interpreters favouring a Kierkegaardian approach? Baylor University Press, Waco, Tex. (2007) LXIII/1–355; 1–278 (BL)

1822 Gerd Theissen, Erleben und Verhalten der ersten Christen. Eine Psychologie des Urchristentums Theissen supplements his “theory of early Christianity” (Die Religion der ersten Christen, 2000; IZBG 46:1620) with this equally important, and longer, book on the psychology of the early Christians. It is rooted in Theissen’s early work that sought to rehabilitate the existential dimension of NT beliefs in miracles (1974), as well as in his celebrated book of Paul and psychology (Psychologische Aspekte paulinischer Theologie, 1983), but now covers all of early-Christian existence and occasionally draws upon the insights of anthropology: “the invention of the inner man” (chap. 1) in antiquity, the spiritual dimension of conversion (chap. 2), the “cognitive dimension” of wisdom and myth (chap. 3) to ritual and community (chap. 4), aggression and asceticism (chap. 5), the transformation of Christianity in mysticism and Gnosticism (chap. 6). Much is made of the – helpful – analytical distinction between everyday (“moderate”) and extreme forms of religious behavior. – There can be little doubt that Theissen has produced another major work, in fact a unique alternative to the project of writing a “theology of the NT”. (Unfortunately, the book lacks a subject index.) Gütersloher Verlagshaus, Gütersloh (2007) 1–619 (BL)

1823 Eckart Reinmuth, Anthropologie im Neuen Testament This handbook of New Testament theology has its focus on anthropology, understood as the endeavor to find out what it means to be human (H. Plessner and E. Levinas, but not R. Bultmann are invoked in the introductory chapter). Accordingly, the experience of God and the ideas that came to be associated with Christ stay in the background. The four sections discuss: man in the synoptic gospels, in the gospel of John, in Paul, and in the other New Testament writings. Reinmuth, who teaches New Testament at the university of Rostock, Germany, is a specialist in Pauline studies. Universitäts-Taschenbücher UTB 2768; A. Francke Verlag, Tübingen (2006) VIII/1–338

1824 Paul Lampe, Une théologie du nouveau testament pour athées? Perspectives constructivistes Né du déclin de l’empirisme logique, le constructivisme marque profondément le paysage intellectuel contemporain. Peter Lampe analyse ses conséquences pour le discours théologique en dialogue avec les athées: quant à sa qualité ontologique une construction théocentrique de la réalité ne cède en rien le pas à d’autres constructions de la réalité – même scientifiques. Montrant que la querelle sur la construction la plus appropriée de la réalité ne peut être tranchée à partir d’un critère de qualité ontologique,

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il propose de relire le théologoumenon néotestamentaire de la résurrection dans une perspective constructiviste. ETR 81/1 (2006) 65–79

1825 David J. Neville, The Second Testament as a Covenant of Peace This review article critiques Covenant of Peace (Grand Rapids 2006) by Willard Swartley as a work of Second Testament theology and ethics. The broad scope of the book is an important feature, and the basic thrust of Swartley’s argument for placing peace at the center of Second Testament interpretation is affirmed. Certain methodological and hermeneutical shortcomings are noted, albeit within the context of appreciation for the work as a whole. However, on the question of eschatological vengeance, which features in the first and last books of the Second Testament, Swartley’s approach is considered problematic. BTB 37/1 (2007) 27–35

1826 Margaret Barker, The Hidden Tradition of the Kingdom of God The most vital tradition of ancient Israel is now hidden, for it was suppressed by the Deuteromonic movement in late OT times. However, it survived in some of the pseudepigrapha and in early Christianity. This tradition’s focus is the Jerusalem temple (chap. 1). Its most vital aspect is the heavenly journey of the high priest (chap. 2 and 3), a tradition that is fundamental to the book of Revelation in the New Testament (chap. 4). The book of Revelation must be taken as what it claims to be: the “revelation of Jesus Christ which God gave to him to show his servants what must soon take place” (Rev 1:1). Rather than being a peripheral early Christian writing, the book of Revelation records visions that inspired Jesus’ very ministry. At the center of Barker’s convincing reconstruction of the religious world of Jesus and the early Christians are the notions of Jesus the high priest and a world peopled by saints and angels, a world wonderfully evoked in one of the sermons of John Henry Newman that serves as the book’s postscript. See also IRBS 50:1974. SPCK, London (2007) XII/1–144 (BL)

God – angels ★ Christology 1827 Jean Zumstein, Das Gottesbild bei Jesus, Paulus und Johannes Eine sachgemäße Behandlung der Thematik “Gottesbild im Neuen Testament” beruht auf der hermeneutischen Überlegung, dass – neutestamentlich gesehen – die Erkenntnis Gottes nicht von der Geschichte Jesu von Nazareth zu trennen ist. Daher bewegt sich diese Untersuchung auf zwei Ebenen. Einerseits wird danach gefragt, wie sich Jesus in der synoptischen Tradition in Bezug auf Gott äußert. Andererseits soll das Verhältnis des historischen Jesus zu seinen ersten Interpreten artikuliert werden. Dazu werden Paulus und Johannes in Betracht gezogen, da diese beiden Autoren eine klare und bewusste Reflexion des ganzen Schicksals Jesu von Nazareth entfaltet haben. Schließlich wird sachkritisch reflektiert, ob die beiden ersten großen Interpreten Jesu von einem nachösterlichen Gesichtspunkt her die jesuanische Auffassung der Gestalt Gottes sachgemäß rezipiert haben. ThZ 62/2 (2006) 158–173

1828 R.M.M. Tuschling, Angels and Orthodoxy: A Study in Their Development in Syria and Palestine from the Qumran Texts to Ephrem the Syrian This Cambridge dissertation is organized in three independent sections. The first surveys “Syrian sources” of the history of angelology, meaning those of Qumran, Samaritanism, and New Testament Christianity, with special emphasis on the vocab-

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ulary (messengers, holy ones, gods, spirits, watchers, standing ones, angel of the Lord, archangels). The second section deals with “theological functions” of angels in Qumran, Origen, and Ephrem, highlighting two functions: an “educative” one – God uses angels as messengers who advance his cause in the world of humankind, and a “liturgical” one – angels are created to surround God and praise him. The third, final section deals with two famous liturgical uses of the angelic praise of God: the Jewish Qedushah and the Christian Sanctus, both based on the Trishagion of Isa 6:3 (“holy, holy, holy”). The book contributes to a field of study that has gained much attention in recent years, and will continue to do so. Studien und Texte zu Antike und Christentum 40; Mohr Siebeck, Tübingen (2007) XI/1–271 (BL)

✩ 1829 Frank J. Matera, Christ in the Theologies of Paul and John: A Study in the Diverse Unity of New Testament Theology The foundational experience underlying Paul’s Christology is the call and conversion that led him to focus his Christology on the death and resurrection of Christ. The foundational experience underlying the Christology of the Fourth Gospel is the witness of the Beloved Disciple to the incarnate Word, an experience that focuses the Gospel’s Christology on the Incarnation. These different starting points clarify the diverse ways that Paul and John understood God’s revelation, the human condition, and salvation. TS 67/2 (2006) 237–256

1830 Annalisa Guida et al. (eds.), Gesù e i messia di Israele. Il messianismo giudaico e gli inizi della cristologia Ten papers, all in Italian, discuss Jewish messianism at the time of Jesus. While Paolo Sacchi offers a survey, several special studies deal with the parables of Enoch (L. Arcari), the gospel of John (A. Casalegno), and the influence Isa 11:4 had on the messianic tradition, including that of the NT. G. Barbaglio discusses the question whether Jesus claimed to be the Messiah, the Son of Man, or the like, and his answer is that he presumably understood himself as the eschatological prophet, along the lines of Isa 61:1. – Available from the publisher: Il Pozzo di Giacobbe, Corso Vittoria Emanuele 32/34, I–91100 Trapani, Italy. Il Pozzo di Giacobbe, Trapani (2006) 1–205 (BL)

1831 Andrew Chester, Messiah and Exaltation: Jewish Messianic and Visionary Traditions and New Testament Christology In 1991, Chester published an article entitled “Jewish messianic expectations, mediatorial figures, and Pauline Christology” which argued that Paul is indebted to a messianic category according to which the Messiah is a human or angelic figure belonging in the heavenly world, a figure that nevertheless had a specific, though limited, role on earth. The book includes this paper in revised form, adding seven more long papers, notably one on “Christology and transformation” that deals with early Christianity as a visionary movement. The main impulse behind the formation of Christology seems to have been the visionary experience of some of the early Christians: they saw Christ enthroned in heaven. The visionary experience apparently presupposes the visionary experience of Jesus himself and a certain visionary practice among his disciples during Jesus’ lifetime. The central argument of this book can be found in the section “New Testament Christology” (pp. 80–121). Chester interacts with authors such as P.M. Casey, R. Bauckham, and T. Eskola. WUNT 207; Mohr Siebeck, Tübingen (2007) XVI/1–716 (BL)

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1832 Simon J. Gathercole, The Preexistent Son: Recovering the Christologies of Matthew, Mark, and Luke According to the current exegetical consensus, Christ’s preexistence was known to both Paul and John, but not to the authors of the synoptic gospels. The present book argues that the synoptic gospels also attribute preexistence to Christ. The book includes an interesting critique of the “wisdom Christology” hypothesis (pp. 193–209). Gathercole argues that while the preexistence of Christ is not actually articulated, it is presupposed in the synoptic passages where Jesus says, “I have come in order to . . .” (ten passages, including Mark 1:24.38; Matt 5:17; 8:29; 10:35; Luke 19:10). W.B. Eerdmans, Grand Rapids, Mich. (2006) XI/1–344 (BL)

Resurrection – eschatology ★ ethics 1833 Eckart Reinmuth et al., Auferstehung This thematic issue of ZNT discusses the resurrection of Jesus. The following exegetical and historical contributions are included: E. Reinmuth, Ostern – Ereignis und Erzählung. Die jüngste Diskussion und das Matthäusevangelium (pp. 3–14), D. Zeller, Religionsgeschichtliche Erwägungen zur Auferstehung (pp. 15–23); R.B. Hays and J.R.D. Kirk, Auferstehung in der neueren amerikanischen Bibelwissenschaft (pp. 24–34); P. Lampe, Jesu DND-Spuren in einem Ossuar und in einem Massengrab seine Gebeine? Von medialer Pseudowissenschaft (pp. 72–76); S. Alkier, review of D.C. Allison, Resurrecting Jesus: The Earliest Christian Tradition and Its Interpreters, 2005 (pp. 77–80). Reinmuth argues that Matthew is not actually interested in what happened at Easter, but how Easter can be thought of, and Alkier argues strongly against Allison’s notion of the departed Christ communicating with the living the same way as today one might have contact with a deceased person. ZNT 19 (2007), 1–80 (BL)

1834 Andrés Torres Queiruga et al. (eds.), Auferstehung This thematic issue about resurrection includes the following contributions of interest to biblical specialists: Senén Vidal, Die Auferstehung in der israelitischen Tradition (pp. 533–541); G. Barbaglio, Jesus, auferweckt als “Erstling” der Auferstehung, an der wir teilhaben (pp. 541–550); J. Moltmann, Auferstehung der Natur. Ein Kapitel der kosmischen Christologie (pp. 563–570). Moltmann considers the resurrection of Christ as part of God’s first act in his renewal of the entire world, natural and human. The early believers did not wish to exchange their old religion (paganism, Judaism) for a new one (Christianity); instead, they expected to participate in a great transformation that will bring about a renewed world. Consilium (German edition) 42/5 (2006) 501–609 (BL)

1835 Douglas J. Moo, Nature in the New Creation: New Testament Eschatology and the Environment Several studies driven by environmental concerns argue that in contrast to the typically ancient near eastern perspective on the nature and destiny of humans as bound up with the land in which they live, which still shows through in the OT, the NT, under the influence of Greek dualistic notions has separated humans from their environment. In contrast to this thesis the author suggests that the NT stands in continuity with the OT in affirming the continuing importance of the natural world in the plan of God. In the first part he looks at several NT passages on the future of the created world (Rom 8:19–22; 2 Pet 3:10–12; Rev 21:1), then he turns to passages and concepts about the present state of the created world (Col 1:20; 2 Cor 5:17; Gal 6:15). He concludes with some reflections on the ethical implications of the NT eschatological perspective. JETS 49/3 (2006) 449–488

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1836 Dieter Sänger, Destruktive Apokalyptik? Eine Erinnerung in eschatologischer und ethischer Perspektive Unlike modern, secular apocalyptic pessimism, which sees the world end in a great catastrophy, ancient Jewish and Christian apocalypticism unveils not only the demonic powers that rule the world presently, but also the future that will bring salvation for those worthy of it. Christfried Böttrich (ed.), Eschatologie und Ethik im frühen Christentum; P. Lang, Bern (2006) 285–307 (BL)

1837 Franz-Josef Ortkemper, Tod, wo ist dein Stachel? Fragen um die Auferstehung Jesu Diese Zusammenstellung neutestamentlicher Traditionen zur Auferstehung Jesu bietet den biblischen Hintergrund für das dem Thema ‘Ostern’ gewidmete Heft der WUB. Von 1 Kor 15 und dem darin enthaltenen ältesten christlichen Glaubensbekenntnis ausgehend, erörtert der Verf. die Vielstimmigkeit der Glaubensformeln in der Briefliteratur und die Eigenheiten der Erscheinungsberichte in den Evangelien. Durch die Erfahrung des leeren Grabes initiiert, ist der Glaube an die Auferstehung Jesu in Berichten über “Begegnungen begrenzter Menschen mit der unfassbaren Wirklichkeit Gottes selbst” (45) bezeugt und in einer oft symbolischen und bildhaften Art und Weise zum Ausdruck gebracht. WUB 40 (2006) 42–49 (DL)

1838 Klaus Haacker, Ewiges Heil als “Gelobtes Land”. Die Urgeschichte Israels als Metapher der Verkündigung Jesu Die urchristliche Rezeption der historischen Gestalt Jesu wird in diesem Beitrag insbesondere in Jesusworten untersucht, die von der Teilhabe am Reich Gottes oder am ewigen Leben sprechen. Im Mittelpunkt stehen dabei die Verben, mit denen die Teilhabe am eschatologischen Heil ausgedrückt wird. Die untersuchten Stellen charakterisieren die Redeweise Jesu nicht als unhistorische Rückprojektion urchristlicher Überzeugungen. Vielmehr zeigt sie sich geprägt von Traditionen über die Anfänge Israels, während “messianische” Anknüpfungen im engeren Sinn in den Hintergrund treten. Sie gewannen erst nachösterlich an Bedeutung. TBe 37/6 (2006) 301–312 (EB)

1839 D. Stephen Long, Judgment: By Whose Authority? Who Will Come to Judge the Quick and the Dead? Der Beitrag analysiert das Verständnis des letzten Gerichtes in biblischer und christlicher Tradition vor dem Hintergrund der Schwierigkeiten mit diesem Thema in modernen Gesellschaften. Der Verf. macht darauf aufmerksam, dass sowohl in der Bibel als auch bei den apostolischen Vätern zwei sich anscheinend widersprechende Linien begegnen: Einerseits wird vor der Gefahr einer ewigen Verdammnis gewarnt, andererseits wird von Gottes Willen und der Möglichkeit zur allumfassenden Erlösung gesprochen. Diese Spannung bleibt bis zum letzten Tag bestehen, an dem Christus, der sich für die Menschen hingegeben hat, als deren Richter erscheinen wird. Auf den S. 124–128 kritisiert D. Lyle Dabney zwei methodologische Aspekte dieser Untersuchung: Longs Verständnis von Tradition und dessen absolute Unterscheidung zwischen Gegenwart und Vergangenheit im Hinblick auf die Entstehung von Glaubensaussagen. ExAu 20 (2004) 106–123 (DL)

1840 Jaime Clark-Soles, Death and the Afterlife in the New Testament The book should be entitled more properly “death and the afterlife in selected NT books: Pauline letters, John, Matthew, and 1/2 Peter”. Not considered are Jesus himself

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and the book of Revelation. According to Paul, believers will receive immortal, incorruptible, and genderless bodies. In both Matthew and 1/2 Peter, hell dominates the picture: hell is the place of eternal fire and torment for the wicked (Matthew), or a place where the wicked await their ultimate destruction. John is a special case: in opposition to the Epicureans, John and his school offer a teaching on eternal life rather than a doctrine about the dissolution of soul and body. – As one of the epigraphs, the author quotes a “hell” poem by the child (!) Goethe. Clark-Soles announces a book on angels by the NT scholar Susan R. Garrett (Doubleday). T & T Clark International; London (2006) X/1–261 (BL)

1841 Alejo Aguilar, Terminología Escatológica en el Nuevo Testamento The use of the expressions: “In those days”; “on that day”, “the end of the age”, “the end of the age has come”, “the time to come” and “the latter days” (RSV), inside the eschatological context of the NT, has consistency. By means of a descriptive methodology, the present article demonstrates that the NT authors used these phrases in such a way that, in present and future connotations, they ended up being an indispensable part of their eschatological terminology. It is not their number (singular/plural) but which and in what context they are used. This research stands out the fact that, starting from the supreme event of Christ’s cross, his disciples have been introduced to a new age denominated “the latter days”, which soon will give room to the culmination of the glorious plan of the redemption, that is, the Second Coming of Christ. DavarLogos 5/2 (2006) 95–105

✩ 1842 Burkhard Hose, Kirche der Reichen? Ein neutestamentlicher Denkanstoß Die synoptischen Evangelien gewähren einen Einblick in das Ringen der frühen christlichen Gemeinden um ihr Selbstverständnis. Als christliche Gemeinde im Kraftfeld des Reiches Gottes zu leben, verlangt von den Reichen nicht nur Wohltätigkeit, sondern Statusverzicht. Für die Armen fordert das neutestamentliche Gemeindeideal Sitz und Stimme in der Gemeinde – eine Utopie mit aktueller Sprengkraft. BiKi 62/1 (2007) 42–45

Pauline theology General 1843 Amy-Jill Levine (ed.), A Feminist Companion to Paul The following papers are included in this volume: D. Boyarin, Paul and the genealogy of gender; D. Swancutt, Sexy Stoics and the rereading of Rom 1:18–2:16; L.S. Rehmann, To turn the groaning into labour: Rom 8:22–23; B.R. Gaventa, Our mother St Paul: toward the recovery of a neglected theme; K.E. Corley, Women’s inheritance rights in antiquity and Paul’s metaphor of adoption; S.B.C. Winter, Philemon and the patriarchal Paul; R.B. Hays, Paul on the relation between men and women; M.Y. MacDonald, Virgins, widows, and wives: the women of 1 Cor 7; F.K. Hawkins, Does Paul make a difference?; L. Schottroff, “Law-free Gentile Christianity” – what about the women? – For more volumes of this interesting series, see IRBS 48:730, 764; 51:1105, 1275, 1294; 52:1611. The Pilgrim Press, Cleveland (2004) XI/1–227

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1844 Alan F. Segal, Paul et ses exégètes juifs contemporains This survey of Jewish interpretations of the theology of Paul first summarizes the work of earlier scholars such as Joseph Klauser, David Flusser, R. Rubenstein, H.J. Schoeps, and S. Sandmel, in order then to deal with more recent authors: A.F. Segal, Daniel Boyarin, and Mark D. Nanos. Of these authors, Boyarin admits to be strongly attracted to Pauline thought. RSR 94/3 (2006) 413–441 (BL)

1845 Bernhard Heininger, Paulus unter Griechen. Die Lehre von Jesus Christus in der griechischen Welt Trotz zahlreicher kultureller und gesellschaftlicher Schranken sowie enttäuschenden Erfahrungen an einzelnen Orten ist die paulinische Heidenmission erfolgreich gewesen. In der von einer zunehmenden Skepsis gegenüber der traditionellen Religion geprägten hell. Welt erschien der jüdisch-christliche Monotheismus als eine attraktive Alternative, auch wenn die Vorstellung einer leiblichen Auferstehung der Toten massive Verständnisschwierigkeiten bereitete. Die Ausbreitung der christlichen Botschaft in die griechische Welt stellte aber Paulus vor neuen, ganz konkreten Problemen des religiösen Alltags. Manchmal, wie im Fall der Götzenopferfleisch-Debatte, konnten pragmatische Lösungen gefunden werden, doch es gab auch Sachverhalte – z.B. im Bereich der Sexualmoral – bei denen Paulus zu keinen Kompromissen bereit war. WUB 39 (2006) 54–57 (DL)

1846 William S. Campbell, Paul and the Creation of Christian Identity Paul is traditionally viewed as separating from the churches of Peter and of Jewish followers of Christ to promote his own mission. Campbell argues that the Pauline mission represents only one strand of the Christian movement, and it should not be universalized to signify the whole. In conjunction with his gentile mission, Paul acknowledges Jewish identity as an abiding reality, rather than as a temporary, weak form of faith in Christ. Campbell’s main text is Paul’s letter to the Romans. LNTS 322; T & T Clark, London (2006) XIV/1–203

Paul and Judaism ★ law – justification 1847 Bruce D. Chilton et al., Paul and Gamaliel There are affinities between Paul’s teaching in his letters to views of Gamaliel as articulated in Mishnah, Tosephta, and Talmud. The affinities concern contact with idols in the Diaspora, marriage, slavery, rules for festivals and the Temple. The paper is co-authored with J. Neusner. Bruce D. Chilton et al. (eds.), Historical Knowledge in Biblical Israel; Deo Publishing, Blandford Forum (2007) 329–373 (BL)

1848 Simon Claude Mimouni, Les Judéens et les Grecs chez Paul de Tarse à partir d’une lecture de Giorgio Agamben. À la recherche de “l’homme messianique” Starting form the ideas expressed by G. Agamben, the author shows how the so-called universalism in Paul, deriving from a messianic faith in Jesus, should not be interpreted in traditional terms, but as the result of a “division of division” of the Law, which renders it inoperative. The “remainder” obtained from such divisions becomes an interpretative tool for Rm 11,1–26, where it finds meaning not in eschatological time, but in the present of Paul, which the apostle conceives as messianic time. ASEs 22/2 (2005) 291–303

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1849 Calvin J. Roetzel, Ioudaioi and Paul The author of this paper tries to apply the distinction, introduced by D. Boyarin, between “Jews” (“Citizens of the Temple-State founded by the returnees from Exile”) and the broader term “Israelites” (including also the Am ha’Aretz, Samaritans etc.) to Paul. The latter “term might more easily accommodate an apocalyptic gospel that made room for Gentiles among God’s elect” (15, cf. however the confusion on p. 14). NT.S 122; John Fotopoulos (ed.), The New Testament and Early Christian Literature in GrecoRoman Context; Brill, Leiden (2006) 3–15 (DZ)

1850 Charles H. Cosgrove, Did Paul Value Ethnicity? Der paulinische Umgang mit der Ethnizität wird in diesem Beitrag anhand vier Kriterien zur Beurteilung dieses Phänomens beschrieben: (1) Eine mögliche Überordnung der eigenen Ethnizität (möglicherweise mit einer Mission versehen) anderen gegenüber; (2) Schätzung der eigenen Ethnizität als Liebe zum eigenen Volk und seinen Traditionen; (3) Anerkennung der Einzigartigkeit diverser Ethnizitäten; (4) Schätzung des Ethnizitätenvielfalt hinsichtlich eines bereichenden Austausches zwischen unterschiedlichen ethnischen Gruppen. Die paulinische Auffassung des eigenen Volkes ist wohl nicht ethnozentrisch gewesen, auch wenn Paulus Israel eine spezielle Aufgabe als Diener für die Welt zugeschrieben hatte. CBQ 68/2 (2006) 268–290 (DL)

1851 Kenneth Litwak, One or Two Views of Judaism: Paul in Acts 28 and Romans 11 on Jewish Unbelief Many scholars since Vielhauer have viewed the Lukan Paul as standing in contradiction to the epistolary Paul. This essay contends that a proper assessment of the genre, audience, and function of Romans 11 and Acts 28:16–31 enables readers to see that both Pauls agree on several points regarding Jewish response to the gospel. Where there are differences, these are complementary. Both Pauls see a mixed response among Jews, the developing of a faithful remnant, and in both texts ‘provoking to jealousy’ is a critical element. TynB 57/2 (2006) 229–249

1852 Jeremy Punt, A Politics of Difference in the New Testament: Identity and the Others in Paul In the Pauline epistles, the insider-outsider contrast accomplishes more than simply to distinguish people of opposing groups. A variety of identity-formation processes in early Christianity depend on the notion of the Other, in particular as the early Christian sect defines its boundaries with reference to Judaism. The present paper also considers the process of “othering” as a process that encourages stereotyping, vilification, and even aggression. NT.S 124; Cilliers Breytenbach et al. (eds.), The New Testament Interpreted; Brill, Leiden (2006) 199 –225

1853 Friedrich Wilhelm Horn, Paulus und der Herodianische Tempel Paulus wird mehrheitlich als weiterer Exponent einer frühchristlichen Tempel- oder Tempelkultkritik neben Jesus und dem Stephanuskreis betrachtet, obwohl er in seinen Briefen niemals eine direkte Kritik formuliert. In der Forschung verbindet sich mit dieser Annahme die These einer Opposition, weitergehend auch die einer Substitution des Herodianischen Tempels durch Christus oder durch die Gemeinde. Demgegenüber möchte dieser Beitrag aufzeigen, dass Paulus auch als Apostel, etwa in der Ablegung eines Nasiräats, Möglichkeiten der Tempelfrömmigkeit wahrnimmt und dass er angefangen von der Verwendung der Tempelmetapher in der Korintherkorrespondenz (1 Kor 3.16;

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6.19; 2 Kor 6.16) bis hin zum Missionskonzept des Römerbriefs (Röm 15.16) nach einer positiven Zuordnung auch der Heidenchristen zum Tempel sucht. NTS 53/2 (2007) 184–203

1854 Terence L. Donaldson, Jewish Christianity, Israel’s Stumbling and the Sonderweg Reading of Paul The Sonderweg reading of Paul posits two distinct categories within Paul’s sociology of salvation – one for Jews, the other for Gentiles. The purpose of this article is to study the place of Jewish Christianity in the Sonderweg reading of Paul (Gaston, Gager, Stowers), the epistle to the Romans in particular. The conclusion is that, while Paul does not envisage a Sonderweg for Israel, he nevertheless assigns his own people a Sonderplatz within God’s single program of salvation. JSNT 29/1 (2006) 27–54

1855 Günther H. Juncker, “Children of Promise”: Spiritual Paternity and Patriarch Typology in Galatians and Romans This article begins by asking whether Paul’s second reference to “Israel” in Rom 9:6b refers to the faithful Jewish remnant alone or to the eschatological people of God comprising believing Jews and Gentiles together and suggests that a satisfactory answer can be obtained if this verse is viewed in the larger context of Paul’s discourse in which the patriarchs repeatedly play a determinative and predominantly typological role in marking out the boundaries of God’s eschatological people. The remainder of the article closely examines Gal 3 and 4:21–31 as well as Rom 4 and 9:7–13 in order to demonstrate that there is an underlying hermeneutical consistency to Paul’s typological use of the patriarchs and that this consistency is supportive of the view that “Israel” in Rom 9:6b refers to spiritual Israel – that is, the church. BBR 17/1 (2007) 131–160

✩ 1856 Michael Bachmann, Christus, “das Ende des Gesetzes, des Dekalogs und des Liebesgebots”? In the controversy between the New Testament exegete M. Müller and the dogmatics scholar F. Beißer concerning Paul and the Law, some observations on the New Testament (and its environment) should be considered. To speak categorically of Christ as the end of the Law, of the decalogue and of the commandment of love (Beißer), seems not appropriate. For the (Pauline) syntagma “works of the Law” (found also in 4QMMT C27) introduces a distinction. Since the apostle here will have in mind halakhot (e.g., the rule of circumcision), which according to him cannot mediate justification, one has to differentiate between “works of the Law” and, for instance, the positive expression “(the keeping of ) the commandments of God” (I Kor 7,19). ThZ 63/2 (2007) 171–174

1857 Chris VanLandingham, Judgment and Justification in Early Judaism and the Apostle Paul E.P. Sanders, Paul and Palestinian Judaism, 1977, sought to resolve the tension between grace and good deeds by arguing that for the Jews in Paul’s day as well as for Paul himself, entrance into God’s saving covenant was a gift of God’s grace, while remaining in the covenant required good works done in obedience to God. Sanders, it is here argued, is simply wrong as are those who build uncritically on his work. The present book argues that Paul’s teaching on salvation, following the prevailing Jewish thinking of his time, establishes good works as the criterion for salvation at the final

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judgment. Pauline dikaiosynê is not “justification” in the sense of acquittal at the last Judgment, but righteousness. There is no “justification by faith” in Paul. Hendrickson Publishers/Alban Books, Peabody, Mass. (2006) XVI/1–384 (BL)

1858 Michael F. Bird, Justification as Forensic Declaration and Covenant Membership: A Via Media Between Reformed and Revisionist Readings of Paul The emergence of the New Perspective on Paul has led to renewed debate concerning Paul’s statements over whether being ‘righteous’ signifies a legal status before God or represents a legitimisation of covenant membership. This study argues that both elements are necessary for a comprehensive understanding of Paul. Proponents of the New Perspective attempt to squeeze all ‘righteousness’ language under the umbrella of ‘covenant’, whilst Reformed adherents divorce Paul’s talk of righteousness from the social context of Jew-gentile relationships in the Pauline churches. The author argues that, in Paul’s reckoning, justification creates a new people, with a new status, in a new covenant, as a foretaste of the new age. TynB 57/1 (2006) 109–130

1859 Peder Borgen, Crucified for His Own Sins – Crucified for Our Sins: Observations on a Pauline Perspective The traditional word “died for our sins” presupposes a view, shared by the persecutor Paul, that Jesus was a criminal. The crime attributed to Jesus is reconstructed by later sources. Paul however became convinced that Jesus was innocent, and outlines our crimes, e.g. in Rom 1,18–32 (compared with Philo, Flac. 170–175 and Rev 18,4–8), and our crime story, e.g. in Rom 7,7–8,4, using a conventional form of an autobiographical crime-and-punishment story. NT.S 122; John Fotopoulos (ed.), The New Testament and Early Christian Literature in GrecoRoman Context; Brill, Leiden (2006) 17–35 (DZ)

Christology – spirit ★ miscellaneous 1860 David C. Sim, The Appearances of the Risen Christ to Paul: Identifying Their Implications and Complications Paul claims in his epistle to the Galatians that the risen Christ appeared to him, calling him to be the apostle to the Gentiles and revealing to him the Law-free gospel that he was to preach. Most scholars and Christians today accept Paul’s testimony on this, but his claims have certain implications and even complications that are not generally acknowledged. Paul maintains that his revelation from Christ was exclusive, and this is borne out by the history of the early church. This paper investigates the consequences of this claim, since it was the very mission of Paul and his version of the gospel that led to so much dispute and controversy in the early church. ABR 54 (2006) 1–12

1861 G. Francois Wessels, The Historical Jesus and the Letters of Paul: Revisiting Bernard C. Lategan’s Thesis In his doctoral thesis (1976, published in Dutch), Lategan, like Käsemann, insisted on a continuity rather than discontinuity between Jesus and Paul. NT.S 124; Cilliers Breytenbach et al. (eds.), The New Testament Interpreted; Brill, Leiden (2006) 27–51 (BL)

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1862 Troy W. Martin, Paul’s Pneumatological Statements and Ancient Medical Texts The physiology of pneuma presented in the medical texts “provides an interesting context for several of Paul’s pneumatological statements about the reception of the Holy Spirit” (through the oro-nasal passages, the pores of the skin, and the digestive system) “and the Spirit’s function in providing movement, rationality, health, and life”. NT.S 122; John Fotopoulos (ed.), The New Testament and Early Christian Literature in GrecoRoman Context; Brill, Leiden (2006) 105–126 (DZ)

1863 Mark Pretorius, The theological centre of Pauline theology as it relates to the Holy Spirit The issue as to what constitutes the “heart of Pauline theology” is a contentious one in academic debates. The traditional view is the one fostered by the Reformers and perpetuated by generations of Protestants namely that “justification by faith” is the key to Paul’s theology. Unfortunately, upon careful reading of Paul’s letters, the inadequacy of such a view becomes apparent as such a focus would fail to cast the net broadly enough to capture all of Paul’s theological concerns. In saying this and without denying the presence of other determining factors, especially Christology and eschatology, shape the framework of Paul’s pneumatology. There is no doubt that in their eschatological significance, the death and resurrection of Christ control Paul’s teaching on the work of the Spirit within the lives of believers. It could then be argued that as part of the fundamental core of Paul’s understanding of the Gospel, the Spirit is rather close to the centre of things. HTS 62/1 (2006) 253–262

✩ 1864 Raúl Quiroga, El Cuerpo como Metáfora de la Unidad Doctrinal por los Dones Paul used the metaphor of the body to refer to doctrinal unity of the church by means of the spiritual gifts. Although the members are many, the head is only one, that is to say, an exclusive center of control and coordination. If the church behaves as the body of Christ, allowing him be its head, the members of the body will have coordination among them, and an appropriate employ of the gifts. The article discusses the fundamental aspects related to Christ as the head of the church and the church as the body of Christ. DavarLogos 5/2 (2006) 161–181

1865 Robert J. Daly, Images of God and the Imitation of God: Problems with Atonement Overly logical applications of some of Paul’s metaphors have led to widely accepted atonement theories that, because they project human legalistic and transactional thinking onto the image of God, have been egregiously contradictory to an authentic trinitarian and incarnational view of sacrifice and atonement. The Eastern emphasis on apophatic theology and theosis coupled with the Western development of and confidence in historical critical analysis suggest ways in which theologians can come to a better understanding of these issues. TS 68/1 (2007) 36–51

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1866 Moisés Mayordomo Marín, Construction of Masculinity in Antiquity and Early Christianity Männlichkeit bildet in der griechisch-römischen Antike eine zentrale Kategorie zur Deutung und Konstruktion der Wirklichkeit. Gegenüber der “hegemonialen Männlichkeit” seiner Zeit legt der Apostel Paulus einige interessante Aspekte von Kontinuität und Diskontinuität an den Tag. Einerseits entzieht er sich den Konkurrenzmechanismen öffentlicher Rede und Modellen von männlicher Härte (2 Kor). Andererseits verwirft er “weibliche”, langhaarige Männer und jegliche Übertretung der symbolischen Geschlechterdarstellung (1 Kor). Er stellt die aktive Rolle des Mannes nicht in Frage, qualifiziert diese allerdings in zwei Richtungen: Ein christlicher Mann gehört in seiner körperlichen Existenz zu Christus. Er ist ferner moralisch dazu verpflichtet, seine Liebe gegenüber anderen durch Verzicht auf Aspekte seiner männlichen Autonomie auszudrücken. Schließlich limitiert Paulus Sexualität auf die Ehe, denn Sexualität impliziert immer einen Entzug aus dem Bereich der ganzheitlichen Herrschaft Christi. Daher ist die wichtigste Form der Kontrolle die Selbstkontrolle. lectio difficilior (2006) Ausgabe 2

1867 Benjamin L. Merkle, Paul’s arguments from Creation in 1 Corinthians 11:8–9 and 1 Timothy 2:13–14: an apparent inconsistency answered The article analyzes Paul’s arguments from creation in the above mentioned texts and seeks to demonstrate that it is not inconsistent to reject the need for women to wear head coverings while still affirming that women are not to teach or have authority over men. Paul’s arguments are given to demonstrate that the gender and role differences between men and women are based on God’s design in creation. For Merkle the transcultural truth that undergirded Paul’s admonition still applies also today. “Women are created differently than men and this distinction must be maintained in the church and in the family . . . The command for women not to teach or have authority over men should be maintained in the church today” (548). JETS 49/3 (2006) 527–548 (BF)

Johannine theology General – miscellaneous 1868 Philip F. Esler et al., Lazarus, Mary and Martha: A Social-Scientific and Theological Reading of John Mary, Martha, and Lazarus are all what one may term “cultural icons” (the authors speak of prototypes and exemplars) of early Christian believers or, more specifically, for the Johannine community. Esler and Ronald Piper use “social identity” and “collective memory” theories to elucidate the relevant texts of the Fourth Gospel. Disagreeing with many commentators (who argue that the raising of Lazarus prefigures the resurrection of Christ), the authors demonstrate that Lazarus is the prototype of the believer who is expecting his or her own resurrection. This interpretation is in keeping how early Christian art (in the Roman catacomb frescoes) have understood the Lazarus story. An appendix defends the translation of hoi Ioudaioi as “the Judeans” (not Jews). – Well written and convincingly argued, this is a major contribution to Johannine exegesis and theology. SCM Press, London (2006) VI/1–201 (BL)

1869 J. Harold Ellens, The Unique Son of Man in John The Fourth Gospel counters the notion that Jesus, the Son of Man, will act as the judge of anyone. John replaces the notion of judge with an elaborated salvific figure –

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Jesus – who, as a human being incarnates the divine Logos (= the Son of Man). This Son of Man from heaven reveals the redemptive divine mysteries, stakes out the trajectory of the coming kingdom, suffers and dies for it, and then, having saved the world, returns to his true home in heaven. Proceedings EGL & MWBS 26 (2006) 69–78 (BL)

1870 Michèle Morgen, Le (Fils) monogène dans les écrits johanniques: Évolution des traditions et élaboration rédactionelle Le présent article montre l’importance de monogenès, attribué au Christ dans la tradition johannique et propose une hypothèse sur l’évolution de la signification de cette désignation christologique. La tradition première s’appuie sur le kèrygme initial de l’envoi Fils unique dans le monde destiné à manifester l’amour du Père ( Jn 3.16–17; 1 Jn 4.9). L’école johannique en conclut à la nécessité inéluctable de la foi au Nom du Fils de Dieu ( Jn 3.18). Placé en tête de l’évangile par l’ultime rédaction johannique, le Prologue confesse la divinité du Fils unique dans sa gloire et le proclame ‘Dieu Monogène’ ( Jn 1.14, 18). La communauté johannique aura ainsi largement contribué à valoriser la portée christo-logique et théo-logique de monogenès. Le choix de cette désignation témoigne en tous les cas d’un ‘monothéisme ouvert’ et en recherche d’expression adéquate. NTS 53/2 (2007) 165–183

1871 Luc Devillers, Dieu le Père dans le quatrième évangile Der theologische Begriff “Vater” (gr. pater), als Bezeichnung von Gott in seiner Relation zu Jesus und zu den Menschen, kommt im vierten Evangelium häufig vor. Die johanneische Christologie ist freilich theozentrisch: Der Vater sendet den Sohn in die Welt um den Menschen seine Liebe kundzutun und sie zu Kindern Gottes zu erheben. Seinerseits öffnet Gottes Sohn den Menschen den Zugang in das Haus des Vaters – die Menschen sollen an seinem Wort festhalten und Früchte bringen, damit der Vater gepriesen wird. In dem Gebet für die Seinen ( Joh 17) belehrt Jesus die Jünger, den Vater anzusprechen; man könne im vierten Evangelium sogar Spuren vom “Vater unser” entdecken. RTK 52/1 (2005) 95–116 (SS)

CONCEPTS AND SYMBOLS English terms: angel – blindness/seeing – blood – child – covenant – Day of Yahweh – death – disability – discipleship – election – forgiveness – grumble – heaven – hope – kiss – love – martyrdom – memory/remembrance – mutilation – peace – physiognomy – poor – sacrifice – sea – serpent – silence – slave – Son of Man/Son of God – space – stranger – testing – wilderness – word 1872 Walter Hilbrands, Das Verhältnis der Engel zu Jahwe im Alten Testament, insbesondere im Buch Exodus A discussion of the merits of the two leading theories about the mal’ak: he is an extension of God and ultimately identical with God; or he is a messenger. Riemer Roukema (ed.), The Interpretation of Exodus; Peeters, Leuven (2006) 81–96 (BL)

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1873 Nils Aksel Røsaeg, The Blinding of Paul: Observations on a Theme The theme of seeing vs. blindness, characteristic of the Lukan corpus, was no doubt read as implicitly referring to Plato’s parable of the cave (Plato, Politeia VII) and to the Greek dramas such as that on Oedipus. Luke and his readers may well know these. SEÅ 71 (2006) 159–185

1874 Katarzyna Witkowska, Symbolika krwi w ≤wiecie Bliskiego Wschodu i Biblii The comparative analysis of symbolic use of blood in ancient civilizations of the Near East and in the Bible leads to the following conclusions: In practice of everyday life in all civilizations of the Ancient Near East and in Israel the human attitudes towards blood always oscillated between fascination and aversion. Blood was perceived either as the symbol of life or the symbol of death, it included cultic purity and at the same time was the source of contamination. Moreover, this duality is the key to presentation of characteristic religious and cultural customs of mentioned civilizations. ScripSc 8–9 (2004–05) 23–48 (SS)

1875 Kay Weißflog, Der König als Kind in Altägypten und im Alten Testament Egyptian symbolism of the king as a divine child can be found in the OT, esp. in 2 Sam 23:3–4; Isa 49:1,5; Ps 2:7; 8:3; 110:3. Leqach 6 (2005) 115–152

1876 Christoph Dohmen et al. (eds.), Für immer verbündet: Studien zur Bundestheologie der Bibel Twenty-nine contributions study aspects of the notion of “covenant” in the Old and New Testaments. The following passages are considered: Gen 9:8–17 (B. Janowski), Gen 17 (P. Weimar), Numbers (H. Seebass, Chr. Frevel), Deut 4:13 (G. Braulik), Deut 12 (U. Rüterswörden), Deut 26:16–19 (A. Michel), Judges (W. Groß), 2 Chron 14–16 (G. Steins), Isa 40–66 (U. Berges), Jer 31 (W.H. Schmidt, E. Otto), Ezekiel (F. Sedlmeier, P. Deselaers), Ezek 16 (E. Reuter, M. Oeming, Chr. Dohmen), Ezek 36–37 (M. Konkel), Maleachi (I. Fischer), Ps 89:40 ( J. Schnocks), Ps 111 (E. Zenger), Ps 132 (E. Ballhorn), Prov 2:17 (L. Schwienhorst-Schönberger), Sir 17:11–14 ( J. Marböck); Sir 44:24 (H.-J. Fabry). – Rom 9–11 (H. Frankemölle), Gal 4:21–31 (Th. Söding), 1 Thess 4:9 (M. Theobald), 1 Peter (R. Hoppe). SBS 211; Verlag Katholisches Bibelwerk, Stuttgart (2007) 1–284 (BL)

1877 Eckart Otto, Old and New Covenant. A Post-exilic Discourse between the Pentateuch and the Book of Jeremiah. Also a Study of Quotations and Allusions in the Hebrew Bible In the late layers of the book of Jeremiah and the Pentateuch, covenant was under discussion. Jeremiah 31:31–34 reacted directly to the post-exilic Pentateuch and its theory of covenant and revelation. For the authors of the Pentateuch God’s revelation had come to an end with Moses’ death. Entirely different was the theory of revelation in the post-exilic circles of the prophetic literature. They were of the opinion that God’s revelation went on until their days (continued into their times). This hermeneutical difference had a deep impact on their understanding of covenant. This paper reconstructs the complex discussions between the authors of the Pentateuch and the book of Jeremiah about the essence of covenant. OTE 19/3 (2006) 939–949

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1878 Daniella Ishai-Rosenboim, Is jôm h’ (the Day of the Lord) a Term in Biblical Language? The collocation jwm h’ in the Biblical language is not a term, as it does not answer the criterion of being a term: one, specific and unchanged expression referring to one, specific and unchanged concept: Rather, this collocation may be replaced by other ones (e.g. jwm lh’, jwm ’p h’, jwm nqm h’ jwm ’pw/’pk) and on the other hand the concept is referred to also (mostly!) by another expression (hjwm hhw’ ); nor does it refer exclusively to the concept of ‘The Day of the Lord’. None of the cultures continuing the Biblical one refer to the concept by this collocation or by a translation of it. Bib. 87/3 (2006) 395–401

1879 Stefanie Ulrike Gulde, Der Tod als Herrscher in Ugarit und Israel Two traditions can be distinguished: one according to which Death is simply an abstract figure (esp. in Egyptian and Mesopotamian texts, but also Jer 9:20), and one according to which Mot (“Death) is a mythical being, a member of the pantheon (Ugarit; echoes in Joel 2:9; Isa 25:8; 28:14–22; Hab 2:5). Neither figure is ascribed any function in the netherworld. An excursus discusses the notion of “myth” as used in OT research (pp. 38–46). FAT 22; Mohr Siebeck, Tübingen (2007) XIV/1–283 (BL)

1880 Rebecca Raphael et al., The Bible and Disability Studies In 1995, “Disability Studies” were inaugurated in the American Academy of Religion and Society of Biblical Literature annual meetings. This thematic issue of PRSt includes five papers that explore as many aspects or sources that are relevant in the field: R. Raphael, The Bible and disability studies: an editorial introduction; R. Raphael, madly disobedient: the representation of madness in Handel’s oratorio “Saul”; F.R. Magdalene, The ANE legal origins of impairment as theological disability in the book of Job; K.H. Wynn, Johannine healings and the otherness of disability; N. Kelley, The theological significance of physical deformity in the Ps-Clementine Homilies; H. Avalos, Redemptionism, rejectionism, and historicism as emerging approaches in disability studies (an evaluation and classification of recent contributions). PRSt 34/1 (2007) 1–100

1881 John Webster, Discipleship and Obedience Die Bedingungen für die Jüngerschaft Jesu und die Bewegung zu seiner Nachfolge werden hier mit Hilfe des Mk-Evangeliums aus der Sicht der Berufenen beschrieben. Der Verf. betont, dass es zunächst die Leben spendende Gnade Gottes ist, die den Anfang der Berufung markiert und in welcher der menschliche Gehorsam als eine fortwährende Antwort auf diese Berufung verwurzelt ist. Anhand neutestamentlicher Erzählungen bestimmt er anschließend die fundamentalen Grundlagen der Jüngerschaft Jesu: die Aufgabe der materiellen Sicherheit, den Verzicht auf menschliche Bindungen angesichts der Berufung, die Bereitschaft zum Leben jenseits einer angesehenen gesellschaftlichen Stellung und die Selbstverleugnung im Hinblick auf die Nachfolge. SBET 24/1 (2006) 4–18 (DL)

1882 Rolf Rendtorff, Die “Erwählung” Israels in der Hebräischen Bibel The theme of election, originally a subject discussed within Israel and used to describe the relationship between the people and God, in the exilic and postexilic periods adopted a new, additional meaning, for it was now also employed to highlight the difference between Israel and the gentiles. Gabriella Gellardini (ed.), Kontexte der Schrift. Band 1; W. Kohlhammer, Stuttgart (2005) 319–327 (BL)

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1883 Markus Öhler, Die Erwählung der Heiden und ihrer Apostel The essay examines shortly, but in a concentrated way the term “election”, its semantic field and its synonyms in the New Testament. The entire New Testament resolves all doubt about Israel’s status as God’s chosen people. Yet the authors of the New Testament had to modify this concept of election. They endeavour to explain that the group of chosen people, who are called according to God’s purpose, consists of Israelites and gentiles. Particularly Paul, who characterises himself as the apostle of only the gentiles, tries to reinterpret this new situation, but also the future of Israel, in many of his letters. Therefore, the following chapter sharpens the view on Paul’s, but also on Peter’s mission among the heathens as told in Romans, Galatians or Acts. Finally, the essay concludes with some sociological implications regarding the election, which in the first instance strengthens the group’s identity and its assuredness of salvation. PzB 16/1 (2007) 25–42

1884 David J. Reimer, Stories of Forgiveness: Narrative Ethics and the Old Testament Reimer offers readings of stories of forgiveness ( Jacob and Esau in Gen 32–33; Joseph and his brothers in Gen 45 and 50; David and Abigail in 1 Sam 25) and stories of unforgiveness (Saul and Samuel in 1 Sam 15; David and Shimei in 2 Sam 16; 19; 1 Kings 2). Reference is made to M. Nussbaum’s narrative ethic, see M. Nussbaum, Love’s Knowledge, New York 1990. VT.S 113; Robert Rezetko et al. (eds.), Reflection and Refraction; Brill, Leiden (2007) 359–378 (BL)

1885 Bogdan Zbroja, Biblijne “szemranie” The human’s grumble is a common situation in various biblical chapters. There are more than fifty places, which mention such a talk. Not always it refers to objection to God; the people grumble at each other, too. The article depicts every Bible’s text, which develops this theme. The basis of such a behavior is dissatisfaction with one’s own life and with one’s own fate. Sometimes the people grumble because of disagreement with prophet’s call or demands. Such an attitude is observed also during the Church’s history. The elaboration makes it possible to discover a specific of this human behavior, whose roots are present already in the Book of Exodus. RBL 58/1 (2005) 29–44 (SS)

1886 Françoise Mies, Sémantique de l’espérance dans la Bible hébraïque L’espérance en hébreu biblique se dit davantage par des verbes que par des substantives. La moitié des verbes sont tournés vers Yahwé, une personne. Les constructions des verbes sont en general transitives indirectes. Les constructions du type “j’espère que” n’existent pas. Le vocabulaire de l’espérance au sens strict s’associe intimement au vocabulaire de la confiance. BEThL 193; Françoise Mies, L’Espérance de Job; Peeters, Leuven (2006) 17–64 (BL)

1887 Norm Mundhenk, Heaven and Earth In most passages, whether in the Old Testament or the New Testament, when “heaven and earth” or “the heavens and the earth” are mentioned, the meaning is the created universe. Therefore, translators should find ways to make the meaning clear in these passages. “Heaven” should be mentioned only in passages which clearly mean the dwelling place of God. In other passages, an expression should be used which means only “sky”. Or else, the whole expression “heaven and earth” can be translated in a way to show that the whole universe is meant. BiTr 57/2 (2006) 92–95

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1888 Sylva Harst, Der Kuss in den Religionen der Alten Welt, ca. 3000 v. Chr. – 381 n. Chr. This is a thesis on the religious implications and uses of kissing in the ancient world. The following passages deal with the Bible: pp. 48–56 (Old Testament), pp. 257ff. (kiss of peace in the New Testament), pp. 531–32 kiss of death. Regrettably, there is no index. Religionswissenschaft 7; Lit Verlag, Münster (2004) 1–583

1889 Thomas Söding, Eros and agape The NT, unlike the English language, has a variety of words for love – among them, storgè, philia, eros, and agapè. Agapè goes beyond the other forms of love, in that it manifests God’s unconditional affirmation of the goodness of creation, including affirmation of the sexual love between husband and wife. ThD 52/3 (2005) 210–216

1890 Alberto Melloni (ed.), Il martirio volontario Eleven papers (plus an editorial introduction and a valuable annotated bibliography, pp. 335–351) discuss the theme of “voluntary martyrdom”. Papers on the Bible comment on Samson ( J.P. Sonnet, A. Wénin), Hellenistic Judaism ( J.W. van Henten, F. Avemarie), the early church from Jesus to Polycarp (A. Falcetta, in a paper in English, entitled: From Jesus to Polycarp: reflections on the origins of Christian martyrdom). CrSt 27/1 (2006) 9–351 (BL)

1891 Stephen C. Barton et al. (eds.), Memory in the Bible and Antiquity The following papers are included in this volume: J. Schaper, The living word engraved in stone (Deut 9:10; Josh); E. Blum, Historiography or poetry? The nature of the Hebrew Bible prose tradition; B.G. Wold, Memory in the Dead Sea Scrolls; L.T. Stuckenbrock, The Teacher of Righteousness Remembered; H. Lichtenberger, Historywriting and history-telling in First and Second Maccabees; W. Horbury, The Remembrance of God in the Psalms of Solomon; J. Barclay, Memory politics: Josephus on Jews in the memory of the Greeks; D. Mendels, Societies of memory in the Graeco-Roman world; A. le Donne, Theological memory distortion in the Jesus tradition; J. Dunn, Social memory and the oral Jesus tradition; M. Hengel, Der Lukasprolog und seine Augenzeugen; U. Mittmann-Richert, Erinnerung und Heilserkenntnis im Lukasevangelium; A.M. Schwemer, Erinnerung und Legende: Die Berufung des Paulus und ihre Darstellung in der Apostelgeschichte; H.-J. Eckstein, Das Johannesevangelium als Erinnerung an die Zukunft der Vergangenheit; S.C. Barton, Memory and remembrance in Paul; M. Bockmuehl, New Testament Wirkungsgeschichte and the early-Christian appeal to living memory. WUNT 212; Mohr Siebeck, Tübingen (2007) VI/1–390

1892 T.M. Lemos, Shame and Mutilation of Enemies in the Hebrew Bible Mutilation of enemies in ancient Israel functioned not to torture but to shame the victim or his community. Negotiations of power and status lie at the heart of mutilation’s efficacy. Shaming the victims then happened by effecting a change of status of the victim by transferring him or her from the status of “whole” to that of “blemished”, by associating them with a lower-status group (namely, women or animals), and lastly by signaling the newly subjugated status of the victim. Mutilation, being tied in a variegated fashion to status and to its loss, not only had the ability to shape power relations but also to threaten what many Israelites seem to have valued most, their standing in the eyes of others. JBL 125/2 (2006) 225–241 (CB)

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1893 Manfred Oeming, “Suche Frieden und jage ihm nach!” (Ps 34,15). Der umstrittene Weg zum Frieden im Alten Testament Das AT ist kein pazifistisches Buch, und Kriege – sogar Heilige Kriege – gehören zu normalen Mitteln der säkularen wie der religiös begründeten Politik. Im Bezug auf einen möglichen Weg zum Frieden offenbart das AT eine Pluralität an Vorschlägen, wie dieser Weg aussehen könnte. In diesem Beitrag werden vier Modelle kurz vorgestellt: das ‘politische’, das ‘weisheitliche’, das ‘kultische’ und das ‘eschatologische’ Modell. Erst in der Ausbalancierung der sich aus diesen vier Modellen ergebenden Teilaspekte einer ‘Roadmap’ zum Frieden sieht der Verf. eine theologisch angemessene Vorstellung vom Frieden. BiKi 61/3 (2006) 126–129 (DL)

1894 Andreas Lindemann, “. . . und auf Erden Frieden.” (Lk 2,14) Das Neue Testament sagt nur an wenigen Stellen etwas zu der Frage, wie ein irdischer Friede politisch zu verwirklichen ist; an manchen Stellen begegnen dazu eher kritische Aussagen. Aber es spricht vom Frieden des Menschen mit Gott, und es eröffnet insofern Perspektiven für das Handeln des Menschen, der als Sünder gleichwohl dem Willen Gottes zum Frieden zu entsprechen vermag. BiKi 61/3 (2006) 138–143

1895 Angelika Berlejung, Physiognomik im Alten Testament, den Apokryphen und Qumran This paper studies how the human body served as the medium both for determining someone’s character and for prognostic divination. Glendon Bryce ( JBL 94, 1975, 19.37) started this study for a number of sayings (Prov 6:12–13; 10:10; 16:30), and here a number of passages are added: Prov 4:25, many passages in Song of Songs, Sir 19:29–30; 26:9, and others. Leqach 6 (2005) 7–25 (BL)

1896 Pierre Coulange, Dieu, ami des pauvres. Etude sur la connivence entre le Très-Haut et les petits After a general survey on the poor in the Old Testament writings, the author of this fine thesis (directed by A. Schenker, Fribourg University, Switzerland) studies four texts: Psalm 113; Isa 57:15; and Prov 14:31; 23:10–11. Also considered is Matth 18:10 (the small ones and their angels). God emerges as the father and protector of those who are weak and poor. Much space and thought is given to social contexts; thus the author comments on Job as the protector of the poor ( Job 29 and 31), on hospitality in ancient and traditional societies (including pre-modern Islam as studied by A. Jaussen, 1908). OBO 223; Academic Press Fribourg, Fribourg (2007) XVI/1–282 (BL)

1897 Bernd Janowski, Ecce homo. Stellvertretung und Lebenshingabe als Themen biblischer Theologie Republication, in revised form, of three earlier studies: (1) An die Stelle des anderen treten. Zur biblischen Semantik der Stellvertretung; (2) “Hingabe” oder “Opfer”? Zur Kontroverse um die Deutung des Todes Jesu; (3) Das Leben für andere hingeben. Zur biblischen Kategorie der Lebenshingabe. – All of Christ’s life, including his death, is to be considered a monument of self-giving. Janowski argues that the category of sacrifice, understood as a giving of oneself, is theologically indispensable. BThSt 84; Neukirchener Verlag, Neukirchen-Vluyn (2007) X/1–112 (BL)

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1898 Bernard Wodecki, Morze w Pi≤mie •wi\tym Das Ziel des Aufsatzes ist es den Begriff “das Meer” im Lichte der biblischen Texte zu erörtern. Zunächst wird die hebräische, aramäische, griechische und lateinische Terminologie analysiert, anschließend die antike Navigation und der Schiffverkehr auf dem Mittelmeer, dem Roten Meer, dem Toten Mehr und dem See Gennesaret beschrieben. Besonderes Interesse gilt den religiösen und theologischen Dimensionen des Begriffs sowie der Bedeutung des Meeres in den missionarischen Aktivitäten von Jesus und Paulus. RBL 58/2 (2005) 97–188 (SS)

1899 James H. Charlesworth, Prolegomenous Reflections on Ophidian Iconography, Symbology, and New Testament Theology “The purpose of this short article is to clarify that while the serpent often has negative connotations and denotations, in the Middle East and in the Bible it frequently symbolizes something good.” The article focusses on Asclepius and offers a selection of NT passages mentioning snakes, especially John 3,14f. NT.S 122; John Fotopoulos (ed.), The New Testament and Early Christian Literature in GrecoRoman Context; Brill, Leiden (2006) 315–329 (DZ)

1900 Rüdiger Lux, “Still sei alles Fleisch vor Jhwh . . .”. Das Schweigegebot im Dodekapropheton und sein besonderer Ort im Zyklus der Nachtgesichte des Sacharja The summons to silence derives ultimately from the temple liturgy (Hab 2:20; Zeph 1:7; Zech 2:17), but prophets, including Amos (Amos 6:10; 8:3, reflecting funerary cult), also used it. Silence originally signaled evil, but in Zech 2:17 the summons to be silent appears in the context of waiting for Yahweh’s intervention to liberate his people. Leqach 6 (2005) 99–113 (BL)

1901 Timothy M. Pierce, Enslaved to Slavery: An Application of a Sociological Method to the Complaint Motif Important biblical texts which are traditionally accepted as early are working out the slave perspective or responding to it. This has deep implications on how God does express himself in relation to humanity’s thoughts and perspectives. One has to accept that Scripture is both inspired by God and a communication to man. JETS 49/4 (2006) 673–697 (BF)

1902 Thomas Kazen, The Coming Son of Man Revisited The Interpretation of the synoptic Son of Man is still a formidable swamp with no consensus emerging. Unfortunately, one of the most interesting suggestions, the collective interpretation of Manson, Moule and Gaston, has been somehow left by the wayside. It has certain advantages, however, in respecting both the basic ‘generic’ sense of an underlying Semitic expression and the Danielic kingdom imagery, without denying this expression for the historical Jesus. This article focuses on the coming Son of Man sayings and demonstrates the plausibility of applying a collective interpretation to them. The result is an eschatology, focusing not on an individual redeemer figure, but on the manifestation of the Kingdom in community practice. Some suggestions are offered for how such an eschatology, based on a collective interpretation of the coming Son of Man could ‘mutate’ so quickly into the idea of a second coming of Christ. JSHJ 5/2 (2007) 155–174

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1903 Michael B. Shepherd, Daniel 7:13 and the New Testament Son of Man The one “like a son of man” in Dan 7:13 is an individual, messianic figure. This interpretation is borne out by the context of Daniel and by the larger canonical context and it is confirmed by the early history of interpretation. However novel other extracanonical interpretations might be, the most likely conclusion remains that the figure in Dan 7:13 was intended to be understood by those who knew Scripture. Likewise, it is more likely that Jesus and the NT authors took “the Son of Man” as a title from Scripture (i.e. Dan 7:13) than from mythology or the Jewish apocrypha. WThJ 68/1 (2006) 99–111

1904 Karl A. Kuhn, The “One like a Son of Man” Becomes the “Son of God” Several factors point to the likelihood that the early church’s conceptualization of Jesus’ divine sonship developed in dialogue with Jewish apocalyptic traditions announcing a transcendent, eschatological redeemer that go back at least to Daniel 7. These factors include: (1) indications in the Aramaic Apocalypse (4Q246) that the unique transcendence of Daniel’s “one like a son of man” was intentionally made more explicit by the use of the titles “Son of God” and “Son of the Most High”; (2) the existence of parallel pre-Gospel traditions in which the transcendent quasi-divine characteristics of Daniel’s awaited, eschatological agent of salvation received increasing emphasis; and (3) Luke’s decision to incorporate elements of the Aramaic Apocalypse into his account of Jesus’ divine birth, suggesting that he perceived the Apocalypse as foretelling the coming of a transcendent redeemer figure who was the one and only Son of God. CBQ 69/1 (2007) 22–42

1905 Bernd Janowski, “Du hast meine Füße auf weiten Raum gestellt” (Psalm 31,9). Gott, Mensch und Raum im Alten Testament With a focus on the symbolism of space, the author analyses a number of OT passages, especially from the Psalms (Ps 18; 30; 68; 116; 139; Jonah 2). Both horizontal and vertical (above – below) orientations are scrutinized, as are spatial metaphors for the past (which is described as being in front of the speaker) and the future (which remains invisible to the speaker, therefore symbolically located behind him). Many parallels from the ancient Near East are adduced and commented on in this fascinating and richly documented paper. Colloquium Rauricum 9; Antonio Loprieno (ed.), Mensch und Raum von der Antike bis zur Gegenwart; K.G. Saur, München (2006) 35–70 (BL)

1906 Agnethe Siquans, Erwählte in der Fremde. Rut, Ester und JHWH The books of Ruth and Esther reflect different situations of Israel/the Jewish people concerning their relation to other peoples. The book of Ruth shows a creative new interpretation of the torah to define the conditions for the acceptance of a Moabitess in Israel. The book of Esther narrates that and how Jews can live according to their own law in the midst of different other peoples, without giving up their identity. YHWH shows himself as the one who supports those who live according to his torah and who make his grace visible in the world. PzB 16/1 (2007) 1–24

1907 Alfio Filippi (ed.), La Prova The theme of being tested by God figures prominently in the Bible. Twelve contributions explore the notion in as many texts and traditions: Gen 22 ( J.-L. Ska), Israel in the desert (M.P. Scanu), Jesus Sirach (N. Calduch-Benages), Job 7:12 and Isa 8:17 (F. Bianchi), Tobit (L. Mazzinghi), Lamentations (U. Berges); Christ and Christians in

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the gospels (F.G. Brambilla), Hebrews (F. Urso), Paul (R. Penna, studying the notion of hypomonê), James ( James 1:12 and 5:11, by R. Fabris), 1 Peter (B. Standaert), and the book of Revelation (T. Vetrali). All papers are in Italian. PSV 55; Centro editoriale dehoniano, Bologna (2007) 1–258

1908 Hindy Najman, Towards a Study of the Uses of the Concept of Wilderness in Ancient Judaism Three uses can be found in ancient sources, including Dead Sea scrolls: wilderness as suffering, as purification, and as locus of revelation. DSD 13/1 (2006) 99–113 (BL9)

1909 Michael W. Pahl, The ‘Gospel’ and the ‘Word’: Exploring Some Early Christian Patterns Graham Stanton and others have made important steps toward understanding the origins and development of ‘gospel’ language in earliest Christianity. This article attempts to provide a similar contribution regarding the use of ‘word’ language as synonymous with ‘gospel’ language among the earliest Christians. A distinctive and predominant ‘word (of x)’ pattern can be discerned in this regard, particularly evident in the Pauline writings and in the description of the Pauline mission in Acts. This use of ‘word’ language in synonymy with the gospel most likely had its origin in the legal and prophetic ‘word’ language of the Jewish scriptures, acquired through the eschatological self-understanding of the early Christians in general and the prophetic self-understanding of Paul in particular. JSNT 29/2 (2006) 211–227

Hebrew and Aramaic words: berît – deba“ – hæsæd – jetßær – ma≤kil – ma≤≤à" – tsâ"arah – todah 1910 Stuart J. Foster, A Prototypical Definition of brjt, ‘covenant’ in Biblical Hebrew This article proposes a prototypical definition of the biblical Hebrew term brjt, ‘covenant’ in its ancient Near Eastern context as: 1) a chosen 2) relationship of 3) mutual obligation 4) guaranteed by oath sanctions. This is the background within which attempts to translate brjt, ‘covenant’ in specific texts from biblical Hebrew into other languages must move and by which they may be evaluated. ‘Sworn commitment’ is a reasonable approximation in contemporary English. OTE 19/1 (2006) 35–46

1911 Silvia Linington, The term berît in the Old Testament, Part V: An enquiry into the meaning and use of the word in 1–2 Chronicles, Ezra and Nehemiah This paper continues the study on the word berît in the Old Testament in the Chronicler’s history. The occurrences of the word in the books of 1–2 Chronicles, Ezra and Nehemiah are traced and examined in their context and in this order. A number of scriptures with parallels in 1–2 Samuel and 1–2 Kings are dealt with more briefly since the parallel verses have already been discussed in another article (see above). OTE 19/2 (2006) 671–693

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1912 Silvia Linington, The term berît in the Old Testament, Part IV: An enquiry into the meaning and use of the word in the books of Samuel and Kings In this paper the word berît is traced through 1–2 Samuel and 1–2 Kings which belong to the Deuteronomic history. The meaning and use of the word in the different contexts and its interrelationships with other words is examined. Suggestions are made as to which translation equivalent would be most suitable in the different contexts, and which of the covenants encountered in the Pentateuch is being referred to. OTE 19/1 (2006) 118–143

1913 Tova Forti, Bee’s honey – from realia to metaphor in biblical wisdom literature The word d eba“ in the Bible denotes various types of fruit syrup as well as the honey produced by bees. An overview of the literary adaptation of honey in biblical narrative and poetry leads to an impressive assemblage of honey metaphors in the wisdom books of Proverbs and Job. This study identifies four rhetorical categories which encompass both didactic and reflective frameworks of honey imagery: A. ‘Honey’ as a metaphor of internalization wisdom and attaining good reputation; B. ‘Honey’ as a symbol of restraint and moderation against overindulgence; C. ‘Honey’ as a metaphor for temptation and ensnarement; D. ‘Honey’ in the context of the two antithetical idiomatic expressions “Honey under the tongue” and “venom under the tongue”. These expressions serve to draw an ideational contrast between the pleasant words of the Wise and the evil stratagems of the Wicked. VT 56/3 (2006) 327–341

1914 Konrad Schaefer, Jésed (Amor Gratuito y Lealtad con base en la Alianza) en los Salmos Jésed, proper to the covenant, embraces the creator’s commitment to the creation, as well as the loyalty with which God saves his people. In the Psalms, saving jésed is invoked and celebrated, and it accompanies God’s promise of salvation. Strip the covenant and jésed from the Psalms would be equivalent to deprive them of their meaning and reason for being. Qol 41 (2006) 57–63

1915 Johann Cook, The Origin of the Tradition of the jßr h†wb and jßr hr' The rabbinic tradition of the good and evil yeßarim inherent in man is widespread in rabbinic and other sources. There seems to be a development from pre-Christian origins to fully-fledged later, Talmudic and Amoraic perspectives. This article traces this development from its later forms back to its possible origin via relevant Jewish texts from Hellenistic writings (Ben Sira and the LXX of Proverbs) and Qumran. It concludes that this tradition was already in use in Palestine during the 2nd century BCE. JSJ 38/1 (2007) 80–91

1916 Robert Hawley, On Ma≤kil in the Judean Desert Texts This article suggests that the phrase lm≤kjl in the Judean Desert texts is best interpreted on the analogy of the Septuagint and Targum translations of the biblical Psalm heading m≤kjl, namely, as an abstract noun understood adverbially: “(intended for) insight.” This hypothesis is tested by means of a global survey of the occurrences of the word m≤kjl in the DSS corpus. It is concluded (i) that, in those passages in which m≤kjl occurs in headings and colophons, it is, in fact, best interpreted in the abstract sense of “(intended for) insight,” (ii) that, in those passages in which m≤kjl does not occur in a heading or colophon, and is not preceded by the preposition l, an abstract interpre-

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tation of the noun is often possible, though not always preferable, (iii) that a number of occurrences of m≤kjl are probably best interpreted as an adjective, “wise,” and (iv) that the interpretation of the word m≤kjl as the title of a specific officer or functionary, sectarian or otherwise, is the weakest of the three interpretive options here surveyed. Hen. 28/2 (2006) 43–77

1917 Mark J. Boda, Freeing the Burden of Prophecy: Ma≤≤à" and the Legitimacy of Prophecy in Zech 9–14 Prior to the 1980’s the definition of the Hebrew term ma≤≤à" as a reference to prophetic speech or literature, was largely dominated by etymological argumentation. However, Richard Weis, in his 1986 Claremont dissertation leveraged form-critical categories and evidence to argue that this term was a formal tag defining a particular type of literature, an argument that has been applied and developed by the subsequent work of Marvin Sweeney and Michael Floyd. This paper offers a critical review of this history of research with a view to its impact on the interpretation of Zechariah 9–14. A new proposal is put forward for the use of this term in Zechariah 9–14, one that reveals the influence of Jeremianic tradition and highlights concern over certain prophetic streams in the community that produced these texts. Bib. 87/3 (2006) 338–357

1918 C.J. Greeff et al., Tsàra'ath in die Hebreeuse Bybel. Vertalingsvoorstelle om die Stigma wat aan Melaatsheid Kleef te Besweer In this article attention is paid to the concept of tsàra'ath and ways to translate the concept in order to stop the negative impact of the term “leprosy”, which has previously often been used. This is a problem, particularly in communities where Hansen’s disease (Leprosy) is prevalent. An alternative which is often used when the inaccuracy of “leprosy” as translation equivalent is taken into account, is “(serious) skin disease”. This does also not suffice, because tsàra’ath actually depicts a state of religious impurity. The solution offered here is a reader friendly transcription of tsàra'ath, such as tsaraat (in Afrikaans) or zaraath (in English). OTE 19/3 (2006) 1193–1214

1919 Wolfram Herrmann, twdh. Ein Kapitel alttestamentlicher Theologie By means of an investigation of the term twdh it is possible to show that, as human relationships with God became more individualistic, the thank-offering took second place to the song of praise and sacrifice was replaced by thanksgiving, praise and confession. ZAW 119/1 (2007) 90–99

Greek words: basileia – diakrinomai – euangelion – hagios – pisteuò – pistis Christou 1920 Michel Bouttier, Les dits du Royaume dans les Évangiles In order to delineate the various meanings of the Greek word basileia which, depending on the context, can mean kingdom, reign or royalty, Michel Bouttier examines the four domains where the word is used in the New Testament: Advent, Revelation, Proclamation and Access. A chart of the uses of basileia in the synoptic Gospels completes this lexicographical study. ETR 81/2 (2006) 197–210

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1921 Peter Spitaler, Diakrinesthai in Mt. 21:21, Mk. 11:23, Acts 10:20, Rom. 4:20, 14:23, Jas. 1:6, and Jude 22 – the “Semantic Shift” That Went Unnoticed by Patristic Authors This article investigates how patristic and medieval writers interpret New Testament passages with the middle/passive diakrinò. Contemporary NT scholars posit a difference between NT and classical/Hellenistic Greek meanings and usually justify their choice by means of a semantic shift. In the texts analyzed for this article, there is little evidence that Greek patristic and medieval authors acknowledge a meaning of diakrinomai that deviates from the Koine meaning. If, indeed, a semantic shift took place, they show no awareness of that movement. The transformation of meaning first occurs in translations from Greek to Latin. NT 49/1 (2007) 1–39

1922 Ekkehard W. Stegemann, Wird euangelion bei Paulus auch als nomen actionis gebraucht? The Greek word euangelion is usually understood to mean the message and its content or the wording of the gospel in Paul’s letters. Sometimes, though, it denotes the proclamation of this message. Although Greek nouns ending with -ion are not abstract nouns or nomina actionis, Paul – according to some scholars – is supposed to have used euangelion in certain places to indicate the action of preaching the gospel. However, in Paul’s usage the word does not always denote the message and its content. There are certain contextual verbs or nouns used in connection with euangelion that necessarily imply that it is being employed as the object of an action (of preaching). The reading of euangelion as an abstract noun was especially influenced by the image of Paul as a missionary (apostle) who was preaching the gospel in order to found communities of Christ. The article explains that Paul’s relation to the gospel is to be distinguished from his preaching of it. It argues that when Paul is called the “apostle by God’s calling” this does not only mean that he is called upon to preach the gospel as a missionary, but that he is set apart for the gospel itself (Rom 1:1). ThZ 63/1 (2007) 1–24

1923 Thomas B. Slater, Translating hagios in Col 1,2 and Eph 1,1 This short study demonstrates that from grammatical, linguistic, theological and literary perspectives, the best translation of hagios in Col 1,2 and Eph 1,1 is as an adjective. Bib. 87/1 (2006) 52–54

1924 Chang-Wook Jung, Distinction between two Contructions, pisteuô + Dative and pisteuô + Accusative: Implications for Exegesis A distinction between the two constructions is made in John: the “Dative” case construction indicates inadequate faith (this interpretation helps explain John 8:31), whereas the prepositional construction signifies true faith. Proceedings EGL & MWBS 26 (2006) 79–92 (BL)

1925 Roy A. Harrisville III, Before pistis Christou: The Objective Genitive as Good Greek As a contribution to the ongoing debate on the meaning of pistis Christou in Paul’s epistles this article compiles the evidence of pistis with the objective genitive in pre-Christian Greek authors (Aeschines, Euripides, Herodotus, Demosthenes, Plato, Lysias, Thucydides, Hyperides, and Xenophon). Having demonstrated that the objective genitive rendering was not unusual the author postulates the translation of pistis Christou as “faith in Christ” which he describes as “good, if not excellent, Greek” (358). NT 48/4 (2006) 353–358 (DL)

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Symbols: general ★ Cushite – Egypt – foreign woman – Jacob’s ladder – mountain of God – veil of the temple – wilderness 1926 Pierre Grelot, The Language of Symbolism: Biblical Theology, Semantics, and Exegesis English translation of “La langue symbolique dans la Bible” (2001). The format adopted is that of a systematically arranged manual that discusses, in individual chapters: analogical symbols (such as family symbolism), mythical symbols (esp. mythical representations of the world of evil), figurative symbols (e.g., covenant, David as symbol), relational symbols (e.g., to be with God, with Christ). Hendrickson Publishers/Alban Books, Peabody, Mass. (2006) X/1–238

✩ 1927 Rodney Steven Sadler, Can a Cushite Change His Skin? An Examination of Race, Ethnicity, and Othering in the Hebrew Bible This analysis of Cush and the Cushites as they appear in the Hebrew Bible concludes that: (1) whenever Cushites are mentioned, there are no derogatory connotations; (2) the Cushites are most frequently associated with Egyptian military in which they must have played an important role (see 2 Sam 18; 2 Kgs 19; 2 Chr 12; Jer 46, etc.). (3) negative portrayals of Cushites do occur (Isa 20; 43; 45), but only in the context of political debates, and no racism is implied. LHBOTS 425; T & T Clark International, London (2005) XIII/1–175 (BL)

1928 Rainer Kessler, The Threefold Image of Egypt in the Hebrew Bible The article identifies three different discourses on Egypt in the Hebrew Bible. The political discourse is interested in the politics of contemporary pharaohs and Israelite treaty negotiations with them. In the exodus discourse, Israel projects her historical experiences into a mythical Egypt of the past. The wisdom discourse portrays Egypt with interest and sympathy. Scriptura 90/3 (2005) 878–884

1929 Susanne Gillmayr-Bucher, ‘She Came to Test Him with Hard Questions’: Foreign Women and Their View on Israel Focusing on two foreign women, the queen of Sheba (1 Kings 10) and Rahab the prostitute ( Joshua 2), this article shows how their otherness is shaped and used as a literary tool. Both women are introduced as strangers, but simultaneously they are portrayed with characteristic traits of good Israelites. The multifarious literary images of these women are used as a mirror for Israel. Hence inside and outside, self and other, and also superiority and inferiority are intermingled. Whereas the women themselves vanish from the stories, the interwoven aspects of their literary otherness cast a new light on Israel and its self-perception. BI 15/2 (2007) 135–150

1930 Ferdinand R. Gahbauer, Die Jakobsleiter, ein aussagenreiches Motiv der Väterliteratur Das Motiv der Jakobsleiter wurde in der Väterliteratur unterschiedlich interpretiert. Das Auf- und Absteigen der Boten Gottes mit der Möglichkeit zum Austausch von Botschaften stand für die Entstehung einer (kirchlichen) Gemeinschaft zwischen oben und unten. Der mühsame, die Gefahr des Absturzes in sich bergende Aufstieg wurde als ein Bild für die Angriffe des Bösen auf das Leben der Asketen verwendet. Die dem

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Menschen entgegenkommende Hilfe Gottes in seiner Menschwerdung führte zur Auffassung Marias als die Himmelsleiter, die die Begegnung zwischen Mensch und Gott ermöglicht. Der heilige Geist als Gabe Gottes konnte ebenfalls mit der zur Gott führenden Leiter gleichgesetzt werden. Wenn das Gesetzt mit der Leiter verglichen wurde, sollte damit seine auf Christus vorbereitende Bedeutung ausgesagt sein. ZAC 9/2 (2005) 247–278 (DL)

1931 Ida Zatelli, Monti e luoghi elevati nella Bibbia ebraica: monti di Dio e sacralità di Sion Entitled “Mountains and elevated sites in the Hebrew Bible: mountains of God and the sacrality of Zion”, this paper discusses the notion of the sacred mountain in the OT. Included are two lists that visualize the distribution of the relevant Hebrew vocabulary within the canonical books of the Bible and within the linguistic chronology. Most expressions are used in “standard biblical Hebrew poetry”. – Available from: Atlas, Cascina Valperone 1, I-15020 Ponzano Monferrato, Italy. Amilcare Barbero et al. (eds.), Religione e sacri monti; Atlas: Il Centro di Documentazione dei Sacri Monti, Ponzano Monferrato (2006) 95–107 (BL)

1932 Philip R. Davies, The Wilderness Years: Utopia and Dystopia in the Book of Hosea In some texts, the “wilderness period” is idealised as a past utopia; in others, as a dystopia characterized by sin, rebellion, and idolatry. A possible key to understanding the ambiguity is the fact that in Persian Yehud, the exile was associated with “wilderness”. Ehud Ben Zvi (ed.), Utopia and Dystopia in Prophetic Literature; Vandenhoeck & Ruprecht, Göttingen (2006) 160–174 (BL)

1933 Daniel M. Gurtner, The Veil of the Temple in History and Legend For the evangelists, this is the veil that was torn as a result of Jesus’ death. Similarly, in Hebrews its prohibitive function is penetrated by means of the sacrificial death of Christ. Though it is difficult to consider harmonization of these two traditions, it may be the case that the collective voices of the evangelist and author of Hebrews indicate that the veil is torn to open the way for Jesus to ascend to God and offer his sacrifice there. Regardless, the tearing was not a byproduct of the desecration of the Jerusalem shrine, as seen in rabbinic texts which record that Titus, who upon his assault of the holy city, “took a sword and slashed the curtain” (b Git. 56b). Indeed, it is impossible to know if any of the Gospel authors were familiar with these traditions. Instead, what is important, especially for Matthew, is the divine agency of its rending. Moreover, the deed is irreparable. The drama of the Synoptic passion accounts illustrates the grace and love of God in that the profound miracle of the veil’s rending was not the result of wielded sword but a yielded life. JETS 49/1 (2006) 97–114 (BF)

Metaphors: general ★ being clothed with Christ – chosen people – plants – prostitute 1934 Pierre van Hecke (ed.), Metaphor in the Hebrew Bible Sixteen papers explore metaphorical language in the OT. Apart from one general papers (K. Nielsen, Metaphors and biblical theology), the contributors study individual passages or texts. The book of Psalms is well represented (Ps 57; 59; images of God, self, and the enemy; body metaphors), but there are also papers on Hosea, Jeremiah, Lamentations, and papers on individual metaphors such as the “father” (A. Böckler), the “shepherd” (R. Hunziker-Rodelwald), and the “rock” (in Nielsen’s paper) for the deity.

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Some papers are interesting for the theoretical perspectives they engage with (A.R. Diamond, P. van Hecke – both in Hecke’s introduction and this author’s own contribution). BEThL 187; Peeters, Leuven (2005) X/1–308

1935 John K. McVay, Biblical Metaphors for the Church and Adventist Ecclesiology The republication of Paul Minear’s classic treatment Images of the Church in the New Testament (Louisville 2004) is taken here as an occasion to reconsider metaphors for the church and their appropriation today. The purpose of this essay is threefold: to outline appropriate ways to analyze and understand NT metaphors for the church, to provide a fresh survey of the metaphors in the light of that methodology, and to reflect on how the biblical metaphors for the church should impact Christian thinking today. The author is especially interested in the function of NT metaphors in Seventh-day Adventist understandings of the church. AUSS 44/2 (2006) 285–315

✩ 1936 Roy R. Jeal, Clothes Make the (Wo)man In the Pauline letters a new rhetorical aspect of body is presented with the imagery of being clothed with a person, with Christ or a new anthròpos (Gal 3:27; Rom 13:14; Col 3:10; Eph 4:24). While body and clothing imagery was well-known in the ancient Mediterranean world, the picture of putting on a person is new with these passages. Clothing has implications for movement and identification, but there is also interweaving between body, mind and clothing related to how humans present themselves, how they interact socially, how they are empowered morally and politically, and how they produce rhetorical and political discourse. This essay offers a socio-rhetorical interpretation of the texts that speak of being clothed with a person, considering the implications for those who become so clothed. This clothing refashions bodies with new religious, social and political roles. Refashioned bodies become agents of social change. The new clothing makes new persons and a new social reality. Scriptura 90/3 (2005) 685–699

1937 Martin G. Klingbeil, Exclusivism Versus Inclusivism: Citizenship in the Pentateuch and Its Metaphorical Usage in Ephesians The citizenship motif in the Pentateuch is developed through a constellation of narrative and legal contexts which demarcate the boundaries of an emerging nation based on Yhwh’s election. A tension between an exclusive and inclusive approach to this concept appears to be necessary in order to establish a national identity while at the same time fulfilling Israel’s mission logical objectives. Paul reuses the motif metaphorically in Ephesians and applies it in an ecclesiological context. Both the Pentateuch and Ephesians can be taken as the beginning and end-point of a long journey under taken by the motif throughout the Old and New Testaments. JAAS 9/2 (2006) 129–144

1938 Alec Basson, ‘People Are Plants’ – a Conceptual Metaphor in the Hebrew Bible Given the prevalence of plant imagery in the Hebrew Bible, this contribution endeavours to analyse the conceptual metaphor ‘people are plants’ from a cognitive linguistic perspective. The notions of conceptual mapping and metaphorical instantiations are discussed in order to elucidate the aforementioned metaphor. OTE 19/2 (2006) 573–583

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1939 Melanie Köhlmoos, Töchter meines Volkes. Israel und das Problem der Prostitution in exilischer und nachexilischer Zeit Die Verf. skizziert in ihrem Beitrag den Weg der Hurenmetapher im AT und sieht ihren literaturgeschichtlichen Ursprung im 6. Jh.v. bei Ez 16. JHWHs traditionell verankerte Beziehung zu Jerusalem und die Erfahrung der Männer mit ihren Frauen wurden parallelisiert. Diese Parallelisierung dient als Grundlage der Hurenmetapher in Ez 16, wobei sie als ein Mittel zur Krisenbewältigung von Männern zu Lasten der Frauen zu werten ist. Diese Frauen müssen zusätzlich zu ihrem eigenen Leid noch die Geschichte Israels als Last tragen. Hos 3, das in dieselbe zeit- und theologiegeschichtliche Situation wie Ez 16 zu verorten ist, hat zwar eine abweichende Sicht auf Prostitution, macht aber Gebrauch von der auch in Ez 16 erkennbaren Lage Israels. Die Prostitution wird als theologisches Modell u.a. für die Deutung der Geschichte des Nordreichs verwendet. Bis auf Gen 38 und Jos 2; 6 wird die Existenz von (Not)Prostitution in den Schriften des Alten Testaments weitestgehend ignoriert. Friedhelm Hartenstein et al. (Hgg.), “Sieben Augen auf einem Stein” (Sach 3,9); Neukirchener Verlag, Neukirchen-Vluyn (2007) 213–228 (Lew)

BIBEL IN THEOLOGY AND LIFE OF CHURCH Theology 1940 Brian Brock, Singing the Ethos of God: On the Place of Christian Ethics in Scripture This exercise in theological exegesis culminates in a close reading of a series of individual psalms, especially Psalm 1 (pp. 179–196); 8 (pp. 197–210); 104; 111; 130 (pp. 281–303) and a few other texts. Theologically, Brock often relies on Augustine and Luther. W.B. Eerdmans Publishing Co., Grand Rapids, Mich. (2007) XXI/1–386

1941 John W. Rogerson, According to the Scriptures: The Use of the Bible in Social, Moral and Political Questions How can the Bible be used responsibly in ethical decision-making? Rogerson explores the history of biblical interpretation for answers (with chapters on the OT law in the NT, the apostolic fathers, the reformation, etc.) to conclude that the proper approach can be summed up in the dictum “example not precept”. A final section is devoted to case studies such as divorce, loaning for interest, and sexuality. This fine study includes bibliographical references and indexes. Biblical Challenges in the Contemporary World; Equinox Publishing, London (2007) IX/1–117

1942 Georg Steins, Die vier heiligen Nächte des Gottesvolkes. Das Alte Testament in der österlichen Vigilfeier Die 1970 in Kraft gesetzte Leseordnung der Osternacht ist unter Rückgriff auf die Jerusalemer Ostervigil des 4. und 5. Jh. gestaltet worden, aber offensichtlich auch in Kenntnis der in den 60er Jahren neu wahrgenommenen frühjüdischen Pesachdeutung. Der pesach-oster-theologische Gesamtzusammenhang verhindert von vornherein eine simple historisch-lineare Wahrnehmung, die die alttestamentlichen Texte zu Präludien, zu bloßen Andeutungen der “eigentlichen” Osterbotschaft macht, die sich dann erst im Neuen Testament fände. In jedem der Lesungstexte artikulieren sich Aspekte der Osterbotschaft, und nur nach dem Gang durch das gesamte Alte Testament wird das neutestmentliche Auferstehungszeugnis verständlich. WUB 40 (2006) 50–54

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1943 Gottfried Adam et al. (eds.), Bibeldidaktik. Ein Lese- und Studienbuch Thirty German articles, including “classical” contributions to the subject from the 1960s, are here reprinted to form an attractive textbook. One contribution, by G. Langenhorst, is on the pedagogical use of modern literature that echoes the Bible. Lit Verlag, Münster (2007) 1–275

1944 Gottfried Adam et al. (eds.), Kinderbibeln. Ein Lese- und Studienbuch Twenty-four papers and a detail bibliography cover all aspects of the history and recent revival of German bibles for children. The history of children’s bibles is ably sketched by R.B. Bottigheimer, Chr. Reents, and G. Adam, while other authors comment on the story of creation as told to children (R. Pitsch), the image of God as found in children’s bibles (Chr. Dohmen), and sexuality (R.A. Neuschäfer) and sin (G. Adam) as dealt with in this literature. Additional papers deal with illustrations, children’s bibles currently available in German, and many other relevant subjects. R. Tschirch in his contribution comments on “deficiencies in children’s bibles, from the perspective of biblical scholarship” (pp. 120–122). Lit Verlag, Wien (2006) 1–208 (BL)

1945 Alexander Deeg, Skripturalität und Metaskripturalität. Über Heilige Schrift, Leselust und Kanzelrede Vor dem Hintergrund mangelnder Bibelkenntnisse bei heutigen Christen führt dieser Beitrag eine hermeneutische Grundunterscheidung ein und spricht idealtypisch von zwei hermeneutischen Optionen: einer skripturalen und einer metaskripturalen. Der dominierende metaskripturale Umgang mit dem biblischen Wort hemmt die BibelLeselust und führt homiletisch gar zum Textverlust auf dem Weg zur Predigt. Daher gilt es gegenwärtig vor allem, Wege einer skripturalen Hermeneutik zu erkunden. Eine Umschau in neueren literaturwissenschaftlichen Ansätzen sowie in der jüdischen Hermeneutik rabbinischer Zeit konturiert diese Skripturalität. Abschließend werden homiletische Konsequenzen angedeutet: Nicht mehr “vom Text zur Predigt”, sondern “mit der Predigt in den Text” sollte eine erneuerte homiletische Hermeneutik führen. EvTh 67/1 (2007) 5–17

1946 Gerd Lüdemann, Altes Testament und christliche Kirche. Versuch der Aufklärung Three essays sketch: the use (or rather, misuse) of the OT in early Christianity; the historical value (or rather, non-value) of the OT vision of ancient Israelite history; the use (or rather, misuse) of the OT in pronouncements of German Protestant church leaders and theologians. Lüdemann argues that one should abandon, at least in academia, the pious rhetoric about the OT being a basic resource of Christian teaching. In an age like ours, in which historical criticism has shown traditional claims to be unfounded, one should transform theological faculties into more liberal faculties of religious studies. Zu Klampen Verlag, Springe (2006) 1–205

1947 George K. Barr, Preaching the Old Testament Trotz gewisser Sympathien für fundamentalistische Bibelinterpretation anerkennt der Verf. die durch die Erkenntnisse moderner exegetischer wie archäologischer Forschung offenbarte Notwendigkeit zur Revision des ‘historischen’ Gehaltes biblischer Erzählungen über die Frühzeit Israels. Für den Umgang mit den alttestamentlichen Volkssagen bei der Predigtvorbereitung empfiehlt er den hier kurz dargestellten Umgang Jesu mit heiligen Schriften Israels. ET 118/1 (2006) 12–18 (DL)

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Practical guides 1948 Andrew Gregory (ed.), The New Proclamation Commentary on the Gospels D. Bartlett (Baptist), A. Gregory (Anglican), M. Hooker (Methodist), and H. Wansbrough (Benedictine) contributed to this lectionary commentary on the four gospels. Fortress Press, Minneapolis, Min. (2006) XII/1–211

1949 Ronald J. Kernaghan, Mark This commentary, written by an American professor of pastoral theology, is meant for pastors wishing to preach about Markan passages. The commentary includes a bibliography (and lively anecdotes, such as the one told on p. 255, about Mrs. Bush giving a commencement speech at a college in 1990). The IVP New Testament Commentary Series; InterVarsity Press, Nottingham (2007) 1–351

1950 Klaus Berger, Evangelium unseres Herrn Jesus Christus. Meditationen zu den Sonntagsevangelien, Lesejahr C A complete series of scriptural meditations on the Luke cycle of Catholic Sunday gospels. Berger in his preface reveals that his spiritual home is liturgical, especially medieval Christianity, nourished by the Jewish-Christian tradition of the NT whose voice he has sought to recover in his own (published) German translation of the NT. Verlag Herder, Freiburg (2006) 1–315

1951 Andrea Bieler et al., Das Abendmahl. Essen, um zu leben This theological treatise on the Eucharist deals mainly with the Eucharist as it is, and should be understood and practiced today. However, one brief section offers a summary on the Lord’s Supper in the New Testament (pp. 21–26). The book’s second author is Luise Schottroff. Gütersloher Verlagshaus, Gütersloh (2007) 1–293

HISTORY OF EXEGESIS General ★ patristic literature: general ★ authors (alphabetically) 1952 Stanley E. Porter (ed.), Dictionary of Biblical Interpretation This comprehensive multi-authored dictionary includes articles such as “Acts” (meant is the NT book of Acts), “chronology”, “Greek language”, “Israel, history of ”, and “liturgical interpretation”, always written not to provide basic information on the subject itself, but on the way the subject is dealt with in contemporary biblical scholarship. The book reveals to the present abstractor two facts: first, that the influence of German biblical scholarship is clearly waning (only two living Germans get individual entries – the philosopher J. Habermas and the conservative NT scholar M. Hengel); second, that very conservative approaches are still considered to be viable in the field, see the entry on W.C. Kaiser and the article “chronology (OT)” that places the patriarchs in the first half of the second millennium BCE. Nevertheless, there is much sound stuff in this book – e.g. the article on Jesus by B. Chilton (a gem), Ph. Esler on socialscientific criticism, and the article “papyrology and epigraphy” by the editor (who elsewhere is a little brief on archaeology). – This title belongs in the reference section of all theological libraries. Routledge, London (2007) XII/1–406 (BL)

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1953 Eric S. Christianson, Ecclesiastes through the Centuries Well prepared by a special study on Koheleth in Voltaire (IRBS 52:2001), Christianson here offers a vast panorama of the reception and interpretation of this intriguing biblical book by such eclectic literary maters as Bunyan, Montaigne, Voltaire, Thackeray, T.S. Eliot, G.B. Shaw, and E. Hemingway. Although predictably, Koheleth’s “vanitas” motif echoes through the literature of all ages, Christianson moves far beyond stereotypes and analyzes his sources very carefully. A fundamental resource on biblical interpretation, especially in the modern world, this book is a winner. Blackwell Bible Commentaries; Blackwell Publishing, Oxford (2007) XVI/1–314 (BL)

✩ 1954 Michael Fiedrowicz, Theologie der Kirchenväter. Grundlagen frühchristlicher Glaubensreflexion This manual on patristic theology is thematically organized, discussing its subject under the following headings: the legitimacy of reflection; tradition; Scripture and its interpretation (pp. 97–187); norm of faith and creed; liturgy; the argument from the fathers; conciliar statements; the evolution of belief; orthodoxy and heresy. Interestingly, there is not much on the formation of the biblical canon in this book, and the author does not consider the possibility that the Muratori canon may be a late, fourth-century text. Verlag Herder, Freiburg (2007) 1–448

1955 Robert Louis Wilken, Isaiah. Interpreted by Early Christian and Medieval Commentators In keeping with the format developed by Wilken (who is also the general editor of the series), this volume presents, in the form of an anthology, excerpts from early Christian and some medieval commentators. Thus in the case of Isa 6, the relevant section begins with an English translation of the biblical passage; then follows a general survey (by the editor); then, numbered (1) to (31) follow the excerpts, in some cases longer passages by Origen, Eusebius, Jerome, John Chrysostom, from various liturgies, and so on. A list of sources, placed at the end of the volume, enables the user to locate the patristic and medieval passages anthologized in their original context. This is a treasury both for the casual browser and for the serious scholar, in fact one of the latter’s standard resources. – Earlier volumes in the series are on the Song of Songs (R.A. Norris) and 1 Corinthians ( J.L. Kovacs). No theological library can afford not to have this valuable series. The Church’s Bible; W.B. Eerdmans Publishing Co., Grand Rapids, Mich. (2007) XXXVIII/1–590 (BL)

1956 Joseph Blenkinsopp, Opening the Sealed Book: Interpretations of the Book of Isaiah in Late Antiquity Blenkinsopp, author of the Anchor Bible commentary on Isaiah (3 vols., 2000/03), here supplements his earlier work by offering a book on the earliest interpretation of the Isaiah scroll. He looks not only at Chronicles, Ben Sira, Josephus, and the Vitae prophetarum, but also at Qumran and especially early Christianity (with focus on the gospel of Matthew). Thematic chapters deal with the themes of exile and return in Isaianic interpretation and, as to be expected, with the Servant of the Lord. Two major passages are on Jesus as fulfilling the Isaianic prophecy and as Servant of the Lord (pp. 147–168, 285–293). As becomes clear from this study, Isaiah was among the most popular books religious leaders in early Judaism sought to understand. W.M. Eerdmans Publishing Co., Grand Rapids, Mich. (2006) XI/1–1–315

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1957 William E. Klingshirn et al. (eds.), The Early Christian Book The twelve papers included in this collection discuss the early Christian book – mainly biblical manuscripts – as artefacts ( J. Lowden on covers, C. Kotsifou on bookmaking in Byzantine monasteries, C. Rapp on sacred texts), as documents of law and theology (D. Boyarin on Talmud and Christian Bibles, C. Humfress on late antique legal culture), or as books to be read (C.M. Chin on Jerome, G. Clark on Augustine). And not to forget the paper by D. Sarefield, The symbolics of book burning: the establishment of a Christian ritual of persecution (pp. 159–173; book borning from the first to the fifth century CE). Although the history of the formation of the Christian biblical canon is only very briefly dealt with, the volume is a helpful contribution to understanding early Christian “book religion”. The volume includes a topical bibliography and a subject index. – Available in Europe from: Eurospan, 3 Henrietta Street, London WC2E 8LU. The Catholic University of America Press, Washington (2007) XI/1–314 (BL)

1958 Christoph Markschies, Die neutestamentliche Versuchungsgeschichte in der Auslegung der Kirchenväter Der Aufsatz untersucht Auslegungen der neutestamentlichen Versuchungsgeschichte von Irenaeus von Lyon, Origenes, Hilarius, Ambrosius und Cyrill, sowie von Theodor von Mopsuestia und Johannes Chrysostomos. Ausgehend von der für die antike Christologie spezifischen Betonung der Gottheit Christi haben die Auslegungen eine die konkrete menschliche Situation wahrnehmende pädagogisch-religiöse Stoßrichtung, die den Hörer in seinem Kampf gegen die Sünde unterstützen soll. Irenaeus legt die Versuchungsgeschichte unter dem Leitthema der Wiederherstellung und Vollendung der Menschheit und der Schöpfung in Christus aus. Origenes’ allegorische Auslegung dient primär paränetischen Zwecken. Hilarius und Ambrosius verbinden typologisch Versuchungsund Paradiesesgeschichte, Cyrill versteht die Versuchung des Logos im Kontext des göttlichen Heilplanes auch pneumatisch als Demonstration des auserwählten Lebens. Theodors nur überkommene fragmentarische Auslegung zeigt, wie man den Teufel durch Geduld und Langmut überwinden könne. Johannes Chrysostomus betont in seiner Exegese das Motiv des Wettkampfs sowie das Interesse an der menschlichen Natur Christi. ThZ 62/2 (2006) 193–206

1959 Kyle Keefer, The Branches of the Gospel of John: The Reception of the Fourth Gospel in the Early Church According to Frances Young (Biblical Exegesis and the Formation of Christian Culture, Peabody, 2002), Origen stands at the pivot of a movement that replaced the Hellenistic classics with the Bible and thereby inaugurated what came to be Christian culture. Keefer studies how within this process the gospel of John functions, and she focuses on three receptions of John in three chapters entitled: A Valentinian gospel of John; Irenaeus’s orthodox and canonical John; Origen’s allegorical and spiritual gospel of John. LNTS 332; T & T Clark, London (2006) VII/1–118 (BL)

1960 Francis X. Gumerlock, Nero Antichrist: Patristic Evidence for the Use of Nero’s Naming in Calculating the Number of the Beast (Rev 13:18) Many modern scholars believe that the earliest Christians calculated the number of the beast in Rev 13:18 by adding the sum of the Hebrew letters of the name “Neron Caesar.” The Liber genealogus, a fifth-century text from North Africa, spoke of a procedure used by some Christians that added the sum of the letters in the word “Antichristus” and multiplied it by four, the number of letters in Nero’s name. Although these two modes do not correspond exactly, scholars who are convinced of the Nero

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theory may view the practice mentioned in the Liber as a vestige of the original method. The author of this paper provides a translation of the relevant portion of the Liber, contextualizes and explains the passage, brings it into dialogue with a statement from Iranaeus, and discusses its implications for biblical studies. WThJ 68/2 (2006) 347–360

1961 Bogdan G. Bucur, Exegesis of Biblical Theophanies in Byzantine Hymnography: Rewritten Bible? The article discusses the interpretation of biblical theophanies in Byzantine hymns associated with the so-called Improperia tradition. After presenting the exegesis of specific theophanies as exemplified in hymns, the author argues that this type of exegesis is difficult to frame within the categories commonly used to describe patristic exegesis. He suggests that patristic scholars should instead consider the category “Rewritten Bible” current among scholars of the Old Testament Pseudepigrapha. TS 68/1 (2007) 92–112

✩ 1962 Paul R. Kolbet, Athanasius, the Psalms, and the Reformation of the Self The daily recitation of Psalms, for Athanasius (Ep. Marcell.), is an essential part of Christian spiritual practice because it is particulary useful in the care of self. It provides resources that are necessary to reform the self: knowledge of Christ and the soul, powerful models for imitation, a language that reveals the true state of the world, and daily exercises that bring the discordant motions of the soul into proper harmony. HThR 99/1 (2006) (WSch) 85–101

1963 Volker Henning Drecoll (ed.), Augustin Handbuch This comprehensive, multi-authored manual on Augustine originated in the University of Tübingen, Germany. It includes several chapters of interest specifically for biblical scholarship: Der lateinische Bibeltext im 4. Jahrhundert (E. Schulz-Flügel, pp. 109–114), Paulusexegese: Victorinus, Ambrosiaster (E. Schulz-Flügel, pp. 115–119), Die Genesisauslegungen (D. Weber, pp. 275–279), Die frühe Paulusexegese (P. Frederiksen, pp. 279–294), Mit der Predigttätigkeit zusammenhängende Werke (G. Partoens, pp. 393–416; here one should add H. Drobner’s almost complete German translation of the sermons). Biblicists may also consult the index that includes key words such as: Altes Testament and Bibelstudium. This basic scholarly resource should be in all theological libraries. Mohr Siebeck, Tübingen (2007) XIX/1–799 (BL)

1964 Mario Farrugia, Augustine’s and Luther’s understanding of Gn 1:26 Both Augustine and Luther understood the fundamental importance of the book of Genesis though they did so in very diverse circumstances. As they spent considerable time and energy interpreting this book, both did their best to cater for, and nourish, two separate – and sometimes contradictory – groups of persons. They wrote with the intent of dialoguing with the research world of their time and with those who wanted to deepen their own intellectual skills. But they also had in mind all those unnamed believers who wanted to nurture and grow further in their faith. Augustine’s and Luther’s interpretation of the creation narratives climax in their comments on two central verses: Genesis 1:26–27. This article tries to address two major issues (a) the method both used to retrieve the biblical text into their own context, and (b) the way their understanding of these two verses matured. TTK 77/3 (2006) 182–202

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1965 Michel Desjardins, Why Women should Cover their Heads and Veil their Faces: Clement of Alexandria’s Understanding of the Body and his Rhetorical Strategies in the Paedagogus In the context of growing misogyny and introversion in early Christianity, Clement of Alexandria stands out as an advocate of gender equality and respect for the broader Graeco-Roman world. He also does not demonize the body, or sexuality. Why, then, in his Paedagogus, does he encourage women to “wear a veil over their face and a covering on their head?” Helping to answer this question is Clement’s view of the interconnections between body and soul. Also important is the way he crafts his message so as to make it appeal to his target audience. In the context of modern debates about veiling, Clement’s stance helps to appreciate that, while religious arguments to support the veiling of women might differ, the core message has remained constant over time and across cultures. Scriptura 90/3 (2005) 700–708

1966 Aaron P. Johnson, The Blackness of Ethiopians: Classical Ethnography and Eusebius’s Commentary on the Psalms While the allegorical lines laid down by Origen seem to dominate the portrayal of biblical Ethiopians in Christian literature of the late antique period, Eusebius furnishes a welcome respite from the increasingly negative interpretations among both Greek and Latin Christian commentators. Consistently subsumed within his triumphalistic and world-historical interpretive schema, Eusebius’s Ethiopians marked the vast and rapid expansion of evangelic teaching and the Christian way of life. Analysis of Origen’s and Eusebius’s treatment of the Ethiopians highlights the distinction between their respective frameworks, and it calls attention to their different theological and ecclesiological aims. The Ethiopians, “furthest away of men” at the earth’s very edges, functioned as a floating signifier and a powerful trope that was ripe for manipulation in conceptualizing either the soul or the Church. HThR 99/2 (2006) 165–186

1967 Margaret M. Mitchell, Rhetorical Handbooks in Service of Biblical Exegesis: Eustathius of Antioch Takes Origen Back to School Against the sweeping assertion that the earliest Christian exegetes neither employed rhetoric in their own ecclesiastical compositions, nor recognized the use of rhetorical techniques in biblical authors, Mitchell presents a case where an early Christian exegete actually cites a rhetorical handbook to support his own exegesis of a biblical text (1 Samuel 28), and rebukes his opponent for breaking the rules of elementary literary education. NT.S 122; John Fotopoulos (ed.), The New Testament and Early Christian Literature in GrecoRoman Context; Brill, Leiden (2006) 349–367 (DZ)

1968 Michael L. Moran, Nazirites and Nazarenes. The Meaning of Nazaraeus in Saint Jerome Jerome developed questionable etymologies whereby Nazareth, Nazirite, and the Flower which grew from the stem of Jesse all had the same root meaning. That meaning was “flower” and it was also then extended to mean a flower as morally pure. Jerome did this in order to construct a unified and coherent system of texts connected with the prophecies. He glossed over difficulties and forced a uniformity which did not really exist. When trying to make these connections he has allowed his intellectual honesty to lapse. But when it comes to the discovery of the word Nazirite in Hebrew Matthew 2:23, and to its significance for Jerome, there can be no doubt about his sincere belief in the truth of that text and its significance for the prophecies about Jesus. ZAC 9/2 (2005) 320–366

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1969 Matthew W. Mitchell, In the Footsteps of Paul: Scriptural and Apostolic Authority in Ignatius of Antioch Although they agree that the writings of Ignatius make frequent use of Pauline language and reflect seemingly little interest in the Jewish scriptural tradition, scholars frequently ignore these issues when discussing points of contact between the written gospels and the Ignatian correspondence. This article argues that there are in fact few such uses of written “Christian” materials in the letters of Ignatius and that his infrequent reliance on the Jewish Scriptures derives from a desire to subordinate the Old Testament to other sources of authority. The letters of Ignatius thus reflect a transitional state in early Christianity wherein the phrasing of Paul’s writings serves as a normative exemplar, although there is not yet any reference to exclusively Christian written authorities. JECS 14/1 (2006) 27–45

1970 Elizabeth A. Clarke, Genesis 1–3 and Gender Dilemmas: The Case of John Chrysostom After a survey of early-Christian commentaries on Gen 1–3 (by Irenaeus, Origen, and others), the author of the present paper demonstrates how John Chrysostom interprets Gen 2 as teaching the superiority of Adam, the male, over Eve, the female. Man created in the image of God, according to John Chrysostomus, refers to the ability to govern and dominate, implying male domination over women. Barbara Feichtinger et al. (eds.), Körper und Seele. Aspekte spätantiker Anthropologie; K.G. Saur, München (2006) 159–180 (BL)

1971 Lorenzo Perrone, “The Bride at the Crossroads”: Origen’s Dramatic Interpretation of the Song of Songs Viewing the littera or historia of the Song as a theatrical piece, as especially shown in the Commentary, Origen delivers a dramatic interpretation which by its careful description of the successive scenes develops into a proper script for the stage. Though this explanation is meant to guide the reader to a further level of interpretation, the “letter” cannot here be appreciated simply as the provisional step leading to the “spirit”, i.e. the spiritual intelligence of the Song which is in principle the only one permitted for Origen in this biblical love poetry. Instead of that, through the discourse engaged by the dramatic interpretation, on the one hand, there is an overlapping of both the “historical” and the “spiritual” explanation and, on the other hand, the dramatic exegesis also delivers a surplus of sense which is not totally subsumed in the spiritual interpretation. At moments the Song as “play” seems therefore to gain in Origen’s perceptive reading a life of its own. EThL 82/1 (2006) 69–102

1972 Mark S.M. Scott, Shades of Grace: Origen and Gregory of Nyssa’s Soteriological Exegesis of the “Black and Beautiful” Bride in Song of Songs 1:5 The innovative use of allegory by Origen (the purified gentile Church) and Gregor (the beautiful soul) enables them to transcend racial categories and thus to obviate what might appear to modern readers as racist rhetoric. They utilized black imagery to convey soteriological truth rather than racial stereotypes or antiblack sentiments. HThR 99/1 (2006) (WSch) 65–83

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1973 Robert J. Hauck, “Like a Gleaming Flash”: Matthew 6:22–23, Luke 11:34–36 and the Divine Sense in Origen While the modern maxim says that the eye is the window of the soul, Jesus said that the eye is the lamp of the body. This essay relates one of the more opaque Gospel sayings to one of the distinctive themes of Origen’s spiritual theology. In his interpretation of Jesus’ saying that “The eye is the lamp of the body,” Origen finds a reference to the mind, which serves as eye of the soul. In the context of Hellenistic theories of vision, which represent the eye as a light-emitting organ, Origen argues that the mind reaches out its ray to coalesce with the light of the Logos to produce vision for the soul. His interpretation provides insight into his understanding of how the divine sense works and its role as a faculty of spiritual perception. AThR 88/4 (2006) 557–573

1974 Raúl González Salinero, Exégesis antiarriana y polémica antijudía en Potamio de Lisboa The anti-Arian polemic of Potamius of Lisbon, a mid-fourth century Church Father who returned to the orthodoxy after a short lapse of time in the ranks of heresy, was mainly based on the Biblical exegesis that aimed to demonstrate falsely the existence of the term “substantia” in the Sacred Scriptures. At the same time, the doctrinal discredit of Arianism was reinforced by the fraudulent association of Arian heretics with Judaism, linking the anti-Arian with the anti-Jewish polemics. ASEs 22/2 (2005) 465–477

1975 Geoffrey D. Dunn, Tertullian’s Scriptural Exegesis in de praescriptione haereticorum Tertullian’s de praescritione haereticorum is one of his most important treatises with regard to the exegesis of Scripture. However, the hermeneutical principles he presented in it were not part of a systematic and theoretical overview. They were specific to one context: what it was that could distinguish proper from heretical use of the Scriptures. For Tertullian, one could judge the validity of a scriptural interpretation by its conformity with the regula fidei. A rhetorical reading of de praescriptione haereticorum presented in this article reveals much about the way in which Tertullian approached the Scriptures and confirms the contextual nature of the arguments within it. JECS 14/2 (2006) 141–155

1976 Theodore of Mopsuestia, Commentary on Psalms 1–81 Translated and introduced by Robert C. Hill, this is a bilingual – Greek/Latin and English – edition of what remains of this patristic commentary compiled ca. 380 CE. The English translation is printed on pages facing a reproduction of the critical text established by Robert Devreesse (1939). The commentary belongs to the earliest attempts to understand the Psalms in the context of their ancient Israelite setting, rather than as a book that requires allegorizing to come to a full understanding. – A standard resource for patristic studies. Writings from the Greco-Roman Worlds 5; Society of Biblical Literature, Atlanta, Ga. (2006) XXXVIII/1–1137

1977 Theodoret of Cyrus, Commentary on Daniel

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This is an annotated bilingual (Greek and English) edition of a fifth-century CE commentary, prepared by Robert C. Hill. Daniel, for Theodoret, was a prophet, and he failed to understand apocalyptic literature as a genre of its own. – An excellent addition to an already well-established series. Writings from the Greco-Roman World 7; Society of Biblical Literature, Atlanta, Ga. (2007) XXXIV/1–341

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Middle Ages – Jewish exegesis 1978 Regula Forster et al. (eds.), Significatio. Studien zur Geschichte von Exegese und Hermeneutik II The somewhat enigmatic title and subtitle as well as the simple cover should not prevent scholars from using this manual of patristic and (especially) medieval exegetical methods. The book is organized as a collection of annotated original texts, all presented in Latin and German (or early German and modern German). Authors anthologized include Augustine, Gregory the Great, Petrus Riga, Alexander of Canterbury, Bonaventure, Petrus Berchorius, and others. A final section discusses and classifies hermeneutical rules and methods, including, of course, the varieties of allegorical interpretation. The book works well both as an independent manual and as a supplement to M. Sæbø (ed.), Hebrew Bible/Old Testament: The History of Its Interpretation, vol. 1, part 2; Göttingen 2000. – For all academic libraries. Pano Verlag, Zürich; Evangelisches Verlagshaus, Leipzig (2007) XIII/1–322; 36 extra pages (BL)

1979 Don S. Skemer, Binding Words: Textual Amulets in the Middle Ages In the Middle Ages, lay people often disregarded theological and ecclesiastical notions of superstition by using written texts as protective or luck-producing amulets. Biblical passages used for the purpose include: Matt 6:9ff (Lord’s Prayer, p. 85); John 1 (pp. 52, 87–88), Ps 20:1 (Vulgate: 19:2; p. 85); 90:1–2 (Vulgate: 89:1–2; p. 84); Ps 91 (Vulgate: 90; p. 210); Isa 6:3 (p. 85); and many others. Manuscripts of the gospel of John in very small script may also have served as protective devices. The author offers a thorough analysis of magical thought in the Middle Ages and studies texts that mention amulets and, of course, many textual amulets. – An important study on the medieval use of the Bible and biblical texts. Pennsylvania State University Press, University Park (2006) VIII/1–327 (BL)

1980 Mary W. Helms, Joseph the Smith and the Salvational Transformation of Matter in Early Medieval Europe In early medieval Western Europe, Joseph, the father of Jesus, was identified occupationally not only as a woodworker but also as a blacksmith, the most mysterious and powerful category of skilled craftsman known to pre-industrial societies. Anthropos 101 (2006) 451–471 (BL)

1981 Maxime Allard, Les passions de la connaissance: Thomas d’Aquin, lecteur de Qohélet 1,18 Knowledge may sadden. Qohelet sides with this affirmation in 1:18. Thomas Aquinas, in Summa theologiae (IaIIae, q. 38 a. 4), a discussion of remedies for sorrow, uses this verse as an objection against the therapeutic value of knowledge of truth. Paying close attention to the structure of the treatise on passions, the author attempts a reading of Qohelet 1:18 in Aquinas, He interprets Aquinas’ texts by integrating them in a wider reflection on the anthropological and existential status of the relations between passions, knowledge and ethics. ScEs 59/1 (2007) 35–49

1982 D. Zack Flanagin, Making Sense of It All: Gerson’s Biblical Theology Gerson (1363–1429), theologian and chancellor of the University of Paris, is famous for having refashioned the affective spirituality of the twelfth century and renewed scholastic discourse. Flanagin points out the weakness of the notion, found in H. Oberman, that Gerson interpreted the Scriptures only in relation to the authority of the church, and the notion, suggested by others, that Gerson is a kind of sophisti-

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cated fundamentalist. From Flanagin’s study, Gerson emerges as a scholar who sought a middle way between literalism and excessive spiritualization in exegesis. Eventually failed to come up with a convincing description of the relationship between biblical, papal, and conciliar authority. Brian Patrick McGuire, A Companion to Jean Gerson; Brill, Leiden (2006) 133–177 (BL)

1983 Mariano Gómez Aranda, La influencia de Saadiá Gaón en el Comentario de Abraham ibn Esrá al libro de Job Ibn Ezra’s commentary (10th century) on Job often quotes, and rejects, interpretations of Saadia Gaon (10th century). – See also: Robert Eisen, The Book of Job in Medieval Jewish Philosophy, Oxford: Oxford University Press, 2004. Sef. 67/1 (2007) 51–69

Modern Times: general ★ Reformation ★ 17th–19th centuries 1984 Johann Anselm Steiger et al. (eds.), Isaaks Opferung in den Konfessionen und Medien der frühen Neuzeit Apart from offering an exegesis of Gen 22 (F. Hartenstein) and a German translation of Gregory of Nyssa’s 383 CE sermon on this passage (Th. Mahlmann, accompanied by a paper on the reception of Gregory’s ideal in modern times), the collective volume includes 16 papers on how the near-sacrifice of Isaac by Abraham was understood in early modern times by authors and commentators such as Luther, Lavater, the Jesuit Benito Perera (M. Reiser), Kierkegaard (L. Steiger) and others. Several illustrated papers study how painters and artists rendered the biblical episode (U. Heinen, Chr. Göttler, N. Büttner, J. Imorde). Of particular interest is R.G. Bogner’s contribution on the episode’s rendering in religious stage plays by Hans Sachs, Christian Weise, and J.K. Lavater. It is to be hoped that someone takes up the important subject for a more systematic presentation. Meanwhile, this is a most valuable study of a biblical passage that continues to puzzle commentators. Arbeiten zur Kirchengeschichte 101; W. de Gruyter, Berlin (2006) XV/1–824, plates (BL)

1985 Milad Doueihi, Le Paradis terrestre. Mythes et philosophies This is an engaging review of how philosophers in early modern times, esp. Pierre Bayle and Leibniz, sought to understand the biblical paradise story and its implications. The philosophical debate about the original paradise from Bayle to Nietzsche contributed to the development of the notion of a universal ethic. La Librairie du XXI e siècle; Editions du Seuil, Paris (2006) 1–235

1986 Arthur McCalla, The Creationist Debate: The Encounter Between the Bible and the Historical Mind The author sketches the debate about the date of God’s creation of the universe as it was understood, and controversially discussed, from the seventeenth through the twentieth century, most recently by American fundamentalists who defend “creation science” against the claims of mainstream Darwinism. The author is interested in the birth of what may be termed “deep time” in the eighteenth century – the notion that the earth is much older than Europeans had thought earlier (the standard idea being that of bishop Ussher, who dated creation to 4004 BCE). The account offered by McCalla is based on the insight that the debate involves two developments – the development of science and the development of modern biblical criticism. T & T Clark International, London (2006) XIV/1–228 (BL)

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1987 Ariel Hessayon et al. (eds.), Scripture and Scholarship in Early Modern England The twelve papers included in this volume deal with the biblical readings of earlymodern authors such as Robert Hooke, Francis Lodwick, John Locke, Anthony Collins, Isaac Newton, Thomas Beverley, Henry More, and Jeremy Taylor. Also considered is the work of two French readers: Richard Simon and Pierre Bayle. Thematic papers comment on Genesis 6:1–4; Jephtah’s daughter, Codex Alexandrinus, Antitrinitarianism, the Johannine Comma. Many fascinating details of early-modern biblical interpretation are touched in this collection. To quote but one example: John Locke complained of the chapters and verses in printed bibles as constituting a major obstacle to understanding, for it misleads readers into thinking of Scripture as being composed of an endless number of discrete aphorisms and sayings that are meant to support a system of doctrine. Ashgate, Aldershot (2006) XI/1–255 (BL)

✩ 1988 Volker Stolle, Taufe und Buße. Luthers Interpretation von Röm 6,3–11 The biblical foundation of Luther’s teaching in his Small Catechism on the meaning (signification) of baptism is Rom. 6:4. In using this passage he adds a new dimension to its content which is markedly different from Paul’s intention and clearly speaks to Luther’s own church context. Repentance is rooted in baptism and looses its independent sacramental stance. A comparison with Nicholas of Lyre and Luther’s four sermons on this text highlights his new exegetical approach. That his exegesis applies to his own church context is further shown by the fact that in the following tradition the discussion developed in its own direction despite being based on Luther’s words. KuD 53/1 (2007) 2–34

1989 Stephen J. Chester, Paul and the Introspective Conscience of Martin Luther: The Impact of Luther’s Anfechtungen on His Interpretation of Paul All his life Luther experienced what he calls his Anfechtungen, his struggles with spiritual despair and guilt, which yielded his “Reformation Discovery” that the righteousness of God in Rom. 1:17 is not the punitive righteousness by which a wrathful God punishes sinners, but the gift of his own righteousness through faith in Christ to all who believe. In recent decades Pauline scholars have often assumed that Luther is guilty of simple anachronism, projecting back onto Paul his own guilty conscience. This article subjects that assumption to careful scrutiny, tracing Luther’s reading of Philippians 3 across various texts. Although Luther does not discuss Paul’s conscience as an issue in its own right, he in fact repeatedly assumes that Paul’s pre-conversion conscience was robust. The parallels that Luther does draw between his own biography and that of Paul are significant, but they do not include a guilty conscience. The paper concludes with an exploration of the origins of the idea that Paul had an introspective conscience and a consideration of the implications of its findings for current “new perspective” debates. BI 14/5 (2006) 508–536

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1990 Robert G. Artinian, Luther After the Stendahl/Sanders Revolution: A Responsive Evaluation of Luther’s View of First-Century Judaism in His 1535 Commentary on Galatians In this survey of Luther’s 1535 commentary on Galatians the author postulates that, contrary to the views common in Pauline scholarship since Krister Stendahl and E.P. Sanders, Luther does not appear to read his sixteenth-century religious context into Paul’s first-century Jewish opponents. It is also not fair to say that Luther here regards “the Jew” or “Judaism” as “the symbol of all that is false and dangerous in religion.” If modern readers are offended by Luther at these points, they are really offended by Paul – or so it seems. TrinJ 27/1 (2006) 77–99

1991 Heribert Schützeichel, Im Schutz des Höchsten (Psalm 91) Psalm 91 is divided into a basic proposition about trust in God, a promise of salvation and promising words of God. The author examines the four-fold commentary on psalm 91 by John Calvin. Further the main issues of Bernhard’s of Clairvaux explications (17 spiritual speeches on psalm 91) and of Robert Bellarmin’s commentary on the psalms are presented and appreciated. TThZ 115/1 (2006) 60–76

1992 Johann Gerhard, Tractatus de legitima scripturae sacrae interpretatione (1610). Lateinisch – deutsch “Die rechtmäßige Auslegung der Schrift” (The legitimate interpretation of Scripture), by an author who was soon to be Germany’s leading Lutheran theologian, was first published in Latin in 1610, and then in German in 1612. The present edition prints these two works on facing pages, adds many explanatory notes, and also adds the annotated Latin text of another one of Gerhard’s small works: Theoremata de scripturae sacrae interpretatione (1604). J.A. Steiger’s postscript explains that the German version is not by Gerhard, and that it was presumably made and printed without Gerhard’s knowledge or approval. The much shorter text of 1604 represents a preliminary sketch that Gerhard later worked out to form the 1610 Tractatus. The Tractatus also became part of Gerhard’s “Loci theologici” (1610–22). Gerhard’s sophisticated hermeneutic gives precedence to arguments from scripture, yet he also uses philosophical arguments to point out the errors of those who err theologically (article 169; o. 278). Steiger is to be congratulated on this fine edition, and to be thanked for his careful historical and bibliographical notes. Much interpretive material will be found in Lutz Danneberg, Hermeneutik um 1600 (forthcoming). Doctrina et pietas I, 13; Frommann-Holzboog Verlag, Stuttgart (2007) 1–541 (BL)

✩ 1993 Hans Bieri, Der Streit um das kopernikanische Weltsystem im 17. Jahrhundert This is essentially an annotated collection of sources, printed in the original languages (Italian, Latin, French), bearing on the seventeenth-century dispute about Copernican astronomy. One of the biblical texts most often discussed was Joshua 10:12–14, a text generally used as a prooftext for the notion that the earth is immobile (pp. 61–70, 231, 500–503, 504–510). The central text is Galileo’s letter to Madama Cristina di Lorena, 1615 (pp. 279–393), in which the astronomer explains that the biblical text uses the language of popular parlance, and not the more exact language of scholarship. Freiburger Studien zur Frühen Neuzeit 9; Peter Lang, Bern (2007) 1–569 (BL)

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1994 Travis L. Frampton, Spinoza and the Rise of Historical Criticism of the Bible Spinoza’s Tractatus theologico-politicus (1670) is generally invoked as being foundational to the development of historical criticism of the Bible. Frampton demonstrates that Spinoza not only had several precursors such as I. de la Peyrère, Samuel Fisher and Lodewijk Meyer. More particularly, he points to the Collegiants of Amsterdam, a group of philosophers interested in Cartesian philosophy. This group gave Spinoza the intellectual space necessary to develop his philosophy. Frampton dismisses the famous Vie de Monsieur B. de Spinosa (printed 1719); this is an unreliable biographical source, because as a rhetorical defense it extols its hero’s saintly life in terms strongly reminiscent of the life of Jesus as told in the gospels. T & T Clark International; London (2006) X/1–262 (BL)

1995 John Jarick (ed.), Sacred Conjectures: The Context and Legacy of Robert Lowth and Jean Astruc The two mid eighteenth-century founders of modern biblical criticism – the Englishman Lowth focusing on poetry, the Frenchman Astruc on the distinction of literary layers within the book of Genesis – are here studied in novel ways. Christoph Bultmann (one of the twelve contributors) convincingly demonstrates that Lowth is still preoccupied with the then leading model of poetry, that of Horace. Rudolf Smend, in a both learned and rhetorically powerful essay shows that Astruc did not intent to participate in the Enlightenment kind of biblical criticism; when his insights were taken up by German critics in the late eighteenth century, these concealed their connection with Astruc. J.W. Rogerson calls attention to Charles-Fraçois Houbigant, a major eighteenthcentury French scholar some of whose corrections of the Masoretic text can still be found in the critical apparatus of recent editions of the Hebrew Bible. – An illuminating book, fundamental to all theological libraries. LHBOTS 457; T & T Clark International, London (2007) XVII/1–260 (BL)

1996 Bernhard Lang, Der Orientreisende als Exeget, oder Turban und Taubenmist. Beiträge der Reiseliteratur zum Verständnis der Bibel im 18. und 19. Jahrhundert Starting with autobiographical reminiscences from his school days and his study of Arabic, the author portrays four types of travelers: the researcher interested in realia, the geographer, the anthropologist, and the exegete who collects oriental travel literature in the interest of finding material that shed light on the biblical text. An appendix comments on how the eighteenth and nineteenth centuries assessed the impact, climate and geography have on a people’s culture and religion. Gisela Ecker et al. (eds.), In Spuren reisen. Vor-Bilder und Vor-Schriften in der Reiseliteratur; Lit Verlag, Münster (2006) 31–61 (BL)

1997 Daniel Weidner, Kants Säkularisierung der Philosophie, die politische Theologie der bürgerlichen Gesellschaft und die Kritik der Bibel One section of this paper deals with Kant’s biblical exegesis, highlighting how Kant, originally very cautious in his references to the Bible, eventually came to formulate the rules of a particular biblical hermeneutic based on reason. Zeitschrift für Religions- und Geistesgeschichte 59/2 (2007) 97–120 (BL)

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1998 Hans Ausloos, Deuteronomistic Elements in Num 13–14. A Critical Assessment of John William Colenso’s (1814 –1883) View on the Deuteronomist In order to demonstrate the actuality and relevance of J.W. Colenso’s work as biblical scholar, the author surveys firstly his contribution to scholarly research into the origins of the Pentateuch. The second part of this paper focuses on a critical assessment of Colenso’s Deuteronomist. Finally, the bishop’s arguments he refers to in characterising Numbers 13–14 as composed by the Deuteronomist are analysed. OTE 19/2 (2006) 558–572

1999 Daniel Havemann, Ein “krankhaft gereiztes Temperament”. Die psychologische Deutung des Damaskuserlebnisses und die Frage nach Charakter und Persönlichkeit des Apostels Paulus im 19. Jahrhundert In the nineteenth century, the psychological explanation of the Damascus event (Paul’s conversion to belief in Christ) was seen as undermining Paul’s authority. The end-point of this development can be seen in Nietzsche, see: D. Havemann, Der “Apostel der Rache”. Nietzsches Paulusdeutung, Berlin: de Gruyter, 2002. Christfried Böttrich (ed.), Eschatologie und Ethik im frühen Christentum; P. Lang, Bern (2006) 91–100 (BL)

20th and 21st centuries: general ★ names (alphabetically) 2000 Roland Boer, Symposia: Dialogues Concerning the History of Biblical Interpretation Six imaginary dialogues bring alive the major figures of twentieth-century biblical (Old Testament) criticism: Wellhausen (in dialogue with William Robertson Smith), Gunkel (in dialogue with Mowinckel and R. Kittel), Noth, Phyllis Trible, Gottwald, and the Bible-and-Culture Collective. Despite its unorthodox way of presentation, this is a lovely book. I hope the author merits a sabbatical for the writing of more dialogues and bringing in more figures, e.g. D.N. Freedman, W.F. Albright, and Frank M. Cross (America), and why not also some Scandinavians and folks from Sheffield? And Germans discussing literary layers? The only real critique I have with the present book is that although it is fun to read for those who are already insiders, beginners and, more generally, younger colleagues need an appendix with a few biographical and historical notes. – Well done, Roland! (On the cover, North should be replaced by “Noth”, and in the book, Tübingen by “Göttingen”, to locate Wellhausen correctly.) BibleWorld; Equinox, London (2007) XII/1–154 (BL)

2001 Winfried Thiel, Unabgeschlossene Rückschau. Aspekte alttestamentlicher Wissenschaft im 20. Jahrhundert According to Thiel, the most characteristic twentieth-century contributions to OT studies were by M. Noth and G. von Rad, who offered broad syntheses, but he gives also prominence to the analytic method of distinguishing between textual layers. – For similar surveys, see: J. Barton, ET 110 (1998/99) 348–351; J. Watts, Review and Expositor 96 (1999) 357–267; W. Brueggemann, World & Word 20 (2000) 61–71. BThSt 80; Neukirchener Verlag, Neukirchen-Vluyn (2007) 1–81 (BL)

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2002 David Oels, Ceram – Keller – Pörtner. Die archäologischen Bestseller der fünfziger Jahre als historischer Projektionsraum This article includes a section on the 1950s bestseller “Und die Bibel hat doch recht” (1955; translated as The Bible as History) by Werner Keller. Oels reveals that Keller was a member of the national-socialist party and accordingly exaggerated the 70 CE massacre of the Jews by the Romans, in order to downplay the Holocaust of the 1940s. Keller’s book ends with a chapter on the founding of the modern state of Israel. Wolfgang Hardtwig et al. (eds.), Geschichte für Leser; Franz Steiner Verlag, Stuttgart (2005) 345–370 (BL)

2003 Alanna Nobbs, What Do Ancient Historians Make of the New Testament? This article looks at some of the ways in which ancient historians, such as A.N. SherwinWhite, E.A. Judge and A.H.M. Jones, use Acts and other parts of the New Testament as historical sources, in the same way that they use other ancient sources such as Herodotus, Thucydides and Tacitus. They do not use the New Testament uncritically, but take account of its individual authors and particular circumstances. Comparison is made to the ways in which some classical authors have been used for similar purposes. TynB 57/2 (2006) 285–290

✩ 2004 Angus Paddison, Karl Barth’s Theological Exegesis of Romans 9–11 in the Light of Jewish-Christian Understanding This article focuses on Karl Barth’s exegesis of Rom. 9–11 in Church Dogmatics II/2. After locating Barth’s contribution both within its original context and within Barthian scholarship, the article moves to a reading of Barth’s exegesis. The importance of Barth’s theological exegesis is his insistence that one engages with the subject matter of Paul’s text. In this cause the author exposes Barth’s exegesis of Rom. 9–11 to two questions inspired by the quest for improved Jewish–Christian understanding. First, what kind of contribution to Jewish–Christian understanding might Barth’s exegesis make? Second, what theological, hermeneutical and ethical issues does Barth’s example provoke to think about in relation to reading Rom. 9–11? Barth’s exegetical legacy, Paddison concludes, contains both promise and risk, a feature that demonstrated faithfulness to the destabilizing ways of Rom. 9–11. JSNT 28/4 (2006) 469–488

2005 Pieter G.R. de Villiers, Wilhelm Bousset’s Commentary on Revelation and Hermeneutical Perspectives on the Revelation of John This papers surveys Bousset’s 1906 commentary with special attention to its historical and eschatological focus. NT.S 124; Cilliers Breytenbach et al. (eds.), The New Testament Interpreted; Brill, Leiden (2006) 365–389 (BL)

2006 Ida Zatelli, Umberto e Nathan Cassuto The author sketches the life and works of Umberto Cassuto (1883–1951), a Florenceborn rabbi and noted biblical scholar. Pier Luiigi Ballini (ed.), Fiorentini del novecento, Ediozioni Polistampa (2004) 72–93 (BL)

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2007 S. Heine, Erkennen und Scham: Sigmund Freuds biblisches Menschenbild Sigmund Freud is exposed to two main misunderstandings he himself contributed to. One stands in connection with human beings as Id-driven creatures, particularly with regard to the sexual drive. The other pertains to his view of religion as neurosis. Both overlook the importance Freud attaches to conscience and reason. A closer look at his anthropology shows that there are no contradictions at work, but traits of a biblical image of men. Verbum et Ecclesia 27/3 (2006) 869–885

2008 Ruth Ginsburg et al. (eds.), New Perspectives on Freud’s “Moses and Monotheism” The fifteen papers of this collective volume originated in a conference held in Jerusalem in 2002. Here is a partial list of the papers: J. Assmann, The advance in intellectuality: Freud’s construction of Judaism; P. Schäfer, The triumph of pure spirituality: S. Freud’s Moses and Monotheism; R.B. Blass, The puzzle of Freud’s epistemology in Moses and Monotheism; J. Hessing, A special case of German-Jewish literature: S. Freud’s book on Moses; G. Stroumsa, myth into novel: the late Freud on early religion. According to Stroumsa, Freud initially rejected religion, but eventually came to regard it as an inevitable component of cultural endeavors. The introduction to the volume (by R. Ginsburg and Ilana Pardes) not only summarizes the contribution but also briefly mentions other recent work on Freud’s much-debated work on Moses (first published in 1939). Conditio Judaica 60; Max Niemeyer Verlag, Tübingen (2006) 1–258 (BL)

2009 Riccardo Contini (ed.), L’opera di Giovanni Garbini. Bibliografia degli scritti 1956–2006 This annotated bibliography of one of Italy’s most innovative orientalists and biblical scholars is published on the occasion of Garbini’s seventy-fifth birthday. In many cases, brief summaries of the contents of books or articles are added to the citation, and reviews are also listed, including one that was published in IZBG (see p. 90). Paideia Editrice, Brescia (2007) 1–124 (BL)

2010 Adolf Harnack, Christianity and History Reprint of the 1900 English translation of Harnack’s famous lecture. While the external, factual data on Jesus and his mission may remain controversial, Christian certainty comes from the impact the poetry and personality makes upon his modern believers. – The publisher is to be congratulated on making this precious note once again available. Gorgias Theological Library 8, Gorgias Press, Piscataway/New Jersey (2006) 1–68 (BL)

2011 Enno Edzard Popkes, ‘Phänomenologie frühchristlichen Lebens’. Exegetische Anmerkungen zu Heideggers Auslegung paulinischer Briefe The interpretations of Pauline letters produced by Martin Heidegger in the context of his early lectures on the phenomenology of religion deserve particular attention in terms of the history of his research. They offer an insight into the creations of his early years where terms and concepts appear in nuce, which were to become pivotal for the lines of his argument in ‘Sein und Zeit’. Modern reflections on hermeneutics and methodology of the discipline of New Testament studies, however, can only receive an indirect impulse from these early studies of Heidegger. Even if the concepts of the sciences of history and religion that Heidegger argued against are also regarded as inappropriate by the said disciplines now, his studies demonstrate clearly the change that his

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later interdisciplinary cooperation with Rudolf Bultmann evoked in his work. It was not Heidegger’s own work on Paul but only his encounter with Bultmann that made him the philosopher who was to influence like no other the development of last century’s research on the New Testament. KuD 52/3 (2006) 263–286

2012 John M. Court, Edwyn Clement Hoskyns (9th August 1884–28th June 1937) Edwyn Hoskyns was a revered and inspirational teacher to Cambridge students between the two World Wars. His sudden death left his work unfinished, including the commentary on John’s Gospel. Subsequently his reputation became undervalued, but he is now being rediscovered as a powerful exponent of historical and theological exegesis. ET 118/7 (2007) 331–336

2013 John M. Court, Robert Henry Lightfoot R.H. Lightfoot championed the work of German scholars, both in Form and Redaction Criticism of the Gospels, and then produced significant volumes on the gospels of Mark and John. His 1934 Bampton Lectures were in turn acknowledged in German scholarship, but also demonstrate how easy it is to overestimate one’s audience. ET 118/10 (2007) 488–492

2014 Sigurd Hjelde, Sigmund Mowinckel und seine Zeit: Leben und Werk eines norwegischen Alttestamentlers Mowinckel (1884–1965) ranks as Scandinavia’s most important biblical scholar of the twentieth century. The present biography sketches both life and work. M.’s doctoral thesis dealt with the book of Nehemiah (Stadholderen Nehemia, 1916). Notable are M.’s contributions to the understanding of the Psalms and to the origins and history of messianism. He also contributed much to a new Norwegian translation of the Bible. The present book reveals, apart from giving a full account of M.’s academic career and contributions, the private man who was formed first by theological liberalism and later by the more pietistic Oxford Movement. – A valuable biography on a major figure of biblical studies. FAT 50; Mohr Siebeck, Tübingen (2006) XII/1–365 (BL)

2015 Christo Lombaard, Teks en Mens. J H Le Roux se Lees van die Bybel binne die Konteks van Hoofstroom-Eksegese in Suid-Afrika Within the South African community of Bible scholars, J.H. le Roux’s reading of biblical texts serves as something of a counterpoint to the dominant Pretoria school of structuralism. In this article, his views on exegesis, texts, and hermeneutics are sketched against this contextual backdrop. OTE 19/3 (2006) 912–925

2016 Dirk Human, Jurie Hendrik le Roux – Deernisvolle Mens en Veelsydige Akademikus Jurie le Roux can be described as a compassionate and multifaceted scholar. He is a historian in the true sense of the word. Besides his interest in Old Testament studies his passion for Church History, Philosophy, Sociology, Music, Culture and his mother tongue, Afrikaans, prevails. As Old Testament scholar Le Roux has become known for his Pentateuchal interest and studies. Nevertheless, his academic contribution to prophetical and wisdom studies are not unimportant. On the South African Old

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Testament scenery his critical voice to establish a critical and historical conscience among the theological establishment probably counts as one of his fundamental academic contributions. His establishment of the annual Pro-Pent Seminar at the University of Pretoria and his vision for telematic distance education add value to the academic work of this multifaceted ‘scholar’. OTE 19/3 (2006) 801–819

2017 John M. Court, Burnett Hillman Streeter (17th November 1874–10th September 1937) B.H. Streeter was one of the most distinguished of his generation of English New Testament scholars who wrote the standard work on the sources of the four Gospels, in which he drew heavily on German scholarship but also introduced ideas of his own. He was an academic and a churchman, a canon of Hereford Cathedral who was also attracted to Moral Rearmament. ET 118/1 (2006) 19–25

2018 Eberhard Güting, The Methodological Contribution of Günther Zuntz to the Text of Hebrews This essay seeks to bring into focus the methodological presuppositions and the specific approach of the textual critic and classical scholar Günther Zuntz. In his study, The Text of the Epistles (1953), Zuntz redefined the task of philological analysis. He insisted that recensio, examinatio, and emendatio need to be applied to the enormously accumulating evidence. Accepting Griesbach’s notion of three large regional sources of New Testament texts, Zuntz criticized Griesbach’s assumption that recensional activities, exerted a formative influence upon early regional texts. He was willing to demonstrate that each source of transmission is capable of testifying independently. NT 48/4 (2006) 359–378

Institutes – societies – commentary series 2019 Harold W. Attridge et al. (eds.), Presidential Voices in the Twentieth Century Twenty-three out of a total number of more than one hundred of the annual presidential addresses, delivered on the occasion of the Society of Biblical Literature’s annual meeting, are here republished. This most welcome volume includes a complete list and publication details of all the presidential addresses ever delivered to the Society (pp. 343–349). Biblical Scholarship in North America 22; Society of Biblical Literature, Atlanta, Ga. (2006) XI/1–350

2020 Peter Enns, Bible in Context: The Continuing Vitality of Reformed Biblical Scholarship Der Beitrag bietet einen kurzen Überblick über die Entwicklungen im Alten und Neuen Testament als historische Disziplinen in der reformierten Tradition des Old Princeton und des Westminster Theological Seminary seit dem Ende des 19. Jhs. Zu gegenwärtigen Herausforderungen in diesen Disziplinen zählt der Verf. die Vielfalt der zu berücksichtigenden Quellen, als eine Chance begreift er die Selbstverständlichkeit der Interpretation biblischer Erzählungen in ihrem historischen Kontext. WThJ 68/2 (2006) 203–218 (DL)

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2021 Izak J.J. Spangenberg, Reformation and Counter-Reformation or, What Are Old Testament Scholars Doing at Universities in South Africa? During the past half century the centre of Christianity has moved to the Third World and in this centre, critical study of the Bible is not always welcomed and appreciated. The cultural gap between the Christians of the North and the South may increase rather than diminish in the coming decades. This gap is already visible in the different reactions to issues such as homosexuality, same sex marriages and abortion. Third World churches tend to be more conservative in their views on these issues. Old Testament scholars at universities in South Africa are in a precarious situation. Should they join the Counter-Reformation, or be part of the new Reformation? The article argues a case for the latter. OTE 19/3 (2006) 982–992

2022 Regina A. Boisclair, Developments in Catholic Biblical Studies Reflected in Three Twentieth-century “Catholic Encyclopedias” The course of Catholic biblical scholarship can be traced through the following encyclopedias: The catholic Encyclopedia (1907–1914); The New Catholic Encyclopedia (1967); the New Catholic Encyclopedia (revised, 2003). Journal of Religious & Theological Information 7/1 (2005) 57–72 (BL)

2023 David G. Horrell, What Should a Commentator Aim to Do, for Whom, and Why? Horrell (pp. 303–304) introduces a discussion (pp. 305–372) on the commentary genre in NT studies, occasioned by the publication of Andrew T. Lincoln, The Gospel According to Saint John, 2005. The contributors are J. Nolland, M. MacDonald, J. Riches, W. North, A. Reinhartz, and A.T. Lincoln. The focus of all the reviews is on the question indicated by the title of Horrell’s introduction. JSNT 29/3 (2007) 303–372 (BL)

2024 John F.A. Sawyer (ed.), The Blackwell Companion to the Bible and Culture Thirty commissioned papers deal with historical biblical criticism and the history of biblical interpretation (“revealing the past”, chaps. 1–7), the bible as the cultural environments of Judaism, Islam, Asia, North and Latin America, and Africa (“the nomadic text”, chaps. 8–14), the bible in literature, film (by Alice Bach), and the arts (“the Bible and the senses”, chaps. 15–22), and current biblical interpretative strategies in politics, psychology, feminism, post-colonial studies, and postmodernism (“reading in practice”, chaps. 23–30). Each chapter includes a topical bibliography. The result is a unique manual that demonstrates that biblical studies are no longer done exclusively in departments of theology. – For all reference libraries. Blackwell Publishing, Oxford (2006) XIII/1–555 (BL)

BIBEL IN ART, LITERATURE, FILM AND MUSIC Literature: general ★ authors and themes 2025 Peter S. Hawkins et al., Literary Ways of Reading the Bible After an introduction by P.S. Hawkins, nine chapters offer literary readings of biblical texts: Pentateuch (T. Linafelt), Judges (T.K. Beal), Psalms (A. Hunter), Song of Songs ( J.Ch. Exum), Proverbs/Ecclesiastes/Job (L. Nielsen), prophetic literature (Y. Sherwood),

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the Synoptics (G. Aichele), the gospel of John (A. Reinhartz), apocalyptic literature (Chr. Rowland); from elsewhere in the volume, one can add the chapter “The passion story in Literature” (P. Fiddes, pp. 742–759). Each of the contributions includes a section that deals with the echo a particular biblical book or group of writings has in English literature. – This book represents the first attempt to bring together a wide, but systematically arranged variety of literary readings of the Bible: a few that are well known to specialists, and a few that are fresh and interesting, such as Kirsten Nielsen’s suggestion to view Satan, on literary grounds, as a brother of Job, intent on denigrating the one who is preferred by the father. Regrettably, there is no chapter on the biblical books that are consciously written as literary texts: the so-called novellas such as the stories of Joseph, Daniel, Ruth, Esther, Tobit, etc. (Page 203, read Robert Lowth, instead of ‘Andrew L.’) Andrew W. Hass et al. (eds.), The Oxford Handbook of English Literature and Theology; Oxford University Press, Oxford (2007) 195–360 (BL)

2026 Jan-Dirk Müller (ed.), Text und Kontext. Fallstudien und theoretische Begründungen einer kulturwissenschaftlich angeleiteten Mediävistik The eleven papers included in this volume reflect the “cultural turn” now increasingly visible in German medievalist studies. Most papers deal with literature (see esp. the noteworthy paper on Fischart and Rabelais by Beate Kellner), but some consider ritual as well (two interesting contributions by G. Althoff and C. Witthöft deal with humiliation and exaltation, a theme echoing Luke 14:11). The title of C. Witthöft’s paper is: “. . . und swaz sich nidert, daz wirt wider gehoehet. Ein Bibelwort als narratives Schema in der Literatur des Mittelalters” (pp. 53–73). Schriften des Historischen Kollegs. Kolloquien 64; R. Oldenbourg Verlag, München (2007) XIII/1–272 (BL)

2027 Dietmar Till, Das doppelte Erhabene. Eine Argumentationsfigur von der Antike bis zum Beginn des 19. Jahrhunderts The “sublime” (to hypson) appears in two debates and two meanings. In PseudoLonginus’s book “On the Sublime” (first century CE?), it refers to the effect created by authors who describe grandiose scenes of nature or human history; in the rhetorical tradition on the “three styles” (sublime, middle, and low) of speech, by contrast, it refers specifically to the pathetic literary style. Till’s book describes the story of two traditions especially in early-modern literary criticism, adducing many sources hitherto neglected by historians. Particularly worthy of note is Till’s attention to the reception of Longinus’s reference to the sublime simplicity of the Genesis account of creation in which God speaks “let there be light, and there was light”, with its close association of sublimity, brevity, and simplicity. Regrettably, the book lacks an index; nevertheless, it is a most valuable contribution to the study of the history of literary criticism. Max Niemeyer Verlag, Tübingen (2006) VII/1–413 (BL)

2028 Wim Verbaal et al. (eds.), Latinitas perennis. Vol. 1 The present book, the first of a three-volume set (with the possibility of developing into a more permanent series?), is a collection of papers on Latin as a language that flourished over a very long period of time – in antiquity, the middle ages, and in earlymodern times. In the present volume, only one paper deals with antiquity: S.M. Goldberg, Antiquity’s antiquity (pp. 17–29; on archaism in the time of the late republic). One paper, by F. Stella (pp. 31–52), considers how some Christian authors of late antiquity sought to imitate classical models in their poetry and, specifically, poetic renderings of biblical stories. Brill’s Studies in Intellectual History 144; Brill, Leiden (2007) XIV/1–220

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✩ 2029 Fabrizio A. Pennacchietti, Three Mirrors for two Biblical Ladies: Susanna and the Queen of Sheba in the Eyes of Jews, Christians, and Muslims This republication and English translation of two extended papers on Susanna (Daniel 13) and the Queen of Sheba (1 Kings 10) in Jewish, Christian, and Islamic folklore is particularly welcome since very few scholars actually master the three traditions considered here. The title of the book does not exhaust the richness of the materials discussed, see for instance the learned author’s comments on the “legend of Jesus and the skull” (pp. 67–71). Gorgias Press, Piscataway, New Jersey (2006) 1–149

2030 Henrike Lähnemann, Hystoria Judith. Deutsche Judithdichtungen vom 12. bis zum 16. Jahrhundert This survey of the figure of Judith in German medieval literature, with a focus on the early sixteenth century (Sixt Birck, Hans Sachs) also includes a brief commentary on Judith in the Vulgate Bible (pp. 33–57). One has the impression that in the period following the one dealt with by Lähnemann, the subject is mainly one of visual art (see B. Uppenkamp’s study, IRBS 50:2348). Scrinium Friburgense 20; de Gruyter, Berlin (2006) XI/1–499 (BL)

2031 Marc S. Bernstein, Stories of Joseph: Narrative Migrations between Judaism and Islam The author found the nineteenth-century Cairo manuscript (now in the Karaite collection of the Judah L. Magnes Museum, Berkeley, Calif.) of a story entitled “The story of our master Joseph the Righteous” of which he offers an annotated translation (pp. 56–133). Its background is Judeo-Arabic, and it combines Islamic and Jewish lore on its protagonist. The author selects two episodes for detailed study: Joseph’s interaction with his brothers, and Joseph’s relationship with Potiphar’s wife. The end of Zulaikha (i.e., Potiphar’s wife) is this: as a lonely widow, she abandons her idols and approaches Joseph, proposing to marry him – but he has her put to death (no fairytale ending, as in other versions). Wayne State University Press, Detroit, Mich. (2006) XIX/1–315 (BL)

2032 Kai Bremer, Religiöse Dimension, Geschlechtlichkeit und politisches Moment. Zu Sixt Bricks Judith “Judith”, first staged in 1534, is here analyzed as an irenic manifesto in the context of confessional controversies. Holophernes stands, metaphorically, for discord, and Judith is the Christian warrior who kills him. Daphnis 35/1–2 (2006) 321–334 (BL)

2033 Ana M. Acosta, Reading Genesis in the Long Eighteenth Century: From Milton to Mary Shelley The story of creation, paradise, the first sin, and the ban from paradise was a subject that fascinated European authors from John Milton (Paradise Lost, 1667) to Mary Shelley (Frankenstein, 1818). The attitude of authors such as these – plus Rousseau and Wollstonecraft – can only be understood on the basis of their deep involvement with religion, utopian thought, and a typological rather than linear model of history.

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Milton, Rousseau and Wollstonecraft all share the attempt to imagine a society radically different from the present one – a negative (“dystopian”) one in the case of Frankenstein. Ashgate, Aldershot (2006) X/1–207 (BL)

2034 Steven W. Holloway, God Save Our Gracious King: Sennacherib, the Toast of Victorian England Lord Byron’s poem “The Destruction of Sennacherib” (1815) echoes Isa 37:36–38 and the downfall of Napoleon. This paper sketches how Sennacherib was seen in the nineteenth century, e.g. in archaeological exhibitions, Bible illustrations, commentaries, and the like. – The same issue includes the following paper: V.W. Landgraf, Sennacherib in Jacques Ellul: The Conceit of Blasphemous Empire building (pp. 35–49), dealing with the reformed theologian’s (1912–1994) Bible-based anti-imperialism. Proceedings EGL & MWBS 26 (2006) 23–33 (BL)

2035 Thomas Tillmann, Hermeneutik und Bibelexegese beim jungen Goethe After a long introductory section on the main exegetical positions in German eighteenthcentury biblical studies (Lutheran orthodoxy, pietism, Enlightenment, J.G. Herder, and J.G. Hamann), the author analyses several little-studied texts written by Goethe in his youth: Prologue to the most recent divine revelations; The fair at Plundersweiler; Letter of a pastor addressed to another pastor; Two biblical questions, until now not examined; Of German architecture; Faust (early version); The Song of Songs (Goethe’s version). Tillmann traces the development from satirical criticism to spiritual exegesis and the aesthetics of textual production. This is a significant study, especially on Goethe’s understanding of the Song of Songs. Regrettably, the author has not dealt with Goethe’s (lost) work on Joseph in Egypt. Historia Hermeneutica 2; W. de Gruyter, Berlin (2006) XII/1–286 (BL)

2036 Simon Marsden, ‘Vain are the thousand creeds’: Wuthering Heights, the Bible and Liberal Protestantism. This essay reconsiders Emily Brontë’s place within the theological history of the early nineteenth century. The author argues that there is a complex system of biblical hermeneutics embedded within the narrative of Wuthering Heights. In the first part of the essay, he locates Brontë within the key theological and denominational contexts of her family life. In the second part, he offers a comparative reading of Wuthering Heights and Friedrich Schleiermacher’s The Christian Faith and argues that Brontë’s use of the Bible is founded upon a liberal hermeneutics that privileges personal, intuitive experience of the divine over traditional canonical authority. Literature and Theology 20/3 (2006) 236–250

2037 Franz Maciejewski, Der Moses des Sigmund Freud. Ein unheimlicher Bruder The “uneasy figure” behind the biblical Moses as explored by the founder of psychoanalysis is Sigmund Freud’s own brother Julius Moses Freud. J.M.F. died in infancy. The memory of the dead brother apparently haunted Freud throughout his lifetime, and he may have had feelings of guilt for at the advent of his little brother he had misgivings about someone who might draw his parental attention away from him. Maciejewski combines meticulous historical and archival research with psychoanalytical insight and interpretation. – An important contribution to understanding Freud’s famous book on Moses. Vandenhoeck & Ruprecht, Göttingen (2006) 1–221 (BL)

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2038 Jan Assmann, Thomas Mann und Ägypten. Mythos und Monotheismus in den Josephsromanen Thomas Mann’s long novel “Joseph and His Brothers” (1933–43), now available in John E. Woods’s wonderful English translation (2005), needs egyptological commentary, as is felt by every reader who examines the culminating dialogue between the two monotheistic believers Joseph the Hebrew and Pharaoh Akhenaten. Alfred Grimm ( Joseph und Echnaton, 1992) has published such a study, but as can be seen from the elegantly written Munich lectures of Assmann, there is room for another study. While Assmann celebrates Mann as an outstanding thinker, he also engages with him in critical dialogue, for instance when insisting that Mann overstated the continuity of the historical process; instead, one may learn that the “axial age” (K. Jaspers, S.N. Eisenstadt) separates us from ancient Egyptian thought. Those looking for a commentary on the “attempted seduction” episode, will find Assmann’s relevant chapter insightful and engaging. In the book’s final chapter, Assmann comments on Thomas Mann and Sigmund Freud. The work of one of Germany’s leading intellectuals, this book is a feast of erudition. C.H. Beck, München (2006) 1–256 (BL)

2039 Georg Langenhorst, “Sein haderndes Wort” (Paul Celan) – Hiob in der Dichtung unserer Zeit The author continues his work on the figure of Job as reflected in contemporary literature; see his book: Theologie und Literatur. Ein Handbuch, Darmstadt 2005, 87–89. Österreichische Biblische Studien 31; Th. Seidl et al. (eds.), Das Buch Ijob; Peter Lang Verlag, Bern (2007) 279–306 (BL)

2040 Wolfgang Treitler, Zwischen Hiob und Jeremia. Stefan Zweig und Joseph Roth am Ende der Welt Zweig (1881–1942) and Roth (1894–1939), two important Jewish authors writing in German, both wrote fiction inspired by biblical characters: Zweig on Jeremiah (1917), Roth on Job (1930). Treitler offers an interesting interpretation of the life and work of the two intellectuals. Regrettably, there is no index. (How shall I find again Otto Heuschele, my teacher, who is mentioned on p. 23, without an index?) Religion – Kultur – Recht 6; Peter Lang Verlag, Bern (2007) 1–289 (BL)

2041 Eva Behrisch, “Aber Lots Weib blickte zurück . . .”. Der Dialog mit der Bibel in der Dichtung Anna Achmatovas Achmatova (1889–1966) belongs to the most important Russian poets of her century. In her monograph Behrisch analyzes biblical themes, persons and subtexts m the poet’s four major types of work: love poetry, poetological poetry, political poetry, and philosophical poetry. No effort is made to translate Russian poetry, which makes the book useful only for this acquainted with this language. Readers of English will presumably turn to the following work first, and only then delve into Behrisch’s book: Anna Aikhmatova, Poem without a Hero & Selected Poems, translated by Lenore Mayhew and William McNaughton (Oberlin College Press, 1989). Böhlau Verlag, Köln (2007) IX/1–361 (BL)

2042 Sarah Fraiman-Morris, Faust and Job in Rolf Hochhuth’s The Deputy In Rolf Hochhuth’s Holocaust-play The Deputy, a central character faces a devil tempting him with a pact, which calls to mind the traditional Faust-pattern. Parallels between The Deputy and Goethe’s Faust consist in the bet between Faust and the devil as well as in a connection between Faust and the biblical Job. But how can Hochhuth merge

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Faust, who in the course of the twentieth century had come to symbolise Nazism, with Job, who had become the symbol for Jewish suffering during the Holocaust? In the vein of apologetic German Holocaust literature, Hochhuth presents his ‘Faust’ as a noble and even God-fearing character who, like Job, accepts suffering and attempts to maintain his belief in God, despite the satanic Evil he experiences in Auschwitz. Thus, Hochhuth also restored the theological aspect to the Faust topic and underscored the relevance of theodicy after Auschwitz. Literature and Theology 21/2 (2007) 214–226

2043 Terry R. Wright, The Genesis of Fiction: Modern Novelists as Biblical Interpreters The work of the following twentieth-century novelists is considered: Mark Twain (The Diaries of Adam and Eve; Letters from the Earth); J. Steinbeck (East of Eden); J. Winterson (Boating for Beginners; Lighthousekeeping); Jenny Disky (Only Human; After these Things); Thomas Mann ( Joseph and His Brothers, a novel often inspired by Bin Gorion’s German anthology of traditional Jewish stories). In all of the novels studied, the author finds evidence of a midrashic interaction with the biblical book of Genesis. “Even in questions of biblical criticism, poets are not altogether superfluous” (p. XII). The author teaches English literature at Newcastle University, England. Ashgate, Aldershot (2007) XII/1–188 (BL)

2044 Vered Shemtov, The Bible in Contemporary Israeli Literature: Text and Place in Zeruya Shalev’s “Husband and Wife” and Michal Govrin’s “Snapshots” Shalev (2000) makes the Bible part of the local, intimate life of her protagonist, while Govrin (2002; English translation 2007) breaks the Bible’s dominance over the Talmud and of the primacy of sovereignty over mobility, and in doing so gives legitimacy to different narrative of place. HebStud 47 (2006) 363–393 (BL)

2045 Maria Elisabeth Straub, Das Geschenk. Roman Although not recognizable from the title, this is a novel set in first-century Palestine, and the Holy Family is at the center of its plot. Those familiar with the NT and its modern study will find familiar names and places. Reference is made to the Dead Sea scrolls, to “Gtt” (thus spelled, for Gott = God), to Jhwh (thus spelled, for Yahweh). Jesus is called the Mamzer, the Hebrew term for the Jew of uncertain paternity. The help of Othmar Keel and Max Küchler, duly acknowledged, makes sure that the world here evoked is authentic. Diogenes Verlag, Zürich (2006) 1–334 (BL)

2046 Zeba Crook, Fictionalizing Jesus: Story and History in Two Recent Jesus Novels From canonical and extra-canonical gospels to the modern phenomenon of the ‘Jesus novel’, people have been fictionalizing Jesus by filling in gaps in the historical and narrative record. This essay inaugurates a field of inquiry by contrasting two recent novels, Norman Mailer’s The Gospel According to the Son (1997) and Nino Ricci’s Testament (2002). In particular it examines how each of the novels depicts the role and character of Judas Iscariot, the question of Jesus’ performance of miracles, as well as how each novel depicts Jesus. In all, the remarkable historical plausibility of these novels, or parts of them, raises the very interesting issue of the relationship between story and history, between fiction and history. JSHJ 5/1 (2007) 33–55

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Art: general ★ iconography ★ periods 2047 Jutta Held et al., Gundzüge der Kunstwissenschaft. Gegenstandsbereiche – Institutionen – Problemfelder Although art is here defined, somewhat restrictively, as post-1400 CE Western art, with an occasional nod to the Middle Ages (pp. 80ff., 291ff.), this is a comprehensive introduction to art in academic study. Classic subjects such as stylistic analysis, iconography, and the definition of art dominate, but the social system of art, museums, gender and cultural studies all receive equal attention and are thoroughly discussed, often on the basis of specific examples and relevant bibliography. Among theorists with a religious background, Hans Sedlmayer receives much attention, but R. Guardini is not mentioned. French theorists, from Derrida to Didi-Huberman, figure prominently, though the latter’s quasi-mystical approach is somewhat demystified in the discussion (pp. 496–97). Students of art are much indebted to Jutta Held and Norbert Schneider for this unique textbook. Böhlau Verlag, Köln (2007) 1–603 (BL)

2048 Reinhard Hoeps (ed.), Handbuch der Bildtheologie. Band 1: BildKonflikte Seventeen papers, arranged in the chronological sequence of their subject, deal with disputes about images, from the ancient Near East and the Old Testament all the way through the modern and contemporary periods. Three contributions merit to be singled out: H. Niehr, Einblicke in die Konfliktgeschichte des Bildes im antiken SyrienPalästina (pp. 25–52); A. Stock, Frühchristliche Bildpolemik. Das Neue Testament und die Apologetik des 2. Jahrhunderts (pp. 120–138); J.-M. Spieser, Die Anfänge der christlichen Ikonographie (pp. 139–170). Niehr comments specifically on the interaction between man and image in the ancient Near East, and argues that the ban on images, in ancient Israel, originally meant the interdiction of images in ancestor worship (O. Loretz). Niehr also reaffirms his well-known and plausible, though controversial, thesis that Yahweh, in ancient Israel, was represented in iconic form. – The valuable handbook includes several indexes. Verlag Ferdinand Schöningh, Paderborn (2007) 1–419 (BL)

2049 Klaas Huizing, Handfestes Christentum. Eine kleine Kunstgeschichte christlicher Gesten Huizing, professor of systematic theology (Lutheran) at the University of Würzburg, Germany, but also known as an author of novels, here offers a series of brief essays on gestures and dramatic physical movements (or arrested movements) in European art from ancient to modern times, including the contemporary period. He inscribes his project in Aby Warburg’s interpretive notion of “die Entängstigung und Affektbindung der archaischen Kultur durch das Christentum” (Christianity’s demise of the anxiety that underlies archaic culture, through the binding of affect, p. 26). Gütersloher Verlagshaus, Gütersloh (2007) 1–144 (BL)

2050 Daniel Bohde et al. (eds.), Weder Haut noch Fleisch. Das Inkarnat in der Kunstgeschichte How is skin rendered by European (and American) artists? The papers included in this collective volume contribute answers by looking at paintings and photos of the modern period, beginning with van Eyck in the fifteenth century and ending with Warhol’s photos of Marilyn Monroe in the twentieth. Religious painting is mentioned time and again, and one paper deals with it explicitly; Marianne Koos, Skin as medium and metaphor in the art of Caravaggio. One has the impression that a debate is here initiated, and one eagerly awaits its continuation, which hopefully will include comments

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on the skin of Adam, of Eve, of Christ, and so on. – A fascinating book on a fascinating subject. Unfortunately, the volume lacks a subject index. Gebr. Mann Verlag, Berlin (2007) 1–208 (BL)

2051 Horst Wenzel, Mediengeschichte vor und nach Gutenberg Wenzel, who teaches old Germanic literature at the Humboldt University, Berlin, is a specialist in medieval, and early post-medieval media of communication. The present book is a collection of twelve major papers most of which focus on the shift from handwritten to printed media, from manuscript to book culture. Three papers are on subjects relevant to the study of Christian iconography: The messenger of annunciation: on visualizing the word in a biblical episode (pp. 122–151); The Logos in the press: Christ in the wine-press, treading the grapes, and the invention of the printing press (pp. 152–178); From the hand of God to the digital glove (pp. 254–284). Wenzel’s work ranks among the best historical and theoretical contributions to media studies currently produced. It is a pity that there is no subject index. Wissenschaftliche Buchgesellschaft, Darmstadt (2007) 1–312 (BL)

2052 Alfredo Tradigo, Icons and Saints of the Eastern Orthodox Church Translated from the original Italian (2004), this fine book offers a pictorial guide to the saints venerated by the Orthodox churches. The format is well known from similar Getty publications of which the present volume shares the pictorial quality, accessibility, and usefulness for student and scholar alike. (Available from Getty Publications, 1200 Getty Center Drive, suite 500, Los Angeles, Cal. 90049-1682, USA) Guide to Imagery; The J. Paul Getty Museum, Los Angeles (2006) 1–383

2053 David Ganz et al. (eds.), Rahmen-Diskurse. Kultbilder im konfessionellen Zeitalter The confessional age – here defined as the sixteenth through eighteenth centuries – was Catholicism’s classical age of the veneration of images, as defined and promoted by the council of Trent. The somewhat obscure title of the volume is meant to highlight the fact that images, when venerated, are “framed” by all kinds of devotional practices, including the use of sumptuous frames, placement in chapels or on altars, the offering of candles etc. Most of the contributions to this collective volume are case studies of individual ritual images, with a special focus (as to be expected) on the Virgin Mary. Among the contributors are Gebriela Signori, Thomas Lentes, and Gerhard Wolf. Regrettably, this well-produced volume lacks an index. KultBild 2; Dietrich Reimer Verlag, Berlin (2004) 1–376

✩ 2054 Hilário Franco Jr., Entre la figue et la pomme: l’iconographie romane du fruit défendu Long monopolized by art history, iconographic sources have only recently begun to reveal their explicative potential for other fields of history, included the history of religions. They can indeed inspire interesting reflections, whether on questions of learned exegesis or on matters of popular belief. This article seeks to illustrate this, using Romanesque iconography of the forbidden fruit. Studying a vast corpus of some three hundred images, it would appear that when the fig is chosen for this role, there is an analogical relation with the liver, of the same nature as that existing between the apple and the heart. The relations thus brought to light reveal a deep-seated aspect of the medieval collective sensibility. RHR 223/1 (2006) 29–70

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2055 Klaas Spronk, The Picture of Moses in the History of Interpretation A discussion of the following images of Moses: a beautiful child, the shining face of Moses, the horned head of Moses; Moses in biblical films (often echoing Michelangelo’s Moses sculpture). Riemer Roukema (ed.), The Interpretation of Exodus; Peeters, Leuven (2006) 253–264 (BL)

2056 Veronika Thum, Die Zehn Gebote für die ungelehrten Leut’. Der Dekalog in der Graphik des späten Mittelalters und der frühen Neuzeit Thum establishes a catalogue of 52 illustrations from Lucas Cranach (1518) to Martin Engelbrecht (d. 1757), mostly from catechisms, and either illustrating catechetical situations or the Ten Commandments themselves. The main source material is of course illustrated catechisms such as those inserted into the catechisms of Peter Canisius. Particularly impressive are illustrations based on the parallelism of ten commandments and ten Egyptian plagues. This book is a treasure trove for those researching OT illustrations and, more generally, Christian visuality in early-modern times. – An iconographic motif index would have been helpful. Deutscher Kunstverlag, München (2006) 1–231 (BL)

2057 Reiner Sörries, Daniel in der Löwengrube. Zur Gesetzmäßigkeit frühchristlicher Ikonographie “Daniel in the Lions’ Den” is a rather frequent motif in early Christian art. The author catalogues 337 items, considered the complete set of existing examples dating from the third to the sixth centuries CE. Most items date from the fourth century and have a private devotional setting, often funerary or related to pilgrimage or small devotional objects. Iconographie details are flexible before the fourth century, but then depictions become increasingly standardized. Twenty-six plates visualize both well-preserved and fragmentary objects. The author teaches Christian archaeology at the University of Erlangen, Germany. – An excellent contribution to Christian iconography. Dr. Ludwig Reichert Verlag, Wiesbaden (2005) 1–213, 26 plates (BL)

2058 Ulrich Luz, Textauslegung und Ikonographie. Reflexionen anhand der matthäischen Passionsgeschichte Auf dem Hintergrund der protestantischen, insbesondere der reformierten “Verlustgeschichte” des Bildes seit der Reformation fragt der Aufsatz nach den “Merkmalen der Bildlichkeit” im Unterschied zu den Merkmalen der Sprache. Räumliche Simultaneität, Konkretheit, ganzheitliche Rezeption, Offenheit, ikonische Dichte, Gleichzeitigkeit von Bildzeit und Gegenwart sowie Verfremdung sind Merkmale, die eine “primäre Identifikation” der Betrachterinnen und Betrachter mit dem Bild ermöglichen. Für die Rezeption biblischer Texte, besonders narrativer Texte bedeuten Bilder eine große Chance. So wird der Artikel zu einem Plädoyer für Bilder, nicht im Gegensatz zu Bibel und Wort, sondern um der Bibel willen. EvTh 67/2 (2007) 102–119

2059 Glenn W. Most, Der Finger in der Wunde. Die Geschichte des ungläubigen Thomas The author, who teaches classical Greek in Pisa, Italy, writes perceptively about the interpretation, literary echoes, pictorial representations of just one short biblical passage: John 20:24–29. Mention is also made of the impressive finger relic of Thomas (Santa Croce in Gerusalemme, Rome). This wonderful study of the “tactile” dimension of the Christian imagination was first presented in a series of lectures given at the Collège de France in Paris. C.H. Beck, München (2007) 1–315 (BL)

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2060 Gabriela Signori, Das Matthäusevangelium aus Stein The Naumburg cathedral has a remarkable 13th-century series of stone sculptures showing scenes from the passion of Christ according to Matthew. – This chapter (with bibliography on p. 194) serves as an example of ecclesiastical art in an introductory text on the cultural history of medieval Europe, written by a noted medievalist. Gabriela Signori, Das 13. Jahrhundert; Verlag W. Kohlhammer, Stuttgart (2007) 167–173 (BL)

2061 Richard Viladesau, The Beauty of the Cross: The Passion of Christ in Theology and the Arts, from the Catacombs to the Eve of the Renaissance The author researches the theological background of three artistic styles of representing the cross: the romanesque style, the Gothic style, and, with emphasis on suffering (inspired by nominalism’s emphasis on the empirical side of reality), the late medieval style. Although more interested in theology than in art, the author does make a contribution to integrating art and theology. – A fine book. Oxford University Press, Oxford (2006) IX/1–214 (BL)

2062 Ludwig Mödl et al., Schwerpunktthema “Kreuze und Kruzifixe” Four papers deal with crosses and crucifixes from early medieval times to the contemporary period. For the historian, the choice piece is a paper by Hans Rohrmann on the Benedictine monumental crucifixes of Enghausen, Schaftlach and Schlehdorf. These crucifixes are now redated to the tenth century CE, in part on the basis of scientific analysis using the Carbon 14 method. Rohrmann’s paper heralds new interest in the development, and Benedictine inspiration, of art north of the Alps. Jahrbuch des Vereins für christliche Kunst in München 23; Deutscher Kunstverlag, München (2006) 43–80 (BL)

2063 Henrik Engel, Dantes Inferno. Zur Geschichte der Höllenvermessung und des Höllentrichtermotivs Ever since its writing in the early fourteenth century CE has Dante’s description of hell served as the basic reference text for artistic presentations. The present book studies Dante illustrations that aim at giving an idea of hell as a space by presenting a vertical section through the globe. Important artists such as Botticelli have painted hell (1490s), and in 1587/8, Galileo Galilei took up the subject in order to bring mathematical precision to the subject. The subject was revived in the eighteenth and nineteenth centuries. – A major contribution to the reception of Dante in art, and to the Western imagination of hell as a place inside the earth. Deutscher Kunstverlag, München (2006) 1–255 (BL)

2064 Christian Hecht, Von der imago pietatis zur Gregorsmesse. Ikonographie der Eucharistie vom hohen Mittelalter bis zur Epoche des Humanismus The medieval “Man of Sorrows” iconography that shows the dead Christ’s bust or complete figure in standing posture is generally deemed to be of unknown, though Eastern, origin. Hecht suggests a new theory of historical origins. In one of the churches of Constantinople, a holy shroud with Christ’s body (including his face) was shown. The actual liturgical presentation showed the holy relic in such a way that the dead Lord was seen as if he were standing. The shroud was presumably lost or destroyed during the Western raid on Constantinople in 1204 CE. Subsequently, Hecht assumes, the shroud was replaced by a painting, done by a Byzantine artist but commissioned by the Latin clergy that ruled in Constantinople between 1204 and 1261. The motif was often copied, and for small objects and icons, artists shortened the original design

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by depicting no more that the torso or the head of the dead Christ. Hecht also reconstructs how the theme was adopted in the West and incorporated into depictions of the Mass of Saint Gregory. – An important contribution to the study of medieval art. Römisches Jahrbuch der Bibliotheca Hertziana 36; Hirmer Verlag, München (2006) 9–44 (BL)

✩ 2065 John Lowden, The Word made Visible: The Exterior of the Early Christian Book as Visual Argument In an earlier paper, Lowden surveyed biblical manuscripts with illustrations to ca. 650 CE (in: Imagining the Early Medieval Bible, ed. by John Williams, University Park 1999, 9–59). The present article, its sequel, documents and discusses the earliest, often illustrated, covers made for biblical manuscripts, dating from the fifth to the twelfth centuries. William E. Klingshirn et al. (eds.), The Early Christian Book; The Catholic University of America Press, Washington (2007) 13–47 (BL)

2066 Jeffrey Spier, Late Antique and Early Christian Gems Gem stones bearing Christian symbols, iconography, or inscriptions have been known for a long time, and occasionally such pieces can be bought from antiquity dealers. The British Museum has the largest collection, but this is the first really comprehensive catalogue, complete with items from private collections, and complete, of course, with plates. More than a thousand items are here classified and listed, including a few Jewish gems and a number of forgeries. The items date mostly from the third and fourth centuries CE, though some are later. Item no. 734, recently declared a forgery by Paul Finney, is here taken to be genuine; it shows the sacrifice of Isaac and is dated to ca. 300 CE. (Item no. 439 refers to the prophet Barlaam, but meant is Balaam.) – An indispensable scholarly resource on early-Christian art. Spätantike – Frühes Christentum – Byzanz, B 20; Ludwig Reichert Verlag, Wiesbaden (2007) VII/1–221; plates 1–155 (BL)

2067 Sören Kaspersen et al. (eds.), Decorating the Lord’s Table: On the Dynamics between Image and Altar in the Middle Ages Apart from several pictorially rich papers on golden altar frontals carrying narrative cycles the book also includes a study of art and liturgy in the early-eighth-century oratory of the pope (A. van Dijk) and a new interpretation of the so-called Gero cross of the cathedral of Cologne, an object that apparently included a consecrated host, giving the cross a sacramental status (Annika E. Fisher). The quality of the plates is excellent, but regrettably, the book does not have an index. – Available from: Museum Tusculanum Press, 94 Njalsgade, DK-2300 Copenhagen S, Denmark. Museum Tusculanum Press, Copenhagen (2006) 1–170 (BL)

2068 Karl-August Wirth (ed.), Pictor in Carmine. Ein typologisches Handbuch aus der Zeit um 1200 Around 1200, a learned man (secular cleric, monk, or Cistercian?, no one can tell) compiled a manual for those wishing to depict cycles of typological pictures that connect scenes from the Old Testament with scenes from the New Testament. Under 138 headings, the author offers ca. 3600 two-line rhymes meant to accompany illustrations. Heading no. 1 is “colloquy between Gabriel and the Virgin on the incarnation of the Word”, no. 138 “Christ sitting in judgment, placing the elect to his right, and the reprobate to his left”. This unique manual, today kept in the library of Corpus Christi College in Cambridge, England, is here (pp. 109–272) published for the first time in

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an annotated transcription, accompanied by the editor’s long introduction and a number of indexes. The editor’s erudition matches that of his medieval author. – A wonderful gift to medieval studies. Gebr. Mann Verlag, Berlin (2006) 1–360 (BL)

2069 Harald Wolter-von dem Knesebeck, Das Mainzer Evangeliar. Strahlende Bilder – Worte in Gold This manuscript evangeliary includes, besides the complete Latin text of the four gospels, many illuminations the majority of which – 71 illuminations – forms a cycle depicting the life of Christ. The evangeliary was produced ca. 1250 for the cathedral of Mainz, Germany. The city of Mainz is present in an illumination that shows the coat of arms of the city (fol. 17 recto). While the present book is a study of the evangeliary rather than a facsimile edition (there is one, available from Faksimile Verlag, Luzern, Switzerland), it does have many full-page illustrations. Today, the precious codex belongs to the Hofbibliothek Aschaffenburg, Germany. – An appendix comments on a second, comparable evangeliary, also from ca. 1250, made for the monastery of Preetz, noted for its fine cover made of golden sheets. – All libraries collecting material relating to medieval manuscripts should purchase this fine volume. Schnell & Steiner, Regensburg (2007) 1–196 (BL)

2070 Günter Brucher, Geschichte der venezianischen Malerei. Band 1: Von den Mosaiken in San Marco bis zum 15. Jahrhundert Fundamental to the history of Italian art is the fact that in Florence, artists made a point of abandoning the Byzantine roots of their craft, while in Venice no such effort was made, and the mosaics of San Marco, very Byzantine in character, also served as models for painters. The story of Venetian art is here told in three sections: a sketch of the history of Venice forms the introduction, a chapter on the San Marco mosaics follows (since these form the backdrop to much that follows), then the great painters of the fourteenth and fifteenth century are discussed – Paolo Veneziano, Nicoletto Semitecolo, Antonio Vivarini, Jacipo Bellini and the rest. As is to be expected, biblical iconography dominates, and a major example is the Joseph cycle of the mosaic cupolas of San Marco. The work has beautiful plates and an excellent text. Unfortunately, some of the detail photos are somewhat small, but otherwise, the volume is well designed. Böhlau Verlag, Wien (2007) 1–375 (BL)

2071 Brian Curran, The Egyptian Renaissance: The Afterlife of Ancient Egypt in Early Modern Italy The Renaissance is known for its rediscovery and imitation of the classical cultures of Greece and Rome. As is well known, but not much studied, Renaissance artists, architects, and historians took much interest in the monuments of ancient Egypt: pyramids, obelisks, hieroglyphs, deities, some familiar from classical authors, some known through the observation and reports of travelers. Curran tells the whole story of Italian Egyptomania, from the identification of the pyramids with Joseph’s biblical granaries to the Egyptian mysteries in the missal of Cardinal Pompeo Colonna (early sixteenth century). This missal styles Sarapis as a precedent for John the Baptist, indicating the wish to integrate Egyptian and biblical religious history. Well written and illustrated, this is a most valuable resource for cultural historians. The University of Chicago Press, Chicago (2007) XVI/1–431 (BL)

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2072 Jane Boyd, Picture This: Velázquez’ Christ with Martha and Mary In a recent publication Visuality and Biblical Text: Interpreting Velázquez’ Christ with Martha and Mary as a Test Case (Firenze 2004), the artist Jane Boyd and biblical critic Philip Esler offer a fresh set of answer to the question how to interpret paintings which concern biblical texts. Focusing on one painting by Diego Velázquez, Jane Boyd elaborates here upon the critical context of this artist’s environment and how it effected a certain conceptual development which in the context of today’s viewer also provokes the question, ‘Where is the mirror?’ ET 118/2 (2006) 70–77

2073 Christophe Desplanque, Rembrandt, exegete et interprète de la parabolde des deux fils (Luc 15:11–32) Rembrandt’s “Return of the Prodigal” reflects not only the text of Luke 15, but also of Gen 27, an important, though rarely invoked, intertext of the famous Jesuanic parable. Hokhma 90 (2006) 50–62 (BL)

Film – music 2074 Reinhold Zwick, Militante Friedensfürsten. Zur Messianologie des neueren Hollywood-Kinos Im traditionellen Jesusfilm wird das Friedensethos des Evangeliums gerne durch eine fiktionale Erweiterung der biblischen Handlung konkretisiert, die Jesus das Ansinnen von jüdischen Revolutionären, sich an die Spitze einer Volkserhebung zu stellen, entschieden zurückweisen lässt. In dem Maß, wie die Christologie aus dem Jesusfilm in die vielen ‘Christus incognito’-Figuren besonders der populären Blockbuster-Filme ausgewandert ist und sich mit dem Action-Kino vermählt hat, wird die Messianologie des Hollywood-Kinos heute im Zeichen des ‘Clash of Cultures’ neu formuliert: der Fokus wechselt vom radikal distanzierten Friedensfürsten zum Gewalt bejahenden und praktizierenden Friedenskämpfer. BiKi 61/3 (2006) 150–156

2075 Graham Holderness, “Half God, half man”: Kazantzakis, Scorsese, and The Last Temptation In his novel “The Last Temptation” (1954) N. Kazantzakis confronted head-on the theological and fictional problems of the incarnation with results that have obviously remained controversial. When M. Scorsese 1988 conceived the idea of adapting the novel into film he followed Kazantzakis into his doctrinal minefield with reckless enthusiasm. His new information about the Christian saviour he understands as an affirmation of faith, as a prayer, an act of worship. HThR 100/1 (2007) 65–96 (WSch)

2076 Tuomas Rasimus, Une evaluation critique du film The Lost Tomb of Jesus This film (Simcha Jacobovici, 2007) focuses on the Talpiot cemetery finds of 1980. The notion of a family tomb of Jesus, while not being impossible, remains an unlikely speculation. LTP 63/1 (2007) 113–120 (BL)

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2077 Matthias Heesch, Händel und das Evangelium. Versuch einer geschichtlichen Einordnung und Skizze einer theologischen Interpretation des Textbuchs zum “Messias” Georg Friedrich Haendel’s oratorio The Messiah is based upon a compilation of Bible verses made by Haendel’s friend Charles Jennens. When writing the textbook of the Messiah, Jennens obviously orientated himself on the thematic range of J. Milton’s poetry. He took as a thematic (not formal) paradigm Miltons’s most famous texts, Paradise Lost and Paradise Regained. Overlooking the history of mankind this epos emphasizes on the fall of the first human couple and the restitution of the fallen humanity by the work of Christ. In addition Jennens had obviously several looks on the poetry of Alexander Pope, especially the poem The Messiah. According to Pope the world is ruled by a natural law given by God. This differs from Jennens’ emphasis on the personal participation of God on the history of mankind. Although its literary qualities cannot be compared with Milton or Pope the textbook of the Messiah transforms influences by these greater poets into a more personal interpretation of God’s acting in history. KuD 52/3 (2006) 225–241

2078 Helen Leneman, Ruth and Boaz Love Duets as Examples of Musical Midrash L’auteur a étudié douze opéras et oratorios basés sur le livre de Ruth. Certains livrets mettent en exergue la relation entre Ruth et Noémi; d’autres privilégient les rapports entre Ruth et Booz. Les compositeurs renforcent ces options au moyen de diverses techniques musicales. La thèse de cet article défend l’idée que la musique peut être considérée comme une forme de “midrash” car elle récrit l’histoire dans un autre langage. La musique a le pouvoir de lire entre les lignes et d’insérer dans le récit le monde intérieur du coeur et de l’esprit. Alors que les livrets comblent les lacunes narratives du récit original, la musique évoque les sentiments et les réactions des personnages. lectio difficilior (2006) Ausgabe 1

HISTORY OF RELIGIONS General ★ historical surveys and sketches ★ basic concepts and issues 2079 Hans Dieter Betz et al. (eds.), Religion Past and Present. Volume 1. A-Bhu German theology is blessed with recent encyclopedias – to mention only Theologische Realenzyklopädie, Evangelisches Kirchenlexikon, Lexikon für Theologie und Kirche, and Religion in Geschichte und Gegenwart. The second of the three works listed has begun to be published in an English translation (titled The Encyclopedia of Christianity), and now the first volume of RGG – the last item of our list – follows. RGG alias RPP is no doubt the most authoritative and most frequently consulted theological resource used in German-speaking countries. Three requests for the next volumes: 1) please maintain the quality of translation evident in volume 1 due to David Orton’s unrivaled expertise; 2) please continue to insert illustrations (even in color, see pp. 431, 432, 579), perhaps even with improved quality; 3) please take more care with the bibliographical citations (p. 644, art. Bauer, Georg Lorenz: the author’s name is Hartlich; p. 657, art. Beatitudes: “Judaica, Hellenistica et Christiana” is not a chapter title, but the actual book title of M. Hengel’s Kleine Schriften, vol. 2) and related marginal matters (the name of the late Odil Hannes Steck is missing from the list of contributors). – For all reference libraries. Brill, Leiden (2007) CIII/1–719 (BL)

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2080 Hans Dieter Betz et al. (eds.), Religion Past & Present: Encyclopedia of Theology and Religion. Volume 2 This second volume of Brill’s English translation of “Religion in Geschichte und Gegenwart” includes a whole series of high-quality articles on the Bible: Bible (concept; OT; NT; dogmatics; practical theology; missiology; Judaism; cultural history: pp. 1–25); Bible Christians; Bible distribution; Bible illustrations; Bible of the poor; Bible school; Bible societies; Bible study (“Bibelarbeit”); Bible translations (pp. 39–57); Bibles, prohibition of; Biblical Commission, Pontifical; Biblical criticism (pp. 58–64), a brief survey of methods used in the academic study of the Bible); Biblical manuscripts; Biblical scholarship (pp. 70–83); Biblical theology; Biblicism; and Bibliodrama. Further entries include Caiaphas, Cain and Abel, Canon, Children’s Bible (add to the bibliography: R. Bottigheimer, The Bible for Children, 1996); Christ, representations of (pp. 549–558); Christ, symbols of; Christology (pp. 621–650). – This is one of the world’s most authoritative scholarly resource on Christianity. Brill, Leiden (2007) CXII/1–664 (BL)

2081 Redaktion der Religion in Geschichte und Gegenwart (ed.), Abkürzungen Theologie- und Religionswissenschaften nach RGG4 For abbreviations of scholarly works, especially periodicals, Germans generally rely on Schwertner’s list, published in a second edition in 1992. For the multi-volume theological encyclopedia “Religion in Geschichte und Gegenwart” (fourth edition, 8 vols., 1998–2005) has adopted and updated the substance of Schwertner, adding not only new manuals and periodicals, but also ancient authors, Nag Hammadi writings, and the like. – Very useful for all who have to decode cryptic abbreviations. Mohr Siebeck, Tübingen (2007) VIII/1–302 (BL)

2082 Peter-Johannes Schuler, Historisches Abkürzungslexikon This book explains the meanings of German, Latin and foreign-language abbreviations found in historical documents. The abbreviations are arranged (somewhat confusingly) in three alphabetical lists. German, Latin, and other. Examples: A.M.S. = ad mandatum Serenissimi (according to the order of the Prince); IHS = Ingenieurhochschule (in the Latin section also explained as abbreviation for “Jesus”). The reviewer found one printing slip in the Latin list: A.M.D.G. = ad maiorem Dei gloriam/ zum höheren Ruhme Gottes. Added are lists of weights and measures, Latin names of the German ecclesiastical provinces, and the like. – A most helpful list for all historians and archivists. Historische Grundwissenschaften in Einzeldarstellungen 4; Franz Steiner Verlag, Wiesbaden (2007) XX/1–368 (BL)

2083 Karl-Heinz Hillmann, Wörterbuch der Soziologie. 5. Auflage Currently, there are two trends in the creation of one-volume dictionaries in the humanities: they either offer essays that are readable, make a point, and do not aim at completeness; or they try to be comprehensive, listing as many technical terms and names as possible in relatively short entries. The present book is of the second kind; understandably, the entries remain unsigned (though the preface reveals the authors of some of the articles). I think this is an excellent tool, and its emphasis on bibliography will be much appreciated by students and specialists alike. In the case of biographical entries, the bibliographies are sometimes longer than, or as long as, the rest of the article (see P. Bourdieu, H. Garfinkel, H. Plessner, K. Popper). There is also a chronological table to survey the history of social thought, from Heraklit and Plato to Amitai Etzioni, Richard Sennett, and the destruction of the World Trade Center in New York (2001), included as prompting the beginning of the US war against terrorism. Verlag Alfred Kröner, Stuttgart (2007) XIV/1–1017

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2084 Roland Girtler, Kulturanthropologie. Eine Einführung A Vienna sociologist who is visibly charmed by his personal hero Franz Boas (1858–1942) has compiled this comprehensive introduction to, and survey manual of, the discipline of cultural anthropology. Fully indexed and complete with a bibliography, this is currently the most comprehensive book in German on the subject. Lit Verlag, Münster (2006) 1–305 (BL)

2085 Aleida Assmann, Einführung in die Kulturwissenschaft. Grundbegriffe, Themen, Fragestellungen In the 1990s, German university departments of English and American studies redefined their approach, shifting from a predominantly literary paradigm to one of locating its subject – still predominantly English literature – within culture and cultural theory. Assmann, who has massively contributed to both this shift and cultural theory, here sketches seven fields of cultural theory and exemplifies how they shed light on English literature: sign, media, body, time, space, memory, and identity. It should be noted that Kulturwissenschaft is “culture studies”, rather than “cultural studies” in the sense given to this term in Britain and America. – Regrettably, this fine work lacks an index. Grundlagen der Anglistik und Amerikanistik; Erich Schmidt Verlag, Berlin (2006) 1–248 (BL)

2086 Mieke Bal, Kulturanalyse The author of the ten (German) essays included in this volume teaches literature at the University of Amsterdam. Although no theory of cultural analysis is developed, these studies show a lively mind at work, one inspired by structuralism, post-structuralism, narratology, attention to art and, interestingly, also to biblical studies (on Bal’s relevant contributions, see the volume’s afterword, pp. 344ff., and the bibliography). This volume will no doubt make the German public aware of Bal’s interesting work. Suhrkamp Taschenbuch Wissenschaft 1801; Suhrkamp Verlag, Frankfurt (2006) 1–371

2087 Ralf Schnell (ed.), Gegenwartskultur This little volume presents a selection of 130 articles, including Esoterik, Fundamentalismus, Ideologie, New Historicism, from the larger “Metzler Lexikon Kultur der Gegenwart” (2000; see IRBS 47:2060). The volume is especially helpful due to the bibliography appended to each entry, though new titles have not been added. Metzler kompakt; Verlag J.B. Metzler, Stuttgart (2006) 1–200 (BL)

2088 Manfred Landfester (ed.), Brill’s New Pauly. Classical Tradition, Vol. 1: A-Del The second series of volumes of Brill’s New Pauly, entitled Classical Tradition, deals essentially, though not exclusively, with the reception history of Graeco-Roman Antiquity in later civilization, including present-day America (see the article “Chicago, Oriental Institute Museum”) and Europe (see the articles on Athens and Berlin). To get a feeling for the project, one must perhaps turn to essential entries such as “Atlantis”, “Classicism” and “Body Culture” (the latter article being expertly written by Carola Groppe). An odd mixture of history of the study of a subject, and a contribution to its subject matter, is the multi-authored entry “Chronology”; in this case, one would have wished to hear more about early-modern interest in chronology and, perhaps, the work of Archbishop James Ussher. Nevertheless, this is an important work that one is likely to consult frequently, with pleasure, and profit. – All libraries should have this important scholarly resource. Brill, Leiden (2006) LIV/1–1164 (BL)

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2089 Godwin Lämmermann, Einführung in die Religionspsychologie. Grundfragen, Theorien, Themen This book, titled “introduction”, surveys current approaches to the psychology of religion. Much space is given to the history of the discipline and to a discussion of the school of Freud. While one can learn much from this dense text, there are certain omissions. The “role” approach of H. Sundén is not mentioned, and the entire subject of “altered states of consciousness” is not dealt with. Germans will certainly use this book very frequently, but one is still waiting for a really comprehensive manual. Neukirchener Verlag, Neukirchen-Vluyn (2006) XV/1–405 (BL)

✩ 2090 Peter Antes, Grundriss der Religionsgeschichte. Von der Prähistorie bis zur Gegenwart The present volume forms part of a textbook series for theology students. Antes surveys the religious history of humankind in a sequence of chapters that deal with early civilizations (including India, China, and Egypt), so-called tribal or nature religions, high cultural religions (including Hinduism, Buddhism, Confucianism, Judaism, Christianity, and Islam), and recent religious movements (such as Bahai). The book includes a brief bibliography and an index. Theologische Wissenschaft 17; Verlag W. Kohlhammer, Stuttgart (2006) 1–167

2091 Georg Schwikart, 100 Daten Religionsgeschichte This little book is not an extended chronological table (as the title might suggest). Instead, the author offers 100 brief essays, chronologically arranged, on events and personalities of religious history. The first entry deals with the archaeologically recovered traces of early cult of the dead; the final essay is on the visit of P. Benedict XVI to Germany (2005). Verlagsgemeinschaft Topos Plus, Kevelaer (2005) 1–191 (BL)

2092 Hans Gerhard Hödl, Religionswissenschaft und Aufklärung. Historische Aspekte und gegenwärtige Fragen After a survey of eighteenth-century philosophy to religion, exemplified by a discussion of Hume, Holbach, and Kant, the author comments on biblical criticism as developing a program of research initiated by humanist scholars and Spinoza. He defines the Enlightenment legacy in modern religious studies as the critique of ideologies that contribute to making the human person a being that is enslaved and estranged from its true vocation. In this respect, “Religionswissenschaft” is not a value-free discipline. Konstantin Broese et al. (eds.), Vernunft der Aufklärung – Aufklärung der Vernunft; Akademie Verlag, Berlin (2006) 91–103 (BL)

2093 Erhard Wiersing, Geschichte des historischen Denkens This truly monumental work is an encyclopedic survey of historical thought from antiquity all the way up to the present time, organized as a sequence of sixty chapters each of which has a unified theme. A most welcome feature of this work is its unpretentious, jargon-free style, which makes this book accessible even to students and the “general reader”. Ancient Jewish historical thought is dealt with in chap. 6, “The world in the hands of the one God”, early-Christian thought in chap. 7, “Universal history as the history of salvation”. Among the final chapters, one may refer to chap. 46, “History in the time of the new media”, or chap. Chap. 54, “The human spirit”, about recent

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debates relating to research in the brain. The author aims at establishing a general historical anthropology, strongly influenced by cultural history. The author promises to deliver two more volumes – may he live to see them published, and may we live to benefit from the author’s truly encyclopedic learning. Verlag Ferdinand Schöningh, Paderborn (2007) 1–1091 (BL)

2094 Marcus Llanque et al. (eds.), Politische Theorie und Ideengeschichte. Lehr- und Textbuch This is an anthology of classical texts on political theory, thematically arranged, and introduced by German specialists. The texts selected include Bible, Roman and Greek antiquity, medieval sources, and, mostly, early-modern and contemporary texts, including Isaiah Berlin and John Rawls (in German translation). Religion is not treated as a separate category, but see the section on political norms (pp. 341ff.). The book enables the user to find sources and ideas, though, regrettably, there is no subject index to facilitate research. Akademie Verlag, Berlin (2007) 1–480 (BL)

2095 Alexander Gallus et al. (eds.), Staatsformen von der Antike bis zur Gegenwart Originally published in 2004 and now reprinted (with a slightly updated general bibliography at the end of the volume, this collection of essays surveys ancient and modern form of political organization. Particularly noteworthy are A. Demandt’s review of theories and realities of the state in antiquity, and L. Schorn-Schütte’s review of recent research on the evolution and varieties of the state in early-modern Europe. All contributions are accompanied by extensive bibliographical notes. Böhlau Verlag, Köln (2007) 1–415

2096 Jean-Piette Brach et al. (eds.), Études d’histoire de l’ésotérisme It was in French academic institutions that the scholarly study of Western esoteric traditions originated, with François Secret, Antoine Faivre and the now seventy-years-old Jean-Pierre Laurant being among its initiators. Laurant, in whose honour the present collective volume was compiled, is a specialist on René Guénon (1886–1951) who eventually came to live in Egypt as a kind of sufi with a personal esoteric philosophy explained in many books. Among the papers included in the present volume are one by Philippe Faure on esoteric angels, and by Hans Thomas Hakl on Julius Evola (d. 1974). Regrettably, the book lacks an index. Patrimoines; Editions du Cerf, Paris (2007) 1–457 (BL)

2097 Edmund Hermsen, Faktor Religion. Geschichte der Kindheit vom Mittelalter bis in die Gegenwart This Marburg theological habilitation thesis does not offer a factual account. Instead, we are given a series of sketches that survey the state of research and discuss how the theory of childhood is debated between cultural historians, historians of education, and psychologists, including psychologists who, like E.H. Erikson, describe a child’s religious development as a sequence of stages. Thus what we have here is not a history of childhood but a critical companion to historical studies on childhood. – The author died in 2006. Böhlau Verlag, Köln (2006) XI/1–289 (BL)

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2098 Bernd Carqué et al. (eds.), Visualisierung und Imagination. Materielle Relikte des Mittelalters in bildlichen Darstellungen der Neuzeit und Moderne Material remains of the Middle Ages include buildings (mainly cathedrals), sculpture, and illuminated manuscripts. The present book addresses the question how in early modern times, especially in the nineteenth century, when Romanticism inspired admiration of and even nostalgia for all things medieval, these remains were presented visually – in the form of paintings, illustrations in books, photographs, restorations of sculpture as well as entire church buildings. Thirteen research papers illustrate aspects of the creation of a mental pictorial archive of the Middle Ages. Andrea Worm, for example, shows how medieval illuminations were reproduced in studies of medieval art published in the eighteenth and nineteenth centuries; it was not before the nineteenth century, she argues, that these illuminations were valued as works of art; before that date, the reproductions were owed to antiquarian enthusiasm. This is a fine collective volume whose many voices combine to good effect. Regrettably, there is no index. Göttinger Gespräche zur Geschichtswissenschaft 25; Wallstein Verlag, Göttingen (2006) 1–644 (BL)

✩ 2099 James L. Cox, A Guide to the Phenomenology of Religion: Key Figures Formative Influences and Subsequent Debates Is the phenomenology of religion passé or still foundational to religious studies? Cox does not offer a straightforward answer, but he demonstrates that phenomenology is still alive and a subject of debate. Particularly welcome is the chapter in which he identifies a British school of phenomenology, a school that originated with scholars working in Africa: Edwin W. Smith, E.G. Parrinder, Andrew Walls, and, without the African connection, Ninian Smart. Apparently William James (not mentioned in the volume), according to Cox, does not belong to the phenomenologists. The German side of the story is somewhat neglected as can be seen from missing names such as Max Scheler and the entire school of “Lebensphilosophie”. Nevertheless, Cox’s book is a mine of information. T & T Clark International, London (2006) VIII/1–267 (BL)

2100 Hans-Ferdinand Angel et al., Religiosität. Anthropologische, theologische und sozialwissenschaftliche Fragestellungen Eleven papers, by Protestant specialists teaching in departments of religious education in German universities, discuss “religiosity”, a notion mainly associated with Fr. Schleichermacher and M. Eliade. The general aim of these papers is to define methods and standards for promoting non-pathological, healthy forms of being religious among young people. Verlag W. Kohlhammer, Stuttgart (2006) 1–213

2101 Martin Urban, Warum der Mensch glaubt. Von der Suche nach dem Sinn Thirteen popular meditations, written by a scientist, explore human religiosity: biological foundations of intellectual and spiritual needs, psychological explanations, the quest for meaning, archaic roots of belief, secular religion, pious and eccentric rituals, belief and power, religious teaching and reality, fundamentalism, private beliefs, the eclipse of the Enlightenment, faith without superstition. Eichborn Verlag, Berlin (2005) 1–255

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2102 Albrecht Lehmann, Reden über Erfahrung. Kulturwissenschaftliche Bewusstseinanalyse des Erzählens Despite its somewhat cloudy title, this is a major work on popular storytelling (including autobiographical storytelling) in a global world of migrants, strangers, and more sedentary users of electronic media such as television and the internet. The author also discusses the notion of ‘simple forms’ (A. Jolles) – including myth, legend, etc. – to describe the narratives used in popular storytelling. Wartime stories, stories about the ‘anthrax’ war against America (subsequent to the terrorist destruction of New York’s twin towers in 2001) figure along with the celebration, in 2004, of the sixtieth anniversary of the liberation of ‘Europe’ from Nazi domination. Reimer Kulturwissenschaften; Dietrich Reimer Verlag, Berlin (2007) 1–256 (BL)

2103 Gerd Haeffner (ed.), Religiöse Erfahrung II. Interkulturelle Perspektiven This collective volume on the meaning of “experience” in religion or, more properly, in the study of religion, originates in the Jesuit Philosophical Academy of Munich, Germany. The papers deal with a great diversity of evidence: from modern Japan to seventeenth-century America, from Germany around 1900 to Russian émigré philosophy in the twentieth century. Several papers also discuss philosophical issues relating to experience, and it is duely noted that there is a shift from cerebral religion to experiential religiosity. – While the book includes an index of persons (with William James receiving most of the listings), a subject index would have helped the reader to explore intercultural aspects promised by the title. Münchener philosophische Studien 26; Verlag W. Kohlhammer, Stuttgart (2007) 1–272 (BL)

2104 Gottfried Hierzenberger et al., Der betende Mensch. Kleine Kulturund Geistesgeschichte des Betens A blend of historical sketch and collection of prayer texts, compiled for the nonspecialist. Popular and semi-popular sources are often quoted at length. The author understands prayer to be the “inner”, esoteric side of religion, to be clearly distinguished from merely outward ritual behaviour. In his general introduction, he relies on W. Obrist for explaining how the notion of transcendence developed in human history. Verlagsgemeinschaft Topos Plus, Kevelaer (2005) 1–210 (BL)

2105 Adolf Holl, Om & Amen. Eine universale Kulturgeschichte des Betens Holl, well-known Austrian essayist on religion, offers forty-five miniature essays on religion, with emphasis on prayer. As usual, Holl is often irreverent, always informative, and in many cases truly instructive. The little book includes bibliographical notes. Gütersloher Verlagshaus, Gütersloh (2006) 1–159 (BL)

2106 Klaus-Michael Kodalle, Annäherungen an eine Theorie des Verzeihens Kodalle, a German philosopher well known for his interest in the ideas of pardoning, forgiving, and reconciliation, notions no doubt echoing the German sense of guilt because of the Nazi disaster of the 1930s and 1940s, offers here a series of reflections as approaches to a (yet unwritten) theory of forgiveness. Such a theory, argues the author, is an important element of ethics. – The slim volume includes notes and a list of the author’s earlier contributions on the subject. Akademie der Wissenschaften und der Literatur, Mainz (2006) 1–96 (BL)

2107 Jan N. Bremmer et al. (eds.), Cultures of Conversions Twelve papers deal with conversion to Christianity, Judaism, and Islam, ranging from late antiquity to the present time. While the present volume includes case studies, a

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companion volume, also published in 2006, deals with more systematic aspects under the title: Paradigms, Poetics and Politics of Conversion. Groningen Studies in Cultural Change; Peeters, Leuven (2006) VIII/1–207

2108 Anton Grabner-Haider, Gott. Eine Lebensgeschichte Alluding, in the title, to the fashionable notion of God’s biography (i.e., the story of the human experience of God), the learned author presents a rapid survey of religious history, generally based on well-chosen recent contributions. He asserts that the religious imagination creates a uniquely powerful mental world whose value has recently been rediscovered by philosophers such as J. Habermas. – Notes. Matthias-Grünewald-Verlag/Schwabenverlag, Ostfildern (2006) 1–206

2109 Helmut Werner, Die Hölle. Jenseitsvorstellungen der Menschheit A popular account of notions of hell in several religious traditions, including the Christian idea. The text is lively and generally reliable, though there are some slips (such as Paul Haag for Herbert Haag, p. 308). Area Verlag, Erfstadt (2005) 1–351

2110 Thomas Schirrmacher, Multikulturelle Gesellschaft. Chancen und Gefahren Germany, like other European countries, has an increasing number of immigrants coming from distant countries and a variety of non-European cultures. The author offers a quick, insightful survey of multicultiralism in Europe (with focus on the German situation) and gives advice how Christian believers should deal with people with nonChristian backgrounds. Hänssler Verlag, Holzgerlingen (2006) 1–95 (BL)

2111 Thomas M. Schmidt et al. (eds.), Religion und Kulturkritik Ten German papers discuss as many aspects of religious pluralism and dialogue (between the West and the rest, and between religions and their own past). The theoretically most sophisticated contribution is an essay by Volkhard Krech: religion and culture – sociological reflections on their relationship (pp. 15–34). Wissenschaftliche Buchgesellschaft, Darmstadt (2006) 1–150

2112 Adam Kuper, The Reinvention of Primitive Society: Transformations of a Myth Originally published in 1991 as “The Invention of Primitive Society”, the present book constitutes a radical revision of what has become a standard text for students and scholars alike. Kuper aptly compares modern scholarly discourse on primitive society with a Lévi-Straussian myth that only exists in its constant revisionist re-telling. The reviewer enjoyed particularly the two chapters on kinship, i.e. on the M. Fortes type of descent theory and the Lévi-Strauss theory of alliance. But there is of course much more in this learned but accessible work. Routledge, London (2006) XII/1–272 (BL)

2113 Thomas Bargatzky, Mythos, Weg und Welthaus Bargatzky sketches his theory of the “promordially productive society” (Theorie der urproduktiven Gesellschaft), understood as the theory of religion and myth in archaic societies for which religion was a matter of experience rather than doctrine. Bargatzky uses the theory of myth developed by Kurt Hübner (Die Wahrheit des Mythos, 1985):

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at the basis of myth is an ontology that does not dissociate spirit and matter. Accordingly, everyday acts, even those of the most simple kind (such a spinning and weaving) are considered liturgical acts. In these acts, some mythical precedent is alive. – Recommended as offering elements of a general theory of myth. Bayreuther Forum Transit; Lit Verlag, Münster (2007) 1–307 (BL)

2114 Philippe Borgeaud et al. (eds.), Les objets de la mémoire: Pour une approche comparatiste des reliques et de leur culte Relics – generally defined as body or bone fragments of a deceased saint or hero – were known in ancient Egypt (mummification – possibly inspiring Western notions of relics) and Greece, but also in the Far East, in Islam and of course the Christian tradition. An introduction (by Borgeaud) and 14 papers explore relics in all these civilizations and traditions. Of special relevance is the contribution by Jean Wirth: Image and relic in Western Christianity (pp. 325–342) which opens up a yet larger perspective – that on other sacred objects such as icons of various sorts. – A most valuable interdisciplinary study. Studia Religiosa Helvetica 2004/05; Peter Lang Verlag, Bern (2005) 1–357 (BL)

2115 Dean Wolfe Manders, The Hegemony of Common Sense: Wisdom and Mystification in Everyday Life By common sense the author understands the popular, working-class variety of American pragmatism that is often articulated in proverbs and sayings. These do grave injury to critical thought – argues the author of this book. His analysis is indebted to Marx and Gramsci. San Francisco State University Series in Philosophy 13; Peter Lang Publishing, New York (2006) XCI/1–203

2116 David Martin, On Secularization: Towards a Revised General Theory The British sociologist David Martin, rightly famous for his “A General Theory of Secularization” (1978), here offers a series of essays that update and refine his earlier analysis. Whereas others have rejected the notion altogether, arguing against the usefulness of secularization as the master narrative of modernity as an interpretive concept, Martin suggests a new approach – that of differentiation. Put briefly, Martin suggests to replace the comprehensive mater narrative by smaller, less comprehensive episodes, and allows for counter-movements such as Pentecostalism (which figures prominently in the present collection, along with Evangelicalism). – An important book. Ashgate Publishing, Aldershot (2006) X/1–206 (BL)

2117 Wilhelm Gräb et al. (eds.), Ästhetik und Religion. Interdisziplinäre Beiträge Among the papers included in this volume, the following ones stand out on account of their effort to explain or structure the debate about religion and the aesthetic experience: R. Schlesier, Platons Erfindung des wahnsinnigen Dichters (a remarkable essay on Plato’s invention of the mad poet in Nomoi 719 c/d); I.U. Dahlfert, Religiöse Erefahrung und Offenbarung; S. Wendel, Die Bedeutung der mystischen Erfahrung im Kontext des Religiösen. Laudably, the papers include extensive bibliographical notes, but the volume lacks an index. Peter Lang Verlag, Bern (2007) 1–311 (BL)

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Cultural and intellectual history ★ history of literature ★ nonchristian religions 2118 Michael Hampe et al. (eds.), Baruch de Spinoza – Ethik in geometrischer Ordnung dargestellt Spinoza’s Ethics (1677) is one of the most ambitious as well as influential books ever written in Western philosophy. The present book combines a chapter-by-chapter commentary with thematically-oriented essays on this work. One of these, a paper on the immortality of the soul in the work of Spinoza, was originally published in French in 1972; it is here translated and accompanied by the author’s 2005 postscript. The author seems to be saying that human beings are immortal insofar as God everlastingly remembers their past lives. Akademie Verlag, Berlin (2006) IX/1–332 (BL)

2119 Béla Kapossy, Iselin contra Rousseau: Sociable Patriotism and the History of Mankind In the second half of the eighteenth century, several philosophical sketches of the early history of humankind were published, meant to reveal the essence of human morality and demonstrating what holds society together. According to Rousseau’s “Contrat social” (1762), society is based on a social contract, but his Swiss compatriot Isaak Iselin disagreed by postulating a more fundamental human sociability. Kapossy tells the whole story of the controversy, thereby shedding new light on eighteenth-century political and social theory. Schwabe Philosophica 9; Schwabe Verlag, Basel (2006) 1–348 (BL)

2120 Martin Mulsow, Die unanständige Gelehrtenrepublik. Wissen, Libertinage und Kommunikation in der frühen Neuzeit In early modern Europe, especially during the seventeenth and eighteenth century, a new class emerged: an educated class of scholars who communicated across the many borders of a fragmented political landscape. Mulsow is interested in the subversive aspect of the writing of those who belonged to the ‘republic of letters’: how subversive and critical could one be and yet be an accepted member of this republic? Muslow shows how networks and counter-networks emerged, how satire engendered new philosophies, and why scholarly commensality developed into the research seminar. – A delightful book as well as a major contribution to the study of the mechanisms of cultural life in the seventeenth century. Verlag J.B. Metzler, Stuttgart (2007) XI/1–260 (BL)

2121 Wolfgang Röd, Die Philosophie der Neuzeit; vol. 3/1 Part of a multi-volume history of philosophy, the present book deals with Kant, some early followers of Kant, and some German thinkers classified as “independent voices”: Herbart, Fries, Schopenhauer, and Beneke. The dominant figure of the book is of course Kant whose philosophy of religion is briefly summarised (pp. 130–139), as is of course all of his thinking. This is a very German, somewhat dry, but immensely concise and therefore helpful discussion of German philosophy at a crucial stage of its development. Geschichte der Philosophie IX.1; Verlag C.H. Beck, München (2006) 1–298

2122 Paul Cobben (ed.), Hegel-Lexikon The German philosopher Hegel (1770–1831) ranks as one of the most original thinkers of all times. More than fifty international authors have joined the Dutch editor to write this dictionary that supplements such works as the “Hegel-Handbuch” (ed. W. Jaeschke,

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2003) and the “Hegel Dictionary” (ed. M. Inwood, 1992). Important, individually signed entries are on “religion” (pp. 386–391), “Judaism” (pp. 279–280), “God” (pp. 245–247), “dialectic” (pp. 181–184). The entries are miniature essays that sketch Hegel’s thought on the basis of selected passages that are quoted or referred to; no evaluation or historical commentary is offered. Secondary literature, listed in an appended bibliography, is not generally keyed to the individual articles (which, however, is the case in the section that comments on Hegel’s major works, pp. 31–112). – A fundamental resource for philosophers. Wissenschaftliche Buchgesellschaft, Darmstadt (2006) 1–552 (BL)

2123 Friedrich Nietzsche, Nietzsche and the Death of God. Selected Writings This book is in two parts: in the first one, Peter Fritzsche introduces Nietzsche’s life and thought, in the second, he offers a selection from Nietzsche’s writings in a fresh and readable English translation. The longest excerpts come from “On the Uses and Disadvantages of Philosophy for Life” (1874) and “Thus Spoke Zarathustra” (1883/84). The book includes a helpful chronology and a subject index. – Recommended for all libraries and personal collections. Bedford/St. Martin’s/Palgrave Macmillan, Boston (2007) XIII/1–172 (BL)

2124 Cosima Wagner, Tagebücher Cosima Wagner (1837–1930), married to the composer Richard Wagner in 1870, recorded the events of every day of her life between 1869 and 1883. The present edition, gives a generous selection, accompanied by an annotated index of names. Occasionally, elucidating notes would have been helpful (e.g. to point out the reference to Goethe’s Wahlverwandtschaften, p. 182), though occasionally a commentary is inserted in square brackets (pp. 117, 292, 305, 368, etc.). – Entertaining and instructive on R. Wagner and the cultural history of ninetieth-century Germany. Serie Piper 4853; Piper Verlag, München (2006) 1–479 (BL)

2125 Robert Gibbs (ed.), Hermann Cohen’s Ethics Cohen (1842–1918) ranks as one of Germany’s most important Jewish philosophers. Eleven papers (with one exception all in English) explore Cohen’s Neo-Kantian ethics, covering a wide spectrum of issues, including narrative ethics in education. A key idea in Cohen’s thought is that the human being discovers himself as a sinner, but through an act of repentance, understood as self-purification, refashions himself and thus attains true individuality. Studies in European Judaism 14; Brill, Leiden (2006) XI/1–262 (BL)

2126 Oswald Spengler, Der Untergang des Abendlandes. Umrisse einer Morphologie der Weltgeschichte Spengler’s two volumes, originally published in 1918 (with revised edition in 1923, vol. 1) and 1922 (vol. 2), rank as a major, though controversial philosophy of universal history. The present edition has a new typesetting and a critical essay by Thomas Zwenger (vol. 2, pp. 677–727). The work still invites comment, and it must be said that its major chapter on religion – misleadingly entitled “Problems of Arabian Culture” – awaits critical evaluation even more than eighty years after its original publication. It is based on Spengler’s distinction between “Faustian” and “magical” culture, with Islam, the final synthesis of all Semitic religions, representing the realm of magic. Hopefully, this new edition will inspire scholars to take another look at what used to be a bestselling title during the author’s lifetime (d. 1936). – The editor and publisher are to be thanked for making the book available. Marix Verlag, Wiesbaden (2007) XX/1–549; VI/1–740 (BL)

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2127 Karen Michels, Aby Warburg. Im Bannkreis der Ideen The art historian Aby Warburg (1866–1929), whose library has been transferred to London (and is now firmly established as apart of the University of London), is generally celebrated as one of the founders of modern cultural history. Yet, little is known about him. The author of the present book sketches the life of an unusual personality who was able to establish his own, private research center in Hamburg. Part of the story is that his library building (now the Warburg-Haus in Hamburg) was built by Aby’s brothers as a measure in a long therapeutic process, meant to assuage the suffering of a man who was both a genius and a psychiatric patient. The book is lavishly illustrated. Verlag C.H. Beck, München (2007) 1–128 (BL)

2128 David Thimme, Percy Ernst Schramm und das Mittelalter. Wandlungen eines Geschichtsbildes Schramm (1894–1970) was a major medieval historian. Indebted to Aby Warburg, he argued that in order to understand medieval thinkers, one has to consider their method of dealing with the legacy of antiquity is decisive for understanding them. In his bibliography, contributions to the study of coronations and symbols of royal rule figure most prominently and established Schramm’s reputation as a scholar. The present book offers a detailed biography of a historian who was more interested in collecting evidence and solving problems of detail than in suggesting comprehensive interpretative frames. The author also comments on Schramm’s involvement with National Socialism (a regime he supported) and the Jewish question. Vandenhoeck & Ruprecht, Göttingen (2006) 1–670 (BL)

2129 Walter Benjamin, Das Kunstwerk im Zeitalter seiner technischen Reproduzierbarkeit The essay on “the work of art in the era of its technical reproduction” (first published in French in 1936), rediscovered in the 1960s, ranks as a major document of the philosophy of art, The present publication prints the author’s final version (in German) and adds responses, both private and public, to the essay, as well as a detailed historical commentary and a bibliography. The result is a complete research file on the matter – much to the taste of scholars. Suhrkamp Studienbibliothek 1; Suhrkamp Verlag, Frankfurt (2007) 1–254 (BL)

2130 Leslie A. White, The Evolution of Culture: The Development of Civilization to the Fall of Rome Published in 1959, this work used to be a textbook for the student of anthropology. It dealt with “primitive culture” largely as a more or less unified subject. The analysis of primitive culture is followed by a briefer section that ascribed the emergence of post-primitive culture (understood as the culture of the state) to the agrarian revolution. An introduction, by R.L. Carneiro and B.J. Brown, explains the merits of the book. White died in 1975. Left Coast Press/Berg, Walnut Creek, Cal. (2007) XXII/1–378 (BL)

2131 Alfred Denker et al. (eds.), Heidegger und Aristoteles This volume on Heidegger and Aristotle demonstrates that Germany’s major twentiethcentury philosopher was an eminent interpreter of Aristotle whose philosophy he sought to reinvigorate. Researchers on Heidegger will appreciate the first-time publication of seminar notes taken by O. Becker in 1921 and 1922/23. From Franco Volpi’s contribution one learns that while the master himself never wrote a treatise about ethics, three of Heidegger’s students actually revitalized certain aspects of Aristotle’s practical

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philosophy: Hannah Arendt focussed on “practice”, while H.-G. Gadamer rehabilitated “phronêsis”, and J. Ritter “ethos”. Ethos is defined as “the actual, successful form of living”. Volpi himself is skeptical about the project of a full rehabilitation of practical philosophy: currently, he argues, it seems to be more relevant to understand what not to do than what to do. Heidegger-Jahrbuch 3; Verlag Karl Alber, Freiburg (2007) 1–332 (BL)

2132 Martin Heidegger, Heidegger Lesebuch. Edited by Günter Figal This attractive anthology of texts by Heidegger (1889–1976) may serve as an introduction to the twentieth century’s major and much-debated philosopher. The book includes two pieces not easily available: “Cézanne (1974)”, originally published in Jahresgabe der Martin-Heidegger-Gesellschaft 1991; “Vom Ursprung des Kunstwerks (erste Ausarbeitung)”, included in Heidegger Studies 5, 1989, 5–22. Also included is the “Spiegel” interview of 1966, with the philosopher’s famous dictum, “Only a god will be able to save us” (p. 361). Figal, editor and author of a long introduction, teaches philosophy in Freiburg, the university where Heidegger himself taught. Seminar Klostermann; Vittorio Klostermann, Frankfurt (2007) 1–399 (BL)

2133 Mircea Eliade, Vom Wesen des Religiösen. Schriften und Erinnerungen This book frames an anthology of texts taken from some of the less technical writings of Eliade (1907–1986) on religion (including “Cosmos and History”) with autobiographical fragments and interviews. The final pieces are a two-page essay by Eliade’s student I.P. Culianu and a somewhat longer piece by his friend E.M. Cioran, followed by a chronological table. If you open the book at the middle, you will find a text on tree symbolism: a very apt symbol of all of Eliade’s writing, for the tree forms the symbolical link between various levels of the universe. I think of the book as an ideal travel companion. Eliade’s German publisher – Insel/Suhrkamp – is to be commended for cultivating Eliade’s literary legacy, including his novels. Insel Verlag, Frankfurt (2007) 1–230 (BL)

2134 Günter Figal (ed.), Hans Georg Gadamer: Wahrheit und Methode Gadamer’s “Truth and Method” (1960) ranks as a philosophical classic. The present book’s contributors, who were assigned sections of the book, offer a thorough commentary. Highlighting the continuing relevance of Gadamer’s hermeneutics, esp. his notion of “Wirkungsgeschichte” (history of the impact a literary work or an idea makes on later generations). Gadamer developed much of his philosophy in dialogue with his teacher M. Heidegger. Klassiker Auslegen; Akademie Verlag, Berlin (2007) VI/1–256

2135 Michael Ruoff, Foucault-Lexikon Michel Foucault (1926–1984) was one of the most innovative French philosophers of his generation, a kind of successor to Max Weber in the sense of one who sought to understand the genealogy of Western thought, behaviour, and emotional life (including sexuality) in fresh ways. The present book first summarizes Foucault’s main works, in order then to present his key ideas in the form of a dictionary on his key terms such as “panopism”, “dispositive of security”, “pastoral power” – the last-mentioned term very important, according to Foucault, for understanding the pervasive influence of Christianity on the Western world. This in no easy stuff, but Foucault is certainly worth reading. It seems that his thought is accessible only when being explained by an expert. Wilhelm Fink Verlag, München (2007) 1–242 (BL)

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2136 Wolfgang Detel, Foucault und die klassische Antike. Macht, Moral, Wissen Detel, professor of philosophy in Frankfurt, Germany, offers an essential reconstruction and sympathetic critique of certain aspects of Foucault’s interpretation of ancient texts and traditions, especially those on sexuality and eroticism, but also on the “eros” as a metaphor for the philosophical quest (chap. 5) and dietary régimes in ancient medicine (chap. 3). Foucault (1926–1984) now ranks as one of the leading, yet not easily understandable French philosophers of the twentieth century. The present book also exists in an English translation (Foucault and Classical Antiquity, Cambridge 2005). Suhrkamp Taschenbuch Wissenschaft 1362; Suhrkamp Verlag, Frankfurt (2006) IX/1–359 (BL)

2137 Eva Barlösius, Pierre Bourdieu Bourdieu (1930–2002), French sociologist, is here presented as someone who started his career as a philosopher but eventually turned away from it, feeling that the “imperialism” of this discipline and its distance from real life is detrimental to a real understanding of human existence. If intellectual ancestors are to be sought, Maurice Halbwachs and Norbert Elias may be named. His best-known work is “Distinction” (1979; English 1987), and his best known concept that of “intellectual capital”. A series of graphs and charts, inserted quotations from Bourdieu’s oeuvre, and a glossary all serve the student well. Campus Einführungen; Campus Verlag, Frankfurt (2006) 1–195 (BL)

2138 Tobias Benzing, Ritual und Sakrament. Liminalität bei Victor Turner In ritual liminality, the initiands studied by Turner in Africa, are reduced to “mere humanity”, which facilitates their being a close community (communitas). This is relevant for the theory of sacramental community in Christianity. – An interesting study that seeks to reinvigorate the notion of community by learning from anthropological theory. Würzburger Studien zur Fundamentaltheologie 36; Peter Lang Verlag, Bern (2007) 1–121 (BL)

2139 Clifford Geertz, Dichte Beschreibung. Beiträge zum Verstehen kultureller Systeme Geertz never wrote a book on “think description”, a quotable expression he has become famous for; instead, he wrote an article on the subject which provided the title to one of his essay collections. The present book, ably translated by B. Luchesi and R. Bindemann, includes, in addition to the titular essay, papers on Balinese cockfighting, religion as a cultural system, and the fine, not very often quoted essay on “Common sense as a cultural system” which reminds the German reader of “einfache Sittlichkeit” (basic ethos) as described by the philosopher O.F. Bollnow. Geertz (1926–2006) ranks as one of the leading anthropologists of the late twentieth century. – Reprint of the 1987 edition. Suhrkamp Taschenbuch Wissenschaft 696; Suhrkamp Verlag, Frankfurt (2006) 1–320 (BL)

✩ 2140 Axel Ruckhaberle (ed.), Metzler Lexikon Weltliteratur. 1000 Autoren von der Antike bis zur Gegenwart All really good interesting encyclopedias are based on the same general idea: to blend basic information with essayistic presentation. Not many encyclopedias actually succeed in mixing these ingredients well, but all the reference works published by J.B. Metzler come close to the ideal. This is also true of the present work that exploits the material from other reference resources such as the “Metzler Lexikon amerikanischer

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Autoren”. About half of the articles is new, though. Each entry deals with an author and comments on both the author’s life and work, and often something is said about the reception or interpretation of the relevant writer’s books. Users looking specifically for articles on religious writers will find a single entry on the Bible (well written by J. Wehnert) and well-written articles on Augustine, Dante, Luther, W. Blake, and L. Rinser (but, regrettably, not on Reinhold Schneider). Plato, Aristotle, Lessing, and M. Eliade have also made it into this collection, but philosophers have not generally been admitted. – Recommended. Verlag J.B. Metzler, Stuttgart (2006) XXVII/1–497; 1–507; 1–483 (BL)

2141 Volker Meid, Metzler Chronik Literatur. Werke deutschsprachiger Autoren. 3. Auflage This is a history of German literature, organised as a series of brief, chronologically arranged entries on individual works, from the eighth-century Merseburg Spells to four novels published in 2005 (including one by Walter Kempowski). The standard length of an entry is a little more than one column. While there are no bibliographical references with each entry, a general bibliography concludes the volume. One item I missed in the otherwise splendid volume is: Vicki Baum, Menschen im Hotel, 1929 (for which I would have sacrificed most of the titles published after 1995). The chronological arrangement gives even the casual browser a sense of time and context (though the reader has to resort to other works to find out details about this context). At any rate: a most useful resource for the student of German literature. J.B. Metzler, Stuttgart (2006) 1–729 (BL)

2142 Franco Moretti (ed.), The Novel This ambitious two-volume work is actually an abridged version of an Italian set of five volumes of specially commissioned papers. These survey and contribute to the history, theory, and study of what has become, since its explosion in the eighteenth century, the world’s dominant type of literary expression. Enlisting leading scholars and theorists such as Jack Goody, Fredric Jameson, Benedict Anderson, Hans U. Gumbrecht, and Mieke Bal, but also writers such as Umberto Eco and A.S. Byatt, the result is as impressive as it is relevant to the international and intercultural study of the novel. The closest equivalent to a new theory of the novel is offered by Thomas Pavel (vol. 2, pp. 3–31). Of special interest to religious scholarship are the following contributions: L. Levi della Torre, Midrash (vol. 1, pp. 217–224); F. Orlando, Forms of the supernatural in narrative (vol. 2, pp. 207–243); N. Ferrand, Toward a database of novelistic topoi (vol. 2, pp. 324–345, on French literature from the Middle Ages to 1800); John Brenkman, Innovation: nihilism and the aesthetics of the novel (vol. 2, pp. 808–838). This valuable work also includes brief interpretations of major novels. The work originated at the Center for the Study of the Novel, Stanford University. – Highly recommended for all libraries. Princeton University Press, Princeton and Oxford (2006) vol. 1, X/1–916; vol. 2, X/1–950 (BL)

2143 Ursula Heukenkamp et al. (eds.), Deutschsprachige Lyriker des 20. Jahrhunderts This is not an anthology but a collection of seventy commissioned papers on individual German poets of the twentieth century, including R.M. Rilke, G. Benn, B. Brecht, I. Bachmann, P. Celan, and S. George. Several thematic contributions deal with Dadaism, the Vienna group, “concrete poetry”, German poetry in Rumania, and clandestine poetry written in former East Germany. The youngest poet dealt with is Raoul Schrott (b. 1964). Each contribution includes a bibliography of primary and secondary literature. The index lists not only the names of the poets, but also those of critics and reference personalities such as Ernst Bloch, C. Lévi-Strauss, S. Freud (three references only), A. Hitler, and (naturally) Jesus Christ; the reference poet most often referred to

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is Fr. Hölderlin (add: Plato, p. 585). – A fine study of the foremost German poetry published during the last one hundred years. Erich Schmidt Verlag, Berlin (2007) 1–787 (BL)

2144 Alois Weimer, Gebete der Dichter. Große Zeugnisse aus 12 Jahrhunderten The notion of prayer is here extended beyond petitionary prayer to include hymns and religious poetry. The author has extracted many gems from the vast corpus of German literature that began in the ninth century CE. M. Claudius’s “Evening Song” can be found together the “Psalm” of Paul Celan, to name but two items. The reviewer likes the collection, though he would have included more of Novalis. Patmos Verlag, Düsseldorf (2006) 1–304 (BL)

2145 Rainer Maria Rilke, Gesammelte Gedichte Religion figures prominently in the work of Rilke (1875–1926), one of Germany’s most influential and actually unrivalled poets, see esp. “Das Buch vom mönchischen Leben” (1899) and “Das Marienleben” (1912). The present edition does not have a commentary, but it includes a chronological table. This inexpensive paperback will place Rilke on the shelves of many young Germans – or so one would hope. Goldmann Verlag, München (2006) 1–765 (BL)

2146 Kurt Anglet, Kafka-Sequenzen The two volumes are entitled, respectively, “Kafka-Sequenzen zum Schloss. Die zweite Aufklärung” and “Kafka-Sequenzen zum Prozess. Die Aura vor dem Fall”. The author, a German Catholic specialist of fundamental theology, is interested in how historicalexistential analysis combines with Christian eschatology. He finds in Kafka’s work elements of such an analysis. Like many young theologians, Anglet discovers literature as a point to get theological reflection started (as was the case, a few generations ago, with H.U. von Balthasar). Kafka, the author paradoxically asserts, is a witness not for, but against his own time. Echter Verlag, Würzburg (2006) 1–290; 1–223 (BL)

2147 Gottfried W. Stix, Die gesuchte Mitte. Skizzen zur österreichischen Literatur- und Geistesgeschichte This is a collection of essays on various literary themes, all related to twentieth-century Austrian authors. The “quest for the centre” is perhaps best represented in the essay on Joseph Roth whose “Job” (i.e., Mendel Singer) finds it in the Catholic church. A similar quest can be seen in the work of Georg Trakl. – Unfortunately, the valuable volume is without an index. Böhlau Verlag, Wien (2006) 1–402

2148 Annemarie Pieper, Die Klugscheisser GmbH. Roman In this novel, written by a well-known Swiss philosopher and specialist on ethics, the female protagonist tells the story of her professional life as an independently established philosophical counseller who offers help with the search for happiness, human fulfillment, and the meaning of life. Only a philosopher can write this funny, provocative, thoughtful, and occasionally irreverent story. Schwabe Verlag, Basel (2006) 1–363 (BL)

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2149 Hermann Parzinger, Die frühen Völker Eurasiens. Vom Neolithikum bis zum Mittelalter Among the many early cultures of people living in Neolithic and later times between the Ural Mountains and the Pacific coast are the Scythians, the Cimmerians, the Huns, the Tungus, the Turcs, and the palaeo-Eskimos. Parzinger sketches what we know about these and many other people, esp. on the basis of archaeological research, during a period of six millennia. Unlike in the Middle East, the Neolithic period in northern Eurasia did not involve an agrarian revolution with fixed settlement; instead, culture there remained based on hunting and gathering for a long time. One of the many interesting details one can learn from this work is that specialists no longer attribute the domestication of animals to nomads; instead, farming cultures were largely responsible for the process. The domestication of horses took place around 3000 BCE and eventually, shortly after 1000 BCE, brought about the emergence of nomads on horseback (the Huns etc.), apparently linked to climatic changes ca. 850 BCE. Earlier, around 2000 BCE, began the emergence of strong social hierarchies, in part 5 linked to metallurgy. – This is an archaeological and historical manual that will quickly establish its reputation as a classic. C.H. Beck, München (2006) 1–1045 (BL)

2150 Rudolf Simek, Lexikon der germanischen Mythologie Originally published in 1984, but now thoroughly revised for this enlarged third edition, Simek’s book is a handy survey of what we know about “Germanic” mythology. Interesting entries deal with “Jenseitsreisen”, “Ortsnamen”, “Seherinnen”, and of course “Odin”, the most important deity of this mythological complex. While Simek in the earlier edition accepted Dumézilian structuralism, he now thinks that some of its (otherwise helpful) simplifications should be abandoned (as suggested by the work of Lotte Motz). It is to be hoped that the English edition (1993) will soon benefit from the revisions included in the present book. Kröners Taschenausgabe 368; Alfred Kröner Verlag, Stuttgart (2006) XVIII/1–573 (BL)

2151 Stephan Schlensog, Der Hinduismus The present book, written by the general secretary of the Tübingen-based Foundation for Global Ethics, is meant as a continuation of Hans Küng’s trilogy of substantial books on Christianity, Judaism, and Islam. In keeping with the format developed by Küng, the emphasis is on the historical reconstruction followed by perspectives on interreligious dialogue. Schlensog asserts that Hinduism does indeed contribute to the project of forming a global ethic, especially through its remarkable tradition of social solidarity and non-violence. Piper Verlag, München (2006) 1–540 (BL)

2152 Michael von Brück, Ewiges Leben oder Wiedergeburt? Sterben, Tod und Jenseitshoffnung in europäischen und asiatischen Kulturen The well-known publicist and academic teacher of Eastern religions (University of Munich, Germany) seeks to explain, in meditative fashion, the differences between Eastern and Western traditions about the survival of death and the recurrent manifestation of life. According to Brück, we should give up to think in exclusive terms, opposing, in simplistic fashion, East and West. The East has its own, invaluable message from which Western Man can, and indeed should, learn. Verlag Herder, Freiburg (2007) 1–318 (BL)

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2153 Peter G. Riddell et al. (eds.), Angels and Demons: Perspectives and Practice in Diverse Religious Traditions The thirteen papers included in this collective volumes deal with demons in traditional African religion and African Pentecostalism, Christian charismatics and the devil (and the practice of exorcism), varieties of beliefs in spirits and heroes in Hinduism, Islam, folk Islam, and modern Western pop culture. The authors of the papers are associated with, or were invited by, the Tyndale Fellowship of Britain. – A well-informed collection of essays. Intervarsity Press/Apollos, Nottingham (2007) 1–277

Christianity General 2154 Manfred Heim, Kirchengeschichte in Daten This chronology starts with the birth of Christ (ca. 7–4 BCE) and ends with the pontificate of Pope Benedict XVI. Although the focus is on the Catholic church, Protestant dates are in evidence throughout this pocket book that invites browsing. Becksche Reihe; Verlag C.H. Beck, München (2006) 1–192 (BL)

2155 Bernd Moeller (ed.), Ökumenische Kirchengeschichte. Band 1: Von den Anfängen bis zum Mittelalter This is the first instalment of a manual of church history, written by Catholic and Protestant specialists in Germany. The idea dates from the 1960s, the first edition appeared in the 1970s, and now it was time to do a thoroughly revised new edition. Not much has been left of the earlier text, though a number of valuable texts by B. Kötting have been retained. Martin Ebner, Christoph Markschies, Alfred Schindler, and Wilfried Hartmann have contributed new material to the present volume that tells the story up to the eleventh century. Wissenschaftliche Buchgesellschaft, Darmstadt (2006) 1–272

2156 Christian Danz (ed.), Grosse Theologen Fifteen major Christian theologians of all periods are here presented by specialists: Origen, Gregory of Nyssa, Augustine (W. Geerlings), Anselm of Canterbury, Thomas Aquinas, William of Ockham, Martin Luther (A. Beutel), John Calvin, Cornelius Jansenius, Fr. Schleiermacher, Romano Gurdini, R. Bultmann, Karl Barth, K. Rahner, and Paul Tillich (G. Wenz). Each contribution is accompanied by a bibliography of primary and secondary literature. The editor introduces the volume with a sketch of the history of Christian theology. Wissenschaftliche Buchgesellschaft, Darmstadt (2006) 1–296 (BL)

2157 Michael Angold (ed.), Eastern Christianity Twenty-four essays present the history of Eastern Christianity from the year 1000 to the present day. Typical contributions are: (1) The Ecumenical patriarchate: M. Arnold (professor emeritus, Edinburgh, a noted Byzantinist), Byzantium and the West, 12004–1500; Sh. Gerstel et al., The culture of lay piety in medieval Byzantium 1054–1453; P. Kitromilidis, The legacy of the French Revolution: Orthodoxy and nationalism; (2) The Russian Church: S. Rock, Russian piety and Orthodox culture 1380–1598; (3) Eastern Christianities: S.P. Cowe, The Armenians in the Era of the crusades, 1050–1350; A. O’Mahoney, Coptic Christianity in modern Egypt; (4) The modern world: S. Hackel,

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Diaspora problems of the Russian emigration. As can be seen from this selection, there is much emphasis on the cultural history. There is a fine preface by the Archbishop Rowan Williams, but no general introduction. All articles have notes. The book includes a long bibliography and an index. – For all historical libraries. The Cambridge History of Christianity; Cambridge University Press, Cambridge (2006) XX/1–722 (BL)

2158 Anne-Madeleine Plum, Adoratio Crucis in Ritus und Gesang. Die Verehrung des Kreuzes in liturgischer Feier und in zehn exemplarischen Passionsliedern The last comprehensive study of Christian festal worship was published almost a century ago (K. Kellner, Heortologie, Freiburg 1911). For recent research, one has to consult the encyclopedias and, of course, recent monographs such as the present book. This Mainz dissertation studies the history, and especially the beginnings, of the liturgical veneration of the cross, for which Egeria’s late fourth-century travel account is the earliest source. In Roman liturgy, the veneration rite is first attested for Good Friday in Ordo Romanus 23, a text written in the early eighth century CE. Plum tells the complete story, from early-Christian beginnings up to recent liturgical reforms, with full documentation. – Unfortunately, this most valuable scholarly resource lacks an index. Pietas Liturgica 17; A. Francke Verlag, Tübingen (2006) 1–448 (BL)

2159 Dirk Westerkamp, Via negativa. Sprache und Methode der negativen Theologie The “negative way”, generally associated with mysticism, is a kind of theology that emphasizes the unknowability of God. The present book consists of a series of historical and systematic essays on this tradition. These deal with Dionysus Areopagita, Maimonides, medieval thought (Albert the Great, Thomas Aquinas, Master Eckart, Nicholas of Cues), Renaissance theology, and recent philosophy (including K. Jaspers and E. Lévinas). Wilhelm Fink Verlag, München (2006) 1–300

2160 Karl Baier (ed.), Handbuch Spiritualität. Zugänge – Traditionen – interreligiöse Prozesse Rather than being a systematically organized manual (as the title suggests), this is a collection of essays on mysticism and assorted trends and schools of spirituality, especially elite spirituality, from Plato and early Christian monasticism to Yoga and Zen. Regrettably, no general theory of spirituality is offered or even attempted. Wissenschaftliche Buchgesellschaft, Darmstadt (2006) 1–368

2161 Albert Gerhards et al., Einführung in die Liturgiewissenschaft The three essential chapters of this introduction to liturgical studies (for students of Catholic theology) are on the history of liturgical research, the history of the Roman liturgy, and the theology of liturgy. There is little connection with ritual studies or the cultural-historical approach to worship. (Missing is a more complete list of abbreviations.) Wissenschaftliche Buchgesellschaft, Darmstadt (2006) 1–256

2162 Liz Carmichael, Friendship: Interpreting Christian Love Friendship is a minor subject of the Bible, but a major one of classical authors. Yet it was used by the church fathers to interpret the NT message of the love of one’s neighbor. This charming book traces the history of Christian friendship from the church

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fathers and medieval theologians to the Reformers and modern times, and even includes feminist notions. T & T Clark International, London (2004) VI/1–250

Antiquity: general ★ sources 2163 Panayiotis Tzamalikos, Origen: Philosophy of History and Eschatology This is a sequel to the author’s book “Origen: Cosmology and Ontology of Time” (Brill: Leiden, 2006). The two books constitute a major re-interpretation of the philosophy and theology of Origen. He is taken to be an original and independent thinker whose thought frequently clashes with Platonic thought. Major chapters of the present book discuss history and the incarnation of Christ, prophecy and history, the concept of kairos, eternal life, eternal death, and universal perfection. Supplements to Vigiliae Christianae 85; Brill, Leiden (2007) XVII/1–498

2164 Ramsay MacMullen, Voting about God in Early Church Councils Between 253 CE (synod of Carthage) and 553 CE (synod of Constantinople) a total number of 255 councils or ecclesiastical conferences can be listed, and most of them discussed, and decided about, doctrinal and disciplinary matters of what became the catholic church. MacMullen identifies five shaping elements in the process of decision making: a democratic, a cognitive, a supernaturalist, and a violent element. The present book explains how these factors interacted to produce a Church that shifted from a democratic to a hierarchical community – one led by strong leaders rather than egalitarian bishops. – An important contribution to understanding doctrinal development in early Christianity. Yale University Press, London (2006) IX/1–170

2165 Timothy Venning, A Chronology of the Byzantine Empire The history of the Byzantine East is frequently neglected by historians due to the paucity of sources translated into modern languages, and thus has become a field almost exclusively for specialists. This situation seems to change, and one of the signs of change is the present volume. It is organized as a chronological digest of facts and names, from ca. 274 CE (birth of Constantine the Great) to 1502 (death of Andrew Palaeologus, the last to claim the Byzantine throne). Bibliographies, lists of primary and secondary sources, maps, indexes, and lists of sovereigns, emperors, caliphs, sultans, etc., greatly enhances the value of this encyclopedic resource. Palgrave Macmillan, Basingstoke (2006) XXV/1–817 (BL)

2166 Silke Trzcionka, Magic and the Supernatural in Fourth-Century Syria Love magic, apotropaic rituals (and amulets such as the Jewish mezuzah), healing and exorcistic rituals and, as the author calls it: supernatural sabotage all figure prominently in the church fathers (esp. John Chrysostom, Theodoret and Jerome), as they do in pagan authors. The author of the present book surveys all about magic that can be learned from the relevant ancient sources, and we learn much about specific applications of magic means, for instance in the hippodrome. The book, a thesis submitted to the university of Adelaide, is to be commended for its successful attempt to ignore modern distinctions between magic and religion. Routledge, London (2007) XI/1–220 (BL)

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2167 Fergus Millar, A Greek Roman Empire: Power and Belief under Theodosius II, 408–450 While during the first half of the fifth century Roman rule in the Western Mediterranean collapsed due to foreign invasion, the Eastern Roman Empire of Constantinople flourished under its able Christian emperor. As Fergus Millar shows, Theodosius sought to promote the unity of the church by getting involved with debated doctrinal questions and calling two major ecclesiastical councils at Ephesus (431 and 449). Historians will find the appended guide to the proceedings of the fifth-century councils most helpful. – A great work of historical erudition. University of California Press, Berkeley (2006) XXVI/1–279 (BL)

2168 Stephen J. Schoemaker, Ancient Traditions of the Virgin Mary’s Dormition and Assumption Traditions about Mary’s death or, as the legends have it, dormition, first appear in the fifth century CE, in various forms. The present book argues, quite persuasively, that: (1) the various traditions apparently sprang up independently; they cannot be traced to a common source; (2) the tradition is most likely much earlier than the fifth century; the third century is a good guess; (3) the dormition traditions apparently emerged in contact with Gnostic traditions of which they have conserved a number of traces. Schoemaker offers translations of the major sources he studies – all very hard to come by and none of them easily accessible in translation. This is a masterful study, and the author is to be congratulated on his achievement. Oxford Early Christian Studies; Oxford University Press, Oxford (2002) XVI/1–460 (BL)

2169 Peter Schreiner, Konstantinopel. Geschichte und Archäologie Schreiner, emeritus professor of Byzantine Studies at the University of Cologne, Germany, sketches the history, topography, economic and cultural life (from brothel to monastery) of the city of Byzantium from ca. 300 to 1500 CE. Bibliography and index make this a valuable survey for student and scholar alike. C.H. Beck Wissen; Verlag C.H. Beck, München (2007) 1–128 (BL)

2170 Peter Guyot et al. (eds.), Das frühe Christentum bis zum Ende der Verfolgungen These two books (here bound together as one heavy, though well-produced volume) offer a bilingual – Greek/Latin and German – anthology of ancient sources documenting Christian history from the New Testament to the early fourth century CE, with the focus on Christianity’s clash with the pagan state and the “ten” persecutions. Lactancius, Tertullian, the Historia Augusta, Justin, Epictetus, Origen, and many other authors and ancient texts are here brought together. The texts are arranged thematically under the following headings: persecutions, first steps toward reconciliation with the pagan state, social and moral attitudes of the Christians, and pagan reproaches. Each ancient text is briefly introduced and carefully annotated. This is a unique scholarly resource, a most valuable addition to standard manuals of ecclesiastical and ancient history. – For all theological and historical research libraries. Wissenschaftliche Buchgesellschaft, Darmstadt (2006) XII/1–516; XII/1–412 (BL)

2171 Clayton N. Jefford, The Apostolic Fathers and the New Testament This is a theological study of the apostolic fathers (Polycarp, Didache, letters of Ignatius, etc.), based on the contention that the cultural and religious world that shaped the New Testament is the same that shaped the corpus of the Apostolic Fathers. Hendrickson Publishers/Alban Books, Peabody, Mass. (2006) XII/1–267

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✩ 2172 Michael W. Holmes, The Apostolic Fathers in English. Third Edition In this third edition of his well-known English translation of 1 and 2 Clements, the letters of Ignatius, the fragments of Papias (etc.), the Greek text has been omitted (regrettably), but the English text has been thoroughly revised for accuracy and contemporary English style (including some nods to “inclusive language”). – An important scholarly resource. Baker Akademic, Grand Rapids, Mich. (2006) 1–335 (BL)

2173 Eusebius, The Church History. Translation and Commentary by Paul L. Maier This is the paperback edition of Maier’s 1999 new annotated translation of Eusebius’s famous manual of ecclesiastical history, compiled in the early fourth century CE. Dates are helpfully printed in the margin, and indexes of persons and subjects are supplied. – A standard resource for students and scholars. Kregel Publications, Grand Rapids, Mich. (2007) 1–367 (BL)

2174 Augustinus, De libero arbitrio – Der freie Wille. Zweisprachige Ausgabe Although there are two German translations of this text (C.J. Perl and W. Thimme), there is room for another one, which forms part of the rapidly developing bilingual edition published by Schöningh. The translator, J. Brachtendorf, has also contributed a long introduction (pp. 7–69). According to the translator (who is a professional historian of philosophy), Augustine is not a determinist here; instead, he seems to promote a “libertarian” view according to which there is real free will. The present edition will serve German readers as a standard scholarly resource. Augustinus Opera – Werke; Ferdinand Schöningh, Paderborn (2006) 1–330 (BL)

2175 Jean-Marc Prieur, Das Kreuz in der christlichen Literatur der Antike This bilingual – Greek/Latin/Coptic and German – anthology offers a generous selection of texts, from the Didache and the Barnabas letter to Origen, Cyprian, and Lactantius in the early fourth century CE on the cross of Christ. All texts are annotated, and there are a few fine surprises such as text no. 166 (Physiologus). It is good to have this widely scattered material collected in one volume, prefaced by the editor’s introductory study. And, not to forget: the volume has an excellent subject index. Traditio Christiana 14; Peter Lang Verlag, Bern (2006) XLIX/1–233 (BL)

Middle Ages: general ★ themes ★ sources 2176 Norbert Brox et al. (eds.), Die Geschichte des Christentums: Mittelalter. 3 volumes There is no recent and comprehensive history of Christianity in English. The French were the first to device such a history, in multi-authored volumes, and the Germans, who participated in the project, translated and revised the complete set. The three volumes made available in the form of inexpensive paperback format cover the period from 642 to 1449, corresponding to a “short” idea of what constitutes the medieval period. They were originally published in the early 1990s, and have not been updated for the present edition. The period around 1990, dominated by scholars such as Gilbert Dagron, André Vauchez and Pierre Riché, will be remembered as a great period of French historiography. Libraries that do not have the original French or German publication should make sure to purchase these inexpensive but most valuable volumes. Verlag Herder, Freiburg (2007) XVIII/1–982; XL/1–968; XX/1–912 (BL)

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2177 Wim Blockmans et al., Introduction to Medieval Europe, 300–1550 Originally written by W. Blockmans and P. Hoppenbrouwers in Dutch and published in Amsterdam in 2002, this splendid textbook covers almost everything one would expect a survey of medieval history, especially cultural history, to cover. (Almost everything: let me explain that Spain should perhaps have received somewhat more space.) Chapters 4, 8, 12 and 15 deal specifically with religion. Reccommended to students as a textbook, and to scholars as a good source of recent bibliography. Routledge, London (2007) XIV/1–372 (BL)

2178 Matthias Meinhardt et al. (eds.), Mittelalter Designed as a textbook for students of medieval history, this collective volume deals with selected aspects of the history and culture of medieval Europe and its research, with special emphasis on German debates. Four short chapters supplement the text by discussing more technical aspects of research and interpretation: debates about periodization; social-science approaches to understanding medieval history; medieval remains: a guided tour of Halle, Germany; archival work: visiting the state archive of Magdeburg, Germany. – The volume will be of great help for students and non-specialists, though religion and the history of mentalities gets less attention than it actually deserves. “Mysticism”, a term not included in the subject index, also deserves a page or two. Oldenbourg Geschichte Lehrbuch; R. Oldenbourg Verlag, München (2007) 1–472

2179 Franz Neiske, Europa im frühen Mittelalter. Eine Kultur- und Mentalitätsgeschichte The author, known for his research on monasticism and the commemoration of the dead (see also the present book, pp. 106–116), here offers a sketch of the culture and mentality of the early Middle Ages. Social structure, political authority, notions and perceptions of the self (including emotional expressions, religious sentiments), community life, the perception of nature and the sense of space are all dealt with in elegant German prose. Illustrations and plates supplement the text, as do notes and a bibliography. – The book completes a series of three studies that covers the Middle Ages; the other two volumes are by P. Dinzelbacher and J. Grabmayer. A supplementary volume on late antiquity (P. Dinzelbacher and W. Heinz) is scheduled to appear later. Primus Verlag/Wissenschaftliche Buchgesellschaft, Darmstadt (2007) 1–207

2180 Roland Pauler, Leben im Mittelalter. Ein Lexikon Although primarily meant for popular reading, this is nevertheless a well-informed little dictionary of medieval life. All the articles – short entries interspersed with longer essays on more general subjects such as “society and rank” or “religion and belief ”, are by the same author who writes with a literary flair (and one can imagine that the historical novel he promises in the preface will some day become available and successful). What scholars sorely miss are notes and topical bibliographies, though in some cases the general bibliography may be a substitute. Notes would no doubt have taken up as much space as the running text – but this is what scholars delight in. – Recommended reading for all cultural historians. Primus Verlag/Wissenschaftliche Buchgesellschaft, Darmstadt (2007) 1–224 (BL)

2181 Peter Lock, The Routledge Companion to the Crusades This is a most helpful book that one wishes to see in the hands of every student and scholar who studies the crusades, for here one finds: a chronological outline of early pilgrimages to the Holy Land (starting from the 160s CE) and the crusades proper (including what happened later, up until 1798); a narrative outline of the crusades (11th to 15th centuries); a biographical dictionary listing the crusaders (including some preachers such as Bernard of Clairvaux); a guide to literature about the crusades;

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biographies of these historians; a survey of crusader states; thematically arranged bibliographies; genealogical tables. The book also includes maps and an index. – For all history libraries. Routledge, London (2006) X/1–527 (BL)

2182 Gerhard Köbler, Historisches Lexikon der deutschen Länder. Die deutschen Territorien vom Mittelalter bis zur Gegenwart German lands – defined as territories whose inhabitants are predominantly Germanspeaking (i.e., Germany, Alsace, Switzerland, and Austria) – are here historically described in thousands of short entries, complete with bibliographical references. Territories formerly under ecclesiastical control are all listed and commented on (see such entries as Metz and Paderborn). This major tool of historical research was first published in 1988 and is here presented in a thoroughly revised, expanded, and updated version. No historical library can do without it. – The publisher offers the well-produced, cloth-bound volume for a bargain price. Verlag C.H. Beck, München (2007) XXXIII/1–976

2183 Johan Huizinga, Herbst des Mittelalters Written between 1910 and 1919, and first published in 1919, the Dutch historian’s extended survey of cultural and religious life in the Netherlands, Burgundy, and France during the fourteenth and fifteenth centuries has become a classic that merits reading and re-reading. The present German translation follows the text established by Kurt Köster in 1965, but the entire book has been reset. In their new preface, Barbara Welzel and Birgit Franke point out where current research moves beyond Huizinga – in transcending the (imagined, but generally blurred) distinction between the mentalities of the lower and the upper classes. Huizinga’s study is rightly famous for its accumulation of significant detail, its inclusion of visual sources, and its literary merit. – A masterpiece of historiography by the author of another classic, “Homo ludens”. Kröners Taschenausgabe 204; Verlag Alfred Kröner, Stuttgart (2006) XXV/1–565 (BL)

✩ 2184 Sabine Buttinger, Hinter Klostermauern. Alltag im mittelalterlichen Kloster Starting with the distinction between the monastic “rule” (regula) and the “custom” (consuetudo), the author takes the reader on a guided tour of medieval monasticism. Every reader will be enlightened, including the professional medievalist who will treasure the quotations (all in German translation), the notes, and the bibliography (but, regrettably, no index). This is an excellent, semi-popular resource on medieval everyday life in the monastery. Primus Verlag/Wissenschaftliche Buchgesellschaft, Darmstadt (2007) 1–160 (BL)

2185 Jacques Le Goff, Franz von Assisi This is not actually a monograph on Francis of Assisi, though the four papers united in the present book come close to being one. The first paper, very short, comments on the demographic explosion of ca. 1200; the second one discusses the sources available on the life of the saint; the third, slightly more technical than the others, deals with the vocabulary denoting social classes; the fourth paper, finally, sets the early Franciscan movement into its cultural context of the thirteenth century. The book includes notes and bibliographies. Klett-Cotta, Stuttgart (2006) 1–262 (BL)

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2186 Dieter Blume et al. (eds.), Elisabeth von Thüringen – eine europäische Heilige. Bd. 1: Katalog; Bd. 2: Aufsätze Elizabeth of Hungary (1207–1231, also known as E. of Thuringia), born 800 years ago, is commemorated in a major exhibition shown in Eisenach, Germany. The catalogue and accompanying volume of scholarly essays explain the many items shown – from fragments of pottery found in excavations to textiles to reliquaries and books – and comment on medieval saints, history, and canonization. The beautiful thirteenth-century reliquary, housed in Marburg’s medieval church of St. Elisabeth, is discussed by B. Reudenbach and R. Amedick in vol. 2, pp. 193–214. – This major scholarly resource on both a saint and medieval ecclesiastical life in general consists of two heavy, beautifully produced tomes of lasting value. Michael Imhof Verlag, Petersberg (2007) 1–623; 1–624 (BL)

2187 Mike Aquilina et al., Der Heilige Gral. Ein Mythos wird entschlüsselt A popular but serious (and non-sensational) book on the medieval Grail legends, here understood as stories that ultimately point to the existential dimension the Eucharist had for the story-tellers and their social world. The reader learns much about Lancelot and Chaucer, but not about dubious novels such as “The Da Vinci Code”. Gütersloher Verlagshaus, Gütersloh (2007) 1–222 (BL)

2188 Andres Laubinger et al. (eds.), Text – Bild – Schrift. Vermittlung von Information im Mittelalter While one may lament the use of the term “information” in the subtitle of this collective volume, readers will quickly understand that the contributions deal with a variety of media of communication, including coins, letters, and frescoes with recognizable propagandistic intention. J. Herold’s paper on medieval letters is particularly worthy of note, for it shows that some letters have little if any content (and thus reveal the intention of communication rather than information). Herold also discusses some original Latin letters dating from the first and second centuries CE and sketches mediatheoretical perspectives that help understand the “letter” as a medium. Mittelalterstudien 14; Wilhelm Fink Verlag, München (2007) 1–205 (BL)

2189 Richard Newhauser (ed.), The Seven Deadly Sins: From Communities to Individuals Ever since the 1980s has Newhauser, professor at Trinity University in San Antonio, Texas, written about the vices and deadly sins in the medieval imagination. The present volume is the outcome of an international seminar on this subject that met, under Newhauser’s presidency, in 2004. The twelve papers included in the volume range from medieval debates about the sexuality of Jesus ( J. Kitchen) to the seven deadly sins in Spanish baroque theater (with Turks, Jews, and Lutherans representing the vices; H. Kallendorf ) to a comparative study of Freud and Dante (Th. Parisi), and much in between to fill the spaces. A fascinating paper, by V.S. Benfell, explores and seeks to explain Dante’s mixing of the beatitudes (Sermon on the Mount) with the seven deadly sins. This volume is as entertaining as it is illuminating. Studies in Medieval and Reformation Traditions 123; Brill, Leiden (2007) XII/1–308 (BL)

2190 Uta Kleine, Gesta, Fama, Scripta. Rheinische Mirakel des Hochmittelalters zwischen Geschichtsdeutung, Erzählung und sozialer Praxis Miracles, especially healings, figure prominently in the lore of the archdiocese of Cologne, Germany, during the high Middle Ages. The present study, submitted to the University of Hagen (an academic institution that offers courses by correspondence), focuses on two aspects: the enormous socially integrative, community-building power of posthu-

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mous miracles associated with a local saint, and the theological and learned transformation of the “raw”, and to us inaccessible miracle accounts as these were written down by the clerical elite. The book includes an index of persons and places but, regrettably, not of the subjects so ably discussed and analysed by a truly learned author. (P. 262: A minor correction: sacred images were quite common even before the late Middle Ages.) Beiträge zur Hagiographie 7; Franz Steiner Verlag, Wiesbaden (2007) XV/1–481 (BL)

2191 Tobias A. Kemper, Die Kreuzigung Christi. Motivgeschichtliche Studien zu lateinischen und deutschen Passionstraktaten des Spätmittelalters While mainly dealing with Latin and German textual sources relevant for the study of devotion to the suffering of Christ, the author includes surveys on medieval devotion to the cross more generally, highlighting how Bernard of Clairvaux and the Franciscans promotes this type of piety. Among the subjects treated are the words spoken by Christ on the cross and motifs such as the thirst of Christ and the spear with which the side of Christ was pierced (not after, but before Christ’s death, according to the apocryphal gospel of Nicodemus). The earlier study of the same subject, by James Marrow (1979), is considerably enlarged by the consideration of a wider range of sources. The author could profit from the new (1997) edition of John of Caulibus’s “Meditationes vitae Christi”. – A fine contribution to a major subject in the history of Christian piety. Max Niemeyer Verlag, Tübingen (2006) XI/1–563 (BL)

2192 Carolyn Muessig et al. (eds.), Envisaging Heaven in the Middle Ages When I wrote “Heaven: A History” (1988) I knew that my co-author Colleen McDannell and I were doing just a first exploration of a vast territory, and it is good to see that after the first attempt of a synthesis detailed studies refine the initial analysis by bringing in new material and, occasionally, new perspectives. The sixteen contributions by fifteen scholars, including Peter Dronke and Beverley Kienzle, offer a wider variety of fresh perspectives, not only on Dante’s Paradiso (canto 28, analyzed by R. Kirkpatrick), but also on how heaven was put on the stage in medieval drama (Peter Meredith) and spoken of in sermons (C. Muessig on Jacques de Vitry). The two editors C. Muessig and A. Putter have supplied a valuable introductory survey of recent studies of medieval heavenly beliefs. – A fine volume of specialized studies on a subject generally neglected by theologians. Routledge Studies in medieval Religion and Culture 6; Routledge, London (2007) XIII/1–258 (BL)

2193 Jacques Le Goff et al., Die Geschichte des Körpers im Mittelalter The title of this book promises more than is delivered, because the present book is not a comprehensive treatise on “the history of the human body” in medieval times. Instead, the two authors – a medievalist and a journalist (Nicolas Truong) – offer a series of short, essay-like sketches on a few relevant aspects such as asceticism, illness and medicine, the human body as microcosm, and the body as a metaphor for society in political rhetoric. The book includes notes and a bibliography, but an index is missing. Klett-Cotta, Stuttgart (2007) 1–224 (BL)

2194 Kristin Marek et al. (eds.), Bild und Körper im Mittelalter The human body has been a focus of cultural history for some years now, and here is another collective volume on the subject, reflecting the work of a graduate college located at the Hochschule für Gestaltung in Karlsruhe, Germany. Biblical themes, as reflected in medieval art, form the focus of several of the papers. Silke Tammen comments perceptively on the gaze at the sacred wounds of Christ, essentially as depicted in an early thirteenth-century Prague illuminated manuscript; Jacqueline Jung offers a

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study of the Wise and the Foolish Virgins of Magdeburg Cathedral (in English) – to name just two fine examples. This is a fine collection of illustrated research papers, though one must lament the fact that the book lacks an index. Wilhelm Fink Verlag, München (2006) 1–350 (BL)

2195 Peter Dinzelbacher, Körper und Frömmigkeit in der mittelalterlichen Mentalitätsgeschichte This series of thirteen well-documented research papers (all previously published, but revised for the collection) attests, once more, to the vitality and intelligence of one of the foremost medievalists writing in German. Unlike the established “mainstream” of the discipline, Dinzelbacher demonstrates that the psychohistorical approach is both necessary and fruitful – see esp. the papers entitled “The psychohistory of mystical union” and “Psychohistory from the perspective of the historian”. Other papers deal with the “mystical maypole”, the blood of Christ in medieval lore, false saints, time in the urban mentality, and stigmata. The opening chapter explains how medieval piety manifests itself in the human body. Verlag Ferdinand Schöningh, Paderborn (2007) 1–347 (BL)

2196 Jean-Luc Deuffic (ed.), Reliques et sainteté dans l’espace medieval The twenty-eight papers (of which only a minority are in languages other than French – Italian, Spanish, English, and German) explore the theme of relics which has become a quite fruitful area of research in recent years, especially in Germany and France, for cultural historians and art historians. One of the contributions is almost of booklength: J.-L. Deuffic, L’exode des corps saints hors de Bretagne: des reliques au culte liturgique (pp. 355–423), a paper on the “translatio” of relics from Brittany to other places, notably Paris, in the tenth century. These “translations” were made to avoid the desecration or destruction of the relics by Norman invaders. Another noteworthy paper is by J. Wortley who comments on the first relics (of apostolic saints Andrew, Timothy, and Luke) imported to Constantinople in the fourth century. – The valuable book includes an index of the saints whose relics are discussed in the publication. (Available from: Pecia, 4 Jacques Duclos/boîte 451, F-93200 Saint-Denis, France.) Pecia. Ressources en médiévistique 8–11; Saint-Denis (2006) 1–656 (BL)

2197 Petra Jahnke, Ein heilbringender Schatz. Reliquienverehrung am Halberstädter Dom im Mittelalter The medieval cathedral of Halberstadt, neglected during the forty years of the communist régime in East Germany, now enjoys support from the German state department of historic monuments. Its medieval treasury, still largely intact, also receives the attention of restorers and art historians. Jahnke, who between 1997 and 2003 served as a custodian of the cathedral’s treasures, now offers a comprehensive annotated catalogue of the many relics and reliquaries included in this treasure. A substantial part of these relics came from Constantinople in the early thirteenth century, brought by Bishop Konrad von Krosigk who participated in the Fourth Crusade. Written by an expert researcher, this catalogue is a major reference tool for all future work on medieval relics and reliquaries. Regrettably, the author did not benefit from a re-interpretation, suggested by G. Toussaint, of the some of the objects here discussed. The book also lacks an index. Deutscher Kunstverlag, München (2006) 1–323 (BL)

2198 Caroline Walker Bynum, Wonderful Blood: Theology and Practice in Late Medieval Northern Germany and Beyond The “long fifteenth century” (ca. 1370 to 1520), in part because of the good (though very dispersed) sources available to the historian, has become the focus of much recent

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research on what used to be called the autumn of the middle ages (Huizinga’s book, in the 1996 translation, is included in the bibliography). Devotion to the blood of Christ was then at its peak, blood relics attracted masses of pilgrims, but also invited critical theological comment. Of particular interest is the chapter on the aporia of sacrifice in late-medieval theology. As the author points out, some theologians made an effort to play down the “bloody” aspect of sacrifice, placing the emphasis on the offering rather than the killing of the victim (which is also the Old Testament meaning of sacrifice, contrary to what is said on p. 234). – This is a most valuable contribution to the understanding of late-medieval piety and theology in all of its manifestations. University of Pennsylvania Press, Philadelphia (2007) XIX/1–402 (BL)

2199 Christoph Stiegemann et al. (ed.), Schatzkunst am Aufgang der Romanik: Der Paderborner Dom-Tragaltar und sein Umkreis Roger, monk of Helmarshausen in the early twelfth century, is often said to have been the master of a monastic workshop that produced valuable objects such as two portable altars on display in the Diocesan Museum of Paderborn, Germany, here illustrated on pp. 286–299. Documentary research, a careful scrutiny of the objects, and much discussion among art historians has led to the conclusion that the involvement of Roger in the production of these objects is questionable and should not be asserted with confidence. On the positive side one can note that the objects in question (and much collateral material) is here duly presented. J. Wolters has contributed a German translation of a Byzantine treatise on goldsmithry, dating from the eleventh century (pp. 259–283). – Lavishly illustrated, this is a most valuable resource on medieval art. Hirmer Verlag, München (2006) 1–344 (BL)

2200 Helmar Härtel, Geschrieben und gemalt. Gelehrte Bücher aus Frauenhand Subtitled “a convent library of Benedictine nuns from twelfth-century Saxony” (i.e., from Lamspringe), the present book is the catalogue of an exhibition shown in the famous library of Wolfenbüttel, Germany, in 2006/07, where the manuscripts are now kept. The many plates, mostly in colour, and the detailed catalogue make this an important work on medieval book culture. Herzog August Bibliothek, Wolfenbüttel (2006) 1–112

2201 Sarah Khan, Diversa diversis. Mittelalterliche Standespredigten und ihre Visualisierung This is a thorough analysis of a late medieval codex written in Salzburg and now belonging to the Austrian National Library in Vienna (Codex Vindebonensis 5393). The most interesting feature of this manuscript is its treatise on memnonics, here offered (though not translated) in transcription (pp. 13–20 = fol. 328–329, 339, 340). The substance of the present book is the elucidation of the illustrations that depict the figures of monk, king, soldier, bathing-man, Ethiopian, monster, Christ, cleric, nun, and virgin – all meant as mnemonic figures for the preacher who, by remembering the way they are rendered (with attributes, etc.), will be able to preach to diverse categories of people. – An important book on the medieval art of memorizing. Picture et Polesis 20; Böhlau Verlag, Köln (2007) IX/1–490, plates (BL)

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2202 Eadmer of Canterbury, Lives and Miracles of Saints Oda, Dunstan, and Oswald Eadmer (ca. 1060–ca. 1130), confidant and secretary of Saint Anselm of Canterbury, was the most important historian and biographer of his time, is mostly known for his “Life of Anselm”. Some of his other work, often neglected, is here made available in an excellent bilingual critical edition. Miraculous healings figure prominently in these lives, one example being the healing power of the cup out of which Oswald used to drink (p. 310ff.). Earlier editions (e.g. the Oswald vita in Patrologia Latina 159, 761–786) should no longer be used. – Essential for all medievalists. Oxford Medieval Texts; Oxford University Press, Oxford (2006) CXXXIV/1–333 (BL)

2203 Roberta Anderson et al. (eds.), Medieval Religion: A Sourcebook Selections from medieval sources, all taken from standard English translations (but often hard to find), are here collected and systematically arranged under the following headings: saints, monks and nuns, the hierarchical church, pilgrimage, magic and heresy, devotion and the sacraments, theology, mysticism, the eastern church, and Judaism and Islam. Each section is followed by a brief topical bibliography. I would advise the editors to add, in a second edition, a section on heaven and hell (the Divina Commedia is absent from the anthology, only a few lines from the Vita Nuova are included in the section on pilgrimage). Nevertheless, this is a book worth having, a wonderful resource for students and scholars. Routledge, London (2007) XI/1–287 (BL)

2204 Heinrich Seuse, Stundenbuch der Weisheit Henry Suso’s “Horologium sapientiae” (1333/34) has received a critical edition in 1977, but was never translated into German. To make up for this, Sadra Fenten offers an annotated translation. Specialists will use it in conjunction with Edm. Colledge’s English translation (Wisdom’s Watch upon the Hours, Washington 1994). The book includes two introductions: one by the translator and one by Alois M. Haas, a well-known specialist on the history of medieval mysticism. – Unfortunately, the book lacks an index. Königshausen & Neumann, Würzburg (2007) XXIII/1–228 (BL)

Modern Times: 16th–19th centuries ★ sources 2205 Kaspar von Greyerz, Religion et culture. Europe 1500–1800 Originally published in German (2000), this long essay on religion in European culture stays with the notion that “popular culture” (though rarely to be clearly distinguished from elite culture) may serve as a meaningful notion in the study of European Christianity. The author organizes his material under three headings: reform and renewal; the integrated, the elect, and the rejected; fragmentation of religiosity. The third part includes a well-documented survey of recent responses by historians to Max Weber’s theory that modern capitalism rests on the spirit of Calvinism. Editions du Cerf, Paris (2006) 1–372

2206 Michael Pammer (ed.), 1750–1900 Unlike earlier volumes of the series, the present one represents the collaborative effort of fourteen authors each of whom has contributed one or several sections to this “manual of religious history of German lands”. The general approach is that of cultural history rather than that of the history of events or personalities. Accordingly, the book is organized as a series of six sections entitled: milieus, media of the transmission (including music), the transcendent world (God, angels, heaven, hell, etc., by A. Holzem and J. Kröhn), space and time (with a good survey of the annual liturgical cycle, by

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D.-R. Moser), clergy and institutions, ritual and ethical practice (worship, sexual ethics, charities). Printed on glossy paper, the book includes illustrations and plates, some in color. In the interest of offering solid information and documentation (complete with notes, bibliography and index), no attempt is made to offer a general interpretation. – A work likely to be frequently used by both students and scholars. Peter Dinzelbacher (ed.), Handbuch der Religionsgeschichte im deutschsprachigen Raum; volume 5; Schöningh, Paderborn (2007) 1–631 (BL)

2207 Silke Kröger, Armenfürsorge und Wohlfahrtspflege im frühneuzeitlichen Regensburg This long book, a University of Regensburg thesis, documents the care for the poor and elderly in early-modern Regensburg (1523–1802), highlighting the contributions of both the city council and ecclesiastical institutions. The story is complicated by the fact that in 1542, the city adopted Lutheranism, while in the seventeenth century the “Spital”, the hospice for the poor, returned to Catholicism. A valuable historical study. Verlag Friedrich Pustet, Regensburg (2006) 1–1015

2208 Gerlind Schwöbel, Sehnsucht nach dem Vollkommenen. Johanna Eleonora von Merlau zu Merlau This semi-popular illustrated book tells the story of a gentlewoman (1644–1724) who as an author and religious leader helped create and shape German pietism in Frankfurt, Germany. Verlag Otto Lembeck, Frankfurt (2007) 1–111 (BL)

2209 Richard Bonney et al. (eds.), Persecution and Pluralism: Calvinists and Religious Minorities in Early Modern Europe, 1550–1700 This collective volume prints the nine papers read at a conference held in 1999. The French wars of religion figure along with pluralism in Hungary, toleration in the Dutch Republic and England, and the Hugenots. A particularly memorable paper is the one by Judith Pollmann. “From freedom of conscience to confessional segregation? Religious choice and toleration in the Dutch Republic”, a paper that presents interesting archival materials that bear on a case of a Mennonite who came to join the Reformed Church. Studies in the History of Religious and Political Pluralism 2; Peter Lang Publishers, Bern (2006) 1–326 (BL)

2210 Jürgen Jensen, Kirchliche Rituale als Waffen gegen Dämonenwirken und Zauberei The author collects and introduces facts and texts reflecting the early-modern (17th and 18th century) Catholic practice of exorcising evil spirits. Much of the material comes from Italy. About half of the book offers texts in Latin and German translation. Interethnische Beziehungen und Kulturwandel 60; Lit Verlag, Münster (2007) 1–160

2211 Johan Huizinga, Holländische Kultur im 17. Jahrhundert Huizinga’s delightful book on Dutch culture during its Golden Age, first published in the 1930s, has been available in a 1977 Suhrkamp edition, but then disappeared from the market. The present edition, complete with all of the author’s fragments, and accompanied by an essay by Bernd Roeck, makes this classic interpretation again available. Those who have read Simon Schama’s “The Embarrassment of Riches: An Interpretation of Dutch Culture in the Golden Age” (1987) will have appetite for the present book – and still learn a lot. Verlag C.H. Beck, München (2007) 1–208 (BL)

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2212 Henk Nellen, Hugo de Groot. Een leven in strijd om de vrede, 1583–1646 Although generally considered one of the most important figures of European intellectual life in the seventeenth century, no one has ever attempted to write a comprehensive biography of the author of “De iure belli ac pacis” (1625). In 2001, the final volume of the complete corpus of Grotius’s letters was published, and one could expect a historian to take up the challenge. Nellen, already known for his involvement with the publication of Grotius’s correspondence, responds to the challenge with the present book, and the result is most impressive. His book offers a full biographical account into which summaries of most of Grotius’s works are woven, even the minor ones, including the dramas. Nellen’s style is eminently readable, the account straightforward and chronological, the historical judgment sound and persuasive, and the documentation extensive enough to satisfy the needs of historians. As a critical historian Nellen does not hide the fact that some of the well-known portraits of Grotius may not actually represent him. This wonderful book merits translating into English. Uitgeverij Balans, Amsterdam (2007) 1–829 (BL)

2213 Heinz Duchardt, Barock und Aufklärung. 4th edition Originally published in 1987 (under a different title), this book presents an overview of central historiographical subjects recently dealt with by scholars working on the 17th and 18th centuries: Louis XIV, Frederick the Great, absolutism and the absolute state, the Holy Roman Empire of German Nation, cultural and gender history, and so on. The book is organized into three parts: the first summarizes research, the second summarizes scholarly debates, and the third lists books (regrettably, hardly any articles). Oldenbourg Grundriss der Geschichte 11; R. Oldenbourg Wissenschaftsverlag, München (2007) XIV/1–302 (BL)

2214 Nathan Johnstone, The Devil and Demonization in Early Modern England The post-Reformation devil was a powerful figure not because the reformers neglected to clip his wings, but because they were adamant he should remain so. When the Edwardian prayer book of 1552 was published, it no longer included a baptismal exorcism (understood as a ritual victory over the devil); as a result, Christians came to believe that their entire lives are a perpetual struggle with the demonic that was most often experienced in the form of some temptation”. The author studies original sources such as “The Practice of Piety” (L. Bayly, 1615), “The Christian Directory (R. Baxter, 1673), and “Grace abounding to the Chief of Sinners” ( J. Bunyan’s autobiography, 1666). This book is full of interesting details and observations. To quote but one example: a good death is seen as a victory over Satan. Cambridge Studies in Early Modern British History; Cambridge University Press, Cambridge (2006) X/1–334 (BL)

2215 Helmut Reinalter (ed.), Lexikon zum aufgeklärten Absolutismus in Europa One hundred and sixty articles, normally about five pages long, individually signed, and complete with bibliography, give insight into the political and intellectual culture of eighteenth-century Europe where at the courts of France, Germany, Italy, Denmark, Austria (etc., but not in Britain and Ireland) enlightened ideas began to penetrate political thought and practice. Scholarly literature on the subject is dominated by the Innsbruck-based editor; unsurprisingly, he contributed fine articles on Absolutismus (in Austria), Joseph II (the German emperor who resided in Vienna), Staat/Staatstheorien, Voltaire, and Zensur (censorship), and many others. Articles dealing specifically with religion are mainly by H. Klueting, see the articles on: Aufklärung (katholische und

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protestantische); Säkularisierung/Säkularisation, and Staatskirchentum. This is an excellent reference work that all historical libraries should have. Böhlau Verlag, Wien (2006) 1–663 (BL)

2216 Karl Axelsson, The Sublime: Precursors and British Eighteenth-Century Conceptions The Greek treatise “Peri hypsous” (On the Sublime, 2nd century CE) forms the basis of much of the eighteenth-century debate about the sublime in human experience, literature and art. Mention is made of Robert Lowth, Lectures on the Sacred Poetry of the Hebrews (1787). Peter Lang Publishers, Bern (2007) 1–235

2217 Bernd Roeck, Civic Culture and Everyday Life in Early Modern Germany While the substance of the present book is translated from “Lebenswelt und Kultur des Bürgertums in der frühen Neuzeit” (1991), the author added a chapter on art as a relevant source and appended a useful annotated anthology of relevant source texts in superb translations. Religion is not made a separate focus of the study, but it is of course often referred to, for instance in the extract from the Allgemeines Landrecht für die preußischen Staaten (1794) which states that the father “must make sure that the child receives the necessary instruction in religion” (p. 259). Studies in Medieval and Reformation Traditions 115; Brill, Leiden (2006) XIII/1–286 (BL)

2218 Hubert Wolf (ed.), Ökumenische Kirchengeschichte. Band 3: Von der Französischen Revolution bis 1989 This is a non-technical presentation of the history of the Christian churches during the nineteenth and twentieth century, with a focus on Europe, including eastern Europe (as can be seen from the section on the eastern Churches, for the most part written by Daniel Benga). There are no notes, though an occasional bibliographical reference appears in brackets in the main text. A thematically arranged bibliography is appended, and there is an index (though only one of names and places, but not subjects). The book’s subtitle makes the account end in 1989 (before the unification of Germany), but there is actually a brief chapter on “the Catholic church at the beginning of the twenty-first century” (pp. 345–349). – For all research libraries. Wissenschaftliche Buchgesellschaft, Darmstadt (2007) 1–464 (BL)

2219 Hughes Oliphant Old, The Reading and Preaching of the Scriptures in the Worship of the Christian Church. Vol. 6: The Modern Age This volume of Old’s history of preaching continues the author’s preacher-by-preacher approach. It tells the story of Protestant (and, marginally, Catholic) preaching from 1789 to 1989, i.e. from Vinet and Lacordaire to Norman Vincent Peale and Helmut Thielicke. The reviewer is delighted to find some of his favourites being dealt with, such as Harry Emerson Fosdick and John Adam Smith. For some of the figures, such as Karl Barth and Fosdick, the author could have consulted B. Lang, Sacred Games: A History of Christian Worship, 1997. The author, now 70, promises a seventh volume (presumably with a focus on Billy Graham and Pentecostal preaching). W.B. Eerdmans Publishing Co., Grand Rapids, Mich. (2007) XXII/1–997 (BL)

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2220 Martin Luther, Lateinisch-deutsche Studienausgabe. Band 2 This second instalment of a new Latin-German bilingual edition of the reformer’s selected works is greatly to be welcomed, for it offers new German translations on pages facing the Latin text. Among the 18 texts selected for inclusion in a thematic volume on justification, the choice pieces come at the beginning – the 95 theses – and the end – the autobiographical preface Luther wrote for the 1545 first Latin edition of his works. The editor, Johannes Stilling, is to be congratulated on this fine work. – Research libraries in English-speaking countries should own the set, for all the Latin texts have been carefully edited, not on the basis of the Weimar edition, but the original sixteenth-century prints. Evangelische Verlagsanstalt, Leipzig (2006) XLI/1–514 (BL)

2221 Teresa von Avila, Das Buch der Gründungen. Vollständige Neuübertragung This is vol. 5 (The Foundations) of a new annotated German translation of the works of Teresa of Avila (d. 1582), mystic and founder of monasteries. It replaces the earlier, 1930s translation by A. Alkofer. Vol. 1 of the new version was published in 2001, and the present volume completes the series. The two translators Ulrich Dobhan and Elisabeth Peeters are to be commended for, and congratulated upon, their fine job. Much work has gone into the explanatory notes, and for they merit consultation even by those who do not use German as their primary academic language. – One would hope that the translators don’t shy away from the task of also translating, at some future time, the letters, or a selection of letters, to supplement the collected works. Herder Spektrum; Verlag Herder, Freiburg (2007) 1–511 (BL)

2222 Andreas Cellarius, The Finest Atlas of the Heavens Edited by Robert H. Van Gent and produced by Benedikt Taschen, this is the reproduction of a collection of celestial maps originally printed in 1660 under the title “Harmonia macrocosmica”. The twenty-nine colour plates are reproduced in large size, though not accompanied by the original descriptive text in Latin. Cellarius’s text is replaced by Van Gent’s detailed description and analysis of each of the plates, so that the reader gets a thorough introduction not only to semi-popular baroque cosmography, but also to several ancient and modern astronomical systems, for Cellarius visualizes several systems – that of Ptolemaios, Aratus, Copernicus, Brahe, etc. Plates 22 and 23 reproduce the attempt to give biblical and Christian names to the constellations. Van Gent has also written a long introduction to the volume, a text that sketches the history of cosmography from antiquity to modern times. With its text in English, German and French, this large-size book will be of much help to those who study the development of cosmography in early modern times. Taschen, Köln (2006) 1–240 (BL)

2223 Douglas A. Sweeney et al. (eds.), The New England Theology: From Jonathan Edwards to Edwards Amasa Park For about a century the neo-Calvinism of Jonathan Edwards (1703–1758), with its involvement in revivals and awakenings, dominated theology in the United States, until it was virtually replaced by liberalism. The present book documents this theology by carefully selected excerpts from original sources, including passages from the work of Harriet Beecher Stowe (1811–1896) that show how New England theology was remembered in liberal circles. The book doubles as a guide to archival material on the Edwardsian legacy. Baker Academic, Grand Rapids, Mich. (2006) 1–320 (BL)

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2224 Karl Philipp Moritz, Anton Reiser. Edited by Christof Wingertszahn First published in several instalments in 1785, 1786, and 1790, Moritz’s autobiographical novel was one of the most successful to be published in the late eighteenth century. As the long, detailed commentary demonstrates, it was appreciated by Goethe and Schiller (pp. 738–739). Until now, the most authoritative edition was the one edited by Ludwig Geiger in 1886. Wingertszahn produced the first truly critical edition, complete with commentary and index, and one cannot but praise the commentator for his thoroughness, love of detail, and fresh interpretive ideas. The editor has, for the first time, utilised the invaluable and quite extensive papers of Johann Friedrich von Fleischbein who, as a “quietist” and follower of Mme Guyon, has influenced the Moritz family and the religious education of young Karl Philipp whose biography is closely reflected in the novel. Research on German literature will much profit from this wellproduced publication. Max Niemeyer Verlag, Tübingen (2006) VI/1–425; VI/427–1122 (BL)

2225 Therese von Lisieux, Mein lieber kleiner Bruder. Briefwechsel mit zwei Missionaren Known for a long time but here for the first time published in German translation is that part of Theresa’s correspondence that she maintained with two missionaries in 1896 and 1897. The letters reflect the practice to have a female correspondent for a priest, especially a missionary priest who would never meet his pen friend (though photos were exchanged). Regrettably, the book lacks an index. – A French version was recently edited by Guy Gaucher (Paris 2003). Echter Verlag, Würzburg (2006) 1–168 (BL)

Twentieth century – today ★ theology 2226 Claus Arnold, Kleine Geschichte des Modernismus Around 1900, Catholic theology went through the “modernist” crisis due to the first major attempt to purge theological faculties from all teachers suspect of being too open to the modern world and too close to liberal Protestantism. The story is well told, and leading anti-modernists such as the Dominican theologian Albert Maria Weiß and Bishop Paul Wilhelm Keppler are selected for detailed analysis. Mention is also made of a Tübingen theological thesis written by Thomas Michael Loome, a young American who initiated modern research into reform Catholicism and anti-modernism. – Regrettably, there is no subject index. Verlag Herder, Freiburg (2007) 1–160 (BL)

2227 Hervé Serry, Die Regeln des Glaubens. Formen und Logiken des Engagements katholischer Intellektueller in Frankreich (1880–1935) Serry surveys and analyses the literary movement of French Catholic writers who in the early twentieth century managed to establish a specifically Catholic literary culture, typically promoted by converts such as Paul Claudel, Fr. Mauriac, and G. Bernanos. Ingrid Gilcher-Holtey (ed.), Zwischen den Fronten. Positionskämpfe europäischer Intellektueller im 20. Jahrhundert; Akademie Verlag, Berlin (2006) 63–85 (BL)

2228 Stephan Kulle, Papa Benedikt. Die Welt des deutschen Papstes This is a journalist’s portrait of Benedict XVI, published on the occasion of the pope’s eightieth birthday. Time and again, the theme of priestly celibacy comes up. No, we are assured, nothing will change. Fischer Taschenbuch Verlag, Frankfurt (2007) 1–320

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2229 Matthias-Grünewald-Verlag (ed.), Klosterführer. Christliche Besinnungsstätten im deutschsprachigen Raum First published in 2000 and enlarged in 2004, the present edition again updates this handy guide to Catholic (and some Protestant) monastic communities in Germany, Austria, and who welcome guests in their hotel-like facilities. Telephone numbers and internet addresses are indicated to enable prospective visitors to make contact and find more information. Matthias-Grünewald-Verlag, Ostfildern (2006) 1–279 (BL)

2230 René Löffler, Ungestraft aus der Kirche austreten? Der staatliche Kirchenaustritt in kanonistischer Sicht In Germany, the Catholic church pays the state administration to collect its regular contributions from members in the form of a “church tax”. Accordingly, cessation of membership has to be declared primarily to the state authorities. In recent years, Germans have begun to discuss whether “leavening the church” in order to save taxes should automatically mean excommunication or a similar drastic penalty. The present book argues that the German ecclesiastical practice of treating as excommunicated those who declared, to state authorities, their cessation of membership, has no legal basis whatsoever. Echter Verlag, Würzburg (2007) 1–429 (BL)

2231 Kevin E. McKenna, A Concise Guide to your Rights in the Catholic Church The author, a trained canon lawyer, offers a series of excerpts from the Catholic church’s Code of Canon Law with brief explanations. Added are references to legal practice in the Catholic church in the US. One can see that in America the Catholic church is still dealing with real and alleged clerical misconduct. Oddly, the case of a priest leaving orders is not discussed. Ave Maria Press/Alban Books, Notre Dame, Ind. (2006) 1–128 (BL)

2232 Hannelore Braun u.a., Personenlexikon zum deutschen Protestantismus, 1919–1949 Brief biographical entries on ca. 1000 German Protestant notables are listed in alphabetical form. Many famous names are to be met (such as Otto Dibelius, Rudolf Bultmann, Hermann Gunkel), but the encyclopedia is mainly for tracing the lives of lesser personalities. Great care is taken to note whether someone was an active National Socialist or on good terms with the Nazi party (E. Stauffer, J.W. Hauer, H.-W. Schmidt, J. Behm, etc.). – A unique scholarly resource. Arbeiten zur kirchlichen Zeitgeschichte A 12; Vandenhoeck & Ruprecht, Göttingen (2006) 1–239 (BL)

2233 Jürgen Moltmann, Weiter Raum. Eine Lebensgeschichte Moltmann, professor of Protestant theology in the University of Tübingen, Germany (b. 1926), gives a largely factual account of his many activities that often made him travel to distant countries, including the US and Korea. It was his appropriation of E. Bloch’s philosophy in his book “Theology of Hope” (1964) that made Moltmann a leading figure of theology. Moltmann emerges as a good-humoured pragmatist and a man of whom one cannot think without mentioning, as he does in the afterword, his “personal piety” and feeling to be divinely guided in his life. But otherwise, no “confessions” are to be found in this biography. Gütersloher Verlagshaus, Gütersloh (2006) 1–384 (BL)

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2234 Frank Jehle, Lieber unangenehm laut als angenehm leise. Der Theologe Karl Barth und die Politik 1906–1968 This series of lectures on Barth and politics is a unique survey of the famous Reformed theologian’s life-long interest in politics and political controversy. Jehle not only writes perceptively on Barth and the Nazis (a well-known story) but also on one of Barth’s eminently political speeches, delivered in 1941, printed, widely distributed, but a few days upon publication confiscated by the Swiss military censors. This book is rich in detail and merits close reading. Theologischer Verlag Zürich, Zürich (1999) 1–154 (BL)

2235 Stephan Goerlich, Sehnsucht nach der Wahrheit. Ein Versuch, Simone Weil zu verstehen This is a fragment of a theological thesis on Simone Weil (1909–1943), written by a Catholic theologian who was trained in psychology. The author died, prematurely, in 2004. Bonner dogmatische Studien 41; Echter Verlag, Würzburg (2006) 1–237

2236 Karl-Josef Kuschel, “Vielleicht hält Gott sich einige Dichter . . .”. Literarische Skizzen. Band 1 A collection of remarkably dense and well-argued essays on religious dimensions in the work of Kafka, Rilke, Lasker-Schüler, Benn, Roth, Hesse, and Th. Mann. Verlagsgemeinschaft Topos Plus, Kevelaer (2005) 1–344 (BL)

✩ 2237 Christian Herrmann (ed.), Wahrheit und Erfahrung. Themenbuch zur Systematischen Theologie. Vol. 3 This is not a manual of systematic theology but a “reader”, a book of readings on selected themes such as Holy Spirit, church, mission, sacraments, and eschatology. Fifteen mostly young German evangelical scholars contributed to this collection. R. Brockhaus Verlag, Wuppertal (2006) 1–480

2238 Ulrich H.J. Körtner, Einführung in die theologische Hermeneutik This “introduction to theological hermeneutics” includes sections on R. Bultmann’s program of demythologizing the Bible, and a systematic essay on biblical hermeneutics culminating in a chapter on current debates, among Protestant theologians, how contemporary reader-oriented textual theories modify the traditional view of “sola scriptura”. Wissenschaftliche Buchgesellschaft, Darmstadt (2006) 1–192

2239 Wolfgang Schobert, Einführung in die theologische Anthropologie This rapid survey sketches philosophical (M. Scheler, H. Plessner, A. Gehlen) and theological (R. Bultmann, E. Brunner, K. Barth, K. Rahner, W. Panennberg) notions of what constitutes the human being, comments on creation faith, sin, and the concept of man as the image of God. Human autonomy is seen as a notion fundamentally foreign to theological anthropology. The reviewer misses a discussion of E. Cassirer’s anthropology as the one that is most often appealed to in religious studies. Einführung Theologie; Wissenschaftliche Buchgesellschaft, Darmstadt (2006) 1–168 (BL)

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2240 Joseph Ratzinger, Eschatologie. Tod und ewiges Leben Originally published in 1977, in a revised edition in 1990, and now again reprinted (with a brief new preface), the present book is a moderately conservative treatise of Christian eschatology. Heaven receives only a few pages of theocentric description. Those who re-read the book after twenty years will be surprised to see that the dispute between the conservative position of the author and G. Greshake, one of his more radical interlocutors (who is skeptical about impressive eschatological events such as the Last Judgment), is still not settled. Verlag Friedrich Pustet, Regensburg (2007) 1–231

2241 Robert Dale Dawson, The Resurrection in Karl Barth For K. Barth, the resurrection of Christ does not actually reveal celestial afterlife existence. Instead, the resurrection is the act by which God sends his life-giving Spirit to his church. Barth Studies Series; Ashgate Publishing, Aldershot (2007) IX/1–246 (BL)

2242 Medard Kehl, Und was kommt nach dem Ende? Von Weltuntergang und Vollendung, Wiedergeburt und Auferstehung A German Jesuit professor’s popular summary and defense of life after death beliefs. He claims that there is something in every human being that defied destruction. Verlagsgemeinschaft Topos Plus, Kevelaer (2005) 1–206 (BL)

2243 Michael Beintker (Hg.), Unsere Hoffnung auf das ewige Leben This is a semi-official doctrinal document compiled by the theological task group of the Union Evangelischer Kirchen in Germany. The notion of life everlasting is presented in theocentric terms, fashionable popular ideas about reincarnation are rejected as incompatible with Christian belief, and mourning rites are discussed. The reviewer feels that what is presented as a misunderstanding of Karl Barth’s view – our past lives made eternal, no new life being offered after death – is what Barth actually meant to say (so never really explained in detail; see B. Lang/C. McDannell, Der Himmel, Frankfurt 1990). Neukirchener Verlagshaus, Neukirchen-Vluyn (2006) 1–128 (BL)

2244 Alan Spence, The Promise of Peace: A Unified Theory of Atonement Spence argues that Christ the mediator (rather than Christ the Victor) is Christianity’s central and all-encompassing paradigm for explaining its doctrinal structure. The theory of atonement, as explained in this book, may take the following form: The Father gave his only Son to become as we are so that, in offering up himself on our behalf through the Spirit, he might reconcile us to God. T & T Clark, London (2006) XV/1–126 (BL)

2245 Stephan Kulle, Warum wir wieder glauben wollen A personal report about Christian existence in Germany, written by a young journalist who prepared for the priesthood in Erfurt, East Germany, but then decided for a different career. He emerges as a mild critic of the institutional church. People want to be religious, but eventually don’t wont to put up with the institutional church. One of his insights is that “church taxes will kill the church” (p. 197). Scherz Verlag/S. Fischer Verlag, Frankfurt (2006) 1–256 (BL)

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2246 Sheila Greeve Davaney, Historicism: The Once and Future Challenge for Theology The author, known for her “Pragmatic Historicism: A Theology for the Twenty-First Century” (Albany 2000), tells here the story of historicism from its nineteenth-century German beginnings via its American incarnations in Pragmatism, the Chicago school of Shailer Mathews, and H. Richard Niebuhr, up to renewed interest in the matter in the development, by Gordon Kaufman, of a “pragmatic historicism” in theology. According to this school of thought, there is no timeless truth, but only historically conditioned, pragmatic truth. Fortress Press, Minneapolis, Min. (2006) X/1–197 (BL)

2247 Henri de Lubac, La Prière du père Teilhard de Chardin The French Jesuit theologian H. de Lubac (1896–1991), one of Teilhard’s friends, was commissioned by his order to explain the orthodoxy of the great palaeontologist-theologians over which controversies raged in the 1950s and 1960s. After Teilhard’s death in 1955, Lubac began to write extensively about Teilhard. Lubac’s first book on Teilhard, La Pensée religieuse du P. Pierre Teilhard de Chardin (1962), was republished in 2002. The present book continues the republication of Lubac’s Teilhardiana by reprinting two small books and seven articles. – All theological libraries should have this important work. Henri de Lubac, Oeuvres completes 24; Editions du Cerf, Paris (2007) XXI/1–489 (BL)

2248 Paul Ricoeur, Das Böse This little essay of 1984 sketches an eminent Christian philosopher’s thought on evil and how people come to transcend the experience of evil in their faith in God. Theologischer Verlag Zürich, Zürich (2006) 1–61

2249 Alyssa Lyra Pitstick, Light in Darkness: Hans Urs von Balthasar and the Catholic Doctrine of Christ’s Descent into Hell Is Christ’s descent a glorious descent, as the traditional doctrine has it, or is it rather a descent to the depth of suffering, as the Swiss Catholic theologian von Balthasar (1905–1988) suggested? Pitstick offers a critique, arguing that Balthasar fails to maintain the perfection of, and distinction between, the divine and human natures in Christ. The result is a kind of monophysitism. Balthasar’s theology is ultimately incompatible with the Catholic tradition. W.B. Eerdmans Publishing Co., Grand Rapids, Mich. (2007) XVI/1–458 (BL)

2250 Fridolin Stier, Wenn aber Gott ist . . . Persönliche Erinnerungen und biblische Reflexionen Edited by Eleonore Beck and Gabriele Miller, this is an anthology of, and supplement to, earlier theological notebooks of a notable German theological thinker (1902–1981) who also was the original founder and director of IZBG, the precursor of International Review of Biblical Studies. May it find many readers! Verlagsgemeinschaft Topos Plus, Kevelaer (2006) 1–126 (BL)

2251 Magnus Striet (ed.), Gestorben für wen? Zur Diskussion um das “pro multis” In the words of Eucharistic consecration, the Catholic priest says that Christ has shed his blood “pro multis”. All vernacular versions of the Catholic post-Vatican II liturgy

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render this as “for all men”. Recently, P. Benedict XVI has given order to translate differently – to the dismay of theologians and liturgists, as can be seen from this collection of reactions in Germany. Germans apparently will have to get used to “for the many” which, in fact, does not count as idiomatic German. Verlag Herder, Freiburg (2007) 1–112 (BL)

2252 Peter C. Hodgson, Liberal Theology: A Radical Vision Hodgson, otherwise associated with “constructive theology”, here presents a statement of the agenda of liberal theology (of which he is a major representative) for the twentyfirst century. Drawing upon Schleiermacher and Tillich, he advocates a theology that takes up the cause of various liberation theologies – ethnic, ecological, feminist, and liberationist. Liberal theology, he argues, also has to face the interreligious dialogue. The final note (p. 127) suggests that current American politics seems to destroy liberalism and favour a spirit not unlike that of National Socialism. Fortress Press, Minneapolis, Min. (2007) X/1–134 (BL)

2253 Slavoj Zizek, Das Reale des Christentums This is a separately printed chapter from the author’s book: Die Puppe und der Zwerg. Das Christentum zwischen Perversion und Subversion, 2003. The author is influenced by the French psychoanalyst Jacques Lacan. Suhrkamp Verlag, Frankfurt (2006) 1–61

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INDEX OF REVIEWS (Authors of reviewed books) Allison, D.C. 1833 Andersson, G. 340 Athas, G. 1149 Barmash, P. 1529 Bauckham, R. 1110 Brueggemann, W. 587 Daglio, C. 1110 Dever, G. 1807 Ehrman, B. 718 Enns, P. 55, 156 Finkelstein, I. 1678 Firth, D.G. 587

Kelley, S. 121 Klawans, J. 1550 Koch, M. 1110 Kowalski, B. 1110 Lange, A. 454 Lawrence, L.J. 96 Longenecker, N. 742 Mack, B. 722 Michel, D. 1289 Römer, T. 206 Schröter, J. 87 Stuhlmacher, C. 587 Swartley, W. 1825

Galors, K. 1422 Harrill, J.A. 1510 Jauhiainen, M. 1110

Waaijman, K. 587 Webster, J. 156 Witte, M. 1525 Wright, N.T. 156

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INDEX OF AUTHORS A number followed by an asterisk refers to a book review. The authors of books that are reviewed are listed separately, in the index of reviewed books. Abasciano, B.J. 938, 963, 964 Abela, A. 482 Achenbach, R. 278 Ackerman, S. 1546 Acosta, A.M. 2033 Adam, G. 1943, 1944 Adam, K.-P. 383 Adamczewski, B. 1048 Adler, Y. 1446 Afzal, C.C. 1126 Aguilar, A. 1841 Ahearne-Kroll, S. 816 Ahituv, S. 1807* Ahuis, F. 262, 381 Ajah, M. 1514 Aland, B. 24 Aland, K. 20 Albertz, R. 1694 Albright, W.F. 1377 Albrile, E. 1183 Aletti, J.-N. 891 Alexander, E.S. 1272 Alexander, L. 918 Alexander, P. 1221 Alexandre, Y. 1412 al-Ghul, O. 1583 Alkier, S. 1507 Allard, M. 1981 Allbee, R.A. 300 Alster, B. 146 Althann, R. 153 Alvarez Cineira, D. 730 Alvarez-Mon, J. 1349 Amit, Y. 145 Amorai-Stark, S. 1466 Anbar, M. 511 Andersen, F.I. 1297 Anderson, P.N. 869 Anderson, R. 2203 Angel, A.R. 1764 Angel, H.-F. 2100 Anglet, K. 2146 Angold, M. 2157 Antes, P. 2090 Antic, R. 688 Aquilina, M. 2187 Aristoteles 1371 Arnet, S. 1279

Arneth, M. 215, 232, 406, 1522 Arnold, C. 2226 Artinian, R.G. 1990 Artzy, M. 1389 Arzt-Grabner, P. 980, 984, 990 Ashton, J. 855 Assaël, J. 1085 Assis, E. 420, 569 Assmann, A. 2085 Assmann, J. 282, 1793, 2038 Atkinson, K. 1179 Attinger, D. 884 Attridge, H.W. 2019 Aucker, W.B. 402 Auffret, P. 604, 613, 626, 632 Aufrecht, W.E. 1149* Augustinus 2174 Ausloos, H. 1998 Auwers, J.-M. 46, 699 Aviam, M. 1392 Avioz, M. 382, 388, 503, 507, 1252 Axelsson, K. 2216 Azize, J. 1316, 1341 Baarda, T. 28 Babut, J.-M. 728 Bachmann, M. 1648, 1856 Backhaus, K. 87* Bächtold-Stäubli, H. 176 Badre, L. 1450 Baier, K. 2160 Bail, U. 43 Bailey, W.A. 230 Baker, D.L. 1512, 1518 Bal, M. 2086 Balch, D.L. 1131 Balentine, S. 651 Barclay, J.M.G. 1725 Bargatzky, T. 2113 Barkay, G. 1425 Barker, M. 1826 Barlösius, E. 2137 Barnhart, J.E. 365 Barr, D.L. 1108, 1111 Barr, G.K. 1947 Barré, M.L. 568, 609 Barstad, H.M. 451 Bartelmus, R. 698

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Barton, J. 209 Barton, S.C. 1891 Bartoszewicz, D.K. 237 Basson, A. 614, 1938 Batto, B.F. 220 Bauckham, R. 719, 864, 1115 Bauer, J.B. 995 Baugh, S.M. 1067 Bauks, M. 351 Baum, A.D. 917 Baumann, G. 624, 1792, 1804 Baumgart, N.C. 238, 400 Baur, W. 444 Bautch, K.C. 1170 Baxter, W. 1166 Bazyli…ski, S. 622 Beale, G.K. 55*, 1116 Beck, J.A. 374 Beck, M. 536 Becker, J. 983 Becker, U. 201, 463 Becking, B. 512 Beentjes, P.C. 709, 710 Begg, C.T. 1254, 1255, 1256, 1257, 1258, 1259, 1260, 1261, 1262, 1263, 1264, 1265, 1266, 1267 Behnke, B. 170 Behrisch, E. 2041 Beier, M. 98 Beintker, M. 2243 Beltrán Flores, A. 1015 Ben-Ami, D. 1407, 1409 Ben-Barak, Z. 1528 Bender, C. 1296 Ben-Dov, J. 292 Benjamin, W. 2129 Ben-Shlomo, D. 1467, 1475 Ben-Tor, D. 1670 Benware, W.A. 1004 Benzing, T. 2138 Ben Zvi, E. 167, 413, 425, 452 Berding, K. 974 Béré, P. 357 Bergen, D.A. 397 Berger, K. 1950 Berges, U. 477 Bergmann, C. 533 Bergmeier, R. 858, 951 Berlejung, A. 567, 1895 Berman, J. 359, 431 Bernhard, A.E. 1184 Bernstein, M.S. 2031 Berthelot, K. 1248 Betz, H.D. 2079, 2080 Betz, M. 1219 Betz, O. 1533 Beuken, W.A.M. 466 Bhayro, S. 1169 Bieler A. 1951

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Bieri, H. 1993 Bieringer, R. 65 Biguzzi, G. 1132 Bird, M.F. 737, 908, 1619, 1727, 1858 Birnbaum-Monheit, M. 248 Black, C.C. 792 Blakely, J.A. 1432 Blasius, A. 532 Blenkinsopp, J. 155, 473, 1779, 1956 Block, D.I. 526 Blockmans, W. 2177 Blom, S. 961 Blum, E. 273 Blume, D. 2186 Bock, D. 1642 Bockmuehl, M. 1611 Boda, M.J. 571, 1565, 1917 Böhme, D.-C. 25 Boer, R. 218, 2000 Bösen, W. 1393 Bohde, D. 2050 Boisclair, R.A. 2022 Bonnah, G.A. 922 Bonney, R. 2209 Borgeaud, P. 2114 Borgen, P. 1859 Boring, M.E. 782 Borowski, O. 1517 Bosman, H. 268 Bosworth, D.A. 1585 Botha, P.J. 617 Botha, P.J.J. 119, 1367 Botta, A.F. 1282 Botterweck, G.J. 1280 Bouttier, M. 1920 Bouzard, W.C. 488 Bovon, F. 1627 Boyarin, D. 1769 Boyd, J. 2072 Bowsher, H. 952 Braaten, L.J. 545, 957, 958 Bracchi, R. 845 Brach, J.-P. 2096 Brandscheidt, R. 708 Braulik, G. 316 Braun, H. 2232 Breed, D.G. 1045, 1046 Bremer, K. 2032 Bremmer, J.N. 1220, 2107 Briend, J. 1563 Briggs, R.S. 77, 151 Brin, G. 448 Brock, B. 1940 Brodersen, K. 1351 Brodie, T.L. 905 Bromley, D.H. 739 Brooke, G.J. 3 Brosend, W. 1096

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Broshi, M. 1226, 1482 Brown, A.J. 23 Brown, J.K. 1086 Brown, S.G. 1212, 1213 Brown Tkacz, C. 775 Brox, N. 2176 Brucher, G. 2070 Bucur, B.G. 1736, 1961 Buergi, Y.R. 172 Bultmann, C. 493 Bultmann, R. 1821 Bunimowitz, S. 1398 Bunine, A. 1655 Bunta, S. 1178 Burgh, T.W. 1538 Burk, D. 1303 Burke, A.A. 1381, 1448 Burnett, J.S. 615, 1805 Burns, J.E. 1711 Burroughs, P.R. 883 Burton, M. 1481 Busch, A. 803 Busch, P. 1560 Buttinger, S. 2184 Byassee, J. 700 Bynum, C.W. 2198 Byrne, R. 1535 Byron, J. 1077 Byrskog, S. 720, 748 Cadwallader, A.H. 811 Cairus, A.E. 848 Callon, C. 1614 Campbell, J.C. 872 Campbell, W.S. 1846 Cancik, H. 1352, 1354, 1355 Cappelletti, S. 1699 Capper, B. 1568 Caragounis, C.C. 887, 988 Carasik, M. 689 Cárdenas Pallares, J. 738 Carleton Paget, J. 1215 Carmichael, L. 2162 Carnevale, L. 1595 Carqué, B. 2098 Carr, D.M. 213 Carson, D.A. 156*, 715 Carson, M. 1120 Carter, W. 863 Cassidy, R.J. 1609 Cebrián, R.B. 1374 Cebulj, C. 882 Cellarius, H. 2222 Chalmers, R.S. 542 Chalupa, P. 407 Chapman, H.H. 1557 Charlesworth, J.H. 88, 1899 Chatelion Counet, P. 1080 Chester, A. 1831

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Chester, S.J. 1989 Chia, P. 81 Chilton, B.D. 1592, 1605, 1621, 1640, 1653, 1698, 1847 Choi, S.B. 996 Christianson, E.S. 1953 Chrostowski, W. 235 Cilliéres, H. 132 Claassens, J.M. 662 Clark, D.J. 37, 1094, 1304 Clark, R. 256 Clarke, E.A. 1970 Clark-Soles, J. 1840 Clayton, J.N. 623 Clements, R.E. 411 Clines, D.J.A. 611, 612 Cobben, P. 2122 Coetzee, J.H. 553, 602 Cogan, M. 437 Cohen, S.J.D. 1251, 1705 Coleman, M. 130 Collins, A.Y. 1125 Collins, B.J. 1333 Conrad, W. 1456 Contini, R. 2009 Coogan, M.D. 1678* Cook, J. 15, 1915 Cook, J.A. 1295 Cook, J.G. 27, 1038 Corley, J. 142, 711 Corley, K.E. 955 Correa, S.T. 108 Cosgrove, C.H. 1850 Couffignal, R. 640 Coulange, P. 1896 Coulot, C. 1039 Court, J.M. 2012, 2013, 2017 Cousar, C.B. 714 Cowan, C. 871 Cox, J.L. 2099 Coxhead, S.R. 327 Craffert, P.F. 1616, 1631 Crenshaw, J.L. 506 Croatto, J.S. 222 Cromhout, M. 733, 1708 Crook, Z.A. 94, 96*, 2046 Cross, F.M. 1150, 1158 Crossley, J.G. 1720 Culy, M.M. 741 Curran, B. 2071 Curtis, B.G. 572 Cuvillier, E. 97 Dafni, E.G. 14, 229, 643 Dalrymple, R. 1129 Daly, R.J. 1865 Dan, D. 618 Danker, F.W. 166 Dannhauser, E. 1636

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Danz, C. 2156 Das, A.A. 942, 1702 Dassmann, E. 1726 Davaney, S.G. 2246 Davids, P.H. 1095 Davies, P.R. 1674, 1691, 1932 Davidson, E.T.A. 346 Davis, D.M. 945 Dawson, R.D. 2241 Day, J. 1406 Debanné, M.J. 116 De Boer, M.C. 1016 de Bruyn, J.J. 633 de Castelbajac, I. 347 deClaissé-Walford, N.L. 589 DeConick, A.D. 1198, 1707 Décoppet, A. 113, 1630 Deeg, A. 1945 del Agua Pérez, A. 1571 Del Verme, M. 1168 Denaux, A. 826 den Hertog, C. 99 de Lubac, H. 2247 Demsky, A. 1140 den Dulk, M. 1118 Dennis, J. 870 Denker, A. 2131 Denyer, N. 820 Deppe, D.B. 813 Derrett, J.D.M. 809, 879 deSilva, D.A. 385, 441 Desjardins, M. 1965 de Smidt, J.C. 1121 Desplanque, C. 2073 Destro, A. 1190 Detel, W. 2136 Dettwiler, A. 1574 Deuffic, J.-L. 2196 Dever, W.G 1543 de Villiers, G. 72, 1317 Devillers, L. 1871 de Villiers, P.G.R. 2005 de Waard, J. 18 Dewald, H. 607 de Wet, B.W. 991 DeYoung, K. 1062 Dick, M.B. 373, 666 Dickinson, O. 1360 Diefenbach, M. 929 Diesel, A.A. 1287, 1790 Dietrich, W. 334, 1584 Dijkstra, M. 1608 Dillon, M. 1370 Dillon, R.J. 837 Dimant, D. 1230, 1232 Dinzelbacher, P. 2195 Di Pede, E. 508 DiTommaso, L. 1765, 1766 Doan, W. 276

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Dochhorn, J. 1737 Dogniez, C. 16 Dohmen, C. 1876 Dolansky, S. 224 Dolezal, D. 1457 Donaldson, T.L. 1854 Doran, R. 447 Dormeyer, D. 784, 1508 Doueihi, M. 1985 Douglas, M. 304 Dowd, S. 793 Downing, F.G. 735 Downs, D.J. 977 Dozeman, T.B. 190 Drecoll, V.H. 1963 Dreyer, Y. 1502, 1503 Driggers, I.B. 790 Drouot, G. 839 Dubovsky, P. 1683 Duchardt, H. 2213 Duggan, M.W. 434 Duguid, I. 442 Duling, D.C. 1008 Dungan, D.L. 64 Dunn, G.D. 1975 Dunn, J.D.G. 717 Dunning, B.H. 1020 du Toit, D.S. 796 Dziadosz, D. 399, 1521 Eadmer of Canterbury 2202 Eastman, S. 846 Edelman, D. 1460, 1693 Eder, W. 1308 Egger-Wenzel, R. 350 Eggler, J. 1464 Ego, B. 440 Ehling, K. 1597 Eisen, U.E. 101, 920 Elayi, J. 1340 Eliade, M. 2133 Elías Mora, C. 616 Ellens, J.H. 877, 1869 Elliger, W. 1453 Elliott, J.H. 1633 Eltrop, B. 457, 1388 Endres, J.C. 417 Engberg-Pedersen, T. 970 Engel, H. 2063 Enns, P. 2020 Erbele-Küster, D. 1544 Erlemann, K. 1362 Erler, M. 1364 Erlich, A. 1415 Eshel, E. 465, 1151, 1638 Eshel, H. 1234, 1695 Esler, P.F. 1868 Estelle, B. 149 Eusebius 2173

519

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Frid, B. 948 Friedrichsen, T.A. 804, 849 Fritz, V. 344, 1680 Fuhrman, S. 1056 Fusco, V. 787 Gärtner, J. 483, 580 Gahbauer, F.R. 1930 Galil, G. 1679 Galloway, L.E. 767 Gallus, A. 2095 Ganz, D. 2053 Gargiulo, M. 707 Gass, E. 1159 Gathercole, S.J. 1193, 1203, 1832 Gauger, J.-D. 1696 Geertz, C. 2139 Geiger, G. 1293 Geiger, M. 1539 Gelander, S. 353 Geoghegan, J.C. 251, 1516 Gerardini, G. 1713 Gerhard, J. 1992 Gerhards, A. 2160 Gericke, J.W. 136, 1783, 1802 Gerstenberger, E.S. 303 Gertz, J.C. 320 Gestoso Singer, G.N. 1492 Geva, H. 1440 Geyer, J.B. 1562 Geyser, A.B. 415 Gianotto, C. 1191 Gibbon, E. 178 Gibbs, R. 2125 Gielen, M. 1656 Gierke, A. 636 Gignac, A. 946 Gignilliat, M.S. 959 Gilders, W.K. 297, 1239 Gillmayr-Bucher, S. 148, 345, 1929 Gilmore, A. 38 Ginsburg, R. 2008 Ginzberg, L. 1270 Giovino M. 1462 Girtler, R. 2084 Gitay, Y. 70, 117 Glancy, J.A. 1509, 1510* Gmirkin, R.E. 188, 228 Gnuse, R.K. 223 Goede, H. 994 Görg, M. 1326 Goerlich, S. 2235 Görtz, S. 169 Goldingay, J. 599 Goldstein, E. 555 Goldstein, R. 1733 Gombis, T.G. 1011 Gómez Aranda, M. 1983

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Gonzáles Salinero, R. 1974 Goodblatt, D. 1692 Gordon, R.P. 186, 1796 Gosse, B. 59, 416, 478, 500, 505, 592 Gottwald, N.K. 1666 Gounelle, R. 1205 Grabbe, L.L. 389, 495 Grabner-Haider, A. 1662, 2108 Gräb, W. 2117 Grätz, S. 432 Grant, R.N. 1504 Gray, M. 458 Greeff, C.J. 1918 Green, B. 82 Green, J.B. 1079 Greenberg, R. 1427 Greenstein, E.L. 663 Gregory, A. 910, 1187, 1948 Gregory, B.C. 631 Grelot, P. 1770, 1926 Griffin, C.W. 10 Grilli, M. 1531 Groenewald, A. 138, 619, 620, 1494, 1803 Groenewald, J. 1576 Groß, W. 1288 Grossman, J. 312 Grünwaldt, K. 1749 Gryson, R. 30 Günther, M. 1610 Güting, E. 2018 Guida, A. 1830 Guijarro, S. 815 Guillaume, P. 554 Gulde, S.U. 1879 Gumerlock, F.X. 1960 Gundry, R.H. 875 Gunkel, H. 1763 Gurtner, D.M. 1933 Gutfeld, O. 1410 Guthrie, G.H. 1063 Gutiérrez, J. 1455 Guyot, P. 2170 Gzella, H. 1294 Haacker, K. 1838 Haag, E. 487 Haas, V. 1339 Haase, R. 1334, 1335, 1336, 1337 Haeffner, G. 2103 Härtel, H. 2200 Hagens, G. 1669 Haggi, A. 1396 Halabe, R. 1275 Hale, F. 1604 Hallermayer, M. 1236 Halpern, B. 880 Hamilton, G.J. 1137

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Hamilton, J. 1750 Hamilton Jr., J.M. 701, 923 Hampe, M. 2118 Handy, L.K. 557 Hannan, M. 756 Hanneken, T.R. 1174 Hardmeier, C. 247, 501 Harkins, A.K. 84 Harnack, A. 2010 Harrington, H.K. 1227 Harrisville III., R.A. 1925 Harst, S. 1888 Harstine, S. 902 Hartenstein, F. 246, 475 Hartley, D.E. 1068 Hartog, P. 986 Harvey, J. 208 Hatav, G. 1291, 1298 Hauck, R.J. 1973 Haudebert, P. 906 Havemann, D. 1999 Hawkins, P.S. 2025 Hawley, R. 1916 Hayes, J.H. 66 Hearon, H. 131 Hecht, C. 2064 Heckl, R. 58, 1791 Heen, E.M. 824 Heesch, M. 2077 Hegedus, T. 1216 Heidegger, M. 2132 Heil, J.P. 1019 Heim, M. 2154 Heindl, A. 1602, 1603 Heine, S. 2007 Heinig, E.L. 181 Heininger, B. 1845 Heise, J. 1330 Helberg, J.L. 593 Held, J. 2047 Helms, M.W. 1980 Hempel, C. 1240 Hendel, R. 392 Henderson, S.W. 1027, 1029 Hengel, M. 833 Henrich, S. 821 Hens-Piazza, G. 387 Hepner, G. 302 Hermisson, H.-J. 479 Herms, R. 982 Hermsen, E. 2097 Herr, B. 352 Herrmann, C. 1472, 2237 Herrmann, W. 274, 1919 Herzog, Z. 1385 Hess, R.S. 706, 1536 Hessayon, A. 1987 Heukenkamp, U. 2143

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Hieke, T. 581, 736 Hierzenberger, G. 2104 Hilbrands, W. 1872 Hillel, V. 1180 Hillmann, K.-H. 2083 Himbaza, I. 355, 438 Himmelfarb, L. 4 Hinnels, J.R. 1307 Hirschfeld, Y. 1428 Hjelde, S. 2014 Ho, C.Y.S. 135, 227 Hodge, J. 367 Hodgson, P.C. 2252 Hödl, H.G. 2092 Höffken, P. 1312 Hoeps, R. 2048 Hoffmeier, J.K. 1323 Hofius, O. 1005 Hoger, H. 174 Holderness, G. 2075 Holl, A. 2105 Holladay, J.S. 1513 Holland, G.S. 937 Holloway, P.A. 1032 Holloway, S.W. 2034 Holmås, G.O. 73 Holmes, M.W. 1740, 2172 Holter, K. 129 Holzbach, M.-C. 916 Horn, F.W. 1853 Hornung, E. 1325 Horrell, D.G. 2023 Horsley, R.A. 727, 788, 1721 Hosch, H.E. 472 Hose, B. 1842 Hossfeld, F.-L. 639 Hotze, G. 827 Houston, W.J. 1817 Houziaux, A. 1606 Hoven, R. 1306 Howell, J.R. 1641 Huber, K. 1122 Hübenthal, S. 110 Huizing, K. 2049 Huizinga, J. 2183, 2211 Human, D.J. 1311, 2016 Humberto Morales Rios, J. 799 Humphrey, H.M. 783 Hunn, D. 1012 Hunter, A.G. 605 Hurtado, L.W. 12, 21 Hutton, J.M. 253, 384, 1344 Hvalvik, R. 1730 Ibba, G. 1598 Ingolfsland, D. 1617 Isbell, C.D. 375 Ishai-Rosenboim, D. 1878

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Ito, A. 966 Ivarsson, F. 987 Jack, A. 904 Jackson, B.S. 288, 1529* Jacobs, M.M. 1588 Jacobs, M.R. 561 Jacobson, D.M. 1382, 1416 Jahnke, P. 2197 James, P. 1402 Janes, R. 807 Janowski, B. 61, 595, 596, 1136, 1897, 1905 Janzen, J.G. 868, 886, 894 Japhet, S. 433, 1437 Jarick, J. 1995 Jaromin, J. 771 Jaspard, J.-M. 100 Jassen, A. 1235 Jeal, R.R. 1936 J\drzejewski, S. 9 Jefford, C.N. 2171 Jehle, F. 2234 Jenni, E. 574 Jensen, J. 2210 Jensen, M. 1731 Jensen, M.H. 1590 Jeon, J. 306 Jeremias, J. 534 Jesudason, P. 806 Jewett, R. 941 Jian, C. 51 Joachimsen, K. 481 Joest, C. 1743 Johnson, A.P. 1966 Johnson, B.D. 901 Johnson, L.A. 978 Johnson, L.T. 1052 Johns-Putta, A. 139 Johnstone, N. 2214 Johnstone, W. 287 Jones, P. 1001 Jones, P.H. 1715 Jones, R.J. 1569 Jones, S.C. 695 Jongkind, D. 768 Jonker, L. 90, 125, 414, 422 Joosten, J. 112 Jost, R. 341 Jowers, D.W. 1034 Juncker, G.H. 1855 Jung, C.-W. 1924 Kabasele Mukenge, A. 120 Kaelin, O. 1313 Kahl, W. 69 Kailuweit, T. 1368 Kaiser, A. 175

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Kaiser, G. 653 Kaiser, H. 1358 Kaiser, O. 652, 1525* Kaiser, S. 1078 Kallai, Z. 1146 Kalman, J. 1273 Kaminsky, J. 474 Kapossy, B. 2119 Kasher, R. 1819 Kasi∑owski, P. 834 Kasper, W. 154 Kaspersen, S. 2067 Katz, H. 133 Kazen, T. 842, 1902 Kee, M.S. 1808 Keefer, K. 1959 Kehl, M. 2242 Keita, S. 362 Kelhoffer, J.A. 1719, 1723 Kellenberger, E. 376 Kellermann, U. 1242 Kelly, B. 331 Kelly, H.A. 1758 Kemper, T.A. 2191 Kennedy, G.A. 115 Ke®kovskÿ, P. 1752 Kernaghan, R.J. 1949 Kessler, R. 1587, 1615, 1661, 1786, 1928 Kezbere, I. 907 Khademi, F. 1350 Khan, S. 2201 Khiok-Khng, Y. 1010 Ki, W.-C. 664 Killebrew, A.E. 1400, 1671 Kim, H.C.P. 502 Kim, J.Y. 443 Kim, S.H. 812 King, P.J. 1405, 1556 Kirchhoff, R. 973 Kirchschläger, W. 723, 1577 Kister, M. 1714 Kiuchi, N. 296, 972 Klauck, H.-J. 1104, 1200 Klassen, W. 776, 1600 Kl\czar, A. 1244 Klein, R.A. 372, 1591 Kleine, U. 2190 Kletter, R. 1665 Klingbeil, G.A. 95, 1773 Klingbeil, M.G. 1937 Klinghardt, M. 805, 822, 1735 Klingshirn, W.E. 1957 Kloppenborg, J.S. 1075, 1161 Klopper, F. 1459 Klutz, T.E. 1181 Knigge, C. 1329 Knight, D.A. 89

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Knoppers, G.N. 210, 404 Knowles, M.D. 638, 1540 Knust, J.W. 885 Koch, C. 1148 Koch, K. 549, 1789 Kodalle, K.-M. 2106 Köbler, G. 2182 Koehler, L. 165 Köhlmoos, M. 1939 Körting, C. 577 Körtner, U.H.J. 2238 Köszeghy, M. 513 Kohn, R.L. 1754 Kolbet, P.R. 1962 Kollmann, B. 1697 Konradt, M. 752, 1013 Korpel, M.C.A. 1452 Kosch, D. 979 Kotze, Z. 252 Kozlowski, J.M. 1738 Kraemer, R.S. 740 Kratz, R.G. 459 Kraus, T.J. 1209 Kraus, W. 8 Kreuzer, S. 1285, 1430 Krimphove, D. 1532 Kritzer, R.E. 939 Kröger, S. 2207 Krüger, R. 829 Kucová, L. 377 Küchler, M. 1424, 1433, 1441 Küster, M.W. 1310 Kugel, J.L. 1163 Kuhn, H.-W. 940 Kuhn, K.A. 949, 1904 Ku∑aczkowski, J. 299 Kulle, S. 2228, 2245 Kunz-Lübke, A. 1490 Kuper, A. 2112 Kurek-Chomycz, D.A. 1007 Kuschel, K.-J. 2236 Kutzer, M. 86 Kvalbein, H. 1204 Labahn, A. 514 Labahn, M. 1559, 1772 La Barge, K.F. 817 LaBianca, Ø.S. 1380 Labuschagne, C.J. 637 Lähnemann, H. 2030 Lämmermann, G. 2089 Lambert, D. 1175 Lambrinoudakis, V. 1357 Lampe, P. 63, 1375, 1649, 1824 Lanckau, J. 261 Landfester, M. 1353, 1369, 2088 Landgrave, D. 83 Landy, F. 476

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Lanfranchi, P. 1243 Lang, B. 1781, 1784, 1996 Lang, M. 1322 Lange, A. 2 Langenhorst, G. 2039 Langner, U. 1324 Laubinger, A. 2188 Latour, E. 1165 Lauer, J. 1483 Laughlin, J.H.C. 1379 Lavoie, J.-J. 690, 691 Lawrence, J.D. 1558 Lawrence, L.J. 93 Lawrie, D. 150 Ledewig, M. 644 Lee, S.-H. 802 Le Goff, J. 2185, 2193 Legrand, H. 1487 Lehmann, A. 2102 Lehtipuu, O. 847 Leicht, B. 1607 Leitz, C. 1331 Lemaire, A. 334, 394, 1142, 1147, 1152, 1477, 1537, 1787 Lema…ski, J. 239, 285 Lemos, T.M. 1892 Lempa, H. 1101 Leneman, H. 2078 Lenzi, A. 679 Leonhard, C. 1579 Lerner, P. 279 le Roux, J.H. 1496 le Roux, M. 1564 Lestang, F. 934 Leuchter, M. 470 Leuenberg, M. 1237 Lévêque, J. 656 Levin, C. 403, 556 Levin, Y. 313, 724 Levine, A.-J. 1185, 1359, 1843 Levine, N. 245 Levinson, B.M. 56, 189, 289, 317, 318 Levy, T.E. 1390, 1391 Lewis, P.E. 370 Lewis, T.J. 294 Li, T. 1292 Lichtenberger, H. 1229 Lim, T.H. 356 Lindemann, A. 1894 Linington, S. 1911, 1912 Linville, J.R. 544 Lipshits, O. 1143, 1686 Lisella, A.R. 1471 Liss, H. 521 Litwak, K. 1851 Llanque, M. 2094 Lo, A. 668 Loader, J.A. 76, 675, 1222 Lock, P. 2181

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Löffler, R. 2230 Logan, A.H.B. 1745 Lombaard, C. 124, 548, 2015 Lombaard, C.J.S. 587* Long, D.S. 1839 Longman, T. 187 Long Westfall, C. 107, 1053 López Barrio, M. 893 Lorén, A.Q. 260 Lotter, G.A. 704 Loubser, G.M.H. 1009 Lowden, J. 2065 Lowin, S.L. 1748 Lozarda, F. 859 Lüdemann, G. 1196, 1746, 1946 Lührmann, D. 1186, 1207 Lugo Rodríguez, R.H. 873 Lundbom, J.R. 546 Luomanen, P. 74 Lupieri, E.F. 725, 1098 Luther, M. 2220 Lux, R. 449, 522, 1900 Luz, U. 2058 McCalla, A. 1986 Macaskill, G. 750 McClymond, M.J. 39 McConville, J.G. 1799 McDonald, L.M. 62 MacDonald, M.Y. 1028 McDonough, S.M. 930 McGeough, K. 1489 McGrath, J.F. 1632 MacGregor, K.R. 989 Maciejewski, F. 2037 McIvor, R.S. 310 McKenna, K.E. 2231 McKenzie, S.L. 423 Mackie, S.D. 1060 MacMullen, R. 2164 McVay, J.K. 1935 Maeir, A.M. 324 März, C.-P. 1057 Magness, J. 1422* Magri, A. 311 Maidman, M.P. 1667 Maier, C.M. 627 Malena, S. 705 Malina, A. 795 Malone, A.S. 585, 1302 Manders, D.W. 2115 Mandolfo, C. 628 Manicardi, L. 1575 Manns, F. 853 Manzi, F. 1054, 1112 Marböck, J. 713 Marchal, J.A. 1030, 1031 Marcheselli, M. 874 Marcus, J. 1645

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Maré, L.P. 600, 635 Marek, K. 2194 Markl, D. 281 Markschies, C. 1958 Marlow, H. 469 Marom, N. 1478 Marsden, S. 2036 Marsh, C. 1622 Martin, D.B. 1493, 2116 Martin, M. 903 Martin, T.W. 841, 1862 Marty, M.E. 1491 Mason, E.F. 1064 Matera, F.J. 1829 Mathews, C. 456 Mathys, H.-P. 386 Matlock, M.D. 325 Matney, T. 1451 Matschke, N. 45 Matson, M.A. 857 Matthews, V.H. 358, 1484 Mayordomo Marín, M. 1866 Mazar, A. 1435 Mazar, E. 1436 Mazur, R. 1018 Mazzinghi, L. 648 Meadowcroft, T. 1778 Meggitt, J.J. 1643 Meid, V. 2141 Meinhardt, M. 2178 Meinhold, A. 1488, 1520 Mélèze-Modrzejewski, J. 1176 Melloni, A. 1890 Merkle, B.L. 1867 Merrill, E.H. 1660 Méthot, J.-F. 692 Mettinger, T.N.D. 1542 Meyers, C. 1486 Meyers, E.M. 1663 Miano, D. 405 Michalak, A. 1703 Michels, K. 2027 Middlemas, J. 515, 687 Mielcarek, K. 840 Mies, F. 657, 1886 Migsch, H. 1305 Míguez, N.O. 128 Miko∑ajczak, M. 726, 810, 814 Miko∑ajczyk, M. 773 Miles, J. 461 Millar, F. 2167 Miller, C.L. 682 Miller, D.M. 583 Miller, J.D 22 Miller, J.E. 1499 Miller, J.M. 1659 Miller, P.D. 586 Mills, M.E. 102, 524 Mimouni, S.C. 1224, 1848

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Mitchell, C. 426 Mitchell, D.C. 590, 1171 Mitchell, M.M. 1967 Mitchell, M.W. 157, 540, 1969 Mittag, P.F. 1700 Mittmann, S. 1404 Moberly, R.W.L. 236 Mödl, L. 2062 Moeller, B. 2155 Moenikes, A. 1761, 1777 Moessler, D.P. 823 Moffitt, D.M. 754 Moles, J. 921 Moltmann, J. 2233 Moo, D.J. 1835 Moore, S.D. 71 Moran, M.L. 1968 Moretti, F. 2142 Morgen, M. 861, 1110*, 1870 Moritz, K.P. 2224 Morreale, M. 31 Morris, E.F. 1154 Most, G.W. 2059 Mouton, A. 1155, 1338 Mowery, R.L. 1657 Müller, J.-D. 2026 Müller, U.B. 1729 Müller-Kessler, C. 1153, 1470 Müllner, I. 103 Muessig, C. 2192 Mulsow, M. 2120 Mulzer, M. 559 Mumford, G. 1447 Mundhenk, N. 1887 Muraoka, T. 1289* Mussner, F. 1762 Muth, S. 1361 Myllykoski, M. 1593 Na"aman, N. 408, 1141, 1438, 1469, 1682 Naiden, F.S. 1551 Najman, H. 1908 Nakai, J.H. 52 Nardin, M. 1102 Naudé, J.A. 33, 49 Nebe, G. 1041 Neiske, F. 2179 Nel, M. 525, 529, 530, 531 Nel, P. 211 Nelavala, S. 808 Nellen, H. 2212 Nelson, R.D. 342 Nelson, R.S. 183 Neubrand, M. 931 Neufeld, D. 225 Neujahr, M. 1320 Neumann-Gorsolke, U. 436 Neusner, J. 1710 Neville, D.J. 1825*

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Nevins, A.J. 1688 Newhauser, R. 2189 Newsom, C.A. 658 Neyrey, J.H. 892 Niccacci, A. 480 Nickelsburg, G.W.E. 1164 Nicklas, T. 1088, 1090, 1092, 1093, 1188, 1192, 1210 Niehr, H. 1449 Niemann, H.M. 1681 Niessen, C. 259 Nietzsche, F. 2123 Nilsin, T.D. 881 Niskanen, P. 489 Nissinen, M. 702 Nobbs, A. 2003 Nocquet, D. 295 Noè, J. 1100 Nogalski, J.D. 535 Noll, K.L. 199 Noort, E. 277, 1554 Norin, S. 462 Northcote, J. 196 Nortjé-Meyer, L. 1024 Nyk, P. 928 Obinwa, I.M.C. 621 O’Brian, J.M. 562 O’Brien, K.S. 1716 O’Brien, M.A 309 O’Brient, J.M. 134 O’Connor, K.M. 497 Öhler, M. 1883 Oels, D. 2002 Oeming, M. 1893 Oggiano, I. 1378 O’Kennedy, D.F. 421 Old, H.O. 2219 Olsen, D. 158 Olyan, S.M. 467 Onuki, T. 1624 Ordon, H. 520 Orlando, L. 1073 Ornan, T. 1461 Oropeza, B.J. 962 Ortkemper, F.-J. 1837 Ortlund, E.N. 630 Oshima, T. 1314 Osiek, C. 1485 Osterman, S. 1474 Osuji, A. 510 Otto, E. 192, 203, 206*, 368, 454*, 499, 1526, 1527, 1566, 1877 Paddison, A. 2004 Paganini, S. 484 Pagels, E.H. 1105 Pahl, M.W. 1909 Painchaud, L. 1135, 1194

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Painter, J. 1074 Painter, R. 660 Pakkala, J. 322, 409, 428, 429, 1413, 1795 Pammer, M. 2206 Park, J. 757 Parker, S.B. 391, 1145 Parker, V.L. 446 Parvis, S. 1739 Parzinger, H. 2149 Paschke, B.A. 913, 1050, 1087 Paseggi, M. 244 Patella, M. 798 Patte, D. 779 Patzer, A. 1366 Paul, A. 1225 Pauler, R. 2180 Paw∑owski, Z. 763, 1811 Paya, C. 745 Pazzini, M. 26 Pearce, S.J.K. 1250 Peerbolte, B.-J.L. 649, 1035 Pemberton, E.G. 898 Peng, K.-W. 969 Pennaccietti, F.A. 2029 Penner, T. 919 Perlitt, L. 315 Pernkopf, E. 667 Perrin, L. 1069 Perrin, N. 1199, 1201 Perrone, L. 1971 Perry, M.A. 1399 Perry, P.S. 1103 Perry, Y. 1383 Person, R.F. 200 Petermann, J.H. 1747 Peters, M.K.H. 7 Phelan Jr., J.E. 1113 Phillips, T.E. 915 Pieper, A. 2148 Pierce, C.T. 1084 Pierce, T.M. 1901 Pietsch, M. 390, 1300 Pikor, W. 450, 498, 564, 1820 Pilch, J.J. 769 Pinker, A. 566, 670 Pinnock, C.H. 1771 Pinto, R. 435 Pitstick, A.L. 2249 Pitta, A. 1006 Pizarro, J.C. 1066 Pizzuto, V. 91 Plenc, D.O. 1058 Plietzsch, S. 1589 Plum, A.-M. 2158 Podeszwa, P. 541 Pola, T. 800, 1798 Popielowski, W. 1133 Popkes, E.E. 2011

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Popovic, A. 226, 838 Porat, R. 1704 Porter, S.E. 1403, 1760, 1768, 1952 Potgieter, J. 1501 Potts, D.T. 1348 Pouderom, B. 1722 Powery, E.B. 791 Präckel, T. 578 Pratscher, W. 1214 Pretorius, M. 1863 Prieur, J.-M. 2175 Prince, D.T. 852 Pringle, D. 1444 Prinsloo, G.T.M. 634 Propp, W.H.C. 267 Provan, I. 75 Prudky, M. 284 Pruin, D. 1523, 1594 Punt, J. 126, 127, 1852 Pyper, H.S. 558 Quack, J.F. 1376 Quiroga, R. 1864 Rabali, T.C. 770 Radermakers, J. 464 Radner, K. 326 Rae, M.A. 80 Rahlfs, A. 5 Rainey, A.F. 1328, 1397 Rakocy, W. 844 Randall, A.B. 761 Rao, S. 1372 Raphael, R. 1880 Rasimus, T. 2076 Ratzinger, J. 2240 Rau, E. 731 Rechenmacher, H. 674 Reed, D. 865 Reich, R. 1439, 1468 Reid, G. 504 Reidinger, E. 1445 Reimer, D.J. 1884 Reinalter, H. 2215 Reinhold, B. 361 Reinmuth, E. 68, 1823, 1833*, 1834 Reinstorf, D.H. 742* Reis, P.T. 366 Reiterer, F. 712 Reiterer, F.V. 468 Rendtorff, R. 1882 Rengakos, A. 1373 Rensberger, D. 1089 Renz, T. 537 Repschinski, B. 751, 758 Rese, M. 860 Reynolds, B.H. 1555 Rezetko, R. 418 Rhoads, D. 118

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Ricoeur, P. 2248 Riddell, P.G. 2153 Riecker, S. 241 Rilke, R.M. 2145 Risse, S. 641 Robbins, V.K. 832 Roberts, J.J.M. 1806 Robinson J.M. 729 Robinson, T.A. 1301 Rode, D. 1022, 1023 Roeck, B. 2217 Röd, W. 2121 Römer, T.C. 1, 197, 198, 271, 305, 321, 339 Rösel, M. 1246 Roetzel, C.J. 1849 Rogerson, J.W. 1941 Roh, T. 1043 Rohde, M. 654 Rohrbaugh, R.L. 78 Rollinger, R. 1346, 1347 Rollston, C.A. 1139 Rondez, P. 732 Roose, H. 1044 Root, B.W. 1473 Røsaeg, N.A. 1873 Roschke, R.W. 831 Rosen, S.A. 1426 Rosenfeld, B.-Z. 1530 Rosenstock, B. 380 Rosen-Zvi, I. 1495 Rosik, M. 794, 797, 1553 Rossetti, C.L. 1134 Roth, S.J. 828 Rothstein, D. 684, 685, 1231 Rowe, C.K. 909, 925 Roy, S.C. 1755 Ruckhaberle, A. 2140 Rudnig-Zelt, S. 539 Rüpke, J. 1567 Rüterswörden, U. 202, 319 Ruffatto, K.J. 1245 Runge, S.E. 1283 Runia, D.T. 1247 Ruoff, M. 2135 Russell, B.D. 275, 594 Rybol, D. 1284 Sabottka, L. 598 Sadler Jr, R.S. 1813, 1927 Sänger, D. 608, 1014, 1836 Sáenz-Badillos, A. 1274 Said, S. 1342 Sakenfeld, K.D. 363 Sando, S. 843 Sanz Giménez-Rico, E. 185, 308 Sasson, J.M. 249, 1319 Saucy, M. 1774 Sawyer, J.F.A. 2024

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Scalise, P.J. 494 Schade, A. 1156 Schäfer, C. 1365 Schaefer, K. 1914 Schäfer, P. 1732 Schäfer-Lichtenberger, C. 378 Schaller, B. 976 Scheffler, E. 1586 Schenker, A. 396 Schilling, R. 173 Schindler, A. 669 Schirrmacher, T. 2110 Schlensog, S. 2151 Schlosser, J. 1051, 1628 Schmid, K. 205, 330, 496 Schmid, S.G. 1419 Schmidt, T.M. 2111 Schmitt, H.-C. 1794 Schmitt, R. 1785 Schmitz, P.C. 1157 Schmutzer, A.J. 257 Schneider, U.J. 11 Schneiders, S.M. 900 Schnell, R. 2087 Schnocks, J. 1814 Schobert, W. 2239 Schoemaker, S.J. 2168 Schöpflin, K. 516 Scholtus, S. 924 Schott, J. 1734 Schramm, M. 1775 Schreiner, P. 2169 Schroer, S. 1463 Schröter, J. 716, 1618, 1623, 1654 Schüle, A. 60, 214, 219 Schüngel, P. 1202 Schützeichel, H. 1991 Schuler, P.-J. 2082 Schultz, B. 851 Schutte, F. 137, 722* Schutte, P.J.W. 1647 Schwartz, S. 1548 Schwarz, R. 1578 Schwarz, S.L. 1182 Schwindt, R. 777 Schweiker, W. 1271 Schweitzer, S.J. 579 Schwesig, P.-G. 538 Schwikart, G. 2091 Schwöbel, G. 2208 Scoralick, R. 683 Scott, M.S.M. 1972 Scrofani, G. 765 Scurlock, J. 1552 Seebass, H. 307, 338 Segal, A. 1429 Segal, A.F. 1844 Seidl, T. 655

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Seland, T. 1249 Serry, H. 2227 Seuse, H. 2204 Seybold, K. 143, 486, 588 Shafer, G.R. 888, 1637 Shanks, H. 1421, 1443 Sharon, D.M. 349 Shemesh, Y. 255, 314, 379 Shemtov, V. 2044 Shepherd, M.B. 1903 Sherman, M. 266 Sherwood, A. 332 Shields, B.E. 960 Shields, C. 1363 Shnider, S. 606 Shupak, N. 265 Sieg, F. 1123 Siegert, F. 19, 867 Signoretto, M. 678 Signori, G. 2060 Siker, J.S. 1635 Sikora, A.R. 53, 54 Sim, D.C. 1860 Simek, R. 2150 Singer, I. 1332 Singer-Avitz, L. 1414 Sinnott, A.M. 645 Siquans, A. 1906 Sisson, R.B. 734, 992, 1061 Skaggs, R. 1114 Skemer, D.S. 1979 Skierowski, M. 1646 Skrzypczyk, A. 1228 Slater, T.B. 1923 Smit, P.-B. 79, 818, 878, 975, 1036 Smith, I.K. 1025 Smith, M.S. 395, 1343 Smith II., A.M. 1395 Smith-Christopher, D.L. 563, 1818 Snyman, D. 591 Snyman, S.D. 582, 584, 1500 Snyman, G.F. 121* Söding, T. 1889 Sörries, R. 2057 Song, Y.M. 111 Sonnabend, H. 1356 Soto-Rivera, R. 221 Spangenberg, I.J.J. 2021 Sparks, K.L. 778 Spence, A. 2244 Spengler, O. 180, 2126 Spier, J. 2066 Spitaler, P. 954, 1097, 1921 Sprinkle, P. 517 Spronk, K. 2055 Stager, L.E. 1673 Stanek, T. 272 Stanton, M. 360

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Stare, M. 897 Stark, C. 1545 Starowieyski, M. 1601 Staubli, T. 1458 Stavrakopoulou, F. 1506, 1519 Stefanovic, R. 1127 Stegemann, E.W. 965, 1922 Stegemann, W. 1625, 1717 Steiger, J.A. 1984 Stein, D.E.S. 40 Steiner, R.C. 430 Steins, G. 1942 Stern, E. 1401 Sternberger, J.-P. 781 Stettler, C. 997 Stevens, M.E. 1515 Steyn, G.J. 889, 1498 Stichel, R. 1177 Stiegemann, C. 2199 Stiegler, S. 1753 Stier, F. 2250 Still, T.D. 1040, 1658 Stipp, H.-J. 354 Stix, G.W. 2147 Stolle, V. 1988 Stone, M.E. 29, 1162, 1172 Straub, M.E. 2045 ”trba, B. 850 Strenge, I. 1321 Striet, M. 2251 Stube, J.C. 890 Stökl, J. 1173 Styra, W. 912 Sugirtharajah, R.S. 1757 Suh, J.S. 774 Sumney, J.L. 1026 Suriano, M. 1144 Sussman, V. 1479 Swancutt, D. 947 Sweeney, D.A. 2223 Sweeney, M.A. 398, 550 Swenson, K.M. 234 Szlaga, J.B. 1059 Szwarc, U. 328 Szyma…ski, P.F. 854 Szymik, S. 1002 Taeger, J.-W. 1109 Talbert, C.H. 760 Talstra, E. 1299 Tappy, R.E. 1138, 1476 Taschl-Erber, A. 899 Tatum, G. 1652 Tavo, F. 1128 Taylor, J.E. 1613 Taylor, M.E. 1072 Telscher, G. 1065 Thareani-Sussely, Y. 1387

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Thatcher, T. 152 Theißen, G. 944, 1751, 1822 Theobald, M. 956 Theodore of Mopsuestia 1976 Theodoret of Cyrus 1977 Thiel, W. 204, 1511, 2001 Thigpen, J.M. 333 Thiselton, A.C. 981 Thimme, D. 2128 Thom, J.C. 764 Thomas, K.J. 1082 Thompson, T.L. 1677 Thorsteinsson, R.M. 971 Thrall, M.E. 1003 Thum, V. 2056 Thyen, H. 968 Thyssen, H.P. 876 Tiede, D.L. 825 Tiemeyer, L.-S. 575, 1547, 1801 Tigchelaar, E. 543, 1241 Till, D. 2027 Tilley, T.W. 1620 Tillmann, T. 2035 Timm, S. 410 Tobin, T.H. 1033 Toepel, A. 1167 Toivanen, T. 50 Toloni, G. 439 Tomes, R. 445 Toro Rueda, M.I. 1327 Torres Queiruga, A. 1834 Tóth, F. 1117 Tov, E. 13 Towner, P.H. 1047 Tracy, S. 1083 Tradigo, A. 2052 Trebilco, P. 1728 Trebolle, J. 393 Treitler, W. 2040 Tremblay, H. 693 Tropper, A. 1709 Trzcionka, S. 2166 Tsai, M. 519 Tsumura, D.T. 364 Tucker, W.D. 1290 Tuckett, C. 1197 Tu∑odziecki, T. 1541 Turner, L.A. 250 Tuschling, R.M.M. 1828 Tuzlak, A. 1550* Tzamalikos, P. 2163 Ullern-Weité, I. 1650 Ulrich, D.W. 747 Ulrich, E. 1233 Unglaub, R. 171 Unseth, P. 34 Urban, M. 2101

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Ussishkin, D. 1684 Usue, E.O. 427 Utzschneider, H. 67

von Lisieux, T. 2225 Vorster, J.N. 647, 1724 Vos, C.J.A. 1497

van Aarde, A.G. 104, 105, 106, 780 Van Belle, G. 772 van den Eynde, S. 836 van den Heever, G.A. 1573 van der Kooij, A. 280 van der Lugt, P. 661 van der Merwe, C.H.J. 85, 1281 van der Merwe, D.G. 1091 van der Toorn, K. 1534 van Deventer, H.J.M. 527, 681 van Eck, E. 123 van Gogh, V. 182 van Hecke, P. 1934 van Helden, S. 48 van Henten, J.W. 1130, 1268 Vanhoja, T. 721 van Kooten, G.H. 1797 VanLandingham, C. 1857 van Meegen, S. 601 Vannier, M.-A. 1580 Van Oyen, G. 819 van Peursen, W. 92 van Rensburg, F.I.J. 47 Van Seters, J. 194, 207, 258, 412 van Staalduine-Sulman, E. 290 van Steenbergen, G.J. 36 van Wahlde, U.C. 896 van Wolde, E. 672, 673 Vaughn, A.G. 242, 1465 Venard, O.-T. 44 Venning, T. 2165 Venter, P.M. 57, 528 Verbaal, W. 2028 Verbruggen, J.L. 993 Verheyden, J. 1217 Vermes, G. 1626 Vermeylen, J. 1800 Vette, J. 665 Veyne, P. 1788 Vickers, B. 953 Vieweger, D. 1431 Viladesau, R. 2061 Viljoen, F.P. 759, 1639, 1759 Villeneuve, E. 1561 Vincent, J.J. 801 Vincent, J.M. 301, 576, 1689, 1812 Viviano, B.T. 749 Viviers, H. 703 Volgger, D. 1238 Vonach, A. 17 von Avila, T. 2221 von Brück, M. 2152 von Goethe, J.W. 179 von Greyerz, K. 2205 von Haeling, R. 1189

Waddell, R. 109 Wagner, A. 141, 629, 642, 1278, 1780 Wagner, C. 2124 Wagner, V. 291, 323 Wahlen, C. 1124 Wainwright, E.M. 1581 Walker Jr., W.O. 999 Wallace, D.B. 718* Waltke, B.K. 560 Walton, J.H. 1309 Wanamaker, C.A. 985, 989 Warning, W. 193, 298, 551 Watson, D.F. 114 Watson, W.G.E 140 Webb, R.L. 1070 Weber, B. 597, 625 Webster, J. 1881 Weeks, N.K. 1810 Weeks, S. 677, 680 Wehrle, J. 233 Weidner, D. 1997 Weima, J.A.D. 1042 Weimar, P. 263, 264 Weimer, A. 2144 Weinberg, J. 1687 Weiser, A. 933 Weissenrider, A. 936 Weißflog, K. 696, 1875 Welker, M. 1776 Wellmann, B. 1420 Wells, B. 286 Welten, P. 424 Wendland, E.R. 570, 686 Wénin, A. 216, 283, 401 Wenkel, D.H. 1055 Wenzel, H. 2051 Weor, J.T. 270 Weren, W.J.C. 746 Werner, H. 2109 Wesselius, J.-W. 147, 1664 Wessels, G.F. 1861 Wessels, W. 492, 1782 West, G. 122 Westenholz, J.G. 1318 Westerkamp, D. 2159 Wheaton, B. 240 White, L.A. 2130 Whitekettle, R. 603 Whitters, M.F. 753, 766 Wiarda, T. 789 Wick, P. 1651 Wiersing, E. 2093 Wilder, W.N. 231 Wiley, H.L. 1524 Wilke, A.F. 676

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Wilken, R.L. 1955 Willi, T. 419 Williams, J. 785 Williams, R.H. 1570 Williamson, H.G.M. 144, 455, 460, 471 Williamson, P.R. 217 Wilson, B.E. 835 Wilson, M. 1099 Wilson, T.A. 1017 Winkle, R.E. 518 Winter, B. 935 Wirth, K.-A. 2068 Wischmeyer, O. 950, 1071 Witherington III., B. 856, 1037, 1049 Witkowska, K. 1874 Witmer, S.E. 866 Witte, M. 659 Witulski, T. 932, 1106 Wodecki, B. 1898 Wojciechowski, M. 743, 744 Wolf, H. 2218 Wolfson, E.R. 1211 Wolter-von dem Knesebeck, H. 2069 Wong, C.H. 895 Wong, G.T.K. 340*, 343, 348 Wright, T.R. 2043 Wróbel, M.S. 762 Wyatt, N. 329 Wypych, S. 1712

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Yates, G. 509 Yee, T.-L.N. 943 Yeong-Sik Pahk, J. 697 Yoreh, T. 195 Young, R.C. 523, 1668 Yao, X. 650 Zachman, R.C. 1756 Zager, W. 1629 Zalewski, U. 254 Zapff, B.M. 490 Zatelli, I. 1276, 1931, 2006 Zbroja, B. 1885 Zeigan, H. 914, 967 Zeller, D. 1000 Zenger, E. 184, 610 Zevit, Z. 1277, 1286, 1685 Ziaja, K. 786, 862 Zias, J. 1417, 1423, 1442 Zilio-Grandi, I. 1599 Zimmermann, R. 1582 Zissu, B. 1411, 1480 Zizek, S. 2253 Zmorzanka, A.Z. 1612 Zorn, J.R. 1505 Zuckerman, S. 1408 Ûukowski, H. 927 Zulu, E. 269 Zumstein, J. 1827 Zwick, R. 2074 Zwickel, W. 336, 1434

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TABLE OF CONTENTS OF VOLUME 53 Contributors ........................................................................................ Abbreviations ......................................................................................

v vii

TEXT – VERSIONS 1–4 5–19 20–24 25–31 32–54

Text of the OT – Masorah .............................................................. Greek (OT): general ★ manuscripts ★ studies .............................. Greek (NT) ........................................................................................ Aramaic – Syriac – Arabic – Coptic – Armenian – Latin .......... Modern translations: general ★ English ★ German ★ French ★ others ..................................................................................................

1 1 5 6 8

THEOLOGICAL AND EXEGETICAL APPROACHES 55–65 66–88 89–92 93–100 101–119 120–134 135–136 137–152

Theological Foundations Inspiration – authority ★ canon (OT, NT) .................................... Hermeneutics – Methods Biblical interpretation in general: manuals ★ basic perspectives ★ individual problems ............................................................................ Historical-critical methods .................................................................. Sociology – anthropology – psychology .......................................... Literary studies: narrative criticism – discourse analysis – intertextuality – rhetoric – performance .......................................... Contextual exegesis: postcolonialism ★ feminism ............................ Philosophical criticism ........................................................................ Literary genres – stylistic devices ......................................................

14

17 22 23 25 29 32 33

BIBLICAL EXEGESIS 153–156

Bible as a Whole ................................................................................

36

157–168 169–183

Digital media internet ★ Bible software ★ research materials .............................. audio bibles ★ non-biblical electronic media ..................................

38 42

OLD TESTAMENT EXEGESIS 184–187 188–213 214–266 267–295 296–314 315–331 332–339 340–355 356–363 364–386

Introduction – general ...................................................................... Pentateuch and historical books Pentateuch: general – Yahwist – Elohist – Priestly Code ★ Deuteronomists .................................................................................. Genesis: Primeval History (Gen 1–11) ★ patriarchs (Gen 12–50) ★ Tale of Joseph (Gen 37–50) .................................. Exodus: general ★ individual passages ............................................ Leviticus ★ Numbers ........................................................................ Deuteronomy: general ★ individual passages .................................. Joshua .................................................................................................. Judges .................................................................................................. Ruth .................................................................................................... Samuel: general ★ 1 Samuel ★ 2 Samuel ....................................

46

47 53 65 71 75 78 80 84 85

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387–411 412–426 427–438 439–447

Kings: general ★ 1 Kings ★ 2 Kings ............................................ Chronicles: general ★ 1 Chronicles – 2 Chronicles ...................... Ezra/Nehemiah: general ★ Ezra ★ Nehemia ................................ Tobit – Judith – Esther ★ 1/2 Maccabees ....................................

91 96 100 103

448–454 455–490 491–513 514–515 516–523 524–533 534–538 539–545 546–551 552–564 565–568 569–585

Prophets General ................................................................................................ Isaiah: general ★ Isaiah I ★ Isaiah II ★ Isaiah III ...................... Jeremiah: general ★ individual passages .......................................... Lamentations ...................................................................................... Ezekiel ................................................................................................ Daniel: general * individual passages .............................................. Minor Prophets general .................................................................... Hosea – Joel ...................................................................................... Amos .................................................................................................... Jonah ★ Micah .................................................................................. Nahum – Habakkuk .......................................................................... Haggai – Zechariah ★ Malachi ......................................................

105 107 115 120 120 122 125 126 127 128 131 132

586–592 593–643

Psalms General ................................................................................................ Individual Psalms ................................................................................

136 137

644–650 651–674 675–686 687–697 698–707 708–713

Wisdom literature General ................................................................................................ Job: general ★ individual passages .................................................. Proverbs .............................................................................................. Koheleth .............................................................................................. Song of Songs .................................................................................... Wisdom of Solomon – Jesus Sirach (Ben Sira) ..............................

148 149 155 158 160 162

NEW TESTAMENT EXEGESIS 714–718

Introduction – general ......................................................................

163

719–726 727–737 738–741 742–744 745–781 782–820 821–854 855–904 905–936

Gospels and Acts of the Apostles Gospels: general – synoptic problem ................................................ Sayings Source (“Q”) ........................................................................ Parallel passages .................................................................................. Parables .............................................................................................. Matthew: general ★ individual passages .......................................... Mark: general ★ individual passages .............................................. Luke: general ★ individual passages ................................................ John: general ★ individual passages ................................................ Luke-Acts general ★ Acts: general ★ individual passages ............

164 167 169 170 171 179 188 196 207

Letters and Book of Revelation Pauline letters in general .................................................................. Romans: general ★ individual passages .......................................... 1/2 Corinthians general – 1 Corinthians: general ★ individual passages .............................................................................................. 1003–1008 2 Corinthians ...................................................................................... 1009–1017 Galatians .............................................................................................. 1018–1036 Ephesians ★ Colossians ★ Philippians ............................................ 1037–1044 1/2 Thessalonians .............................................................................. 1045–1051 Pastoral Epistles: general ★ 1/2 Timothy – Titus – Philemon .... 1052–1068 Hebrews: general ★ individual passages .......................................... 937–940 941–977 978–1002

534

215 216 224 229 231 233 237 238 240

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1069–1097 Catholic Epistles: James ★ 1 Peter – 2 Peter ★ Johannine letters general – 1–3 John ★ Jude .................................................. 1098–1135 Revelation: general ★ individual passages ......................................

244 250

EXTRABIBLICAL SOURCES 1136–1138 1139–1147 1148–1153 1154–1161

Inscriptions General – alphabet ............................................................................ Hebrew ★ Moabite ............................................................................ Aramaic – Syriac .............................................................................. Egyptian – Hittite – Phoenician – Philistine – Greek ....................

Apocrypha and pseudepigrapha Old Testament: general ★ ApocrMos – Book of Noah – Cave of Treasures – 1 Enoch – 4 Ezra – Jub – 3/4 Macc – Ps 151 – TestAbr – TestMos – TestNaph – TestSol .................................... 1184–1220 New Testament: general ★ GJude – GMary ★ GThom ★ GNicod – GPeter – GPhilip – Fayum Gospel – PapEgerton – Gospel of Truth – Secret Mark – 2 Clem – Epistle of Barnabas – Shepherd of Hermas – TransMariae – Acts Thecla – Visio Pauli .......................................................................................... 1221–1241 Qumran/Dead Sea Scrolls: general ★ particular subjects * texts from caves 1 – 4 – 11 ★ Temple Scroll – Community Rule – MasEzek ..............................................................................................

258 259 261 263

1162–1183

1242–1250 1251–1269 1270–1273

Jewish authors General ★ Jewish-Hellenistic authors – Philo ................................ Josephus: general ★ Antiquities ★ Against Apion .......................... Rabbinical literature ..........................................................................

265

270 278 283 285 289

PHILOLOGY 1274–1286 Hebrew: general ★ lexicography ★ names .................................... 1287–1299 Hebrew: syntax ★ verb – tenses/aspects ........................................ 1300–1306 Aramaic ★ Greek ★ Latin ..............................................................

290 293 295

CIVILIZATIONS OF THE BIBLICAL WORLD 1307–1322 1323–1331 1332–1350 1351–1376

General * Mesopotamia: history – culture – religion ★ texts ...... Egypt: history – culture – religion ★ texts .................................... Hittites ★ Phoenicians – Ituraeans ★ Ugarit – Syria – Iran ...... Greco-Roman civilization: general ★ history – culture – religion ★ texts ..................................................................................

297 301 303 307

ARCHAEOLOGY AND TOPOGRAPHY 1377–1387 1388–1432 1433–1446 1447–1457

Biblical Archaeology: general – history of research ★ historical periods ................................................................................................ Palestine: regions ★ sites (alphabetically) ........................................ Jerusalem ★ temple .......................................................................... Sites outside of Palestine ★ holy places ..........................................

313 316 327 330

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REALIA 1458–1463 1464–1474 1475–1480 1481–1483

Museums – iconography .................................................................... Seals ★ pottery – amulets – figurines moulds ★ coins ................ Objects: ivory – bones – bronze – lead .......................................... Food – wine – incense ......................................................................

333 334 337 338

INSTITUTIONS AND RITUALS Social institutions 1484–1492 General ★ family – woman – marriage/divorce – birth – child .................................................................................................... 1493–1503 Gender relations – sexuality ★ homosexuality ................................ 1504–1506 The end of life: illness – death – burial .......................................... 1507–1518 Economic life: general ★ work – slavery – poverty ★ trade – tithing – other .................................................................................... 1519–1524 Kingship/state – warfare .................................................................. 1525–1533 Legal institutions: general ★ inheritance – crime and punishment .......................................................................................... 1534–1539 The world of learning: scribal culture – literacy ★ music ............ Religious institutions Temple – cultic images/aniconism ★ priest/women – purity ★ conversion ............................................................................................ 1549–1560 Ritual acts: sacrifice ★ circumcision – ritual bathing ★ magic .... 1561–1564 Festivals – Pesach .............................................................................. 1565–1566 Early Judaism: prayer – sects ............................................................ 1567–1581 Early Christianity: community ★ leadership roles ★ ritual acts (baptism, Eucharist) – healing ..........................................................

339 341 344 344 347 348 351

1540–1548

352 354 357 358 358

BIBLICAL PERSONS 1582–1615 1616–1647 1648–1658

Persons: alphabetically ........................................................................ Jesus: history of research – contemporary research ★ comprehensive studies ★ particular aspects .................................... Paul: contemporary research ★ comprehensive studies – particular aspects ................................................................................

362 369 376

HISTORY OF ISRAEL 1659–1669 1670–1673 1674–1688 1689–1704

General ★ problems of historiography ............................................ Premonarchical period ...................................................................... Period of the monarchy .................................................................... Babylonian exile – Persian period ★ Hellenistic and Roman periods until Bar Kokhba ..................................................................

379 381 382 385

JUDAISM – EARLY CHRISTIANITY – GNOSTICISM – ISLAM 1705–1709 1710–1712 1713–1716

Judaism General ................................................................................................ Pharisees – Essenes – Samaritans .................................................... Jewish-Christian controversies ............................................................

389 390 391

1717–1744

Early Christianity General – history ★ life ★ teaching ★ texts ..................................

392

536

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Gnosticism – Islam Gnosticism – Islam ............................................................................

399

BIBLICAL THEOLOGY Both Testaments 1749–1759 General ★ monotheism – God – Satan – angels .......................... 1760–1762 Relationship between OT and NT .................................................. 1763–1777 Themes in biblical theology: creation – apocalypticism/ messianism – retribution/hell – ethics ............................................

400 402 403

1817–1820

Old Testament General ................................................................................................ Monotheism ★ God – goddess – demonic beings ........................ Cosmology – creation – eschatology/apocalypticism – messianism .......................................................................................... Ethics ..................................................................................................

1821–1826 1827–1832 1833–1842

New Testament General ................................................................................................ God – angels ★ Christology ............................................................ Resurrection – eschatology ★ ethics ................................................

417 418 420

1843–1846 1847–1859 1860–1867

Pauline theology General ................................................................................................ Paul and Judaism ★ law – justification .......................................... Christology – spirit ★ miscellaneous ................................................

422 423 426

1868–1871

Johannine theology General – miscellaneous ....................................................................

428

1778–1786 1787–1809 1810–1816

407 409 414 416

CONCEPTS AND SYMBOLS 1872–1909

English terms: angel – blindness/seeing – blood – child – covenant – Day of Yahweh – death – disability – discipleship – election – forgiveness – grumble – heaven – hope – kiss – love – martyrdom – memory/remembrance – mutilation – peace – physiognomy – poor – sacrifice – sea – serpent – silence – slave – Son of Man/Son of God – space – stranger – testing – wilderness – word .............................................................. 1910–1919 Hebrew and Aramaic words: berît – deba“ – hæsæd – jetßær – ma≤kil – ma≤≤à" – tsâ"arah – todah .................................................. 1920–1925 Greek words: basileia – diakrinomai – euangelion – hagios – pisteuò – pistis Christou .................................................................... 1926–1933 Symbols: general ★ Cushite – Egypt – foreign woman – Jacob’s ladder – mountain of God – veil of the temple – wilderness ...... 1934–1939 Metaphors: general ★ being clothed with Christ – chosen people – plants – prostitute ..............................................................

429 437 439 441 442

BIBLE IN THEOLOGY AND LIFE OF CHURCH 1940–1947 1948–1951

Theology ............................................................................................ Practical guides ..................................................................................

444 446

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HISTORY OF EXEGESIS General ★ patristic literature: general ★ authors (alphabetically) .................................................................................... 1978–1983 Middle Ages – Jewish exegesis .......................................................... 1984–1999 Modern Times: general ★ Reformation * 17th–19th centuries .... 2000–2018 20th and 21st centuries: general ★ names (alphabetically) ............ 2019–2024 Institutes – societies – commentary series ........................................ 1952–1977

446 453 454 458 462

BIBLE IN ART, LITERATURE, FILM AND MUSIC 2025–2046 Literature: general ★ authors and themes ...................................... 2047–2073 Art: general ★ iconography ★ periods ............................................ 2074–2078 Film – music ......................................................................................

463 469 475

HISTORY OF RELIGIONS 2079–2117 General ★ historical surveys and sketches ★ basic concepts an issues .................................................................................................... 2118–2153 Cultural and intellectual history ★ history of literature ★ nonchristian religions ..........................................................................

485

Christianity General ................................................................................................ Antiquity: general ★ sources ............................................................ Middle Ages: general ★ themes ★ sources .................................... Modern Times: 16th–19th centuries ★ sources .............................. Twentieth century – today ★ theology ............................................

493 495 497 504 509

Index of Reviews ................................................................................ Index of Authors ................................................................................

515 516

2154–2162 2163–2175 2176–2204 2205–2225 2226–2253

538

476