International Review of Biblical Studies, Volume 55 (2008-2009)

INTERNATIONAL REVIEW OF BIBLICAL STUDIES VOLUME 55

FOUNDED BY FRIDOLIN STIER EDITED BY BERNHARD LANG WITH SUPPORT OF

THE UNIVERSITY OF PADERBORN, GERMANY

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

edited by

BERNHARD LANG

VOLUME 55, 2008–2009

LEIDEN • BOSTON 2010

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 18134 2

© Copyright 2010 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 reproduced, 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 from the publisher. Authorization to photocopy items for internal or personal use is granted by Koninklijke Brill NV provided that the appropriate fees are paid directly to The Copyright Clearance Center, 222 Rosewood Drive, Suite 910, Danvers, MA 01923, USA. Fees are subject to change.

PRINTED IN THE NETHERLANDS

EDITORIAL STAFF Bernhard Lang (BL) Damian Lazarek (DL) Tomasz Manka (TM) Susanne Pramann (SP)

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

Dennis Lewandowski, Paderborn (Lew) Ansgar Moenikes, Paderborn (AM) Thomas Naef, Lausanne/Switzerland (TN) Wolfgang Schenk, Saarbrücken (WSch) Sebastian Stüwe, Bochum (SSt) Dieter Zeller, Mainz (DZ)

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

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

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 The Asbury Journal, Wilmore, Kentucky/USA Annali di storia dell’esegesi, Bologna/Italy Acta Theologica, Bloemfontein/South Africa Anglican Theological Review, Evanston, Illinois/USA Ateneum Kaplanskie, Wrocławek/Poland Andrews University Seminary Studies, Berrien Springs, Michigan/USA

BAR BASOR

Biblical Archaeology Review, Washington D.C./USA Bulletin of the American Schools of Oriental Research, Baltimore, Maryland/USA BBB Bonner Biblische Beiträge, Berlin/Germany BBR Bulletin for Biblical Research, Winona Lake, Indiana/USA BCPE Bulletin du Centre Protestant d’Études, Geneva/Switzerland BEAT Beiträge zur Erforschung des Alten Testaments und des antiken Judentums, Bern/Switzerland Beit Mikra Beit Mikra, Jerusalem/Israel BEThL Bibliotheca Ephemeridum Theologicarum Lovaniensium, Leuven/Belgium BI Biblical Interpretation, Leiden/The Netherlands Bib. Biblica, Rome/Italy Bijdr. Bijdragen. Tijdschrift voor filosofie en theologie, Amsterdam/The Netherlands BiKi Bibel und Kirche, Stuttgart/Germany BiLi Bibel und Liturgie, Klosterneuburg/Austria BiTr The Bible Translator, Reading/UK BN Biblische Notizen, Salzburg/Austria Bobolanum Bobolanum, Warsaw/Poland BR Biblical Research, Chicago, Illinois/USA BS Bibliotheca Sacra, Dallas, Texas/USA BTB Biblical Theology Bulletin, South Orange, New Jersey/USA BThSt Biblisch-Theologische Studien, Neukirchen-Vluyn/Germany BThZ Berliner Theologische Zeitschrift, Berlin/Germany BWANT Beiträge zur Wissenschaft vom Alten und Neuen Testament, Stuttgart – Berlin – Cologne – Mainz/Germany BZ Biblische Zeitschrift, Paderborn/Germany BZAW Beihefte zur ZAW, Berlin/Germany – New York/USA BZNW 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

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

Currents in Biblical Research, London/UK La Ciudad de Dios, Madrid/Spain Collationes. Vlaams Tijdschrift voor Theologie en Pastoraal, Gent/Belgium Communio, Poznań/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, Czestochowa/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 Fundamentum fzb

Forschungen zum Alten Testament, Tübingen/Germany Filologia Neotestamentaria, Córdoba/Spain Forschungen zur Religion und Literatur des Alten und Neuen Testaments, Göttingen/Germany Fundamentum, Riehen/Switzerland Forschung zur Bibel, Würzburg/Germany

GlLern Gr. GregPa

Glaube und Lernen, Göttingen/Germany Gregorianum, Rome/Italy 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, Brescia/Italy Hermenêutica, Cachoeira – Bahia/Brasil Heiliger Dienst, Salzburg/Austria Hokhma, Alençon/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

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

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IKZ Interp. IThQ

Internationale Kirchliche Zeitschrift, Bern/Switzerland 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 Supplements to the 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 JSJ.S 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 lectio difficilior

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

LeDiv Leqach LHBOTS LNTS LouvSt LSTS LTP LV(L)

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Maarav MDOG MSR MThZ NEAr

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

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 Poznańskie Studia Teologiczne, Poznań/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

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

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RThom RThPh RTL RTR

Revue Thomiste, Toulouse/France Revue de Théologie et de Philosophie, Lausanne/Switzerland Revue Théologique de Louvain, Louvain-la-Neuve/Belgium Reformed Theological Review, Doncaster/Australia

Sal. Salm. SaSc 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 SJTh SNTS.MS SNTU Sploc SR SSHT ST STAC STeol StGda StUNT STV SWJT

Salesianum, Rome/Italy Salmanticensis, Salamanca/Spain Sacra Scripta, Cluj-Napoca/Romania 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, Poznań/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, Münster/Germany Studia Plockie, P ock/Poland Studies in Religion/Sciences Religieuses, Waterloo/Canada Slaskie Studia Historyczno-Teologiczne, Katowice/Poland Studia Theologica, Oslo/Norway Studies and Texts in Antiwuity and Chrstianity, Tübingen/Germany Studia Teologiczne, Bia ystok/Poland Studia Gdańskie, Gdańsk/Poland Studien zur Umwelt des Neuen Testaments, Göttingen/Germany Studia Theologica Varsaviensia, Warsaw/Poland Southwestern Journal of Theology, Fort Worth, Texas/USA

TAik TarST TBe Tel Aviv ThD Theol. Theol(A) Theologika ThQ ThR ThRev ThZ TrinJ

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

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TS TSAJ TTh TThZ TTK TuK TynB

Theological Studies, Washington D.C./USA Texte und Studien zum Antiken Judentum/Texts and Studies in Ancient Judaism, Tübingen/Germany 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 VF VH Vivens Homo VoxPa VoxScrip VT VT.S VV

Verbum et Ecclesia, Pretoria/South Africa Verkündigung und Forschung, Gütersloh/Germany Vivens Homo, Bologna/Italy Vivens Homo. Rivista di teologia e scienze religiose, Florence/Italy Vox Patrum, Antyk chrzescijanski, Lublin/Poland Vox Scripturae, Sao Paulo/Brasil Vetus Testamentum, Leiden/The Netherlands Supplements to Vetus Testamentum, Leiden/The Netherlands Verbum Vitae, Kielce/Poland

WdO Wiez WMANT

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

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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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

TEXT – VERSIONS Text of the OT – Masorah 1 John F. Hobbins, Taking Stock of Biblia Hebraica Quinta This review examines the three fascicles of Biblia Hebraica Quinta (BHQ) which have appeared to date. Five aspects of BHQ serve as springboards for wider ranging reflections: (1) production schedule; (2) format; (3) treatment of poetry; (4) updateability; and (5) advantages and disadvantages vis-à-vis a parallel project, the Oxford Hebrew Bible (OHB). The essay concludes that both BHQ and OHB, though crafted with great care, provide an incomplete picture of the textual data in hand. As long as the texts so far published are concerned, they are occasionally tools that are to be used only alongside other relevant secondary literature and that must be checked against the primary data. JETh 22 (2008) 37–56

2 Yosef Ofer, The Shattered Crown: The Aleppo Codex 60 Years after the Riots In Aleppo, Syria, anti-Jewish riots destroyed the synagogue and many of its treasures. The Aleppo Codex, a most valuable manuscript of the Hebrew Bible dating from ca. 930 CE, was also badly mutilated. Ofer tells the story of the manuscript and how its remains came into the possession of the state of Israel. For the codex, see www.aleppocodex.org. BAR 34/5 (2008) 38–49 (BL)

3 Toshio Homma, Der Aleppo Kodex und die Textüberlieferungen im Osten und im Westen: Historische Überlegungen zu den Masoretischen Textüberlieferungen in Bezug auf die Ben Ascher-Handschriften In der Masora finalis des Codex Leningradensis ist ein großes Maß an fachspezifischen Informationen für Soferim und Masoreten dokumentiert. Eine Liste – die sog. illufim – gibt die Varianten der Lesarten zwischen den Orientalen und den Okzidentalen an. Die hier präsentierte Untersuchung der illufim-Stellen kommt zu der Schlussfolgerung, dass viele Spuren der Korrektur, die sich in den Handschriften verschiedener Textüberlieferungen, besonders in den repräsentativen Ben Ascher-Handschriften, darunter dem Aleppo Kodex, finden, Zeugnis davon geben, dass verschiedene Traditionen des Judentums – wie illuq-haQaraim wehaRabbanim bezeugt – im Osten und im Westen über ihre heiligen Texte in Konflikt gerieten und miteinander verhandelten. Die klaren und organischen Zusammenhänge in den Texten werfen somit ein Licht auf die Geschichte der Entstehung und Überlieferung der masoretischen Texte. AJBI 32 (2006) 15–91

4 David N. Freedman et al., Scribal Interventions in 1QIsaiah (a) The long Isaiah scroll found in Qumran includes many corrections made by both the original scribe and later ones. The study of these scribal interventions can serve as a training ground for modern textual critics. Chaim Cohen et al. (eds.), Birkat Shalom: Studies in the Bible; Eisenbrauns, Winona Lake, Ind. (2008) vol. 2, 787–799 (BL)

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5 Zoltán Kustár, Leerstellen innerhalb biblischer Verse. Ein Beitrag zur hebräischen Textgeschichte Out of the 55–60 cases of a blank space within a biblical verse (pisqa’) 37 stand immediately before an introductory formula and thereby serve to emphasise the direct speech which follows. A further 11 cases function as a setumah or petuchah. So 83% of the occurrences of pisqa’ can and should be interpreted as older paragraph markers, which were later subordinated to the Masoretic division into paragraphs and verses. ZAW 121/1 (2009) 104–111

6 Raymond de Hoop, Stress and Syntax; Music and Meaning: the Purpose and Function of the Masoretic Accentuation System In this paper the classic threefold classification of the purpose of the Masoretic accents, i.e. stress, syntax and recitation, is re-evaluated, because it appears that this classification does not do complete justice to the evidence. Some accents are not positioned at the stressed syllable, and sometimes their positioning suggests a division of the text that is not in line with the syntactical structure of the text. In other words, this classification is somewhat misleading and contributes to the sceptical attitude in scholarly circles towards the Masoretic accentuation. It is argued that the aspects of stress and syntax are not completely appropriate classifications and that a musical or recitative purpose is closer to the mark. The latter aspect is elaborated upon, after which some conclusions are drawn. JNWSL 34/2 (2008) 99–121

7 Hans-Georg von Mutius, Non-masoretic Texts from the Pentateuch in the Midrash ha-Gadol As the examples from the Midrash ha-Gadol discussed in this paper demonstrate, the text of the Hebrew Bible remained in a certain condition of fluidity even several centuries after the end of the activities of the masoretic scholars. Their efforts to unify the diversified textual traditions, presumably as a political reaction to the foregoing unification of the text of the Qur’an by the Muslim religious authorities, had only limited success. Old local differences of Biblical texts within the different Jewish communities, being autonomous in relationship to each other, could apparently not be swept away by the establishment of the masoretic version, constituting in itself a mixtum compositum of variant readings affecting also the consonantal part of the holy text. SEÅ 73 (2008) 29–37

Greek (OT): general – studies – modern translations of the Septuagint Bible 8 Melvin K.H. Peters (ed.), XIII Congress of the International Organization for Septuagint and Cognate Studies, Ljubljana 2007 If there is a general message implied in the contributions to this volume, it is certainly this: the Septuagint in many cases derives from a Hebrew Vorlage that is closer to the original text than the Masoretic texts. The latter must be seen as a revision guided by theological considerations. See the following papers specifically: Chr. Amphoux and A. Serandour, La composition de Jérémie LXX d’après les divisions du Codex Vaticanus (pp. 3–21); Philippe Hugo, The Jerusalem Temple seen in 2 Samuel according to the Masoretic Text and the Septuagint (pp. 183–196). Septuagint and Cognate Studies 55; Society of Biblical Literature, Atlanta, Ga. (2008) XI/1–365 (BL)

9 Johann Cook, Translation Technique and the Reconstruction of Texts This article argues that, because of the complicated history of origin and transmission histories of texts, more avenues need to be pursued than only primary textual witnesses in

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the task of textual criticism. It argues that the translation technique followed by individual translators is basic to such endeavours. It uses the Septuagint version of Proverbs as a case study and demonstrates that stylistic and translation technical considerations should be taken into account in addition to, or in conjunction with, any ‘hard textual evidence’ in the reconstruction of texts. OTE 21/1 (2008) 61–68

10 Martin Karrer, Licht über dem Galiläa der Völker: Die Fortschreibung von Jes 9,1–2 in der LXX Die Prophetenbücher sind in der Septuaginta oft aktualisiert, d.h. mit Anwendung auf die Zeit der Übersetzung versehen. Im Falle von Jesaja 9 ist an die Mitte des 2. Jahrhunderts v. Chr. zu denken, spätestens ca. 140 v. Chr. In Jesaja 9,8–21 wird (nach Auffassung der Übersetzer) Efraim/Samaria verworfen. Doch damit sind die Nordstämme nicht von Jerusalem abgeschnitten. Getragen von Gottes Handeln, können die Stämme des Nordens die Meerstraße zur Straße nach Judäa machen. Über diese Straße stellen sie in der Situation des 2. Jahrhunderts v. Chr. ihre Verbindung zu Jerusalem her – an Samaria vorbei. WUNT 210; Jürgen Zangenberg et al. (eds.), Religion, Ethnicity and Identity in Ancient Galilee; Mohr Siebeck, Tübingen (2007) 3–53 (BL)

11 Hans Debel, ‘The Lord Looks at the Heart’ (1 Sam 16:7): 11QPsa 151 A-B as a “Variant Literary Edition” of Ps 151 LXX While Ps 151 LXX is only a ‘paraphrase’ of the events recounted in 1 Sam 16–17 in autobiographical style, a creative scribe has enriched its Vorlage with a midrash in Ps 151A of the 11QPsa scroll, emphasising that God does not judge man according to his outward appearance, but according to his inner dedication, as it is exemplified in the preference given to David over his brother. Most likely, both editions of Ps 151 are not directly connected to each other, but ultimately depend on a common ancestor, which is here termed ‘edition n’, indicating that this edition was not necessarily the first edition of this psalm. RdQ 23/4 (2008) 459–473

12 Reinhart Ceulemans, The Onomastica Sacra: A Neglected Corpus of Hexaplaric Data Biblical textual critics have never systematically studied the onomastica sacra. Nevertheless these etymological corpora deserve being studied, since they potentially contain a considerable amount of Hexaplaric data. After all, although their aims and methods differed, both the Jewish pre-Hexaplaric revisers and the Christian patristic and Byzantine exegetes (the authors of the onomastica) sought to cope with problematic proper names. By studying these names in the book of Canticles, this paper draws attention to the agreements between the minor versions and the onomastica, in an attempt to stimulate scholarly interest in the latter corpus. It is beyond doubt that the onomastica sacra can be useful in drawing the picture of the Christian Nachleben of Hexaplaric variants, which in turn can help in doing Hexaplaric textual criticism. RB 115/3 (2008) 340–359

13 Wolfgang Kraus et al. (eds.), Septuaginta Deutsch. Das griechische Alte Testament in deutscher Übersetzung During the past two decades, it became increasingly clear to specialists that one should produce translations of the Septuagint into modern languages. Older ‘modern’ translations of the Septuagint existed only in English, but neither in German nor in French. By now, there is a good English Septuagint (ed. by Albert Pietersma and B.G. Wright, 2007), and a French Septuagint in progress (called La Bible d’Aléxandrie; only the Pentateuch is

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available in completed form, 2001). The German Septuagint follows the Greek text of the Rahlfs-Hanhart edition very closely (thus offering a ‘working translation’, rather than a literary version), and, laudably, gives renderings of parallel Greek versions, e.g. in the case of the book of Esther. Each biblical book is introduced by a brief summary of the content and an evaluation of the relationship of the Greek text to the Hebrew parent text. These introductions vary in their interpretive boldness. In the case of the Minor Prophets, for instance, the lost Hebrew Vorlage is deemed superior and more original than the Hebrew text; in the case of Jeremiah, no such claim is made (but could be made). To the scholar’s delight, a ‘maximalist’ rather than ‘minimalist’ policy has led to the inclusion of the ‘Odes’ (an appendix to the Psalms) and the Psalms of Solomon. The translation is annotated and strives for literal renderings. – Essential for all scholarly libraries. Deutsche Bibelgesellschaft, Stuttgart (2009) XXVIII/1–1507, maps (BL)

14 Dreifaltigkeitskloster Buchhagen (ed.), Die Psalmen deutsch. Buchhäger Psalter. Aus der Septuaginta This is a fresh translation of the Psalms on the basis of the Septuagint. Although meant for use at the orthodox (Bulgarian) monastery in Buchhagen near Hameln, Germany, it will also serve those who wish to read the psalms with an eye on the Greek version, which may in a number of passages conserve a textual form that is more original than the Hebrew. The reader will also be struck by the fact that the Greek Psalter has an additional psalm, counted as Ps 151 and placed at the end. This apocryphal passage is not generally included in modern translations of the Bible (though the German version of Paul Riessler may be quoted as a notable exception). The well-produced book is available from Evangelisches Vertriebshaus, Blumenstr. 76, D-04155 Leipzig. Verlag des Klosters Buchhagen, Buchhagen (2008) 1–284 (BL)

Greek (NT): editions – manuscripts – studies 15 Roderic R. Mullen (ed.), The Gospel according to John in the Byzantine Tradition The Byzantine textual tradition of the New Testament is represented by a large number of manuscripts. For the present edition, the base text, printed above the scholarly apparatus, is that of Coislin Gr. 199 = Gregory-Aland 35 (Bibliothèque nationale, Paris; eleventh century CE). Numerous other manuscripts have been compared, and all major variant readings are indicated in the notes. Lectionaries and patristic quotations (especially John Chrysostom) have also been used for the present edition. The edition was made at the Centre for the Editing of Texts in Religion (now the Institute for Textual Scholarship and Electronic Editing) at the University of Birmingham, England. Deutsche Bibelgesellschaft, Stuttgart/Hendrickson Publishers, Peabody, Mass./Alban Books, Edinburgh (2007) XLVIII/1–273 (BL)

16 J. Harold Greenlee, The Text of the New Testament: From Manuscript to Modern Edition This is an elementary-level introduction to the manuscript tradition and textual criticism of the New Testament, written by a senior scholar who made his début with A Concise Exegetical Grammar of the New Testament (1953). Henrickson Publishers, Peabody, Mass./Alban Books, Edinburgh (2008) XII/1–130 (BL)

17 James M. Robinson, Fragments from the Cartonnage of ∏75 ∏75, an early third-century codex, consists of Bodmer Papyrus XIV and Bodmer Papyrus XV and contains large portions of the gospels of Luke and John published in 1961. In the

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summer of 1972 Kurt Aland and his text-critical team visited the Bibliothèque Bodmer to photograph both the papyri and the unplaced fragments, a number of which they identified and published in 1976. This essay supplements Aland’s list with other fragments not available at that time, since they had been pasted together in parts of the cartonnage of the leather cover of the codes containing ∏75. From this cartonnage eighteen new variants are counted, five from Luke (four agreeing with the critical text, one against it) and thirteen from John (five agreeing with the critical text, eight against it). HThR 101/2 (2008) 231–252

18 Bart D. Ehrman, Whose Word Is It? The Story behind Who Changed the New Testament and Why Ehrmann is known in scholarly circles as a textual critic who, rather than merely trying to recover the original reading, studies textual variation in manuscripts and its historical background. The present book is a popular (though annotated and indexed) guide to the forces that shaped the text of the Greek New Testament during its early manuscript history. Continuum International Publishing, London (2006) X/1–242

19 Thomas A. Wayment, A New Transcription of P. Oxy. 2383 (∏69) Although not listed in the critical apparatus of Luke 22:41–44 in NA27, P. Oxy. 2383 (P69) is an important early witness to the omission of these verses. Since the publication of the editio princeps in 1957 of this small papyrus fragment, no new editions have appeared. In light of recently completed images, this edition offers several significant new and improved readings, while at the same time confirming that this fragment witnesses the omission of Luke 22:41–44. Based on the new images, it is also apparent that the fragment was subject to subsequent scribal correction in at least two instances. NT 50/4 (2008) 351–357

20 Carl P. Cosaert, The Text of the Gospels in Clement of Alexandria Clement’s gospel text reveals an Alexandrian influence in John and Matthew, and a stronger Western influence in Luke and Mark 10. The textual form of the gospels in Alexandria was in transition at the end of the second century. The New Testament in the Greek Fathers 9; Society of Biblical Literature, Atlanta, Ga. (2008) XIV/1–370

21 J.K. Elliott, Manuscripts Cited by Stephanus The third edition of Stephanus’ Greek New Testament (Paris 1550), known as the editio regia, is held in high regard in English Protestantism. Unfortunately, there are some errors in the translation of Stephanus’ sigla by the presently used system published by C.R. Gregory. This paper provides a table giving the cross-references from Stephanus’ number to the equivalent Gregory-Aland number, explicates the errors of the Gregory 1908 classification, and makes some remarks on Stephanus’ sources. NTS 55/3 (2009) 390–395

Early translations: Syriac – Latin 22 Howard Jacobson, VL Deut. 4:24 Entgegen den Anmerkungen im TLL und der Beuron Edition der VL wurde für den Ausdruck “verzehrendes Feuer” in Dtn 4,24; 9,3 und Hebr 12,29 in der Vetus Latina Version niemals ‘ignis edax’ verwendet. Die von den beiden genannten Ausgaben eingeräumte

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Möglichkeit einer Verwendung dieses Ausdrucks an den genannten Stellen geht auf eine fehlerhafte Wiedergabe des biblischen Textes durch Augustinus (und Evodius) zurück. RB 14/1 (2007) 30–31 (DL)

23 Massimo Pazzini et al., Il libro di Abacuc secondo la versione siriaca (Peshitto) In this article the fully vocalized Syriac text of the Prophet Habakkuk is published. In previous issues of the review Liber Annuus the books of Amos, Jonah, Hosea and Micah had already been published following the same method. All these contributions are freely available on the internet. LASBF 57 (2007) 163–170

24 H.F. van Rooy, The Headings of the Psalms in the East Syriac Tradition Reconsidered In the first half of the previous century the headings of the Psalms in the East Syriac tradition received a lot of attention, with important contributions by scholars such as Devreesse and Vosté. In 1960 Bloemendaal published an edition of these headings. Since 1960 a number of important new manuscripts became available, as well as a translation of the commentary of Theodore and a translation of the commentary of Diodore on the first fifty Psalms. This paper deals with the light shed on the history of the East Syrian headings particularly by two manuscripts not available to Bloemendaal. The examples discussed lead one to the conclusion that the Manuscript 6t1, used by Bloemendaal, must not be regarded as the paradigmatic witness in all instances. Bib. 89/4 (2008) 505–525

25 H.A.G. Houghton, Augustine’s Text of John: Patristic Citations and Latin Gospel Manuscripts In his sermons, Augustine quotes the Bible mainly from memory. The present study shows how he moved from earlier versions to Jerome’s Vulgate. The effect of his use of the new version on his mental text can be documented from readings included in sermons delivered in 418 CE and later. – The author prepares a new edition of John in the Vetus Latina version. Oxford Early Christian Studies; Oxford University Press, Oxford (2008) XII/1–407

26 Herbert Migsch, Das unvollständig negierte modale pseudo-konsekutive Satzgefüge in der Vulgata In der hebräischen Bibel kommen 32 modal-explikative Verknüpfungen vor, deren Sachverhalt negiert ist. Bei 18 Stellen muss in der Übersetzung im modal-explikativen Gliedsatz ein Negationswort ergänzt werden. Hieronymus hat dreizehn der 18 negierten modal-explikativen Verknüpfungen insofern wörtlich übersetzt, als er die subordinierten Sätze durch die Subjunktion ut einleitete. Nach den Regeln der lateinischen Grammatik aber hätte er die subordinierten Sätze durch ut non oder ne einleiten müssen, da die Sachverhalte negiert sind. BN 139 (2008) 99–105

Modern translations: general

English

French

German

27 Jean-Claude Loba-Mkole, History and theory of Scripture translations This article argues for the importance of Bible translations through its historical achievements and theoretical frames of reference. The missionary expansion of Christianity owes

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its very being to translations. The early Christian communities knew the Bible through the LXX translations while churches today still continue to use various translations. Translations shape Scripture interpretations, especially when a given interpretation depends on a particular translation. A particular interpretation can also influence a particular translation. The article shows how translation theories have been developed to clarify and how the transaction source-target is culturally handled. Some of these “theoretical frames”, namely the functional equivalence, relevance, literary-functional equivalence and intercultural mediation, are discussed. By means of a historical overview and a reflection on Bible translation theories the article aims to focus on the role of Africa in translation history. HTS 64/1 (2008) 253–266

28 Dietmar Neufeld (ed.), The Social Sciences and Biblical Translation The adepts of the “Mediterranean anthropology” approach to biblical studies, a method associated with names such as B. Malina, J.J. Pilch, and R.L. Rohrbaugh, explore the contributions their method may make to biblical translation. One particularly striking example is the contribution of J.H. Elliott who shows that God in the Bible is zealous or jealous, but never envious (and some translations fail to distinguish between these words). Symposium Series 41; Society of Biblical Literature, Atlanta, Ga. (2008) IX/1–188

29 Werner Klaiber, (Bibel-)Übersetzen – eine unmögliche Aufgabe? Although this paper seeks to assess the merits and demerits of recent biblical translations in German, there is a long introductory section (cols. 467–480) that comments on recent translation theory, especially on concepts of equivalence, the skopos theory of translation, the functional approach. Theologische Literaturzeitung 133/5 (2008) 467–492 (BL)

30 Emil A. Wcela, What Is Catholic about a Catholic Translation of the Bible? The simple answer to the question posed in the title of this paper is that a Catholic translation of the Bible is one that has the approval of a bishops’ conference or the Holy See. The standard for approval will, of course, be fidelity to the original text. But, since the main Catholic translation in the United States is also destined for use in liturgy, and Vatican offices have the final word on the acceptability of a translation for the liturgy, two conditions come into play: 1. Translations will be literal and not functional equivalence. 2. Adjustments to achieve horizontal inclusive language will be used sparingly and to achieve vertical inclusive language not at all. CBQ 71/2 (2009) 247–263

31 George Wesley Buchanan, Integrity in translating and editing American translators and editors, Harold W. Attridge and Linda M. Maloney, of the Hermeneia commentaries on Hebrews and First John have shown their discriminative attitudes toward monasticism by distorting the Greek and German texts. Noting that there was no mention of any female in the dramatis personae of either document, they added feminine characters to the text and thereby changed the message to suit their own political preferences. Scholars should object strenuously to this misrepresentation of the Scripture. RB 115/1 (2008) 49–55

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32 R. Daniel Shaw, Of Grass, Food, and Hospitality: The Role of cognitive Studies in the Translation/Communication Task This paper explores the development of cognitive studies (as approached by anthropology, linguistics and psychology) as it relates to the theory and practice of the translation of Scripture. Key contributions of this developing field include methodological approaches and greater theoretical insight to prototype theory, schema, conceptual blending, the concept of meaning, computational approaches, and discourse analysis. This article applies these insights to translation illustrated by a case study from the Samo translation of Matthew 14:13–21. The article concludes by recognising that, while complex, the objective of translation is relevant communication that people are able to apply to daily living. Scriptura 96 (2007) 501–522

33 S.V. Coertze, The African agent discovered: The recognition and involvement of the African biblical interpreter in Bible translation This article explores the extent to which the role of the African biblical interpreter is acknowledged in the process of Bible translation, as the Bible and Bible translation form an important part of the establishment of the African church. The author points out that even though foreign discovery of African agency in Bible translation is evident, indigenous discovery of the same is largely absent. The African biblical interpreter can bring a unique contribution to the process of Bible translation that could even have impact on translations done outside of the African context. Verbum et Ecclesia 29/1 (2008) 77–90

34 Sol Scharfenstein, Torah and Commentary: The Five Books of Moses This is a complete new English translation of the Pentateuch, accompanied by interpretive notes that often refer to traditional Jewish commentaries. Some examples of the translation: “At the beginning Elohim created the cosmos, which included planet Earth. The earth was shapeless and empty, with darkness on the face of the waters, and life-giving winds from Elohim whooshed over the surface of the water” (Gen 1,1–2). “Cut down their goddess Asherah trees” (Exod 34:14). The translation is often interpretive rather than literal. This work is the fruit of an amateur scholar born in 1923. Ktav Publishing House, Jersey City, N.J. (2008) 1–569

35 Roger L. Omanson et al., A Handbook on 1–2 Kings Bound in two volumes with continuing pagination, this work is meant for the hand of those who wish to have a guide when producing new translations of biblical books in minority languages. Two English translations for the basis: the Revised Standard Version (literal) and the Good News Translation (dynamic). Text-linguistic issues are discussed at the beginning, names of ancient Israelite and Judaean kings are listed at the end, and illustrations are scattered through the pages (pp. 148, 175, 322, etc.). Textual problems are discussed in a non-technical way. This most helpful scholarly resource often comes close to a being a textual commentary. It includes a glossary and an index. United Bible Societies. Handbook Series; United Bible Societies, New York (2008) XI/1–1420

36 V. George Shillington, Examples of Variants in the KJV that Lack Support The King James Version lacks manuscript support in the following passages: John 7:53–8:11 (the ‘adulterous woman’ passage), Mark 16:9–20; 1 John 5:7–8; Luke 2:14; Col 1:14;

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doxology of Romans (Rom 16:24). See also: V.G. Shillington, Reading the Sacred Text, London 2002, 161–163. V.G. Shillington, The New Testament in Context; T & T Clark, London (2008) 301–303 (BL)

37 Roger Tomes, ‘Scripture its Own Commentator’: a History of English Cross-Reference Bibles The history of English cross-reference Bibles is traced from its beginnings with Tyndale and Coverdale, through successive editions of the King James Bible, to the compilation published with the Revised Version in 1898, on which the recent NRSV cross-reference edition is based. Some independent (and idiosyncratic) compilers are looked at on the way, and some hesitations about the value of cross-references are discussed. ET 119/10 (2008) 487–494

38 James Clifton, A Lutheran Image on the Title-Page of the Last Bible without a Confessional Label La Saincte Bible published by Martin Lempereur in Antwerp in 1530 has been called the last Bible to be published without a confessional label. But its title-page carries an allegorical scene that derives from Lucas Cranach compositions, usually called Law and Grace, that are specifically Lutheran. Lempereur reused the image on his second edition of La Saincte Bible and a Latin Bible, both published in 1534; only these later editions were proscribed in the Indexes of Leuven and Antwerp, apparently because of their paratextual material rather than the title-page image. As inoffensive as Lempereur’s 1530 Bible may have been to the authorities, its title-page allegory may have stimulated illicit discussion among laypersons in conventicles. EThL 84/1 (2008) 69–86

39 Yohanan Elihai, Tora ou Torah? Ou du bon usage du H final Angesichts eines vermehrten Aufkommens von Schlusskonsonanten in der Schreibweise hebräischer Begriffe mit ‘h’ am Ende des jeweiligen Wortes (z.B. Torah, Mishnah, Shoah etc.) in französischer Literatur plädiert der Verf. für einen sorgfältigen Umgang mit diesem Phänomen. Das Schluss-H sollte nur dann ausgeschrieben werden, wenn es in der Ausgangssprache stimmvoll (z.B. Pésah, Zerah) bzw. betont (z.B. Govah, halelu-yah) ist. Worte mit stimmlosen ‘h’ wie Tora, Mishna, Haggada sollten hingegen wie in vielen anderen bekannten Fällen (Medina, Fatima, Gaza etc.) ohne das Schluss-H ins Französische übertragen werden. RB 115/4 (2008) 613–615 (DL)

40 Ulrich Oelschläger, Die Wormser Propheten von 1527. Eine vorlutherische Teilübersetzung der Bibel “Luther war nicht der erste!” – Im Frühjahr 1527 entstand in Worms die erste reformatorische Übersetzung der Prophetenbücher des AT ins Deutsche. Ihre Verfasser waren die Spiritualisten Hans Denck und Ludwig Hätzer. Innerhalb eines Jahres erfuhren die “Wormser Propheten” zehn Druckauflagen. Luther, dessen Prophetenübersetzung 1532 erschien und der ebenso wie Zwingli die Wormser Prophetenübersetzung hin und wieder zu Rate gezogen hat, anerkannte den Fleiß der Übersetzer, verwarf ihre Arbeit aber, da “Juden dabei gewest seien”. Dieser Aufsatz gibt einen Einblick in die Methoden und Probleme früher evangelischer Bibelübersetzung und in die Anliegen und Leistungen der

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sogenannten radikalen Reformatoren. Besondere Berücksichtigung ist der Frage nach jüdischer Mitwirkung eingeräumt. ThZ 64/2 (2008) 169–198

41 Werner Besch, Deutscher Bibelwortschatz in der frühen Neuzeit. Auswahl – Abwahl – Veralten This is a collection of 16 research papers on the language of early-modern German biblical translations and their vocabulary, with particular emphasis on defunct words or words no longer understood. Several papers have never been published before. One contribution deals with the history of the Zurich Bible and its shift from Swiss German to modern high German; another one is on the German Bible of the Strasbourg-born Johan Piscator (1546–1626). This is a valuable resource for the study of neglected aspects of German biblical translation. Peter Lang Verlag, Bern (2008) 1–277 (BL)

42 Michael Hartmann, Die Stuttgarter Konkordanz zur Einheitsübersetzung Die vorliegende, graphisch ansprechend gestaltete Konkordanz erschließt die deutsche Einheitsübersetzung (1980) durch etwa 1200 Stichworte. Wie eine frühere Konkordanz zur Einheitsübersetzung (erstellt von Franz Joseph Schierse, erweiterte Auflage 1996) ist auch die vorliegende nicht vollständig, sondern als repräsentative Auswahl angelegt. Gerne gebraucht man diesen (im Unterschied zur früheren Konkordanz kleinformatigen) Helfer auch im Zeitalter digitaler Bibeln, die zur Textsuche natürlich vielseitigere Hilfe versprechen. Aber wer in Ruhe in der Bibel lesen will, greift doch nach wie vor am liebsten zu einer gedruckten Konkordanz im handlichen Format einer Bibelausgabe. – Sehr empfehlenswert. Verlag Katholisches Bibelwerk, Stuttgart (2009) 1–768 (BL)

43 Gerd Lüdemann et al. (translators), Arbeitsübersetzung des Neuen Testaments In an age in which official and semi-official versions of the New Testament tend to loose philological accuracy due to political correctness, ideas about gender etc., philologists come up with their own, more conservative versions, of which the present book is a good example. Two additional features strike the reader: the typographical marking of certain words, esp. repeatedly used one, to alert the reader to the inner structure of a passage; the relegation of a number of secondary passages to the notes (for instance Matth 16:2b.3; Luke 17:36; 22:43–44; Rom 16:24–27). German theology students will use this translation along with the Greek text, in preference to versions that are meant for liturgical and catechetical purposes. The only problematic aspect of the book is that it is produced as a simple paperback, and as such is likely to disintegrate after a few days of use. Vandenhoeck & Ruprecht, Göttingen (2008) 1–567 (BL)

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THEOLOGICAL AND EXEGETICAL APPROACHES Theological Foundations Inspiration – authority

canon (OT, NT) – canonical criticism

44 Saskia Wendel, Die Bibel – Gottes Wort im Zeugnis der Menschen Bibelhermeneutisch wird zwischen Bibelfundamentalismus auf der einen und Bibelrelativismus auf der anderen Seite der Wahrheitsanspruch der Bibel in ihrer metaphorischen und analogen Rede von Gott behauptet. Wahr sind die Aussagen der Bibel, wenn sie in ihrer Interpretation vernünftig zu rechtfertigen sind und so lebenspraktisch zu überzeugen vermögen im Blick auf die menschliche Frage nach einer Hoffnung für die Welt. BiLi 81/4 (2008) 285–288 (CB)

45 Peter Barnes, Review Article: The Divine Spiration of Scripture. By A.T.B. McGowan (Nottingham: Apollos, 2007), 229pp. This paper presents and criticizes Andrew McGowan’s work on Scripture, especially his view of inerrancy. His new terms used to describe the authority of the Bible like ‘spiration’ or ‘authenticity’ can not solve any difficulties while opening the door to doctrinal and ethical waywardness. In the end McGowan “is left to wander in a no-man’s land between inerrancy and errancy, formally denying both, but without a compass to his epistemological Promised Land” (156). RTR 67/3 (2008) 149–156 (DL)

46 Gonzalo Aranda Pérez, Inspiración: autor, libro, lector-oyente como inspirados. Implicaciones teológicas This article aims to show how the concept of Biblical inspiration encompasses the action of the Spirit of God: a) upon the books’ authors; b) in the books themselves, insofar as they are received by the Church as inspired books, and c) upon the readers-listeners of those books as Sacred Scripture and word of God. In this sense, the orientations of Dei Verbum, the Pontifical Biblical Commission’s document on The Interpretation of the Bible in the Church (1993) and some contributions of recent authors are taken into account. The conclusion is that the action of the Holy Spirit in the three aforementioned moments enters within the process of Biblical inspiration. This inspiration is geared towards the communication of God’s word through a written text which becomes a living voice in the present time. The comprehension and actualization of the Bible at different moments form part of the word of God which is transmitted in Tradition together with Scripture. EstE 325 (2008) 271–304

47 Vicente Vide Rodríguez, La verdad contenida en la Biblia: en qué consiste y en qué estratos del lenguaje se encuentra Dei Verbum surpasses the concept of truth understood as historical accuracy of the narration, which was the ideal of the historiography developed in the later 19th century. The truth of Scripture is oriented toward salvation. Taking as starting point the unity of Scripture (DV 12) and the whole Truth of the Mystery of God manifest in Jesus Christ, it is possible to access to the truth of each sacred book. Compared with Christ, the complete Truth, all fragments of truth as found in every biblical text are relative and receive their precise value. In Scripture truth is presented and enunciated in diverse ways. The truth of biblical expressions consists of the correspondence between the communicative intention of the

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human author and the communicative intention of God. Truth as contained in Scripture consists of the Revelation of God as Word. EstE 325 (2008) 305–328

48 Stefan Schorch, Communio lectorum (1) Texts in the ancient Near East were meant to support memory, and they were transmitted within the class of scribes (David Carr). (2) Textualization of Israelite religion began with Deuteronomy and public recitation. (3) We know little about the emergence of a Judaism that came to be a community of readers. The theory that the temple library of Jerusalem played a pivotal role in the process is uncertain, for we know very little about its existence (2 Macc 2:13–14 does not seem to reflect historical reality). FAT 62; Joachim Schaper (ed.), Die Textualisierung der Religion; Mohr Siebeck, Tübingen (2009) 167–184 (BL)

49 K.L. Noll, Was There Doctrinal Dissemination in Early Yahweh Religion? Recent research on scribal practice demonstrates that the scrolls of the Jewish canon were produced by a tiny elite class who did not attempt to disseminate the contents of the scrolls to the largely illiterate Hebrew-speaking peoples. However, the Bible contains a number of passages that describe or command dissemination of their contents (e.g., Deut. 31:10–13), as well as stories about individuals who try to influence common religious belief and practice (e.g., 1 Kings 18:17–40). These biblical commandments and stories frequently persuade researchers that something like a “doctrinal dissemination” must have been common among pre-Hellenistic Yahwists. Recent research by anthropologists observing processes of religious dissemination is pertinent to this question, calls common assumptions about dissemination into question, and supports the recent conclusions about Hebrew scribal practice. BI 16/5 (2008) 395–427

50 James Alfred Loader, Die Problematik des Begriffes hebraica veritas Proceeding from the importance of the concept of hebraica veritas in terms of both its original intention and of the opposing positions on Holy Scripture entertained by the Roman Catholic tradition and the emerging Protestant views during the Reformation, a brief discussion of the meaning and early context of the concept is given. The formal problematic of the hebraica veritas as found in the Tanak is addressed vis-à-vis its latinised version in the Greek text tradition. Jerome’s use of the concept is analysed on the basis of his textual justification for it. Pneumatological and salvation-historical dimensions are identified, and the function of the concept as self-identification over against Judaism is discussed, as well as its implications for delimiting the canon. It is concluded that the concept needs to be foregrounded anew in light of its significant impact in the context of accounting for the concepts of Holy Scripture, canon and therefore canon-based endeavours to construe a “biblical theology” of the “whole Bible”. HTS 64/1 (2008) 227–252

51 Lee Martin McDonald, Ancient Biblical Manuscripts and the Biblical Canon The author looks at three sources that can be used as evidence about the origin and stabilization of the New Testament canon: the codex manuscripts and the writings that they included; the textual forms found in these manuscripts; and translations of the Bible. Among the many insights of the author, the following ones merit quoting: only one NT book – the book of Revelation – was written with the aim of producing a sacred book;

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the Greek translation of the Old Testament owes its existence not to Jewish, but to pagan initiative (Nina Collins); the church’s earliest beliefs developed without the aid of complete or carefully copied or translated NT manuscripts. Gerbern S. Oegema et al. (eds.), The Pseudepigrapha and Christian Origins; T & T Clark International, London (2008) 255–281 (BL)

52 Daniel Stökl Ben Ezra, Canonization – a Non-Linear Process? Observing the Process of Canonization through the Christian (and Jewish) Papyri from Egypt Apocryphal writings seem to have been copied less and less over the early-Christian centuries. However, this decline is not a linear process. The Shepherd of Hermas, for instance is an exception to the rule, for this work remained popular until the fourth century. And interest in Old Testament apocrypha increases in the fourth century. ZAC 12/2 (2008) 193–214 (BL)

53 Paul Hartog, Polycarp, Ephesians, and “Scripture” In his 1983 WBC study of 2 Peter, R.J. Bauckham listed some possible early indication of NT texts as being called graphai, including Polycarp’s Phil 12.1 (a citation of Ps 4:5 and Eph 4:26 as “these scriptures”). A majority of scholars in the field of early Christian studies, however, challenged Bauckham’s thesis, that Polycarp’s Philippians refers to a text from Ephesians as “scripture.” This article re-examines this issue and argues that scholarship should, in fact, be open to this distinct possibility. Along the way, the author elongates Bauckham’s list of other possible early designations of NT documents as “scripture.” WThJ 70/2 (2008) 255–275

54 Olivier-Thomas Venard, “Dans toutes les Écritures ce qui le concernait” (Lc 24,27). Une approche historico-christique du canon biblique After so many studies concerning the inclusion or exclusion of any given book in the biblical canon have been written, the cultural, political, doctrinal, and ecclesiastic circumstances surrounding the definition of the biblical corpus are more and more known. The risk today is to reduce the closure of the canon to a juridical or disciplinary decision exterior to the content of the Book. 1.) Employing contemporary studies of the beginnings of the word about Jesus, the author describes here the formation and development of the Christian canonical dynamics starting from the Jewish idea of the canon and the Jewish practice of “the fulfilment of the Scriptures.” 2.) He then (see 2nd part) describes some poetic devices that result from this and which make the canonized Bible a profoundly unified book. 3.) He suggests finally that the ecclesiastical usage of the Word can be understood as the reception required by this poetics. RB 115/3 (2008) 396–420; 115/4 (2008) 516–545

55 Thomas O’Loughlin, Inventing the Apocrypha: The Role of Early Latin Canon Lists The Western churches have long had disagreements as to what books form the ‘canon’ of the Old Testament, and, therefore, which books can be used in theological argument. This article argues that this dispute is itself a function of earlier disputes in the late patristic and early medieval periods, and explores how the solution to those disputes left a legacy of confusion that fuelled the Reformation and later debates. This exploration is focused on the canon listings that were produced as part of the patristic and early medieval debates. IThQ 74/1 (2009) 53–74

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56 Hubert Frankemölle, Methodik und Hermeneutik. Anfragen an die “kanonische Exegese” Angesichts des biblischen Methodenpluralismus setzt sich der Verf. kritisch und differenziert mit dem vergleichsweise jungen Ansatz der “kanonischen Exegese” auseinander. Er weist auf die Ungenauigkeiten des Begriffs “kanonisch” genauso hin wie auf die Schwierigkeiten, die mit einem zu scharf formulierten Spannungsverhältnis von historisch-kritischer und kanonischer Exegese einhergehen, und thematisiert die Problematik einer erst zum Kanon gewordenen Schriftensammlung im Verhältnis zur Lesart der neutestamentlichen Autoren, aber auch zu canones unterschiedlichen Umfangs. Schließlich tritt der Verf. für eine Multiperspektivität in der Hermeneutik und einen Pluralismus in der methodischen Erschließung ein, in den die “kanonische Exegese” eingeschlossen ist, jedoch noch einer hermeneutischen Klärung bedarf. Thomas Schmeller (Hg.), Neutestamentliche Exegese im 21. Jahrhundert. Grenzüberschreitungen; Verlag Herder, Freiburg (2008) 11–32 (EB)

57 Georg Steins, Kanonisch-intertextuelle Studien zum Alten Testament Steins feels that the primary focus of exegetical work on social and religious history should at least be supplemented, if not overruled, by a canonical and intertextual reading to which he is committed. The present volume reprints eighteen papers that explain, defend, and apply the canonical approach. SBAB 48; Verlag Katholisches Bibelwerk, Stuttgart (2009) 1–304

58 Egbert Ballhorn et al. (eds.), Der Bibelkanon in der Bibelauslegung. Methodenreflexion und Beispielexegesen Eight papers discuss the project and problem of canonical exegesis which currently is considered the leading paradigm of theological interpretation. Another set of papers, thirteen in number, offer case studies of passages from both testaments. Verlag W. Kohlhammer, Stuttgart (2007) 1–347

Hermeneutics – Methods Biblical interpretation in general: manuals problems

basic perspectives

individual

59 W. Randolph Tate, Biblical Interpretation: An Integrated Approach This is the third, expanded edition of a work first published in 1991. Tate distinguishes three approaches: those that study the world behind the text (the cultural background, essentially social-scientific criticism, but also source criticism as the study of earlier forms of biblical books such as the Yahwist); the world within the text (the study of genres, redactional techniques); and the world in front of the text (i.e., our world – readerresponse criticism, feminist criticism, and the like). One chapter shows how the gospel of Mark generates meaning, e.g. through literary allusions. – A guide through the jungle of methodologies and what they achieve. Hendrickson Publishers, Peabody, Mass./Alban Books, Edinburgh (2008) XIX/1–380 (BL)

60 Michala Bauks et al. (eds.), Manuel d’exégèse de l’Ancien Testament This multi-authored introduction to the analysis of Old Testament texts is committed to the historical-critical approach and relies on the close reading of individual passages chosen for the problems they pose or the plausibility of exegetical results. The chapter on ‘narrative analysis’ is by Jean-Pierre Sonnet. Le Monde de la Bible 61; Labor et Fides, Genève (2008) 1–236 (BL)

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61 Klaus Wengst, Geschichte(n) und Wahrheit. Anmerkungen zum biblischen Wirklichkeitsverständnis Gegenüber dem griechischen Wahrheitsverständnis und Gottesbild, wie es im Protest des Kelsos gegen Juden und Christen hervortritt, wird das biblische Zusammendenken von Gott und Geschichte an der historisch nicht identifizierbaren Geschichte vom Durchzug durchs Schilfmeer und ihrer jüdischen Rezeption gezeigt. Das lässt nach der Leistung von Wundergeschichten in jüdischer und neutestamentlicher Tradition fragen: Sie bestreiten die Totalität der Realität. Mit Hilfe einer rabbinischen Diskussion über Ez 37 wird das Zeugnis von der – historisch ebenfalls nicht identifizierbaren – Auferweckung Jesu und das Erzählen von ihr als “wirkliches Gleichnis” und “wahre Geschichte” verstanden und von daher ein Blick auf die Nutz- und Fruchtlosigkeit historischer Jesusforschung geworfen sowie auf die Bedeutung dessen, dass die Grundgeschichte des Neuen Testaments vierfach erzählt wird. EvTh 68/3 (2008) 178–192

62 J. Cilliers, Skrifbeskouing en Skrifhantering: perspektiewe op ‘n hermeneutiek van verwagting In this article the intrinsic relationship between the Bible readers’ views on and their use of scripture is proposed. This relationship is described in terms of two basic components of the reformed understanding of scripture, namely the accommodative and performative nature thereof. This is followed by an exposition of two fundamental misunderstandings pertaining to the abovementioned components as well as some suggestions for the profiling of a hermeneutics of expectancy. Verbum et Ecclesia 29/1 (2008) 62–76

63 Francisco Ramírez Fueyo, ¿Cómo interpretar el texto bíblico? Viejos y nuevos itinerarios para una exégesis actual y actualizada Because of the great diversity of exegetical methods and biblical reading proposals, confusion and criticisms arouse at very different levels. This article reviews briefly the history that lead to the acceptance of the historical-critical methods in the Catholic Church, shows their main values as well as their weak points, and explains how they are nowadays still in good health. Other methods of biblical interpretation are explained that aim to fill precisely the gaps left by the formers. EstE 325 (2008) 329–370

64 Günter Röhser, Von der Welt hinter dem Text zur Welt vor dem Text. Tendenzen der neueren Exegese Es ist kaum zu bestreiten, dass die neuere Exegese den Schwerpunkt ihres Interesses von der historisch-diachronen Rückfrage (Welt hinter dem Text) auf die ganzheitlich-synchrone Textinterpretation (Welt vor dem Text) verlagert hat. Der vorliegende Beitrag fragt nach den Ursachen dieser Entwicklung (inner- wie außertheologisch), stellt die einzelnen Forschungsrichtungen und Fragestellungen im Überblick vor (u.a. auch Intertextualitätsforschung und kanonische Auslegung) und versucht eine Beurteilung. Besondere Bedeutung kommt dabei neueren rezeptionsästhetischen Ansätzen zu; diese sollten jedoch kein Grund für einen “Paradigmenwechsel” hin zu einer einseitigen Leserorientierung in der biblischen Exegese sein. Letztere hat vielmehr auch weiterhin die Aufgabe, nach dem “stabilen Sinnkern” von Texten und der von einem historischen Autor jeweils intendierten Sinnbildung durch und innerhalb eines Textes zu fragen. ThZ 64/3 (2008) 271–293

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65 Steven G. Smith, What is Scripture? Pursuing Smith’s Question In What Is Scripture? (Minneapolis 1993) Wilfred Cantwell Smith called for a new conception of scripture that is fully historical and comparative and that anchors religious meaning in the personal acts of relating to the divine rather than in texts as such. He also proposed thinking of scripture as a primary mode of human language alongside prose and poetry. This essay fills in Smith’s indeterminate conception by defining scripture as a sovereignly authoritative sacred book-like text or text collection. The essay also points out powers of directive language that reach a maximum in scripture so understood: addressing articulately the most basic question of how persons shall be guided, offering the most usefully comprehensive array of types of guidance, and sponsoring the richest interpretive discussion and most rewarding implementation of ultimate practical norms. In all these respects scripture plays a crucial role in the historic maturation of direction-setting that Habermas has called “the linguistification of the sacred.” AThR 90/4 (2008) 753–775

66 H.C. van Zyl, Reading the New Testament from a theological perspective This article argues that, from the perspective of the faith community, it is not enough to read the Bible only from a “technical” point of view; a theological perspective is also required. Subsequently the article deals with what a theological reading entails: A readeroriented and a text-orientated view are presented. ATh 28/2 (2008) 133–145

67 Ludger Schwienhorst-Schönberger, Die Einheit der Schrift ist ihr geistiger Sinn. Ein Beitrag in der Reihe “Die Bibel unter neuen Blickwinkeln” Ein Blick in die Auslegungsgeschichte zeigt, dass die sogenannten Widersprüche der Bibel, die bei einem rein wörtlichen Verständnis irritieren mögen, auf einer tieferen Ebene des Verstehens zu einer Einheit konvergieren. Die Vielstimmigkeit der Schrift ergibt sich aus der Vielzahl der Zeugen, ihre Einheit aus jener Wirklichkeit, die sie bezeugen. Die Wirklichkeit, die sie bezeugen, ist eine, aber sie zeigt sich von verschiedenen Seiten und wird von kulturell und biographisch unterschiedlichen geformten Subjekten vernommen. BiKi 63/3 (2008) 179–183

68 Richard Elliott Friedman, Ancient Biblical Interpreters vs. Archaeology & Modern Scholars Dieser Artikel ist eine Rezension des 2007 erschienenen Buches von James L. Kugel mit dem Titel How to Read the Bible: A Guide to Scripture, Then and Now. Das Werk wird zunächst gewürdigt als ein außergewöhnlicher Versuch, eine auf Prinzipien moderner wissenschaftlicher Bibelforschung und in Anerkennung gegenwärtiger archäologischer Erkenntnisse etablierte Hermeneutik der Bibel durch einen orthodoxen Juden – den Autor des Buches- zu begründen. Das Halten an nachweisbar als falsch erwiesenen Vorstellungen der Auslegungstradition ohne schlüssige Erklärung dafür lässt jedoch diesen Versuch als gescheitert erscheinen. Besonders negativ fällt die Gleichsetzung des Judentums mit dem orthodoxen Judentum an einigen Stellen des Buches auf. BAR 34/1 (2008) 62–67 (DL)

69 Thomas Hieke, Alles Auslegungssache. Methodisch-hermeneutische Erwägungen zur Kontextualisierung biblischer Auslegung The experiences of everyday life teach that communication is a matter of interpretation. As God communicates the divine revelation through human beings, the words of God, expressed in human language, always need interpretation, exegesis. The understanding of biblical texts, however, is fostered by contextualization, i.e., by including the context of

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the Bible itself, the history of its reception, and the belief of the community of faith and practice in the present. In this process the scholarly analysis of the biblical texts in Old Testament exegesis is not an end in itself, but it also cultivates “life” in a variety of aspects. Finally, one must emphasize that in view of the many dimensions of contextualization the mission of biblical exegesis is basically unaccomplished. BN 140 (2009) 95–110

70 Ernest van Eck, Een teks – meerdere betekenisse: Hoe lees ons die Bybel? This article discusses three ways of reading the Bible that are evident in the current theological debate in South Africa: a fundamentalist, foundationalist and critical reading. A brief description and evaluation of the three reading strategies are given. It is indicated that a fundamentalist reading of the Bible essentially operates with a canon in the canon, and a foundationalist reading with a canon outside the canon. A critical reading, which roots can be traced back to the Reformation, is put forward as possibly a more responsible way of reading the Biblical text, especially since it takes cognizance of the historical and cultural distance between text and reader. It is argued that readers who take this “differentness” seriously, are enabled to read the Bible afresh and anew, especially in terms of some burning ethical questions of the present time. Attention is also given to a critical reading of metaphorical language of the Bible. HTS 64/3 (2008) 1155–1185

71 Christian Schramm, “Wenn zwei einen Text lesen . . .” Alltägliches Bibelverstehen empirisch untersucht Der eindeutige Befund dieser empirischen Untersuchung von ‘Alltagsexegesen’ ist, dass sich jede Gruppe entsprechend ihrem Orientierungsrahmen einen eigenen virtuellen Text zusammenbastelt, wobei teilweise methodisch vorgegangen wird. Die Kenntnis solcher Orientierungsrahmen und Verstehenshorizonte hält der Verf. auch für die wissenschaftliche Exegese zwecks Vermittlung ihrer Erkenntnisse für unverzichtbar. BiKi 64/2 (2009) 114–118

72 Lukas Bormann, Kulturwissenschaft und Exegese. Gegenwärtige Geschichtsdiskurse und die biblische Geschichtskonzeption Die wissenschaftstheoretischen Entwicklungen in den Geisteswissenschaften nötigen die Exegese zu einer neuen Grundlagenreflexion. Die kulturwissenschaftliche Neuorientierung (“cultural turn”) fordert eine mehrperspektivische, nicht-zentristische und post-ontologische Geisteswissenschaft. Kennzeichen einer kulturwissenschaftlichen Exegese sind reflektierte Perspektivität, ein “ethnographischer Blick” und die Kreativität der Fragestellung. Diese Neuausrichtung hat sich gegen die herkömmlichen wissenschaftlichen Autoritätsdiskurse durchzusetzen, soll aber das bisherige Niveau wissenschaftlichen Arbeitens nicht unterschreiten. Das wissenssoziologisch fundierte Konzept des “Gegenhorizonts” nimmt Überlegungen des Kulturvergleichs auf und überwindet Beschränkungen der Forschungsperspektive, wie sie noch die neuesten Forschungen zum römisch dominierten Iudaea (Bernett, Eck) belasten. Schließlich wird die biblische Narration kulturwissenschaftlich erschlossen, indem die biblische Geschichtskonzeption (Freedman: “primary history”) vor den Gegenhorizont der rabbinischen Geschichtskonzeption (Neusner: “paradigmatic history”) gestellt wird. EvTh 69/3 (2009) 166–185

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73 Richard A. Burridge, Being Biblical? Slavery, sexuality, and the inclusive community The use of the Bible in ethical debate has been central for the last two millennia. Current debates about sexuality, or the position of women in church leadership, are marked by both, or all, sides of the argument using Scripture. However, this has been true of many issues in the past. This is demonstrated in the debate about slavery two hundred years ago. Careful analysis of the use of the Scripture in both the justification and critique of apartheid reveals how both sides quoted Scripture in its various modes, such as rules, principles, paradigms, and overall world-view. The biographical nature of the Gospels means that one must set Jesus’ rigorous ethical teaching in the context of the narrative of his deeds, including his open and welcoming acceptance of all people. HTS 64/1 (2008) 155–174

Historical-critical methods 74 Jürgen Kügler, Entweihung der Schrift? Die bleibende Provokation der historisch-kritischen Bibelwissenschaft Das Thema wird in folgenden Abschnitten entfaltet: Historische Gründe für die Entstehung der historisch-kritischen Exegese; Ist die historische Kritik heute noch aktuell?; ‘Entweihung’ der Schrift als geistliche Aufgabe der Bibelwissenschaft?; Die Texte vor den Lesenden schützen?; Neue Wege der Bibelwissenschaft. – Die Bezeichnung ‘historisch-kritisch’ wird in der heutigen Bibelwissenschaft nicht mehr oft verwendet. Die historische Frage gilt als überschaubares Teilgebiet; der größte Teil der Arbeit gilt dem rechten Verständnis der Texte, d.h. der philologischen und interpretatorischen Erschließung. Theologisch-praktische Quartalschrift 157/2 (2009) 146–153 (BL)

75 Olivier-Thomas Venard (éd.), Le sens littéral des Ecritures Les treize contributions de ce livre collectif, écrites par des membres ou invités de l’Ecole biblique de Jérusalem, portent sur le ‘sens littéral’, expression de la tradition catholique qui veut dire ‘sens historique originaire’. Les méthodes de recherche, leurs difficultés et leurs limites sont bien présentées dans les articles de Francolino Gonçalves et d’Etienne Nodet. D’autres spécialistes évoquent des œuvres exégétiques d’Origène, d’Augustin, de Jérôme et même de Paul Claudel. LeDiv; Editions du Cerf, Paris (2009) 1–362 (BL)

76 Jørn Varhaug, Den formkritiske bibelforskning hundre år etter Form Criticism as a methodology has now been used in historically oriented biblical exegesis for a century. In this article there is a historical presentation of this methodology, an application of some concepts from it on Psalm 13, and a short discussion of the change in mood at the end of this psalm. There are at least three serious objections to the way this methodology has been carried out. But taken these into consideration, there is general agreement among scholars that this methodology has given very fruitful contributions. The author claims that in contemporary historical exegesis the analysis of genre and practical use of texts is still crucial in biblical studies whether the methodology is labelled form-criticism or given another name. TTK 79/3–4 (2008) 213–233

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77 Michael Theobald, Offen – dialogisch – (selbst-)kritisch. Die grundlegende Bedeutung historisch-kritischen Arbeitens für die theologische Auslegung des Neuen Testaments Angesichts der immer feineren historischen Differenzierungen der Wirklichkeit hinter den biblischen Texten durch die literarische Kritik wird in jüngerer Zeit Unbehagen laut, das dem Wunsch entspringt, in der biblischen Vielfalt, die orientierungslos machen könne, wieder der Einheit der Schrift zu begegnen, in den vielen Worten dem einen Gotteswort, das die Hörer der Schrift unmittelbar angehe. Dieser Beitrag dreht sich daher um die Frage nach der “Einheit der Schrift”, insofern diese, recht verstanden, historisch-kritischer Arbeit unter den Bedingungen der Moderne gleichfalls theologische Dignität verleiht. BiKi 63/4 (2008) 240–245

Sociology – anthropology – psychology 78 Gerd Theißen, Kulturanthropologie – ein Korrektiv der Kulturtheologie? Zur theologischen Bedeutung kulturanthropologischer Exegese Der Aufsatz zeigt drei Entwicklungen auf, die zur Aufwertung des Kulturbegriffs in der gegenwärtigen Theologie geführt haben: Am wichtigsten ist die Entstehung einer modernen Kulturtheologie, die nach Evidenzquellen des Glaubens außerhalb der Bibel in Kunst, Natur und Spiritualität sucht. Hinzu kommt die allgemeine “kulturelle Wende” in den Geisteswissenschaften, die auch die Religionswissenschaft erfasst hat, so dass sie sich heute als Kulturwissenschaft von der Theologie abgrenzt. Die kulturanthropologische Exegese bildet in dieser Situation ein notwendiges Korrektiv zur Kulturtheologie. Sie legt Seiten des Urchristentums frei, mit denen es schon in der antiken Welt ein Fremdkörper war. Erst recht erinnert sie heute an sperrige Erfahrungen, die nicht in die Kultur der Kulturtheologie passen. EvTh 68/6 (2008) 405–414

79 Bernhard Lang, Von der kriegerischen zur nativistischen Kultur. Das alte Israel im Lichte der Kulturanthropologie Welche Ergebnisse eine an Sozial- und Kulturanthropologie orientierte Exegese erzielen kann, wird in zwei Skizzen gezeigt, die uns das ältere Israel als kriegerische Kultur und das klassische Israel der Propheten als nativistische Kultur verstehen lassen. Die geistige Welt des kriegerischen Israel wird an der Gestalt Simsons verdeutlicht (Ri 13–16). Die vergleichende Anthropologie von G. Dumézil lenkt den Blick auf die Auseinandersetzung traditioneller Kulturen mit dem gesellschaftlich isoliert agierenden Krieger, der sich den sozialen Normen verschließt. Mit drei exemplarischen Sünden gegen die Regeln von Wirtschaft, Kampf und Autorität verstoßend, schließt sich Simson von der Gesellschaft aus, so dass ihm nur der Tod bleibt. Die Religionsgeschichte des klassischen Israel folgt einem aus nativistischen Bewegungen bekannten Verlauf: In einer Situation der politischen Krise (Kolonialisierung Palästinas durch altorientalische Großmächte) kommt es zu einer prophetischen Umkehrbewegung, die durch Besinnung auf distinktive Werte der traditionellen Kultur (exklusive Verehrung des einen Gottes) eine große politische Wende erhofft. Faktisch tritt diese Wende nicht ein, doch eine neue Religion entsteht: das monotheistische Judentum. EvTh 68/6 (2008) 430–443

80 Hans J.L. Jensen, The Bible Is (also) a Myth: Lévi-Strauss, Girard, and the Story of Joseph C. Lévi-Strauss analyzed mythical traditions at home in cultural areas such as South and North America. He failed to widen the perspective by including biblical (and other) stories in his comparative project. Jensen demonstrates that it is possible to understand the

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Joseph story of the book of Genesis as a myth of food-supply, i.e. a type of myth well represented in South and North America. Contagion: Journal of Violence, Mimesis, and Culture 14 (2007) 39–57

81 Gerd Theissen, Regards psychologiques et sociologiques sur le christianisme primitif. Cinq etudes The following papers are here printed in French translation: (1) Franchir les frontières de façon paradoxale: propositions pour une psychologie religieuse du christianisme primitif; (2) La conversion de Paul et celle de Nasir Khusraw. Une rencontre au musée imaginaire de l’histoire; (3) La nouvelle perspective sur Paul et ses limites: quelques réflexions psychologiques; (4) Eglise ou secte? Unité et conflit dans le christianisme primitif; (5) Du Jésus de l’histoire au fils de Dieu du kérygme: L’apport de l’analyse sociologique des rôles à la compréhension de la christologie du NT. ETR 83/4 (2008) 477–604

82 Jerome H. Neyrey et al. (eds.), The Social World of the New Testament: Insights and Models This collective volume, with individual chapters written by senior scholars committed to the social-scientific approach (B.J. Malina, J.H. Neyrey, J. Pilch, J.H. Elliott, D. Oakman, et al.), discusses the following subjects: social-scientific criticism, kinship, the patron-client institution, the economics of agrarian Palestine, honor and shame, purity, Jesus as peasant, the social location of Mark’s audience, gender, space, healing in Luke-Acts ( J. Pilch), evil eye ( J.H. Elliott, with focus on Galatians), limited good, and ‘modal personality’ (B.J. Malina, J.H. Neyrey). The book reflects the work of the ‘context group’ associated with the Catholic Biblical Society and the Society of Biblical literature for two decades. – Most chapters reprint papers already published elsewhere. They are here united to form a unique manual of social-scientific criticism. Hendrickson Publishers, Peabody, Mass./Alban Books, Edinburgh (2008) XXIV/1–295 (BL)

83 Dean Andrew Nicholas, The Trickster Revisited: Deception as a Motif in the Pentateuch The trickster is a comical character who lives by his wits, breaking social boundaries and using deception and trickery to survive. An example for such a character is Abraham when he declares his wife to be his sister, Jacob tricks Esau out of his birthright, and Miriam in Exod 2:7 offers to Pharaoh’s daughter a nurse for baby Moses. Such stories function in exilic and post-exilic Israel, when the people became marginalized and dependent upon trickery to survive. Reference is made to anthropological work on trickster lore. Studies in Biblical Literature 117; Peter Lang Publishing, Bern (2009) XI/1–129

Literary studies: general – narratology – intertextuality – rhetorical criticism – reader response – socio-linguistics 84 Hans-Peter Schmidt et al. (eds.), Bibel als Literatur This is a collection of classical essays that interpret biblical texts as literature; all of the texts included – thirteen – are translated from the original English publications by R. Alter, F. Kermode, J. Fokkelkman, M. Sternberg, R. Polzin et al. The collection is framed by essay written by the two editors Daniel Weidner (director of research at Berlin’s Zentrum für Literatur- und Kulturforschung) and H.-P. Schmidt. There is also a brief bibliography. The editors seek to promote biblical studies within the study of literature, arguing that unlike in America (and elsewhere), German literary critics have almost completely

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neglected the Bible. For further bibliography, the editors recommend the following website: www.aroumah.net. – Unfortunately, the book lacks an index. Trajekte; Wilhelm Fink Verlag, München (2008) 1–352 (BL)

85 David G. Firth et al. (eds.), Words and the Word: Explorations in Biblical Interpretation and Literary Theory Two general papers titled ‘Literary theory and biblical interpretation’ (G. Osborne, who discusses narrative theory as a ‘test case’) and ‘A structural-historical approach to the exegesis of the Old Testament’ (S. Syman) are followed by six more papers that deal with speech-act theory (R. Briggs), genre criticism ( J.K. Brown), ambiguity (D.G. Firth), poetics ( J. Grant), and discourse analysis (T. Wardlaw). Each article has a bibliography. – Recommended. Intervarsity Press, Downers Grove, Ill. (2008) 1–317 (BL)

86 Kristin Moen Saxegaard, Bibelsk narratologi The last 20 years, narratology, and especially the field of Bible and Literature, has played a central role in Scandinavian biblical research. This has brought insight and nuances into the reading of the biblical text on a level far beyond what traditionally historical-critical exegesis has made possible earlier. This article brings a presentation of this method, as it also raises two questions to the approach: First, the reader plays an important role, being an intended reader who enters the text and follows the play, and at the same time sees the distance between the text and its story. Narrative is not history, but fiction. Secondly, the narrative approach does not pay much attention to historical questions. As an ancient text, and always being read as holy texts, the texts need a relevant historical context. Biblical narratology, therefore, needs to incorporate historical questions into the narrative approach, not in order to reconstruct history, but to bring forth the conditions of theology at the time the text was written. TTK 79/3–4 (2008) 182–195

87 Ronald van der Bergh, The Distinction Between Story and Discourse in the Analysis of Biblical Narrative The distinction between story and discourse has become all but canonical in narratology. This article investigates the viability of this approach with reference to the narratological analysis of biblical narratives. It is shown that the distinction is indeed necessary, although the traditional approach should be modified. Discourse, rather than story, should be the starting point of any narratological analysis. This leads to the concept of an “implied story”, which can be used as an analytical tool in the analysis of narrative. Special attention is given to the application of this new approach to biblical narrative, with an example drawn from a comparison of Isa 36:1–22 and 2 Kgs 18:13–37. JNWSL 34/2 (2008) 83–98

88 André Wénin, De l’analyse narrative à la théologie des récits bibliques Narrative analysis is an exegetical method till now poorly known in the French-speaking theological area. In a first part of his article, the author presents the principle of the method and exemplifies its main procedures using texts from both Testaments. Reading a biblical account (2 Sam 12,1–6), he shows in which kind of relationship a narrative involves the reader. In the second part, the author indicates some ways in which such a synchronic method may be useful for a biblical theology which differs from that which studies the history of Israel’s theological ideas. As a matter of fact, narrative analysis leads into a hermeneutical exploration of the theology the accounts themselves offer in

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the way they characterize God in his manifold relations with human characters involved in the story they tell. RTL 39/3 (2008) 369–393

89 Joshua Berman, Establishing Narrative Analogy in Biblical Literature: Methodological Considerations (Hebr., Engl. summary) One of the primary modalities through which narrative analogy in biblical narrative is established, is through shared lexical terms. Is it possible to contend justifiably that very common terms also contribute to the analogical base when their appearance in each narrative may be attributed to happenstance? Building upon Russian structuralist V. Propp’s approaches to the study of the folktale, this article posits a new approach to this question, one that counters the classic view laid down by M. Garsiel in this 1983 study, The First Book of Samuel: A Literary Study of Comparative Structures, Analogies and Parallels. The study is executed through the examination of a narrative analogy between the trial of Achan in Joshua 7 and the second battle against Ha-Ai in Joshua 8. Beit Mikra 53/1 (2008 ) 31–46.7*

90 Thomas H. Olbricht, Rhetorical Criticism in Biblical Commentaries Biblical commentators through history have employed various methods to facilitate interpretation, including rhetorical criticism, with emphasis on classical rhetoric. Despite a resurgence of interest in rhetoric in the past two decades, only a few commentators in the New Interpreter’s Bible and the Hermeneia series have undertaken in-depth rhetorical analysis. Most observations of these commentators are derived from the rhetorics of Aristotle, Cicero, and Quintilian and the Rhetorica ad Herennium. This essay sets forth and evaluates the various methods of rhetorical analysis and their employment in the two above-mentioned commentary series. CBR 7/1 (2008) 11–36

91 Luke Gärtner-Brereton, The Ontology of Space in Biblical Hebrew Narrative: The Determinative Function of Narrative “Space” within the Biblical Hebrew Aesthetic In Slavic folktales (as read by Vladimir Propp) and in our own (‘cinematic’) mentality, space is quasi neutral, relevant only in so far as protagonists move through it. In Hebrew narrative, by contrast, there is a tendency of space to be primary rather than secondary to the plot. The book includes readings of Genesis 1; 25; 28:10–22; Ruth. Equinox Publishing, London (2008) VIII/1–128 (BL)

92 Susanne Pramann, Point of View im Markusevangelium Diese Studie bietet eine erzähltheoretische Analyse des Markusevangeliums, die die Erzählerin und ihre Stimme in der Erzählung fokussiert. Nach einer detaillierten Auseinandersetzung mit der Forschung geht die Analyse folgenden Fragen nach: Erfolgt die Erzählung aus einer bestimmten Perspektive, etwa aus der des Volkes, der Jüngerinnen oder aus der Perspektive Jesu? Inwiefern nimmt die Erzählerin Einblick in das Innenleben der Figuren? Wird die Erzählerin als Individualität sichtbar? Wie kommentiert sie die erzählten Ereignisse? Ist die Stimme der Erzählerin in der Erzählung deutlich zu hören oder werden die Ereignisse den Leserinnen eher unvermittelt vor Augen geführt? Die erzähltheoretische Basis für die Analyse des Markusevangeliums bilden die Point-of-View-Typologien von Norman Friedman and Franz Stanzel sowie verschiedene Konzepte aus den narratologischen Modellen von Gérard Genette, Mieke Bal, Seymour Chatman, Dorrit Cohn und Ansgar Nünning. Die Analyse zeigt, dass der Text des Markusevangeliums anderen Regeln folgt als die modernen erzähltheoretischen Konzepte. Gerade in diesen Abweichungen treten

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jedoch spezifische Charakteristika des Markusevangeliums deutlich hervor. Der Studie ist ein Glossar der wichtigsten narratologischen Begriffe beigefügt. Europäische Hochschulschriften Reihe XXIII Theologie 887, Peter Lang, Frankfurt am Main (2008) 1–323 (SP)

93 Eirin Hoel Hauge, Trendy eller nødvendig? Bruken av termen “intertekstualitet” i bibelforskningen In biblical scholarship today, ‘intertextuality’ is used to characterize studies varying from traditional historical-critical studies to modern studies inspired by post-structuralism and deconstruction-theories. The term itself has thus lost its meaning and provides in no way a point of departure where the methodology presents itself. This transition from a comprehensive and diffuse theory to an applicable method is the interest of a recent anthology The Intertextuality of the Epistles. Explorations of Theory and Practice edited by T.L. Brodie et al. (Sheffield 2006; IRBS 54:123). Instead of providing a useful methodology, however, it actually illustrates the diverse use of the theory. The result is that all intertextual studies still need to define their basis, and that this definition not only concerns terminology and criteria for finding an allusion, but also includes more basic reflections concerning the text and its relationship to other texts. TTK 79/3–4 (2008) 196–212

94 Vernon K. Robbins, The Invention of Christian Discourse. Volume 1 Christians created their own language. After two chapters on story, argument and poetry (the three essential modes of literary expression), the author sketches the linguistic fields of wisdom, prophecy, and apocalyptic as ‘idealized cognitive models’ (George Lakoff ). ‘If it had not been for the apocalyptic reasoning and argumentation of first-century Christians, Christianity probably would not exist today’ (p. 482). The book also includes a glossary of rhetorical terms (pp. XXI–XXX) and indexes. Rhetoric of Religious Antiquity Series 1; Deo Publishing, Blandford Forum (2009) XXX/1–565

95 James W. Watts, Oracular Rhetoric Rhetorical analysis of biblical prophecy is, from one perspective, much more developed than for any other genre of ancient Near Eastern literature. Unlike the earlier form critics, however, rhetorical analysis of prophetic persuasion has paid little attention to non-biblical oracles. That is unfortunate, because the surviving sources reporting on oracles, primarily in Mesopotamia, depict the phenomenon of oracular rhetoric much closer to the actual oral situation than do the highly edited and refined books of the Hebrew Bible. The distinctive characteristics of oracular rhetoric are therefore – as it is shown in this paper – more easily isolated and analyzed in this material than in the Hebrew Bible. PRSt 35/2 (2008) 185–195

96 Hanne Løland, Connecting the Dots – Om lesere og lesning i Reader Response Criticism In this article the history and the significance of the reader is explored. Different concepts of readers are discussed and some of the main ideas in reader response criticism. A reader might be internal or external to a text; there are implied readers and real flesh and blood readers. Some readers, as scholars or students of biblical studies, are professional readers or critics. Many readers are willingly entering the role they are assigned, whereas others are resisting readers. Focusing on the reader means focusing on what comes after the texts, thus on “our’’ side of the text; further it opens for a stronger reflection on what readers are doing when they are reading. TTK 79/3–4 (2008) 164–181

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97 Victor H. Matthews, More than Meets the Ear: Discovering the Hidden Contexts of Old Testament Conversations The author, well known for his expertise in anthropology, ventures into the field of sociolinguistics and the theory of communication. Drawing upon the work of author such as Harvey Sacks and Erving Goffman, he discusses the following passages: the story of Judah and Tamar (Gen 38), the dialogue between Moses and Jethro (Exod 18), the interaction of David and Michal (2 Sam 6), the social triangle story of David, Nabal and Abigail (1 Sam 25), the confrontation between King Ahab and the prophet Micaiah (1 Kings 22). There is also a chapter on the reuse of space in Isaiah 7 and 36 and Jeremiah 36, and another one on ‘modes of positioning’ in the heroic tales in the book of Daniel (Dan 1; 3; 6). The book includes a glossary of technical terms and a long bibliography. – An valuable exercise in sociolinguistic exegesis. W.B. Eerdmans Publishing Co., Grand Rapids, Mich./Alban Books, Edinburgh (2008) XII/1–198 (BL)

98 Vern Sheridan Poythress, Canon and Speech Act: Limitations in SpeechAct Theory, with Implications from a Putative Theory of Canonical Speech Acts Speech-act theory, if used simplistically, tends to make people think that each sentence-level act makes a single, simple speech commands, wishes, or the like. But a sentence in the Bible may often have, in addition to one more obvious and direct commitment, multiple, interlocking purposes, related in multiple ways to its literary context and its addressees. Speech-act theory, seen by some of its advocates as a way for enhancing the appreciation of multiple kinds of speech in the Bible, may at the same time artificially flatten and restrict the implications of any one kind of speech. WThJ 70/2 (2008) 337–354

99 Job Y. Jindo, Toward a Poetics of the Biblical Mind: Language, Culture, and Cognition This article shows how cognitive investigation of biblical metaphors enables to fathom the basic categories through which biblical writers conceived of God, humans, and the world. This investigation is part of a work-in-progress that employs recent studies in cognitive linguistics to explore the Weltanschauung of ancient Israel as reflected in the use of language in biblical literature. The article first explains the cognitive linguistic account of metaphor; it next illustrates how this discipline can be applied to the study of the complex relationships between language, culture, and cognition; and it then exemplifies how this cognitive approach can enhance the understanding of such relationships in biblical literature. VT 59/2 (2009) 222–243

Contextual exegesis: general feminism – queer studies

postcolonialism – ecology

gender studies –

100 Randall C. Bailey et al. (eds.), They Were All together in One Place? Toward Minority Biblical Criticism This collective volume includes papers such as F.O. García-Treto, Exile in the Hebrew Bible: a postcolonial look from the Cuban Diaspora; and F.F. Segovia, Toward Latino/ Latina biblical criticism. Final responses are offered by M. Rivera Rivera, E.L. Parker, and J. Kyung-Jin Lee. Semeia Studies 57; Society of Biblical Literature, Atlanta, Ga. (2009) XIV/1–397

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101 Knud Jeppesen, Justice with mercy: About a contemporary Palestinian theology Arab Christianity has a long history, longer than the history Christianity has in many European countries. According to Acts 2:11, some Arabs, together with several other people of different nationalities were present when Peter gave his address to the crowd on the first Pentecost day after the ascension of Christ. Even if this piece of information is not historically true, there is no doubt that Christianity spread to the Arab world fairly early, probably in the beginning with some Judaeo-Christians, who moved to Arabia, and later on as a result of a mission to the gentiles. Already in antiquity the Bible was translated from the Greek Septuagint into Arabic. HTS 64/1 (2008) 195–206

102 Hans van Deventer, Did someone say ‘history’? In Africa we say ‘His story’! A study in African Biblical hermeneutics with reference to the book of Daniel This article is a contribution related to the issues of what constitutes an African approach to the biblical text. While considering previous contributions in this respect it wants to draw attention to the promises hold by an epistemic framework that manifests among others in myths and oral tradition. From these an outline can be established to serve on the one hand as criterion for an approach claiming to be African, and on the other hand to be utilised in synthesising ‘traditional’ and ‘modern’ modes of understanding. In this article attention is limited to the first aspect when a contribution to a recent commentary is evaluated against this criterion. It is indicated that the contribution fails to exhibit an African approach because it is informed by an outdated form of modern (Western) epistemology. A further suggestion is that when it comes to a practical application of what is proposed here only in theory, a literary approach to the text seems to be a more fruitful point of departure than a historical approach. OTE 21/3 (2008) 713–728

103 Jean-Claude Loba-Mkole, Rise of intercultural Biblical exegesis in Africa This article traces the rise and development of intercultural biblical exegesis in Africa, especially with regard to New Testament interpretations. Different trends of biblical exegesis practiced in Africa are first explored, then, the different phases of intercultural exegesis are discussed. The focus falls on inculturation hermeneutic as an important method of interpreting the Bible in an African context. The different proponents of this method are discussed and differences in approach are noted and appraised as a healthy tension. HTS 64/3 (2008) 1347–1364

104 Bradley L. Crowell, Postcolonial Studies and the Hebrew Bible As the field of biblical studies continues to become more diverse, scholars incorporate theories and methods from other areas of research. One of these fields is postcolonial theory, which makes the role of empires and their effects on society and literature the primary focus of the interpretive effort. This essay explores how postcolonial theory is currently being integrated with the study of the Hebrew Bible. Biblical scholars incorporating postcolonial theory focus on three major areas: how colonial empires interpreted the Hebrew Bible and how indigenous populations reacted to the colonial interpretations, interpretations from previously colonized populations, and the role of empires and reactions to them in the composition of the texts of the Hebrew Bible. CBR 7/2 (2009) 217–244

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105 Lazare S. Rukundwa, Postcolonial theory as a hermeneutical tool for Biblical reading In this article, postcolonial theory is presented as a tool for Biblical interpretation, in an attempt to find colonial intentions (be they political, cultural or economic) that informed and influenced the writer’s context. Although criticism has been levelled at the church and other religious institutions for having, consciously or unconsciously, facilitated colonial conquests and imperial establishment all over the world, postcolonial theory calls them to a constructive reading that enables readers to see the concerns of the universal mission of justice. Postcolonial theory, as a tool for Biblical interpretation, deals with the Bible as a “cultural product” in time and space. However, as part of socio-scientific method, postcolonial theory encounters some crucial translation problems such as ethnocentrism and anachronism. HTS 64/1 (2008) 339–351

106 Roland Boer, The Bible and Postcolonialism in Australia. Second Edition Drawing upon colonial literature, including explorer journals, poetry, novels, and Bible translations, Boer, a scholar with Marxist leanings, seeks to create a mutually enlightening dialogue between postcolonial literature and biblical texts on themes such as exodus and exile, translation, identity, and home. Semeia Studies 64; Society of Biblical Literature, Atlanta, Ga. (2008) XIV/1–201

107 C.I. David Joy, Mark and Its Subalterns: A Hermeneutical Paradigm for a Postcolonial Context Mark is interpreted here as an anti-colonial document. In fact, “there are absolutely no pro-colonial ideological elements in the mind of the author” (p. 120). Joy offers detailed readings of Mark 5:1–20; 7:24–30; and 10:17–31. Equinox Publishing , London (2008) XVI/1–223 (BL)

108 Norman P. Habel et al. (eds.), Exploring Ecological Hermeneutics The 15 papers included in this collective volume explore how one could meaningfully look at biblical texts from the perspective of ecological concerns. The examples discussed include animal speech in Genesis 3 and Numbers 22 (C. Howard), the figure of Cain (K. Swenson), Hosea 4:1–3 (M. Loya), the book of Joel (L. Braaten), the book of Amos (H. Marlow), and the nonhuman characters in the book of Jonah (R. Person). Symposium Series 46; Society of Biblical Literature, Atlanta, Ga. (2008) XIV/1–183

109 Eckart Otto, “Gender Mainstreaming” im biblischen und altorientalischen Recht Gleich vier neuere Arbeiten aus dem Bereich der ‘Gender-studies’ werden in diesem Beitrag rezensiert: (1) C.B. Anderson, Women, Ideology, and Violence. Critical Theory and the Construction of Gender in the Book of the Covenant and the Deuteronomic Law ( JSOT.S 394, London 2004); (2) R. Jost, Gender, Sexualität und Macht in der Anthropologie des Richterbuches (BWANT 164, Stuttgart 2006); (3) C.R. Chapman, The Gendered Language of Warfare in the Israelite-Assyrian Encounter (Harvard Semitic Monographs 62, Winona Lake 2004); (4) E.M. Tetlow, Women, Crime, and Punishment in Ancient Law and Society, Bd. I: The Ancient Near East (London 2004). In seinen kurzen Besprechungen der einzelnen Werke macht der Rezensent insbesondere auf das emanzipatorische

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Potential biblischer Texte aufmerksam, wenn diese in einer literatur- und rechtshistorischen Perspektive gelesen werden. ZABR 14 (2008) 475–486 (DL)

110 Elisabeth Schüssler Fiorenza, Grenzüberschreitungen einer kritischfeministischen Befreiungshermeneutik Die Verf. resümiert ihren Ansatz einer kritischen Befreiungshermeneutik, die im Unterschied zu Frauen- oder Genderstudien nicht die “Frau” oder die “Geschlechterverhältnisse” als solche zum Thema macht, sondern wissenschaftlich verantwortet alle Herrschaftssysteme und Unterdrückungsstrukturen, die das Leben von Frauen bestimmen, analysiert, um sie zu verändern. Weiblichkeit und Geschlecht werden als Teil multiplikativer Herrschaftsstrukturen verstanden. Es gilt die Hermeneutik des Verdachts in der Ekklesia der Frauen. Thomas Schmeller (Hg.), Neutestamentliche Exegese im 21. Jahrhundert. Grenzüberschreitungen; Verlag Herder, Freiburg (2008) 51–62 (EB)

111 Ken Stone, Bibles That Matter: Biblical Theology and Queer Performativity Discussions of Bible and homosexuality, and discussions of postmodern biblical interpretation, have often taken place in isolation from one another. However, Judith Butler’s “queer” approach to sex, gender and performativity may allow biblical scholars to rethink their objects and procedures in a manner that brings such discussions together. Grounded in a reading of speech act theory, Butler’s work explores the possibility that gender, rather than being conceived in a modernist fashion as the social interpretation of stable sexed bodies, is best understood in terms of collective practices that produce perceptions of fixed sexes and genders as performative effects. So too the Bible, often conceived as a fixed object, may be reconceptualised in terms of the collective practices, including conventional modes of scholarly and popular analysis, that produce perceptions of a single, stable Bible as performative effects. Postmodern queer theory’s appreciation of complexity and pluralism as resources rather than threats can thus be extended from bodies to bibles. BTB 38/1 (2008) 14–25

Philosophical approaches 112 Wolfgang Palaver, René Girards mimetische Theorie im Kontext kulturtheoretischer und gesellschaftspolitischer Fragen Girard (b. 1923, emeritus professor 1995), a French literary critic, has developed a cultural theory known as the ‘mimetic theory’. He himself has applied it to the interpretation of literature, the Bible (esp. the book of Job), Christian origins, the institution of scapegoat sacrifice, and a critique of S. Freud’s psychoanalysis. The present book offers a systematic account of Girard’s theory. The book includes a major section on the Bible (pp. 251–345), a list of Girard’s published work (pp. 415–421), a bibliography of work on Girard, a chronology and a glossary of Girardian jargon. Both supporters and critics of Girard will benefit from consulting this work. Beiträge zur mimetischen Theorie; Lit Verlag, Münster (2008) 1–461 (BL)

113 J.W. Gericke, Why is there something rather than nothing? Biblical ontology and the mystery of existence In methaphysics, perhaps the most fascinating but also the most commonly misunderstood problem presents itself in the question, ‘Why is there something rather than nothing?’ This is the mystery of existence and it has proved to be insoluble as long as it is properly understood. One popular misconception with regard to the problem includes the belief that biblical ontology was concerned with a similar query, in response to which it supposedly offered the ‘god-hypothesis’ as a pre-philosophical solution to the riddle of the Real. In this

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paper, these assumptions are critically evaluated and shown to be both anachronistic and presumptuous. Protological aetiologies in the Hebrew Bible show no trace of familiarity with the problem of being and the assumed deity-reality relation was never intended as a solution to the mystery of why things are the way they are, or why they are at all. OTE 21/2 (2008) 329–344

Literary genres – stylistic devices 114 Roelie van der Spuy, Hebrew Alphabetic Acrostics – Significance and Translation This article explores the significance of Biblical Hebrew alphabetic acrostics and tries to give an explanation of the purpose of acrostics from the perspective of the Cognitive Sciences. This leads to the question whether this feature should be reproduced in a translation. While denying the possibility of an exactly reproduction the author points out that one should aim to produce a form that at least represents the original acrostic to some extent. He is convinced that any acknowledgement of the acrostic form in a translation contributes much to conveying the poetic impact of the acrostic poem and it should not be ignored completely. OTE 21/2 (2008) 513–532

115 Gary A. Rendsburg, Alliteration in the Exodus Narrative The alliterations found in passages such as Exod 1:21; 2:2–3; 5:9,11,14; 8:10 (etc.) reflect the oral-aural nature of ancient texts. In order to employ alliteration, the storyteller occasionally departs from an established linguistic pattern. Chaim Cohen et al. (eds.), Birkat Shalom: Studies in the Bible; Eisenbrauns, Winona Lake, Ind. (2008), vol. 1, 83–100 (BL)

116 Stephan Lauber, Textpragmatische Strategien im “Disputationswort” als gattungsbildendes Kriterium The Gattung ‘disputation (speech)’ is not uniformly defined in technical studies: texts are assigned to it which exhibit different pragmatic strategies. The designation is applied not only to those texts which seek to confirm a thesis by arguments which are related to it and also exhibit a higher degree of plausibility than it, but to those which contain a direct refutation of an explicitly stated counter-thesis. Both strategies are described in the article by the use of the analytical tools of speech-act theory on texts which the history of research has found relevant, and an emphatic distinction is made between them by reference to the units of discourse in the book of Malachi. The types of textual structure which are to be recognised on the basis of the different pragmatic processes require a distinction between the Gattungen ‘argumentation’ and ‘disputation’. ZAW 120/3 (2008) 341–365

117 Carolyn J. Sharp, Irony and Meaning in the Hebrew Bible Drawing upon recent literary theory on irony, the author explores four clusters of biblical stories centered on individual figures: (1) foreign rulers – Pharaoh and Abimelech, Joseph and his brothers, Belshazzar, Esther; (2) prostitutes and other women – Tamar, Rahab, Jael, Gomer, and Ruth; (3) prophets – Balaam, Amos (considered as Samson redivivus), Micah (Micah 2:12–13), Jonah; (4) wisdom – Qohelet, Psalm 73. In the case of the book of Ruth, the irony of it all comes to the fore when we consider the contrast between the story (as it unfolds in the narrative section) and the appended Davidic genealogy: The genealogy demonstrates ‘with devastating irony that genealogies narrating communal identity according to official codes of male identity are woefully inadequate to the task of describing what has truly been going on in the background of the official narrative’

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(p. 120). ‘The hilarious ironies in the book of Jonah practically tumble over one another in their haste to undercut a straight reading of that story, and interpreters usually have seen that, although they continue to disagree about the precise point of the narrative and what exactly is being ironized’ (p. 130). Indiana Studies in Biblical Literature; Indiana University Press, Bloomington, Ind. (2009) XII/1–357 (BL)

118 Edward L. Greenstein, Reanalysis in Biblical and Babylonian Poetry The process of returning to an expression or text and reinterpreting it in the light of what one encounters after a first reading (or hearing) was discovered by C.H. Gordon who referred to it as ‘Janus parallelism’. The same feature, here restudied, appears not only in biblical poetry, but also in Babylonian texts. Chaim Cohen et al. (eds.), Birkat Shalom: Studies in the Bible; Eisenbrauns, Winona Lake, Ind. (2008), vol. 1, 499–510 (BL)

119 Marco Di Giulio, Mitigating Devices in Biblical Hebrew The aim of this paper is to analyse linguistic strategies which occur in biblical dialogues and are intended to attenuate conversational moves. The corpus used for this analysis consists of all the reported speech found in the prose texts of the Bible. According to a prior schematic classification, in biblical Hebrew one can find means suited to external mitigation, elements functional to internal mitigation and strategies that take place by shifting the deictic centre of the utterance, i.e. by ascribing the utterance to a source other than that of the actual speaker. KUSATU 8.9 (2008) 33–62

120 Jeremy D. Smoak, Building Houses and Planting Vineyards: The Early Inner-Biblical Discourse on an Ancient Israelite Wartime Curse “You have built houses of hewn stone, but you will not live in them. You have planted lush vineyards, but you will not drink their wine” (Amos 5:11; cf. Zeph 1:13; Deut 28:30). Amos 9:14–15 reformulates the cures into a blessing that forecasts the restoration of the northern kingdom. Other reformulations include Jer 31:4–5 and Deut 20:5–6, the latter text stipulating that a person who has built a house and not yet dedicated it, or planted a vineyard and not yet harvested it, is exempt from military service. JBL 127/1 (2008) 19–35 (BL)

121 Michael W. Martin, Betrothal Journey Narratives In this study the author examines a convention of biblical literature identified as the betrothal journey narrative. He isolates the recurring elements that constitute this kind of narrative and shows how these are represented in narratives featuring Isaac, Jacob, Moses, Ruth, Saul, David, Tobias, and Jesus. Moreover he shows how interpretation of each of these narratives is informed by recognition not only of conformity to the pattern but also innovation in it. CBQ 70/3 (2008) 505–523

122 David A. Bosworth, The Story within a Story in Biblical Hebrew Narrative Mise-en-abyme (= placement in abyss, coined by André Gide) is a literary device in which a part reduplicates the whole, the most famous example being the play within the play in Shakespeare’s Hamlet. This device also appears in the Bible. The present book studies the theoretical aspects of mise-en-abyme, and selects the following passages for detailed analysis: Gen 38; 1 Sam 25; 1 Kings 13. The biblical examples are all simple, retro-prospective cases of mise-en-abyme that occur en bloc near the beginning or middle of the main narrative,

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or alternately near the beginning and the end. The analogy between part and whole opens up texts to one another and elucidates aspects of the whole. CBQ.M 45; Catholic Biblical Association of America, Washington (2008) VIII/1–200 (BL)

123 Thomas Schmeller (ed.), Historiographie und Biographie im Neuen Testament und seiner Umwelt The following papers are included in this volume: D. Dormeyer, Pragmatische und pathetische Geschichtsschreibung in der griechischen Historiographie, im Frühjudentum und im NT; M. Ebner, Von gefährlichen Viten und biographisch orientierten Geschichtswerken; Chr. Heil, Evangelium als Gattung; Chr.G. Müller, Diêgesis nach Lukas; S. Schreiber, Die Vita des Königs Jesus. Über die Gattung des Johannesevangeliums; I. Broer, Autobiographie und Historiographie bei Paulus; G. Häfner, Biographische Elemente der Paulusrezeption. – In Germany, Dormeyer first suggested to look at the NT gospels as ancient biographies. The present volume takes up the discussion and expands the horizon by including Pauline autobiographic materials. NTOA 69; Vandenhoeck & Ruprecht, Göttingen (2009) 1–208 (BL)

BIBLICAL EXEGESIS Bible as a Whole 124 Robert Althann (ed.), Elenchus of Biblica 2005 This regularly issued biblical bibliography remains the most complete one available. One of its chief merits is the inclusion of reviews that are indexed under the titles reviewed. The final section lists obituary notices, and we may list some of the scholars who died on 2005: Peter Ackroyd, Jean Delorme, H.J. Franken, François Langlamet (of the Ecole biblique), Erica Reiner (the Assyriologist), Paul Ricoeur, Nahum Sarna, St. Segert, H. Stegemann, Alfred Suhl, and Timo Veijola. – By the time this abstract appears in print, the Elenchus should be available online, if we may believe the announcement made in the present volume. Elenchus of Biblical Bibliography 21; Editrice Pontificio Istituto Biblico, Roma (2008) 1–965 (BL)

125 John Glynn, Commentary and Reference Survey: A Comprehensive Guide to Biblical and Theological Resources. Tenth Edition This bibliographical survey lists books on all theological disciplines, but commentaries on Old Testament and New Testament books take up most space. The author seems to have three key recommendations: Daniel Block’s commentary on Ezekiel; Philip King and Lawrence Stager, Life in Biblical Israel; and G. Bromiley (ed.), The International Standard Bible Encyclopaedia (4 vols.). – The author of this rich scholarly resource offers very helpful evaluations and recommendations. Kregel Publications, Grand Rapids, Mich. (2008) 1–380 (BL)

126 Katharine Doob Sakenfeld (ed.), The New Interpreter’s Dictionary of the Bible. Vol. 3: I-Ma The Interpreter’s Dictionary of the Bible (1962; with Supplementary Volume, 1976) was America’s foremost – and then only – biblical reference work that met academic standards. This has changed by the early 2000s, but another major biblical encyclopedia is still welcome. Judging from the present volume, there can be no doubt that the beautiful design of the pages, the bibliographies (sometimes very long and detailed, but often mysteriously lacking), and many interesting articles (“kingdom of God” by B. Chilton; “Literature, the

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Bible as”, by P. Borgman; “Jesus, brothers and sisters of ”, by J. Painter – with no sisters in sight!) along with much of the shorter but nevertheless useful information will attract many users. Among the articles I found inadequate is that on “iconography” because it does not refer to the “judgment of Solomon” scene from Pompeii (Museo Nazionale, Naples), and the pioneering work of Othmar Keel is mysteriously absent from the entry. – My advice to the editor: (1) bibliographies – most users are likely to prefer more extensive and classified bibliographies; list standard editions and manuals first; then classical treatments of a subject; finally, recent contributions; (2) history of interpretation – there is too little on this subject, though “Joseph, story of, history of interpretation” represents a laudable effort. Abingdon Press, Nashville, Tenn./Alban Books, Edinburgh (2008) XXV/1–936 (BL)

Digital media General

internet

Bible software

research materials

127 John Glynn, Commentary and Reference Survey: A Comprehensive Guide to Biblical and Theological Resources. Tenth Edition This bibliographical survey includes several sections that deal with digital media: chapter 19 – exegetical computer programs (pp. 343–356), chapter 20 – computer resources (pp. 357–364, with special section for Macintosh users); chapter 21 – internet websites (pp. 365–368). The author is full of praise for Accordance products. – The author offers very helpful evaluations and recommendations. Kregel Publications, Grand Rapids, Mich. (2008) 1–380 (BL)

128 Michaela Bauks et al. (eds.), Das wissenschaftliche Bibellexikon im Internet This is a biblical encyclopaedia in the form of an online database, accessible free of charge, though one has to go through an automatic registration procedure (as a guest user, however, you don’t have to register). At the time of the writing of this abstract, more than 500 Old Testament articles, but no New Testament ones, are available, but the homepage explains that New Testament articles will eventually be added. What is offered though far, is impressive. The articles are generally long and detailed, include much bibliography, illustrations and maps, and occasionally even discussions of recent contributions to the scholarly discussion (for an example, see “Magie” by R. Schmitt). The language is German, and most contributors teach Old Testament exegesis or biblical history in German universities. – The website is sponsored and maintained by the German Bible Society, Stuttgart. www.wibilex.de

129 Ulrich Johannes Schneider et al., Codex Sinaiticus At the university library of Leipzig, Germany, Schneider is responsible for a project realized between 2006 and the end of 2009: the online presentation of all of the extant pages of Codex Sinaiticus. This is a mid fourth-century Greek manuscript of the Old and New Testaments plus a few early-Christian apocrypha. Only part of the text of the Old Testament is extant – 2 Esdras, Tobit, Judith, 1 and 4 Maccabees, Wisdom and Sirach. The online version includes many features that make this electronic version at the same time a critical edition and a facsimile. Most of the original pages remain of course in the university library of Leipzig, but the pages housed elsewhere are included in the online version. www.codex-sinaiticus.net

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130 Zürcher Bibel 2007 Auf einer einzigen Compact-Diskette ist die gesamte Zürcher Bibel (IRBS 53:42) gespeichert. Die vorliegende Fassung ist speziell für Macintosh-Benutzer eingerichtet, und zwar mit Hilfe der Firma Accordance, die sich auf digitale Forschungsmedien für die Bibelwissenschaft im Machintosh-Format spezialisiert hat (IRBS 53:161, 162, 165, 166). Zugrunde gelegt ist das Programm Accordance 8.2. Sobald der Inhalt der Diskette auf der Festplatte eines Macintosh-Geräts (zum Beispiel eines iBook oder eines iMac) installiert ist, lässt sich mühelos mit der Zürcher Bibel arbeiten. Für die optimale Ausnutzung der Suchfunktion ist der gesamte Text ‘lemmatisiert’. Lemmatisierung bedeutet: alle Wörter im Bibeltext sind auf ihre jeweilige Grundform zurückgeführt. Dadurch wird es möglich, durch Eingabe der Grundform alle Formen eines Wortes im Bibeltext aufzufinden. (Bei der Auswertung ist jedoch ein Blick auf die einzelnen Stellen stets angebracht. Suche ich zum Beispiel alle Formen des Wortes ‘Liebe’ und gebe dieses Wort ein, so bekomme ich auch die Belege von ‘bliebe’ angezeigt.) Neben dem Bibeltext ist auch das umfangreiche und sehr hilfreiche Glossar – ein kleines Bibellexikon – auf der Compact-Diskette gespeichert und kann gelesen werden. – Sehr empfehlenswert. Verlag der Zürcher Bibel beim Theologischen Verlag Zürich, Zürich (2009) (BL)

131 Primary 8.1 DVD (Accordance Bible Software) This is another, updated version of what was called ‘Scholar’s Collection 7.1’ (see IRBS 53:161). Much is already installed on the disk, but, as with the earlier version, the buyer has a choice of modules that he may wish to buy for permanent unlocking. The disk submitted for review has the package called ‘Scholar’s standard level’, and it includes all the primary material exegetes of both testaments are working with normally – Biblia Hebraica Stuttgartensia, Greek New Testament, several English versions of the Bible (including NET = New English Translation with notes) plus some essential lexical tools. Also included are Adolf Deissmann’s Bible Studies (1900), somewhat dated, but nevertheless useful as a survey of then known extra-biblical papyri that shed light on the New Testament and its language; and the Theological Wordbook of the Old Testament (ed. R. Laird Harris, 1980). The reviewer would recommend users to purchase some additional modules, such as a text and translation of the Septuagint and perhaps Josephus. Those who wish to introduce themselves to Accordance Bible software should make sure to get the ‘training DVD’ supplied by OakTree. – This remains an excellent tool for biblical studies. It is especially designed for Macintosh users, to whom it can be warmly recommended, not least because it is easier to use than most other biblical software. For further information, consult www.accordancebible.com. OakTree Software, Altamonte Springs, Flor. (2008) (BL)

132 William W. Hallo (ed.), Accordance Context of Scripture Hallo’s three-volume set The Context of Scripture, originally published in print in 1997, 2000, and 2002, is the most authoritative collection of ancient Near-Eastern and Egyptian texts relating to the Old Testament. In addition to the Accordance edition, there is at least one more digital version available (IRBS 52:158), though that one you can access only while you are ‘online’. This is not the case with the Accordance version. Since it is specially designed for Macintosh users, you simply download it from a single disk onto your hard disk. Both text and notes can be searched separately and conveniently. If you are already a user of software by Accordance, you will find COS (as the ‘Context of Scripture’ is commonly known) in your Accordance folder or, more precisely, in the ‘tools’ subfolder. In general, the libraries supplied in packages of Bible software include mostly older, noncopyright materials; in the present case, however, you get a superb up-to-date scholarly

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resource – so don’t hesitate to buy Accordance Context of Scripture. Highly recommended. – 1 disk. OakTree Software, Altamonte Springs, Flor. (2007) (BL)

133 Der große elektronische Bibelatlas. Landkarten, Fotos, Ortsbeschreibungen Diese CD-ROM bietet die umfangreichste und aktuellste Sammlung von deutschsprachigem Kartenmaterial zur Bibel in digitaler Form. Neben historischen Karten enthält das Programm eine Fülle zusätzlicher Medien und Texte: das vollständige Lexikon “Namen und Orte der Bibel”, 200 Fotos von biblischen Schauplätzen sowie Beschreibungen von 100 biblischen Stätten. Alle Bilder und Zusatzinformationen sind mit den Landkarten verlinkt und können leicht mit einem Mausklick aufgerufen werden. Da die Ortsnamen auf den Karten sich einzeln ein- und ausblenden lassen, können sehr einfach eigene Karten erstellt werden. Zu weiteren attraktiven Programmfunktionen gehört die Suchfunktion in sämtlichen Kartentexten, Ortslegenden und Medien, sowie die Möglichkeit zur Berechnung von Entfernungen zwischen verschiedenen Orten auf den Karten. Außerdem können alle Karten, Bilder und Texte kopiert und ausgedruckt werden – sehr gut geeignet für die Erstellung von Unterrichtsmaterialien! Ein beigefügtes Heft bietet eine Einführung in das Programm und seine Funktionen. bibeldigital; Deutsche Bibelgesellschaft, Stuttgart (2008) (DL)

134 Biblical Archaeology Society (ed.), The Biblical World in Pictures In pre-digital times, not very many pictorial resources for biblical studies were available. Pictures were generally offered in large-size table-coffee books or in black-and-white collections such as J.B. Pritchard (ed.), The Ancient Near East in Pictures Relating to the Old Testament (1954) and J. Finegan, Light from the Ancient Past: The Archaeological Background of Judaism and Christianity (1946). Then, in the 1980s, came the era of slide sets that culminated, in the 1990s, in the slide sets published by the Biblical Archaeology Society. Now, all of this material – ten slide series (illustrating the Hebrew Bible, the New Testament, Galilee, the Dead Sea Scrolls, Jerusalem, etc.) has become available on a single compact disk. Each of the ca. 1300 photos is accompanied by the name of the photographer and an explanatory legend, and there are also chronologies, maps, and reading lists with references to articles published in Biblical Archaeology Review and Bible Review. As any user will quickly discover, there are additional features such as the possibility of clicking at biblical references of which the full text then appears in an extra window (King James Version). The Accordance Bible software, specifically designed for Macintosh users, makes this an excellent and uncomplicated electronic tool for biblical study. – Recommended. – 1 compact disk. OakTree Software, Altamonte Springs, Flor. (2004) (BL)

135 Hershel Shanks (ed.), Biblical Archaeology Review. The Archive 1975– 2003 In March 1975, the first issue of BAR (as it came to be called) was published. In one of its earliest numbers, a satirical piece by Woody Allen was published – an original text; the publication of the seal impression of one of King Hezekiah’s servants, by contrast, was dependent on a related article first published by the Israel Explortation Journal. All of this changed rapidly, and within a few years, BAR became the most lively and sometimes controversial popular or semi-popular periodical to cover all aspects of biblical archaeology. Many of the ‘big finds’ were first published in BAR, and BAR became an important forum for scholarly discussion. BAR is shaped by the personal style of Hershel Shanks (b. 1930), the founder and editor and frequent contributor to the journal, and he can be credited not only with having successfully challenged the editors of the Dead Sea scrolls to no longer put off the publication of their important material, but also with promoting scholarly exchange even in sensitive areas like forgery, issues touching on Christian or Jewish belief, and personal honesty. Shanks has become a key figure of biblical and

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archaeological studies, and one should be deeply grateful for his decision to make BAR available in electronic format. This is a wonderful scholarly resource – for both friends and critics of Shanks and, more broadly, of the project of biblical archaeology. As is to be expected from OakTree Software, the BAR archive is technically perfect. – One compact disk. – Before installation, make sure to have enough space on your Macintosh. OakTree Software, Altamonte Springs, Flor. (2004) (BL)

136 Martina Kepper, CD-ROM-Sprachkurs Biblisches Hebräisch. MultimediaKurs zur Vorbereitung auf das Hebraicum In mehreren Modulen (Laut- und Schriftlehre, Formen des Substantivs, starkes Verb, schwache Verben) bietet das Lernprogramm einen Einstieg in die Sprache des Alten Testaments. Die einzelnen Lernschritte sind sorgfältig überlegt, die korrekte Aussprache wird durch eine Audio-datei vermittelt. Zu jeder Lektion lassen sich Vokabellisten und Übungsblätter ausdrucken. Das Werk ist auch geeignet zur Repetition und zum Auffrischen von hebräischen Sprachkenntnissen. – Eine CD-ROM mit Anleitung. Voraussetzung ist ein Personal Computer oder ein Macintosh-Gerät. Deutsche Bibelgesellschaft, Stuttgart (2008) (TN)

Non-biblical electronic media 137 Kathrin Reining, Die Gestalt der biblischen Judith in der Kunst des 19. Jahrhunderts – Von der Heldin zur “femme fatale” In der Kunst des 19. Jahrhunderts wird das Judith-Thema vermehrt aufgegriffen, wobei die Protagonistin einer radikalen Umdeutung unterliegt: wird um die Jahrhundertmitte noch die biblischen Heldin von Horace Vernet, August Riedel, Friedrich von Amerling und Theodor Hildebrandt monumentalisiert ins Bild gesetzt, gewinnt Judith um 1900 als erotische, dabei skrupellose Frau an Anziehungskraft. Diese Metamorphose erreicht ihren Höhepunkt mit den dämonischen, verführerischen Figuren der Judith-Gemälde von Gustav Klimt und Franz von Stuck. Die nackte Judith eroberte die Leinwände der Künstler, wobei der Tötungsakt zum Sinnbild des Geschlechterkampfes wurde. Stark beeinflusst wurde diese Umdeutung der Judith-Figur durch Friedrich Hebbels literarische Bearbeitung des Judith-Stoffes von 1840 sowie den gesellschaftlichen Diskurs der Jahrhundertwende um das Verhältnis zwischen Mann und Frau. Die Enthauptung des Holofernes durch Judith wurde somit zum Paradigma des Geschlechterkonflikts, wodurch sich die Beliebtheit des Sujets um die Jahrhundertwende erklären lässt. Die ehemals keusche und gläubige Witwe war zu einer sexualisierten femme fatale geworden. – Die Arbeit steht in elektronischer Fassung kostenlos zur Verfügung: http://dx.doi.org/10.1466/20082801.03 Verlag und Datenbank für Geisteswissenschaften, Kromsdorf/Weimar (2008)

OLD TESTAMENT EXEGESIS Introduction – general 138 John Day (ed.), Book List 2009 This issue of JSOT presents a Book List, which contains 433 reviews of recently (2007/2008) published books on OT issues organized in following chapters: (1) General; (2) Archaeology and Epigraphy; (3) History, Geography and Sociology; (4) Texts and Versions; (5) Exegesis and Modern Translations; (6) Literary Criticism and Introduction (including History of Interpretation, Canon and Special Studies); (7) Law, Religion and Theology; (8) The life and Thought of the Surrounding Peoples; (9) Apocrypha and Postbiblical Studies;

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(10) Philology and Grammar. Attached is a list of some further books not reviewed in this journal as well as the indexes of authors, reviewers, series, and publishers. JSOT 33/5 (2009) I–IV.1–270 (DL)

139 Tremper Longman et al. (eds.), Dictionary of the Old Testament: Wisdom, Poetry and Writings This dictionary focuses on the poetry (Psalms, Song of Songs, Lamentations), novellas (Ruth, Esther), and wisdom literature (Proverbs, Job, Ecclesiastes, Sirach) of the Hebrew Bible and the apocrypha. Not only each of these books gets a long entry, but also the history of the book’s interpretation (in the case of the Psalms, 8 pp, in. the case of Job, 10 pp.). Of special value are articles that bring together interpretive material from a variety of fields: ambiguity, chaos and death, discourse in Proverbs, editorial criticism, feminist interpretation (an excellent survey with a focus on Psalms, Proverbs, Esther, Ruth, etc.), honour and shame, Maat (the Egyptian word for order, by K. Kitchen), novella – story – narrative, oral poetry, poetics (terminology of ), Proverbs (ancient Near Eastern background, by K. Kitchen), Psalms (iconography, by M. Klingbeil), sages – schools – education (A. Millard), social-scientific-approaches (V.H. Matthews), Song of Songs (ancient Near-Eastern background, by G.A. Long), wasf (poetic description of the body of a person whom the poet loves, by G. Schwab), wisdom sources (R.S. Hess), woman wisdom and woman folly (with a reference to the possibility of equating Yahweh and Lady Wisdom, a suggestion made by T. Longman) AT – to name but a few examples. Each article has a long, helpful bibliography for the benefit of both scholar and student. As one can sense, authors and editors have taken great care to make the articles both scholarly and readable, and one can say that they have succeeded in producing a work that supplements all existing biblical reference works. Intervarsity Press, Nottingham (2007) XXIV/1–967 (BL)

140 Martin Rösel, Bibelkunde des Alten Testaments This introductory textbook on the Old Testament (eighth, revised edition), although meant for the beginning student of theology, is nevertheless sophisticated. Two sections of about equal length deal with (1) all the books included in the canonical Old Testament (including the deuterocanonical or apocryphal literature), and (2) major themes such as the history of Israel, creation, exodus and conquest, the names of God, the types of lyrics found in the book of Psalms, women, theodicy, and the like. Highly recommended to German students. (One point of criticism, however: in the section on the Decalogue, pp. 128–130, the author states that the original version of this text is the one included in Exod 20; the article by F.L. Hossfeld, listed in the bibliography on p. 130 argues, quite convincingly, that the version given in Deut 5 is the older text.) – Glossary, diagrams, illustrations. Neukirchener Verlag, Neukirchen-Vluyn (2008) X/1–222 (BL)

141 Greg Goswell, The Order of the Books in the Hebrew Bible The sequence of books in the Pentateuch has been made according to storyline. This principle is also applied to the Former Prophets. The books of the Latter Prophets are ordered according to chronology. The placement of Joshua-Kings after the Torah suggests an understanding as illustrating and applying the teaching of the Pentateuch. The enjambment of Psalms-Job-Proverbs is explained by common genre and declares the Psalter to be a wisdom book. JETS 51/4 (2008) 673–688 (BF)

142 Pamela J. Scalise, The End of the Old Testament: Reading Exile in the Hebrew Bible Innerhalb der letzten hundert Jahre kam es zu einer Verschiebung des allgemeinen exegetischen Interesses von den Quellen und frühesten Texten der Bibel zu ihrer Redaktion

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und Abschluss. In diesem Kontext rückte die exilisch-nachexilische Zeit als die Periode der Abfassung der meisten biblischen Bücher ins Zentrum der Untersuchungen. Der Beitrag erörtert die historischen Zusammenhänge dieser Zeit sowie die vom Ereignis ‘Exil’ geprägte Sichtweise auf einzelne Ereignisse und die damit verbundene Ideologie bzw. Theologie von der Zeit der Entstehung der Bibel bis in die Gegenwart hinein. PRSt 35/2 (2008) 163–178

143 Mark S. Smith, Biblical Narrative between Ugaritic and Akkadian Literature. Part I: Ugarit and the Hebrew Bible: Consideration of Comparative Research Despite the enormous gains made by the comparison of Ugaritic and biblical texts, the biblical field has often ignored or criticized such comparisons. One reason lies in the major differences between the Ugaritic and biblical corpora. Part I of this essay focuses first on misplaced conceptions and criticisms of the use of Ugaritic in biblical studies and then indicates how Ugaritic may serve as a background or baseline for the study of biblical literature, but not as a general explanation. RB 14/1 (2007) 5–29

144 Mark S. Smith, Biblical Narrative between Ugaritic and Akkadian Literature. Part II: Mesopotamian Impact on Biblical Narrative This second part of the two-part essay examines the question of Mesopotamian influence on the Israelite narrative tradition and some of the subsequent effects in the formation of biblical narrative. Summarising both parts the author concludes that the understanding of biblical literature, in particular biblical narrative in the Iron Age, may be advanced by being contextualized between the Ugaritic texts and Mesopotamian literature. RB 114/2 (2007) 189–207

145 James Alfred Loader, Intertextuality in Multi-Layered Texts of the Old Testament This article proceeds from the tenet that the Old Testament is, in various different ways, a layered text, to argue that the interpretation of the so-called ‘final’ text can only be done if the intertextual influence of the various pre-texts on the final text is taken into consideration. The different levels of intertextuality between a text and its pre-stages, its alternative forms (which are often also present in the ‘final’ form), and the context into which it was embedded are described. The complementarity of the synchronic and diachronic dimensions of a text and the importance of the intertextual network it forms with other texts are illustrated by two examples – that of the Succession narrative (in which the parallels between Eli and David are shown to be hermeneutically significant), and the book of Esther (in which the parallels with Exodus are shown to be hermeneutically significant). OTE 21/2 (2008) 391–403

146 Thomas Pola, “. . . Dies ist mein Name zum Verbergen.” Arkanum und Amnesie im Alten Testament As the revelation of the tetragrammaton in the Old Testament implies that YHWH reveals himself totally, it is strange that there are hints of incompleteness in the Priestly Code of the Pentateuch (e.g. Ex 25.17, 30.22–33, and more) and in the Prophets (concerning the prophet as a member of the heavenly counsel, e.g. in Jer 1.9). The analysis of the passages concerned demonstrates that the incompleteness is due to the respect of holiness or divine mysteries. In some cases this Arcanum leads even to a collective amnesia (e.g. concerning the vocalisation of the nomen sacrum, the exact localisation of Mount Sinai, the

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exact recipe of the anointing oil). Bible translations should communicate that the passages concerned express their respect of holiness. TBe 39/6 (2008) 346–362

147 J.W. Gericke, Yahwism and Projection: An A/Theological Perspective on Polymorphism in the Old Testament In this article the presence of projection tendencies in the religious language of Old Testament Yahwism(s) is demonstrated and the nature and extent thereof is discussed. The a/theological thesis of the inquiry is that both YHWH and the divine world as depicted in some of the texts may be seen as being the products of sociomorphic, anthropomorphic and psychomorphic projective operations. This heterodox perspective is held to be valid given the culturally relative and historically contingent nature of the biblical references to the divine and of the constructive nature of its supernaturalism. As a result, it is suggested that the popular theory claiming that all religious language is metaphorical fails to salvage realism as it involves the twin fallacies of anachronism and sweeping generalisation when applied to the Old Testament discourse en bloc. Scriptura 96 (2007) 407–424

148 Yigal Bloch, The Prefixed Perfective and the Dating of Early Hebrew Poetry – A Re-Evaluation This article takes issue with the theory that those Biblical Hebrew poems, which show an extensive use of verbal forms belonging to the short prefix-conjugation (Northwest Semitic yaqtul) to signify complete situations in the past without the conjunction w-, were composed at an early date (c. 13th–10th centuries BCE). The article takes as its starting point the fundamental discussion by David A. Robertson (1972) and argues that Robertson’s neglect of the Masoretic spelling and vocalization, which often help to distinguish between the short and long prefix-conjugations in Biblical Hebrew, is unjustified. Then, it is shown that although in those biblical poems, which are commonly identified as early, short prefixed verbal forms are used to signify complete situations in the past more frequently without the conjunction w- than with it, the use of such forms with the conjunction w- (in the wayyiqtol construction) is also attested in those poems. And on the other hand, a similar pattern of use of short prefixed verbal forms to signify complete situations in the past – more frequently without the conjunction w- than with it – appears also in two poetic texts that are commonly dated to the 6th century BCE: Isa. 41:1–5 and Ps. 44. VT 59/1 (2009) 34–70

149 Yigal Bloch, Should Parallelistic Structure Be Used as Evidence for an Early Dating of Biblical Hebrew Poetry? Discussing the stylistic aspect of the Early Hebrew Poetry as presented by Terry Fenton and his predecessors from the Albright school this paper focuses on the issue of poetic parallelism. The author demonstrates that the kinds of poetic parallelism, held by Fenton and others to be characteristic of Ugaritic and of the earliest specimens of Hebrew poetry, are also to be found in biblical poetic compositions dating from the 8th–5th centuries BCE (and possibly later). In addition, these kinds of parallelism are to be found in Aramaic poetic texts of Pap. Amherst 63, dating generally to the first millennium BCE (examples of forked parallelism appear in a composition dating no earlier than the mid-7th century BCE). Hence, the occurrence of the relevant kinds of poetic parallelism in any poetic text in the Hebrew Bible cannot be used as evidence for dating the composition of that text to the 13th–10th centuries BCE. JANES 31 (2008) 23–45

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150 Johannes Unsok Ro, Socio-Economic Context of Post-Exilic Community and Literacy Examining literacy is one of the most important methods for analyzing socio-economic stratification of the postexilic community in Palestine. According to Albertz, among others, considerable portions of Prophetic and Psalmic texts (for example: Mal 2,17; 3,5; 3,13–21; Isa 29,17–24; 56,9–57,21; Ps 9/10; 12; 14; 35; 40; 69; 70; 75; 82; 109; 140) were written by an impoverished group to consolidate their identity and to retaliate against the power elite in Jerusalem at that time. Many current OT scholars advance the notion of a “theology of the poor” in exilic and postexilic Israel. Employing Gerhard Lenski’s sociological theory of “advanced agrarian society,” this article questions the validity of the thesis and argues that the “theology of the poor” was mainly generated by a middle class of postexilic Israelites like Levites and Hasideans, not by the penniless underclass, such as farmers, peasants, shepherds, craftsmen and artisans. It also pays special attention to the theological and ethical implications of “theology of the poor” for our post-modern and post-colonial era. ZAW 120/4 (2008) 597–611

151 Joseph Blenkinsopp, The Midianite-Kenite Hypothesis Revisited and the Origins of Judah The Kenite, or Midianite-Kenite, hypothesis about the origins of the cult of Yahweh first came into prominence in the late nineteenth century. It rests on four bases: an interpretation of the biblical texts dealing with the Midianite connections of Moses, allusions in ancient poetic compositions to the original residence of Yahweh, Egyptian topographical texts from the fourteenth to the twelfth century, and Cain as the eponymous ancestor of the Kenites. This article discusses the implications of the hypothesis for the ethnic origins of Judah. JSOT 33/2 (2008) 131–153

Pentateuch and historical books Pentateuch: general

Yahwist – Priestly Code

Deuteronomists

152 Didier Luciani, ‘Aimer la Torah plus que Dieu’. Au centre, Dieu ou la loi? Contribution à l’étude de la structure du Pentateuque The author discusses recent suggestions that try to describe the overall literary pattern of the Pentateuch. The author’s own suggestion is that Genesis + Exodus and Numbers + Deuteronomy form a frame around the book of Leviticus. Thus Leviticus emerges as the true centre of the Pentateuch. A growing number of commentators support this conclusion. RTL 40/2 (2009) 153–189 (BL)

153 Henri Cazelles, Statut public et droit privé dans la Torah The textual layers that make up the Pentateuch include a number of legal codes and legal perspectives in narrative texts that differ from each other in their perspectives. These perspectives can be characterized as follows: (1) The deuteronomic code (Deut 12–26) desacralizes the other sanctuaries such as Shechem and Bethel; two more legal codes are included in what is essentially a deuteronomistic narrative: the covenant code (Exod 20:22–23:19, E) and another code (Exod 34:14–26, J), both with traces of deuteronomistic reworking. (2) The E narrative has a firm legal perspective, for it presents the relationship between God and Israel in the form of a covenant. Moses, a Levite, is mediator of the covenant and political authority. (3) The Yahwist does not deal with the legal aspect of social relationships; instead, his focus is on ritual: thus he supports the legitimacy of places

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of worship whenever one of Israel’s founding ancestors performed ritual acts at a place of worship (such as Bethel); not Moses but the king is the guarantor of true religion. Chaim Cohen et al. (eds.), Birkat Shalom: Studies in the Bible; Eisenbrauns, Winona Lake, Ind. (2008), vol. 1, 3–9 (BL)

154 Richard Elliott Friedman, Three Major Redactors of the Torah The classic view remains the most probable: a redactor (‘RJE’) cut and combined J and E into a single continuous text. A second redactor (‘R’) merged this combined JE text with the Priestly text, added the Deuteronomic corpus at the end, and moved the JE and P accounts of the appointment of Joshua and the death of Moses to the end of the work. The present paper seeks to identify the procedures of the two redactors. A third redactor, the Deuteronomistic Historian, differs from the two; in fact, he was both an editor and a writer: he started with the law code (now contained in Deut 12–26), made some changes in wording, added an introduction (Deut 1–11) and a stunningly beautiful conclusion (Deut 29–30), and added a report of the last acts of Moses. In the closing section, he added an old poem, The Blessing of Moses. All of this was just the beginning of his larger literary project, namely to tell the story of Israel down to the time of Josiah. Chaim Cohen et al. (eds.), Birkat Shalom: Studies in the Bible; Eisenbrauns, Winona Lake, Ind. (2008), vol. 1, 31–44 (BL)

155 Hans-Christoph Schmitt, Erzvätergeschichte und Exodusgeschichte als konkurrierende Ursprungslegenden Israels – ein Irrweg der Pentateuchforschung Exodustradition and patriarchal tradition were originally independent, but were united at an early stage of tradition. Both were cultivated at the sanctuary of Bethel, and both show traces of being woven together after 722 BCE. In postexilic times, they were never thought of as alternatives (against Th. Römer and K. Schmid). BZAW 400; Anselm C. Hagedorn et al. (eds.), Die Erzväter in der biblischen Tradition; W. de Gruyter, Berlin (2009) 241–266 (BL)

156 William G. Dever, Can Archaeology Serve as a Tool in Textual Criticism of the Hebrew Bible? Archaeology supports the notion that much of the Old Testament belongs to the late eighth and the seventh centuries BCE, the first era for which we have adequate archaeological evidence for widespread literacy in Israel. The traditional dates for J and E (tenth and ninth century BCE) should be lowered to the late eighth and the seventh centuries. However, the notion of a ‘Hellenistic Bible’ as suggested by scholars of ‘minimalist’ persuasion does not make sense. Shawna Dolansky (ed.), Sacred History, Sacred Literature; Eisenbrauns, Winona Lake, Ind. (2008) 225–237 (BL)

157 Eckart Otto, Die Tora. Studien zum Pentateuch – Gesammelte Schriften Twenty-five papers are collected in this huge volume. Otto (b. 1944), now an emeritus professor at the University of Munich, Germany, has reinvigorated the study of the Old Testament legal traditions in the light of cuneiform sources. Among his key contributions is the idea that Moses the legislator may be seen as a response to neo-Assyrian royal ideology. In one paper, that on Gerhard von Rad (pp. 620ff.), the author permits us a glimpse of his scholarly career and how he feels about the work of the scholars who inspired his own approach. – This very rich collection should be in all exegetical libraries. Beihefte zur ZABR 9; Harrassowitz, Wiesbaden (2009) VII/1–714

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158 Bruce Wells, What Is Biblical Law? A Look at Pentateuchal Rules and Near Eastern Practice Some pentateuchal laws reflect ancient Near Eastern legal practice, and some may or may not. That some pentateuchal laws share similar legal issues, reasoning, and remedies with ancient Near Eastern documents of practice strengthens the likelihood that others, though not all, do as well. Thus, this evidence appears to favour only some of the points of view described in the first section of the article. Although it does not provide decisive proof, the evidence tends to favour those views that allow for some level of connection between the provisions in the codes and real-life law: views A (authoritative law), B (competing sets of authoritative law), and D (legally descriptive treatises). It tends to disfavour those views that sever the connection between the codes and legal practice: views C (theoretical treatises) and E (nonlegal treatises). Ultimately, though, it seems that a single view is insufficient to explain all the material in the pentateuchal laws the author prefers view D (legally descriptive treatises) as an explanation for much of the material in the codes. CBQ 70/2 (2008) 223–243

159 Eckart Otto, Ersetzen oder Ergänzen von Gesetzen in der Rechtshermeneutik des Pentateuch. Zu einem Buch von Jeffrey Stackert Die Monographie von J. Stackert, Rewriting the Torah. Literary Revision in Deuteronomy and Holiness Legislation (FAT 52, Tübingen 2007), bestätigt erneut die literaturhistorische und damit auch rechtshistorische Abfolge von Bundesbuch, Dtn, und Heiligkeitsgesetz, die das Fachwerk für die Geschichte der Redaktion im Pentateuch bildet. Sie bedarf jedoch einer den Blick in die literarischen Kontexte der Rechtsüberlieferungen ausweitenden Ergänzung, um den Textnominalismus des Stackerts zugunsten einer biblischen Rechtsgeschichte zu überwinden. ZABR 14 (2008) 434–442

160 Eckart Otto, Abraham zwischen Jhwh und Elohim. Zur narrativen Logik des Wechsels der Gottesbezeichnungen in den Abrahamserzählungen Wenn Jahwe seinen Namen erst am Dornbusch in der Wüste offenbart (Ex 3,13–15), aber bereits in der Urgeschichte die Anrufung des Jahwenamens notiert wird (Gen 4,26), so erklärt sich das aus dem Unterschied zwischen Erzählzeit ( jetzt) und erzählter Zeit (damals). Der Leser weiß, dass Jahwe von Anfang an hinter allem Geschehen steht. – Der Wechsel von Jahwe und Elohim in Gen 20–22 und, innerhalb von Gen 22, von Elohim zu Jahwe folgt derselben Logik: Elohim weist in die erzählte Zeit (Vergangenheit), Jahwe in die Gegenwart des Lesers. BZAW 400; Anselm C. Hagedorn u.a. (Hg.), Die Erzväter in der biblischen Tradition; W. de Gruyter, Berlin (2009) 49–65 (BL)

161 Etienne Nodet, Berossus and Genesis, Manetho and Exodus Lors de son compte-rendu de Russell E. Gmirkin, Berossus and Genesis, Manetho and Exodus, LHBOT 433, 2006 (IRBS 53:188), Nodet établit tout un programme de recherché à partir de ce livre remarquable qui propose une rédaction fort tardive du Pentateuque. Voici quelques pistes à suivre: (1) Le ‘lieu choisi par Yahvé pour faire résider son nom’, refrain du Deutéronome, n’est pas Jérusalem, mais bien Sichem ou le mont Garizim, comme l’a montré A. Schenker. (2) II y a lieu de supposer que la bibliothèque d’Aléxandrie renfermait des ouvrages en hébreu, et sans doute aussi dans d’autres langues barbares. Est-ce que le Pentateuque a été rédigé en Aléxandrie à partir de documents trouvés dans cette bibliothèque? (3) En Genèse 49,5 on trouve le mot mkrh pour dire ‘glaive’; c’est un mot grec bien connu, máchaira. (4) Pour l’étude de la vénération des ancêtres ou patriarches comme Abraham il faut prendre en considération de Josèphe: les Damascènes, rapportet-il, vénèrent leurs anciens rois comme des dieux (Antiquités juives IX, 93–94). RB 114/4 (2007) 615–621 (BL)

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162 Christoph Levin, The Yahwist: The Earliest Editor in the Pentateuch While others take the ‘priestly author’ (P) to be the creator of the first overarching narrative presentation of early Israel, Levin argues that an exilic Yahwist was the editor of the whole Pentateuch. JBL 126/2 (2007) 209–230

163 Israel Knohl, Nimrod, Son of Cush, King of Mesopotamia, and the Dates of P and J The negative attitude toward the Mesopotamian peoples and Nimrod in Gen 10–11 ( J = Yahwist) reflects the conflict between Assyria and Israel in the second half of the eighth century BCE. The earlier stratum of Genesis 10, that of P (Priestly Code), was written before the time of this conflict. In other words: P dates from the ninth or early eighth century BCE, and J from the second half of the eighth century BCE. Chaim Cohen et al. (eds.), Birkat Shalom: Studies in the Bible; Eisenbrauns, Winona Lake, Ind. (2008), vol. 1, 45–52 (BL)

164 Ludwig Schmidt, Die Priesterschrift – kein Ende am Sinai! In current research there is increasing support for the view that the original Priestly Work ended at Sinai. This view is untenable, as is shown here with reference to several examples. In Ex 6,8 P includes a promise of the land to the Exodus generation: the Priestly story of the spies (Num 13f.*) shows why this was not fulfilled for the Exodus generation. The narrative of water from the rock (Num 20,laα.2–13) contains a nucleus from P, which was subsequently expanded by the final redaction of the Pentateuch and related by it to the pre-Priestly parallel in Ex 17,lb–7. This nucleus formed, with the quails-manna narrative (Ex 16,1–15*) P’s framework for Israel’s sojourn in the wilderness. P, in contrast to the pre-Priestly account, named no places or encampments in the wilderness before and after Sinai, but only various wildernesses. This is why in its spies story P replaced its prePriestly location at Kadesh by the Wilderness of Paran, which is mentioned by P alone in the wilderness wanderings. ZAW 120/4 (2008) 481–500

165 Jean-Louis Ska, Le récit sacerdotal: une “histoire sans fin”? The end of the Priestly Code (Pg, the original textual layer of P) is to be sought for somewhere in the book of Numbers. To this layer belong Numbers 13–14; 20:1–13; 27:12–23. BEThL 215; Thomas Römer (ed.), The Books of Leviticus and Numbers; Peeters, Leuven (2008) 631–653 (BL)

166 Hartmut N. Rösel, The So-called Deuteronomistic History: A Discussion with Thomas Römer According to Römer (The So-Called Deuteronomistic History, 2005), the Deuteronomistic History was not written by one main author (as was suggested earlier by M. Noth). Instead, the Deuteronomistic History went through various stages, developing in a long and complicated process, and held together by certain unifying leitmotifs. Rösel differs from Römer’s analysis in one important respect: while Römer seems to imply the existence of one huge scroll that was at one point begun and that was subsequently rewritten and expanded, it seems more likely that there was a number of smaller scrolls. These scrolls,

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while all contributing to the general theme of the history of the Israelites, do not share as many leitmotifs as Römer suggests. BEAT 55; Matthias Augustin et al. (eds.), Thinking towards New Horizons; Peter Lang, Bern (2008) 91–96 (BL)

167 H.G.M. Williamson, How Did the Deuteronomists Envisage the Past? The Deuteronomists envisaged the past in terms of rise and fall. They saw clear steps both on the ascent and the descent, which they interpreted from a religious perspective. Hans M. Barstad et al. (eds.), The Past in the Past: Concepts of past Reality in Ancient Near Eastern and Early Greek Thought, Novus Press, Oslo (2009) 133–152 (BL)

168 Felipe Blanco Wissmann, ‘Er tat das Rechte . . .’ Beurteilungskriterien und Deuteronomismus in 1 Kön 12–2 Kön 25 The evaluations of kings that punctuate this text are based upon a theology that differs from that of the book of Deuteronomy. They belong to a different, later period and, like contemporary Neo-Babylonian texts, echo specifically priestly sentiments about kings and royal rule. The ideal monarch would be one whose primary concern is to protect and promote the worship of Yahweh. Interestingly, the cult of Marduk, like that of Yahweh, survived the demise of the (Babylonian) monarchy and organized itself as a community centered upon a high priest; see T. Boiy, Late Acheamenid and Hellenistic Babylon, Leuven 2004. AThANT 93; Theologischer Verlag Zürich, Zürich (2008) VIII/1–293 (BL)

Genesis: general Primeval History (Gen 1–11) Tale of Joseph (Gen 37–50)

patriarchs (Gen 12–50)

169 Bill T. Arnold, Genesis This is a detailed commentary on what scholars have termed the ‘final text’ of the book of Genesis, i.e. the text as it can be read now, as opposed to textual layers that are reconstructed by scholars. Nevertheless, Arnold indicates his general idea of diachronic development: the earliest textual layer, he argues, seems to be an old epic narrative of Israel’s early history, a text whose author is generally called the Yahwist (a historian living in the southern kingdom and writing in the ninth or eighth century BCE), However, Arnold does not burden his commentary with discussions about sources and dates. Instead, he carefully explains the biblical text and indicates representative exegetical options and debates, often in shaded inserts for quick reference. This excellent commentary also benefits from Arnold’s Assyriological expertise. – Highly recommended. The New Cambridge Bible Commentary; Cambridge University Press, Cambridge (2009) XXI/1–409 (BL)

170 Sidney Greidanus, Detecting Plot Lines: The Key to Preaching the Genesis Narratives The book of Genesis consists primarily of cycles of narratives linking later Israel to the beginnings of God’s redemptive history. In this paper the plot lines of the development in some of those narratives are drawn in order to discover the themes of the narratives for preachers. Once the theme has been formulated as a brief, single sentence, preachers can write their sermons with the confidence that they know the focus of the narrator’s message for Israel and the point(s) they can legitimately make for the church today. CTJ 43/1 (2008) 64–77

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171 Michael J. Williams, Lies, Lies, I Tell You! The Deceptions of Genesis The practice of deception in Genesis is found in this study at all levels of the social ladder. Fifteen cases are explicitly discussed. In some cases, however, a positive assessment is indicated by the narrative’s description of the outcome of the deception. The author, therefore, suggests a criterion for ‘positive deception’ which is the restoration of shalom (= normal relationship of things or people to each other) being the motive of the deceiver. CTJ 43/1 (2008) 9–20

172 Jean-Pierre Sternberger, Les tentes des matriarches Transcrits à une époque ancienne de manière indifférenciée par la lettre hé, les pronoms hébreux de la 3e personne du singulier masculin et féminin sont souvent corrigés par les Massorètes comme des masculins en waw. C’est le cas dans le livre de la Genèse pour quatre emplois du mot ’ohel (tente), avec un suffixe en hé selon le texte écrit (ketyv) ou en waw selon la lecture orale (quere). J.-P. Sternberger examine le sens de ces pronoms dans leurs contextes d’origine. Il note une possible référence à un phénomène largement attesté au sein des populations bédouines: la tente n’appartient pas à l’homme (patriarche) mais à son épouse. Le motif de la tente de la matriarche pourrait caractériser une couche rédactionnelle contemporaine des premiers retours de l’exil; il renverrait ainsi à un idéal de vie nomade personnifié par Noé, Abraham, Isaac, Jacob et leurs épouses. ETR 83/2 (2008) 187–200

173 David Volgger, Die “Opfer” in Gen 1–11 The concept of “sacrifice” is not a crucial point in Genesis 1–11. Gen 4,3–5 and 8,20–21 mention a gift made for YHWH. In both texts men act without a clear order of God. The offering of gifts does not express a positive progress of the human plan and of human acts. It is not clear if YHWH really accepted the offerings. Hence, the reader of Gen 1–11 is a witness of God’s plan of creating life notwithstanding the dangerous jealousy of men and the end of life upon earth. He does not learn anything definitive about the gift men should bring for YHWH. LASBF 57 (2007) 9–27

174 Christian Grappe, Le créationisme et les données bibliques The work of the Turkish Islamic propagandist Harun Yahya L’Atlas de la Création offers a recent example of how creationism remains appealing to fundamentalist circles, not only in Christianity but also in Islam. Reading Gen. 1:1–2:4a and Gen 2:4b–3:24 both separately and comparatively, the author of this paper shows that the biblical texts about the creation are not meant to be answers to the question of “why we are here” – as creationism assumes – but to the very different question of “what we are here for.” ETR 84/1 (2009) 95–108

175 Thomas Pola, Die Schöpfung auf den ersten Seiten der Bibel (Gen 1,1–2,25) – Bericht oder Darstellung? Gen l:l–2:4a (P) and 2:4b–25 ( J) are not interested in reporting the manner in which the creation was accomplished. The details in these passages and the passages as a whole are addressed to its ancient (and modern) recipient in order to introduce him to creation as a cosmological structure on the one hand and to the theological intention of the pentateuchal source concerned on the other hand. TBe 40/3 (2009) 167–174

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176 John H. Walton, Creation in Genesis 1:1–2:3 and the Ancient Near East: Order out of Disorder after Chaoskampf As an account of cosmogony through temple building, Genesis 1 resonates well with the ancient world but need not be provided with theomachy or a chaoskampf motif. As a functional account of origins, it does not offer a competing paradigm to information pertaining to material origins provided by modern science, though it does insist on God’s involvement in origins – he is the one who made the cosmos functional and sustains its operations. CTJ 43/1 (2008) 48–63

177 Gordon, H. Johnston, Genesis 1 and Ancient Egyptian Creation Myths Genesis 1 appears to be a literary polemic designed to refute ancient Near Eastern creation mythology in general and ancient Egyptian creation mythology in particular. Although several elements in this passage surely reflect a general Semitic background, the majority of parallel elements are cast against the Egyptian mythologies. This suggests that Genesis 1 was originally composed not as a scientific treatise, but as a theological polemic against the ancient Egyptian models of creation which competed against Yahwism for the loyalty of the ancient Israelites. BS 165/2 (2008) 178–194

178 Wolfgang Oswald, Das Erstlingswerk Gottes – zur Übersetzung von Gen 1,1 The use of r’šjt elsewhere in P and the analogy of Prov 8,22 and Job 40,19 indicate that its meaning in Gen 1,1 is “first work”. The preposition beth can likewise by analogy with other occurrences in P (Gen 1,26; Ex 6,3) be understood as a beth essentiae. As r’šjt is inherently determined and so does not form part of a construct relationship, Gen 1,1 should be translated as a heading: “As his first work God created heaven and earth”. ZAW 120/3 (2008) 417–421

179 Russell R. Reno, Reading the Bible with the Church Am Beispiel von Gen 1,1 verdeutlicht der Verf. die bleibende Relevanz der traditionellen Interpretation der Schrift für moderne Übersetzungen. Gegen moderne Übersetzungsvorschläge von Gen 1,1 wie “Im Anfang, als Gott Himmel und Erde erschuf ” oder “Als Gott Himmel und Erde zu erschaffen began” hält er an der traditionellen Übersetzung “Im Anfang schuf Gott Himmel und Erde” fest. Diese Übersetzung (1) hilft einen unnötigen Konflikt zwischen der Schöpfung und der Wissenschaft zu vermeiden, (2) sie erleichtert ein gewissenhaftes Zusammenspiel zwischen Glauben und Vernunft, und (3) sie optimiert die geistliche Fruchtbarkeit des Interpretationsvorgangs. CTJ 43/1 (2008) 35–47 (DL)

180 Mark S. Smith, Light in Genesis 1:3 – Created or Uncreated: A Question of Priestly Mysticism? Within the priesthood, Gen 1 may conceal an esoteric dimension. In addition to authorizing priestly torah for Israel, the passage may express a feature more muted yet additionally meaningful to the priesthood. This presentation of creation might not divulge the whole store of priestly lore: it may hold back secret speculations and associated visionary praxis that the priesthood may have wished to keep to itself. Uncreated theophanous light (i.e., the primeval light) may well have been the subject of discussion and speculation (see Ezek 43:2). Chaim Cohen et al. (eds.), Birkat Shalom: Studies in the Bible; Eisenbrauns, Winona Lake, Ind. (2008), vol. 1, 125–134 (BL)

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181 Jakob Wöhrle, dominium terrae. Exegetische und religionsgeschichtliche Überlegungen zum Herrschaftsauftrag in Gen 1,26–28 The meaning of the conferral of dominion in Gen 1,26–28 is much debated in Old Testament scholarship. Especially in recent times it has often been supposed that the commission in Gen 1,26–28 provides for a human responsibility for the well-being of nature and animals. But a fresh study of the verbs kbš and rdh, which are used here, and a comparison based on the history of religions with the imposition of productive labour on humans in ancient Near Eastern creation myths show that according to Gen 1,26–28 humans are meant to achieve and exercise dominion over animals. In this way they are to take control of the environment (“earth”) whose use they share with the animals and make it inhabitable for themselves. ZAW 121/2 (2009) 171–188

182 Annette Schellenberg, Humankind as the “Image of God”. On the Priestly predication (Gen 1:26–27; 5:1; 9:6) and its relationship to the ancient near Eastern understanding of images Ausgehend von der Beobachtung, dass im altorientalischen Verständnis Funktion und Wesen von Kultbildern und als “Bild” (eines) Gottes bezeichneten Königen nicht voneinader zu trennen sind, wird in diesem Aufsatz erneut nach den Bedeutungsdimensionen der priesterschriftlichen Gottebenbildlichkeitsaussagen gefragt. Aus Beobachtungen zum Fortgang der priesterschriftlichen Urgeschichte, in deren Verlauf sich der Mensch als unfähiger Herrscher erweist (Gen 6:9–13) und von Gott in seinem Amt entsprechend nicht mehr bestätigt wird (Gen 9:1–7), dennoch aber weiterhin als “Bild Gottes” gilt (Gen 9:6), werden folgende Schlüsse gezogen: (1) Die priesterschriftlichen Gottebenbildlichkeitsaussagen beziehen sich nicht nur auf die Funktion des Menschen als Herrscher über die Tiere. (2) Als “Bild Gottes” wird der Mensch in P nicht wegen, sondern trotz seines Wesens bezeichnet. (3) Der Fokus liegt nicht auf dem Menschen, der gottebenbildlich ist, sondern auf Gott, der den Menschen als gottebenbildlich erschafft/erachtet. (4) Weil Gott einer und damit der Schöpfer aller Menschen ist, gelten die priesterschriftlichen Aussagen über “den Menschen” tatsächlich allen Menschen. ThZ 65/2 (2009) 97–115

183 Stephen L. Herring, A “Transubstantiated” Humanity: The Relationship between the Divine Image and the Presence of God in Genesis i 26f. Since the 1960’s the consensus in Old Testament research regarding humanity’s role as image of God has been along the lines of a functional or propagandistic interpretation. Thus, humanity represents the deity by functioning like him: they rule over the earth by his command and in his stead. This interpretation, however, often overlooks the ontological worldview of the ancient Near East where the distinction between object and referent was not as clear as it is today. The image functioned to make present the referent, be it god or king. In this way, the priestly conception of humanity as divine image is more than mere function but concerns the manifestation of divine presence as well. VT 58/4–5 (2008) 480–494

184 Nathanaël Garric, L’homme ou la représentation divine: le terme “çelem” en Genèse 1,26 Çelem est un terme fondamentalement materiel bien que susceptible d’une lecture métaphorique. Il se distingue avant tout des noms qui lui sont connexes, par sa propension à évoquer la lumière et les couleurs, dénotant une “image” plus ferme que la simple forme ou la silhouette. Il s’en distingue ensuite par ses emplois abstraits et figuratifs. Mais que le mot soit saisi dans une dimension matérielle ou bien qu’il soit l’objet d’une lecture métaphorique, çelem implique toujours une forme de ressemblance qui se rapproche, en français,

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de l’idée de “représentation”. Ainsi la philologie confirme-t-elle les analyses théologiques contemporaines de verset Genèse 1,26, qui voient l’imago Dei, non dans l’âme ou le corps seuls, mais bien dans l’homme tout entier. RB 115/3 (2008) 440–447

185 Serge Cazelais, La masculoféminité d’Adam: quelques témoins textuels et exégèses chrétiennes anciennes de Gen. 1,27 Early Jewish and Christian exegesis knows an interpretation of Genesis 1,27 that understands Adam as a masculine and feminine being. Rabbinic testimonies relate that some Septuagint manuscripts read “male and female He made him”, although modern research has not found any manuscript that bears this reading. This paper shows that this reading was preserved in Bohairic manuscripts and in Marius Victorinus. Also, a particular way of punctuating the verse seems to have been known to Augustine and may partly explain this exegetical tradition. This way of punctuating is reflected also in the manuscript tradition of the Bohairic version of the Genesis. RB 114/2 (2007) 174–188

186 Ronald Hendel, Leitwort Style and Literary Structure in the J Primeval Narrative Exploration of a stylistic device (first described by Martin Buber) in Gen 2–11. Shawna Dolansky (ed.), Sacred History, Sacred Literature; Eisenbrauns, Winona Lake, Ind. (2008) 93–109 (BL)

187 Jean-Louis Ska, Genesis 2–3: Some Fundamental Questions Genesis 2–3, a passage dating from post-exilic times (presumably the late Persian period) and not amenable to literary-critical dissection, is in opposition to Genesis 1 and endeavours to explain in a different way the origin of humankind and its early condition. FAT 11.34; Konrad Schmid et al. (eds.), Beyond Eden; Mohr Siebeck, Tübingen (2008) 1–27 (BL)

188 Christoph Levin, Das verlorene Paradies (Genesis 2–3) Levin fragt nach der ältesten erkennbaren Gestalt von Gen 2–3 und nach deren Verhältnis zur Mythologie des alten Orients. Der Grundbestand der alten Erzählung ist zu finden in Gen 2,5.7.8.19.20–22; 3,20.21; 4,1. Stefan Gehrig u.a. (Hg.), Gottes Wahrnehmungen; Verlag W. Kohlhammer, Stuttgart (2009) 85–101

189 Bernhard Lang, The Forbidden Fruit: An Ancient Myth and Its Transformation in Genesis 2–3 Once we realize that the forbidden tree of paradise was a mandrake whose fruit promotes fertility, the original, pre-canonical version of the biblical story can be reconstructed: In the beginning, the fruit of the tree of life (i.e., the mandrake) was prohibited to humans so that only the gods would know the secret of fertility and sexuality. But after one of the gods had betrayed the divine secret, the first human couple partook of the fruit and gained insight into the mechanisms of fertility and reproduction. As a consequence, the gods punished the humans (by sending them out of paradise), the betrayer (by reducing it to a poisonous snake), and the tree (by transforming the mandrake tree into small shrub). This pre-canonical myth, which can be reconstructed with the help of a passage included in the Physiologus, was transformed into an Israelite myth that suppressed the theme of marital fertility by highlighting the theme of obedience. The paper also offers guidelines for the interpretation of biblical mythology (developed in conversation with C. Lévi-Strauss). Bernhard Lang, Hebrew Life and Literature; Ashgate, Farnham (Surrey) (2008) 111–126 (BL)

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190 Paul Krueger, Etiology or Obligation? Genesis 2:24 Reconsidered in the Light of Text Linguistics ‘A man will leave his father and mother and be united to his wife.’ The author demonstrates that the exact meaning a commentator attributes to this passage depends on his or her general exegetical method. The general approach to the text forms the basis of the specific interpretation offered. Three possibilities are discussed: (1) If the passage is considered as a report on real life events, the interpreter tends to move from primeval events to the present time: what happened when man and woman were made, is a standard how the two should behave in all history. (2) Since the remark in v. 24 is a lesson or some sort of conclusion to the rest of Gen 2, the author had a specific effect in mind, and the effect must be determined by the interpreter. (3) Gen 2 serves as a prologue to Gen 3 and 4. Accordingly, the remark in Gen 2:24 on ‘union’ serves as background for the various ‘schisms’ that characterize the text that follows. BEAT 55; Matthias Augustin et al. (eds.), Thinking towards New Horizons; Peter Lang, Bern (2008) 35–47 (BL)

191 Emanuel Pfoh, Genesis 4 Revisited: Some Remarks on Divine Patronage This brief paper aims to reconsider Cain’s sinful deed in Genesis 4 in the light of what may be termed Yahweh’s divine patronage, as expressed throughout the Old Testament’s narrative as a whole. From this point of view, Cain’s first sin was not the envy towards Abel or the murder of his brother but rather the implicit disobedience of Yahweh’s word and his lack of humility for accepting divine will. SJOT 23/1 (2009) 38–45

192 H.G.L. Peels, In het teken van Kaïn. Een theologische exegese van Genesis Violence and animosity are important and often displayed subjects within biblical narratives. Genesis 4 recounts the well-known story of Cain and Abel. The story of the world’s first children turns out to be the story of the world’s first murder. YHWH’s role in this process is of particular interest: his warnings (vss 6–7), his interrogation (vss 9–10), his sentence (vss 11–12) and his promise (vs 15). This article investigates Genesis 4:1–16 and focuses especially on the remarkable promise to Cain, the nature of Cain’s mark (vs 15) and the theological significance of YHWH as the keeper of Abel’s brother. Verbum et Ecclesia 29/1 (2008) 172–193

193 John Byron, Cain’s Rejected Offering: Interpretive Approaches to a Theological Problem The story of Cain and Abel records the first ever offering made to God. The question that quickly rises to the surface when reading Gen. 4.3–7 is: What was wrong with Cain’s offering? Why did God reject it? God’s seeming capriciousness in rejecting one sacrifice over the other creates a theological problem. The problem is compounded by Abel’s murder. Since Cain’s act of fratricide is precipitated by God’s unexplained rejection of the sacrifice which resulted in Cain’s anger, God becomes complicit in the act. These problems opened the door for ancient interpreters to expand and rework the story in a way that exonerated God of appearing capricious and, by extension, complicit in Abel’s murder. This article traces the interpretive approaches used by Jewish and Christian exegetes to respond to a theological problem created by gaps in the narrative. JSP 18/1 (2008) 3–22

194 Joel N. Lohr, “So YHWH established a sign for Cain”: Rethinking Genesis 4,15 The so-called mark of Cain has long been thought to be something God puts upon Cain’s body or a trait Cain would possess to deter would-be avengers. Often overlooked, however,

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are details immediately following the story Gen 4,17 – dealing with the building of a city – which may well indicate the sign. In this short note the author argues that the sign might best be understood not as a mark upon the body, but as something God established for Cain’s protection – perhaps a city of refuge. ZAW 121/1 (2009) 101–103

195 Benjamin Ziemer, Erklärung der Zahlen von Gen 5 aus ihrem kompositionellen Zusammenhang The individual numbers in Gen 5 do not derive from any of the Pentateuchal sources, but were purposefully composed by the (Priestly) redactor of the Pentateuch to combine together data from the different sources and traditions in the present text. Deliberate reinterpretation of non-Priestly data by means of the redactional number-system provides an explanation of the basic unit of a year which elapses between conception and birth, the chronological framework of the divine ‘day’ which lasts a thousand years, and the 17th day of the 2nd month as the decisive date in the Flood story. The same system applies to the individual numbers of years which are supplied in the MT of Gen 5 and are to be reckoned up in accordance with it. ZAW 121/1 (2009) 1–18

196 Helen R. Jacobus, The Curse of Cainan ( Jub. 8.1–5): Genealogies in Genesis 5 and Genesis 11 and a Mathematical Pattern This study suggests that Cainan (LXX Gen. 10.24; Gen. 11.12; [LXX A] 1 Chron. 1.18; Jub. 8.1–5; Lk. 3.36–37), the missing thirteenth patriarch from Adam in the genealogical table in Masoretic text (MT) and the Samaritan Pentateuch (SP) was known to the authors of the proto-MT, and the proto-SP. Using textual and chrono-genealogical analysis, it offers evidence to show that the thirteenth generation from the thirteenth generation from Adam had to contend with a curse. An arithmetical test on the variant chrono-genealogical data in Gen. 5 and Gen. 11 in the MT, SP, LXX Vaticanus (B), LXX Alexandrinus (A) and the Peshitta show that the ages and ‘begetting’ ages of the ancestors across the recensions create an integrated mathematical model. It would appear that the variant data in the texts was compiled by the same mathematical school of Jewish scholars, probably in Palestine and Alexandria. The arithmetical paradigm takes into account Cainan’s presence in LXX B and LXX A and his absence in the proto-MT, proto-SP and the Peshitta. It is likely that the Gen. 5 and Gen. 11 chrono-genealogies can be dated to between the compilation of the LXX Genesis, in the third century BCE and the schism between the Samaritans and the Jews in the second century BCE. JSP 18/3 (2009) 207–232

197 Hermann-Josef Stipp, Who is Responsible for the Deluge? Changing Outlooks in the Ancient Near East and the Bible The story of the deluge (Gen 6–11) offers an example of how traditional Ancient Near Eastern narrative materials were adapted for the inclusion into Israelite theological literature. In the Mesopotamian sources, the flood was a tragic event insofar as it targeted mankind, even though the reasons for the deluge were beyond human control. When the traditional pot was transferred into a Yahwistic framework, it had to be reconciled with the idea of divine justice. The pre-priestly and priestly flood accounts represent successive stages in this process of reinterpretation. Whereas the pre-priestly version tolerates a certain degree of self-contradiction on Yhwh’s part, the priestly account devotes significant efforts to bringing Yhwh’s behaviour into line with the rules of the talion. Abhandlungen des Deutschen Palästina-Vereins 37; Izak Cornelius et al., “From Ebla to Stellenbosch”. Syro-Palestinian Religions and the Hebrew Bible; Harrassowitz Verlag,Wiesbaden (2008) 141–153

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198 Terence E. Fretheim, The God of the Flood Story and Natural Disasters The purpose of this paper is some theological considerations about God’s actions in the Flood Story in face of experiences with natural disaster in present times. The author claims that the biblical narrative about the flood “focuses on God and God’s commitment to the world. What God does here recharacterizes the divine relationship to the world. God qualifies the workings of divine judgment and promises an orderly cosmos for the continuation of life” (34). God’s promise not to do it again implies his new approach to the reality of human sin. CTJ 43/1 (2008) 21–34 (DL)

199 Andreas Schüle, The Divine-Human Marriages (Genesis 6:1–4) and the Greek Framing of the Primeval History Die vielfach als Fremdkörper empfundene Episode der sog. “Engelehen” in Gen 6,1–4 wird in diesem Beitrag vor dem Hintergrund griechischer Mythologie interpretiert. Mit der Erwähnung eines Geschlechts von “Helden”, das aus der Vereinigung von Menschen und Göttern hervorgeht, spielt Gen 6,1–4 auf die in der griechischen Antike zentrale Heldenmythologie an und integriert diese in das urgeschichtliche Bild von der Erschaffung und Ausbreitung der Menschen. Die Kernaussage ist dabei, dass in der Frühphase der Menschheit die Grenzen zwischen göttlicher und menschlicher Sphäre noch fließend waren. Dem setzt YHWH ein Ende, indem er die Lebensspanne der Menschen auf 120 Jahre begrenzt. ThZ 65/2 (2009) 116–128

200 Holger Gzella, Zum periphrastischen Infinitiv in Genesis viii 5 The astonishing use of the double infinitive absolute with the verb hjh, attested only in Gen. viii 5, has not yet been explained satisfactorily. This paper argues that this construction is neither a variant form of the periphrastic participle, nor that hjh serves as a pluperfect. Instead, the two infinitives provide an adverbial modification for the main verb by specifically marking durativity and/or iterativity. However, precisely the combination with hjh appears to be special. The past tense indicator hjh, itself being semantically void here, has been employed instead of a full verb, even though such a full verb would normally be expected with this expression, in order to retrieve a piece of information given in Gen. viii 3 and move it from the background to the foreground. It is thus the information structure which conditions the author’s decision to explicitly mark the durative Aktionsart. VT 58/4–5 (2008) 469–479

201 Victor Avigdor Hurowitz, In Search of Resen (Genesis 10:12): Dur Sharrukin? The author suggests that Resen is to be identified with Dur Sharrukin. See also A. van der Kooij, in: A. Lemaire (ed.), Congress Volume Leiden 2004, Leiden 2006, 1–17, esp. pp. 11–17 (IRBS 52:231). Chaim Cohen et al. (eds.), Birkat Shalom: Studies in the Bible; Eisenbrauns, Winona Lake, Ind. (2008), vol. 1, 511–524 (BL)

202 Jan Christian Gertz, Babel im Rücken und das Land vor Augen. Anmerkungen zum Abschluss der Urgeschichte und zum Anfang der Erzählung von den Erzeltern Israels W. von Soden unterscheidet zwischen “reflektiertem Mythos” als Erzählung, die mythischen Stoff der Überlieferung entnimmt und diesem durch Neuerzählung einen aktuellen Bezug verleiht, und “konstruiertem Mythos”, dem als Ad-hoc-Bildung der Hintergrund in der Tradition fehlt. Die Turmbauerzählung Gen 11 ist als “reflektierter Mythos” zu

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verstehen. Gen 11 steht nicht isoliert da, sondern ist in sowohl mit der vorangegangenen Urgeschichte als auch mit der Vätererzählung verwoben. Gertz liefert eine eingehende Kommentierung von Gen 11 im Vorgriff auf seinen Kommentar zu Gen 1–11 in der Reihe “Das Alte Testament deutsch”. BZAW 400; Anselm C. Hagedorn et al. (Hg.), Die Erzväter in der biblischen Tradition; W. de Gruyter, Berlin (2009) 9–34 (BL)

203 George Van Pelt, Refusing God’s Blessing: An Exposition of Genesis 11:27–32 Genesis 11:27–30 presents Terah as a man unable to escape the effects of sin, who lived and died without blessing or hope because he rejected God’s call. His life fittingly summarizes the effects of sin, as well as the lack of response to God’s grace, portrayed in Genesis 2–11. He stands in contrast to his son Abraham, whose life was a journey into the broad sunlit uplands of God’s presence. The difference between Terah and Abraham was one thing only: a response of faith to God’s call. BS 165/3 (2008) 268–282

204 Richard Benton, The Niphal and Hitpael of brk in the Patriarchal Narratives Using cross-linguistic evidence, the author demonstrates that the Niphal and Hitpael forms of brk in the patriarchal narratives focus on the resulting state and the process of the nations being blessed, respectively. The contexts with the Niphal form bring the resulting state into relief by emphasizing a particular individual as an agent and not looking back at the beginning point of the process. In contrast, the Hitpael examples refer to intermediate points during a dynamic process by highlighting collective, indistinct agents and the beginning point of the action. KUSATU 8.9 (2008) 1–17

205 Renate Brandscheidt, Abraham. Glaubenswanderschaft und Opfergang des von Gott Erwählten Individual chapters present readings of the following chapters: Genesis 12–13 (Abraham as bearer of blessing and promise), 14 (Abraham as saviour in the war of the kings), 15 (faith and covenant), 18–19 (Abraham’s future and Sodom’s destruction), 21 (the birth of Isaac and the expulsion of Ismael), 22 (the sacrifice of Abraham), 23 (buying the tomb at Machpela). For her general theological perspective on Genesis as ‘literature of faith’, attesting a growing theological reflection, the author is indebted to Ernst Haag and Rudolf Mosis. Echter Verlag, Würzburg (2009) 1–366

206 Bob Becking, Abram in Exile: Remarks on Genesis 12,10–20 The historicity of the underlying event cannot be proven; camels, for instance, appear in Palestine not before the Persian period (1 Chr 12:14). The story dramatizes challenging experiences of drought, fear, and famine, and these cannot be fixed chronologically. The story is told with the exodus tradition in mind: we can see that, at the time of the writing of the passage, the God of the patriarchs had already been identified with the God of the exodus. The narrative was told some time during the period of Israel’s monarchy, and it no doubt functioned as a signal of hope for an audience in distress. BZAW 400; Anselm C. Hagedorn et al. (eds.), Die Erzväter in der biblischen Tradition; W. de Gruyter, Berlin (2009) 35–47 (BL)

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207 Max Rogland, Abram’s Persistent Faith: Hebrew Verb Semantics in Genesis 15:6 This analysis shows that it is not at all uncommon for a narrator to utilize verbal forms indicating different aspectual nuances within the same sentence. Similar interchange occurs in Gen 15:6. In light of this analysis the most natural reading of wh’mn in this verse is as a waw-consecutive form that refers to an imperfective (habitual-iterative) past situation. By taking note of the aspectual value of wh’mn, it emerges that Abram’s “believing” in the Lord is not to be viewed as a single “moment of trust” that took place in Gen 15 but rather as something that occurred repeatedly. WThJ 70/2 (2008) 239–244

208 Jed H. Abraham, The Covenant Between the Parts Die 400 Jahre des Abraham in Gen 15,13–16 vorausgesagten Aufenthaltes der Israeliten in Ägypten beginnen nicht mit der Generation nach Abraham sondern mit der Unterdrükkung des Volkes in Ägypten. Mit den vier Generationen sind somit die Generation von Levi, die von seiner Tochter Yocheved (Ex 6,20) und die Generation von Aaron gemeint. Nach dessen Tod kehrt ‘eine vierte Generation’ entsprechend dem Versprechen Gottes in Genesis 15 in das Land Kanaan zurück. JBL 36/4 (2008) 231–242 (DL)

209 Konrad Schmid, Gibt es eine ‘abrahamitische Ökumene’ im Alten Testament? Überlegungen zur religionspolitischen Theologie der Priesterschrift in Genesis 17 Is Abraham in Genesis 17 the father and representative figure just of Judaism or also of other people, including the Edomites? A careful exegetical study reveals that Genesis 17 is indeed a text that transcends the limits of a narrowly defined Judaism. The text may date from the Persian period, when Abraham’s city Hebron was located in an area then belonging to the Edomites (Idumeans). Included in God’s covenant with Abraham are Isaac (and his descendants, i.e., the Jews) and Ishmael (and his descendants, i.e. southern Israel’s non-Jewish neighbours). BZAW 400; Anselm C. Hagedorn et al. (eds.), Die Erzväter in der biblischen Tradition; W. de Gruyter, Berlin (2009) 67–92 (BL)

210 Karin Schöpflin, Abrahams Unterredung mit Gott und die schriftgelehrte Stilisierung der Abrahamgestalt in Gen 18,16b–33 We should not think of Abraham as a prophet who intercedes on behalf of others, as he actually does in Genesis 20. In the present passage – Genesis 18 – he is presented in a role that is elsewhere given to Moses. In other words: Abraham is portrayed as a prophetic precursor of Moses. BZAW 400; Anselm C. Hagedorn et al. (eds.), Die Erzväter in der biblischen Tradition; W. de Gruyter, Berlin (2009) 93–113 (BL)

211 Aron Pinker, On the Meaning of rbh qšt in Gen 21:20 It is suggested that the enigmatic phrase rbh q“t in Gen 21:20 was obtained from the original r(k)b hq“t by a process similar to the one that produced the Qere rb and the Kethib rkb in 2Kgs 19:23. The consequent meaning “driver of the (mounted) archer” has its Sitz im Leben; contextually agrees with allusions to Ishmael’s predicament in the first part of the blessing for Joseph in Gen 49:22–24; and, fits his apparent shortness of stature and slight build, manifested by Hagar’s handling of her ‘child’ in Gen 21. RB 114/3 (2007) 321–332

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212 Christo Lombaard, Problems of Narratological Analysis of Genesis 22:1–19 Narrative analysis re-describes a text for the sake of elucidating its inner workings. As Erich Auerbach (Mimesis, Princeton 1953) has observed, Gen 22 is driven by that what remains hidden in the text. While Auerbach states his observation in very general terms, Lombaard works it out in detail. BEAT 55; Matthias Augustin et al. (eds.), Thinking towards New Horizons; Peter Lang, Bern (2008) 49–62 (BL)

213 Christo Lombaard, Isaac multiplex: Genesis 22 in a new historical representation In this paper, a new interpretation of the Genesis 22:1–19 account is offered. Based on the new view of biblical historiography as anecdotal (Frykenberg), and drawing on the author’s own recent studies on the historical problems related to, and historically-sensitive narratological interpretative possibilities of this Genesis text, a new meaning and a new dating for Genesis 22:1–19 are proposed. This text, namely reflects the end of a struggle for dominance between the different tradents of the patriarchal traditions, in which the Abraham tradents finally subjugate, with this Genesis 22*-text, the Isaac tradents. This occurs late in the compositional history of the Pentateuch, namely between 400 and 250 BCE. HTS 64/2 (2008) 907–919

214 Johannes Klein, Frieden für den Gerechten? – Ein Wunder. Am Beispiel Abrahams (Gen 22,1–14.19) Abraham erfährt große Verunsicherung. Gott selbst erscheint ihm in zweierlei Gestalt und gibt eine zweideutige Anweisung. Er befürchtet das Schlimmste, gibt jedoch auch die Hoffnung nicht auf, wie im Gespräch mit den Knechten und Isaak deutlich wird. Durch seinen Tatendrang gerät er in die Situation, mit eigener Hand seine Hoffnung auf Erfüllung der göttlichen Verheißung und damit seinen Lebenssinn zu zerstören. Wie ist es möglich, dass er dennoch Frieden findet? Nur durch ein Wunder. Thomas Naumann u.a. (Hg.), Diasynchron. Beiträge zur Exegese, Theologie und Rezeption der hebräischen Bibel; Verlag W. Kohlhammer, Stuttgart (2009) 231–247 (BL)

215 Anselm C. Hagedorn, Hausmann und Jäger (Gen 25,27–28). Aus den Jugendtagen Jakobs und Esaus Esau is portrayed in terms of exaggerated masculinity, while Jacob is a soft, female-like person who also prepares a meal (which is the task of women in ancient Mediterranean societies). The two characters are contrasted as representing nature and culture. Hagedorn draws upon anthropological theory for his argument. BZAW 400; Anselm C. Hagedorn et al. (eds.), Die Erzväter in der biblischen Tradition; W. de Gruyter, Berlin (2009) 137–157 (BL)

216 Uwe Becker, Jakob in Bet-El und Sichem Die Integration Bet-Els in die Jakobsgeschichte durch die beiden Erzählungen Gen 28,1lff. und Gen 35,1–16 beruht nicht auf alten Überlieferungen, sondern spiegelt die wachsende Bedeutung dieses Heiligtums insbesondere nach dem Untergang Jerusalems wider. Vor allem E.A. Knauf hat auf diese Entwicklung aufmerksam gemacht, vgl. E.A. Knauf, Bethel, in: O. Lipshits et al. (Hg.), Judah and the Judeans in the Persian Period, Winona Lake 2006, 291–349. Offenbar war Bet-El im 6. Jh. v. Chr. weit bedeutender als Jerusalem gewesen, doch nach der Errichtung des 2. Jerusalemer Tempels hat Jerusalem Bet-El übertrumpft. In der Tradition vom Vergraben der fremden Götter und Ohrringe bei Sichem (Gen 35,2–4) ist eine andere Konkurrenz von Kultorten greifbar: die zwischen Bet-El und

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Sichem: in Sichem wird Unreines deponiert (Polemik gegen den beginnenden Kult auf dem Garizim?), wodurch Bet-El um so reiner dasteht. BZAW 400; Anselm C. Hagedorn u.a. (Hg.), Die Erzväter in der biblischen Tradition; W. de Gruyter, Berlin (2009) 159–185 (BL)

217 Paul Krueger, Vreugde en verdriet in die huis van Jakob The birth narrative in Genesis 29:31–30:24 is a coherent mini drama in its own right, although it is embedded in the patriarchal narratives and as such furnishes important background to the unfolding drama in Jacob’s house. In this narrative, the reader is invited right into the intricate family relations of a dysfunctional polygamous marriage, where two rivals communicate with each other and their mutual husband by means of the names given at birth to their children and the children of their slave girls. This article focuses on the quest for happiness, which is evident in the births and name-giving in the house of Jacob. Although true happiness remains elusive, at the end both women receive their dues. God keeps a balance between the two contenders, but the birth of Rachel’s son calls for a resolution still to come. The text is thus left open ended. HTS 64/2 (2008) 935–957

218 Marc Rastoin, Suis-je à la place de Dieu, moi? Note sur Gn 30,2 et 50,19 et l’intention théologique de la Genèse The parallel between Gen 30:2 and Gen 50:19 has often been noticed by scholars, ancient and modern. They are the only biblical verses containing the rhetorical question: “Am I in God’s place?” Those two verses might not only help to better understand the way the final redaction of the book of Genesis was done (creating some verbal links between the so-called patriarchal cycles) but they also shed some light on the theological intention of the whole book. There is a relationship between the gift of life and the gift of forgiveness. Those questions have driven the story since Adam, Eve and Cain. While it is true that the human being should not want to take God’s place, he nevertheless has a true capacity to create and forgive. Joseph is the real summit of the biblical theological trajectory. That this ending was made possible by the borrowing of an Egyptian tale only shows how Israel was able to use the Nations’ wisdom to better understand itself. RB 114/3 (2007) 333–347

219 John Barton, Jacob at the Jabbok The story told in Gen 32 still puzzles interpreters, as can be seen from Matthias Köckert, War Jakobs Gegner in Gen 32,23–33 ein Dämon? (in: A. Lange et al., eds., Die Dämonen – Demons, Tübingen 2003, 160–181; no, he wasn’t, this was God); Roland Barthes, La lutte avec l’ange (in: R. Barthes et al., eds., Analyse structurale et exégèse biblique, Neuchâtel 1971, 27–39). One of the problems is that, from the point of view of Vladimir Propp’s analysis of folktale, God is both the ‘originator’ of Jakob’s quest and his ‘helper’, but suddenly appears, paradoxically, in the role of ‘opponent’. This confusion of roles also appears in medieval English literature: in Sir Gawain and the Green Knight. In the case of the biblical story, we may have here a specialty of Hebrew narrative: the story makes the reader feel a shiver down the spine, the same feeling we get when reading Gen 22, the sacrifice of Isaak by his father Abraham. What we have here is a way of storytelling that leads to monotheism. BZAW 400; Anselm C. Hagedorn et al. (eds.), Die Erzväter in der biblischen Tradition; W. de Gruyter, Berlin (2009) 187–195 (BL)

220 Martin Arneth, Der Gotteskämpfer am Jabbok Aufgrund literarkritischer und formgeschichtlicher Beobachtungen rekonstruiert der Verf. Gen 32,23a (nur wjqm bljlh) b.25b.26y.27.30b als die Grundschicht der Erzählung vom Gotteskampf am Jabbok (Gen 32,23–33). Diese zeichnet sich durch die Anonymität der

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Hauptpersonen sowie durch die strenge lokale Bindung des Geschehens aus. Hinsichtlich der Identität des Angreifers lässt sich lediglich eine klar erkennbare solare Matrix feststellen, was zu einer Gottheit minderen Ranges oder einem Nachtdämon passen würde. Sämtliche Ergänzungen dieser Grundschicht setzen bereits die Identifikation des Angegriffenen mit “Jakob” und damit zumindest den Jakob-Laban-Esau-Sagenkranz im Ansatz voraus. Dabei nimmt der Verf. zwei relativ umfängliche Ergänzungen bzw. grundlegende Bearbeitungen an. ZABR 14 (2008) 350–364

221 Caroline Blyth, ‘Listen to My Voice’: Challenging Dinah’s Silence in Genesis 34 In this article, readers of Genesis 34 are invited to contemplate the narrative from the perspective of Dinah, a literary victim of sexual violence. Throughout this story, much ink is spilled recounting the effects of Dinah’s rape upon the men who surround her. In stark contrast, Dinah remains a silent and passive observer to the dramatic events as they unfold. To redress this imbalance, the author of this paper has appealed to the witness of contemporary rape survivors, in an attempt to give Dinah a voice with which she could recount her experience of sexual violence to the reader. Finally, Blyth gives consideration to the importance of such a reading within a contemporary pastoral context. ET 120/8 (2009) 385–387

222 Caroline Blyth, Redeemed by His Love? The Characterization of Shechem in Genesis 34 This article gives consideration to the apparent ‘rehabilitation’ of the character of Shechem in the narrative of Genesis 34, following his initially negative portrayal as the rapist of Dinah, Jacob’s daughter. Through a close analysis of the Hebrew language used by the narrator within this text to describe Shechem’s actions and emotions, this article argues that this biblical rapist’s depiction is perhaps not as ‘redemptive’ as it may first appear. Furthermore, the article takes to task those interpreters who not only argue in favour of a textual basis for Shechem’s seeming ‘rehabilitation’, but who also suggest that such a redemption is understandable, if not merited. JSOT 33/1 (2008) 3–18

223 Jeremy M. Hutton, Avith Revisited (so to speak): A Note on Gen 36:35 The toponym Avith is preserved in el-Gwetha, as argued by J.L. Burckhardt in the nineteenth century. JNES 68/2 (2009) 103–107 (BL)

224 Krzysztof Dariusz Lisewski, Studien zu Motiven und Themen der Josefsgeschichte der Genesis This book on the Joseph story in Gen. 37–50 is in two parts. (1) The first part deals with the echo, the Joseph story has left in the Old Testament, early-Jewish literature (including the Testaments of the XII Patriarchs, and Joseph and Asenet), and the New Testament. The fact that there is not much evidence for the Joseph story in the rest of the Old Testament supports the notion of a ‘late’ dating of the story: it may have originated in the sixth or fifth century BCE, was included in the Pentateuch in the fourth or third century BCE, and received its final shape in the second or first century BCE. (2) each of the following motifs receives detailed exposition: the wise courtier (his humility, poverty, self-control, willingness to forgive); the foreign woman and the chaste Hebrew; dreams and their interpretation;

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divine guidance. All of these motifs are more characteristic for the ‘late’ period of the Old Testament, and some seem to reflect notions that can be found in Jesus Sirach. Europäische Hochschulschriften 23/881; Peter Lang Verlag, Bern (2008) 1–503 (BL)

225 Baruch Margalit, The Myth of Tammuz in Biblical Narrative Two Genesis stories can be understood as echoing the myth of Tammuz, the god who dies (and is lamented by weeping) in the summer and is resurrected in winter: the story of the binding of Isaac (Isaac = Tammuz) and the story of Joseph ( Joseph = Tammuz). Like Tammuz, Joseph is a shepherd on the steppe. In the Sumerian tale of Dumuzi’s dream, marauders attack Dumuzi as he tends his flocks, and is saved only by sheer luck. A close reading of the Joseph story with the Tammuz myth in mind reveals many suggestive details of resemblance. One example: In Sumerian tradition, goddess Inanna prefers the uncouth Dumuzi to the cultivated Enkidu because she is captivated by the lad’s good looks – not unlike Mrs. Potiphar’s preference for Joseph. There is also a colorful robe in both the Joseph story and in the Tammuz tradition, see Jacob Klein and S. Shifra, In those Distant Days: Anthology of Mesopotamian Literature in Hebrew, Tel Aviv 1996, 388–391. Chaim Cohen et al. (eds.), Birkat Shalom: Studies in the Bible; Eisenbrauns, Winona Lake, Ind. (2008), vol. 1, 531–548 (BL)

226 Rainer Albertz, Die Josephsgeschichte im Pentateuch The Joseph story of Genesis 37–50 is not made up of originally independent ‘sources’; instead, there is an originally independent story that ended with the return to Canaan of the brothers of Joseph and their families after the end of the seven years of dearth. However, there is evidence that the story underwent several editorial expansions in the interest of integrating the story into the larger narrative context of the Pentateuch. One of the expansions is Gen 39:2–23, a passage in which an exilic editor visualizes the ambivalence of exilic existence. Thomas Naumann et al. (eds.), Diasynchron. Beiträge zu Exegese, Theologie und Rezeption der hebräischen Bibel; Verlag W. Kohlhammer, Stuttgart (2009) 11–36 (BL)

227 Bernhard Lang, Joseph the Diviner: Careers of a Biblical Hero The story of Joseph, built as it is of several loosely connected clusters of episodes, shows all the characteristics of a story that originally circulated orally. There are also traces of two different narrative emphases: one on the career of a diviner, and one on the career of a Diaspora hero. Originally, the story told of a father who transmitted his profession as a diviner to his son Joseph (rather than to any of his brothers). The special cloak with long sleeves most likely had magical qualities. The present essay offers a reconstruction of the story of the young diviner’s initiation trials and eventual promotion to the office of governor. The version told in the book of Genesis transforms the older story into a Diaspora novella whose hero welcomes his brothers (i.e., other Jews) into the Jewish community of Egypt. Joseph thus becomes the emblematic figurehead of Judaism and as such vies with Moses. As a folktale-like story, the Joseph novella is universalistic and optimistic in its perspective on life, whereas the legend of Moses is characterized by parochialism, separation from foreign cultures, and an implicit claim to historical truthfulness. Bernhard Lang, Hebrew Life and Literature; Ashgate, Farnham (Surrey) (2008) 93–109 (BL)

228 Peter Weimar, Gen 38 – Eine Einschaltung in die Josefsgeschichte The prejudice, according to which Genesis 38 represents an alien element in the context of the Joseph-story, articulated in research again and again, is confirmed inasmuch as this chapter is based on an originally independent story in verses 6–11*.13–19*.24–26a, which was not conceived for a larger narrative context. By means of editorial extensions, probably by the final editor, this was brought into accord on a second level, not only in facing the

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literary context of the Joseph-story, but beyond that also considering the whole book of Genesis, within whose framework chapter 38 fulfils an exactly calculated function. BN 138 (2008) 5–37; 140 (2009) 5–30

229 Christoph Levin, Tamar erhält ihr Recht (Genesis 38) Die Erzählung ist literarisch mehrschichtig. (1) Die Erzählung von Juda und Tamar beruht auf einer in die Josefsgeschichte eingeschobenen Genealogie Judas, die nur V. 1.6.18b.27–30 umfasst: Juda zeugt mit Tamar die Zwillinge Perez und Serach. Die Anspielung auf Gen 25,24–26 soll den Vorrang Judas vor Israel unterstreichen. (2) In diesen Rahmen wurde eine Beispielerzählung für das Recht der Leviratsehe (nach Dtn 25,5–10) eingefügt: Statt mit Tamar zeugt Juda mit einer anonymen Kanaaniterin zwei Söhne und verheiratet den Erstgeborenen mit Tamar. Thomas Naumann u.a. (Hg.), Diasynchron. Beiträge zur Exegese, Theologie und Rezeption der hebräischen Bibel; Verlag W. Kohlhammer, Stuttgart (2009) 279–298

230 Kristin M. Swenson, Crowned with Blessings: The Riches of DoubleMeaning in Gen 49,26b Gen 49,22–26 is a difficult text in several ways. This brief note means to address problems and possibilities only in the final bicolon of the poem, specifically how Joseph’s receiving of extraordinary blessings and his consequent distinction from his brothers hint at an anointing. Without explicitly calling him a king, the bicolon concludes an image of Joseph that suggests that he is a leader uniquely set apart not to dominate but to serve. ZAW 120/3 (2008) 422–425

231 Nicholas P. Lunn, The Last Words of Jacob and Joseph: A RhetoricoStructural Analysis of Genesis 49:29–33 and 50:24–26 This article utilises what is here termed the rhetorico-structural method of analysis with application to the final episodes of Genesis. By means of this approach, the final major section of the book, contrary to what is found in many commentaries, is identified as 49:29–50:26, which is structured in the shape of an inverted parallel pattern. Analysed in this way the pericopae concerning the last words and death of Jacob and the last words and death of Joseph are placed in a corresponding relationship, inviting a comparison between the two. This reveals differences but also an essential unity in the final wishes of each patriarch. Though manifested in different ways their dying requests are governed by a common faith in the future fulfillment of the divine promise to give the offspring of Abraham the land of Canaan. The author’s use of a particular literary device to show the appropriateness of Jacob’s burial in the cave of Machpelah is identified. Finally, the article offers an explanation for the amount of space the narrative gives to Jacob’s burial as contrasted with that of Joseph. TynB 59/2 (2008) 161–179

Exodus 232 Georg Fischer et al., Das Buch Exodus Exodus is a central book of the Old Testament, and the absence of an intelligent commentary in German for lay people has been felt by many. Fischer and his fellow Jesuit Dominik Markl present a running commentary the focus of which is on the ‘end text’. Two classic approaches to the Exodus account are only briefly alluded to: (1) the question of whether there was a historical figure of Moses, an exodus out of Egypt, and a Sinai event; and (2) the well-established though in its detail controversial distinction between various literary layers. This may be understandable, given the controversial nature of these approaches. Lay readers of the Bible tend to insist on getting some information about

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historical events, although it must be admitted that whatever answer is given, it tends to remain somewhat speculative. One detail strikes the reviewer: the absence of a detailed commentary on the individual commandments of the Decalogue. Nevertheless: this is a helpful guide, though it demonstrates the lack of consensus within the guild of experts. Neuer Stuttgarter Kommentar Altes Testament 2; Verlag Katholisches Bibelwerk, Stuttgart (2009) 1–408 (BL)

233 „ukasz Niesio„owski-Spanò, The Broken Structure of the Moses Story: Or, Moses and the Jerusalem Temple Close examination of the biblical myth of Exodus shows that the reasons for the punishment of forty years of wandering in the wilderness are far from clear. Furthermore, there is no reference to Moses’ fault, causing his death before accomplishment of his life duty, i.e. bringing Israel to the Promised Land. In addition, the narratological analysis of the Exodus account points to the fact that Moses’ death in Moab breaks the logical structure of the story. One could envisage a coherent narrative according to which Moses succeeds in entering Canaan. The reasoning and a few other biblical (e.g., 1 Sam 12,8) and extra-biblical hints may suggest a reason of the breaking of the narrative structure. This paper aims at reconstructing the original form of the Exodus story, according to which Moses not only enters Canaan but also founds the temple in Jerusalem, as Hecateus of Abdera puts it. SJOT 23/1 (2009) 23–37

234 Jacob Milgrom, The Revelation of God’s Name (Exodus 3:13–15) Moses is not given the name of God, but the meaning of God’s name: ‘I will be present whenever I will be present’.; this meaning is applied to Moses: ‘I will be with you’ (Exod 3:12). The name Yhwh (the vocalization of which has been lost) is an imperfect Qal meaning ‘I am present’ or ‘I will be present’. The pronunciation ‘Yahweh’ is problematic, for it implies a Hiphil form and the meaning ‘he who causes to be’, a meaning not relevant in the exodus context. Chaim Cohen et al. (eds.), Birkat Shalom: Studies in the Bible; Eisenbrauns, Winona Lake, Ind. (2008), vol. 1, 79–81 (BL)

235 William M. Schniedewind, Calling God Names: An Inner-Biblical Approach to the Tetragrammaton Exod 3:14 is to be understood as an interpretative insertion. It draws upon a lemma in Exod 3:12 – ehyeh immakh, ‘I will be with you’, and draws attention to the larger context of Exod 3:11–15. The interpreter uses ehyeh immakh in v. 12 as the lemma, and thus God becomes simply Ehyeh (see v. 14b – ‘Ehyeh sent me to you’). The interpretative gloss makes sense in a situation in which the presence of God was questioned, as it was by the exile and during the post-exilic period. However, it is not completely clear whether the insertion is simply an affirmation of God’s presence. It may well be that the insertion is meant to be ambiguous, allowing for two readings – one that affirm divine presence and one that refers to divine capriciousness (‘I shall be whom I shall be’). Deborah A. Green et al. (eds.), Scriptural Exegesis; Oxford University Press, Oxford (2009) 74–86 (BL)

236 Nyasha Junior et al., Mosaic Disability and Identity in Exodus 4:10; 6:12, 30 In the book of Exodus, Moses describes himself as having a speech difficulty at three different points (4:10; 6:12, 30). These descriptions occur at points in the narrative in which his complex relationship to the Egyptians or Hebrews is at issue. Informed by the burgeoning field of disability studies, this article explores the construction of Moses’ identity in the book of Exodus in order to show that his references to his disability provide more

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than simply an excuse to avoid his divine commission. While his disability may function as an excuse, Moses’ emphasis on his disability allows him to circumvent questions about his group identity. BI 16/5 (2008) 428–441

237 Arie C. Leder, Hearing Exodus 7:8–13 to Preach the Gospel: The Ancient Adversary in Today’s World In this article, Exodus 7:8–13 is discussed as the base text for the first in a series of six sermons on Exodus. This biblical narrative reminds God’s people in the Promised Land, under constant pressure to honour Baal as lord of fertility, that the Lord’s power over Yam and Mot is final, that Baal has as much power to give life as did Pharaoh on shores of the Sea. To those in exile, unable to cleanse themselves from the swallower’s bile, burdened by God’s heavy hand, and barren among the nations, this text offers an opportunity to lament and confess (Lam. 3:40–42). CTJ 43/1 (2008) 93–110

238 Shaul Bar, Who Were the ‘Mixed Multitude’? The expression eräb rab (Exod 12:38) refers to mercenaries who intermarried with the Israelites and left armed with them at the time of the exodus from Egypt. HebStud 49 (2008) 27–54 (BL)

239 Georg Steins, Exodus 14,20 – ein neuer Blick auf ein altes Problem The article seeks to determine the subject of the striking formulation in Ex 14,20 (wj’r ’t hljlh). In order to do so, one has to take into account the many parallels to Gen 1 in the adjacent verses. Consequently, the subject is “the messenger of God”, i.e. YHWH himself. The event is understood as analogous to the creation of light and so as a fundamental act of creation. Thus it is part of the act of salvation (cf. Ex 14,13). ZAW 121/2 (2009) 273–276

240 Michael Segal, wj’r ’t hljlh (Exodus 14,20): New Light on an Old Problem Exegetes of Ex 14,20 have long had difficulty with the combination of cloud and darkness on the one hand, with light on the other, in the description of the Israelites’ salvation in Ex 14,20. This study proposes a new interpretation of the phrase wj’r ’t hljlh as referring to the emergence of lightning from the cloud, based upon biblical parallels ( Job 36–37; Ps 77,19; 97,4), thus eliminating this tension. Cloud, darkness, and lightning are found together in biblical theophanies, and it is suggested that this is the Gattung of Ex 14,20. ZAW 120/2 (2008) 254–260

241 Raik Heckl, Zur Rolle der Ahnen in der Grundkonzeption der Hexateuchüberlieferung Exod 15,22–27, with its reference to ‘Yahweh the healer’ (v. 26) and the place name ‘Elim’ (v. 27), shows traces of an underlying but obscured tradition that had to do with ancestor worship. Once, the ancestors were the ‘elim’ (gods) and the ‘healers’. This passage in its original, but no longer extant form, seems to have discussed the relationship between the Exodus tradition (which claims exclusivity of the cult of Yahweh) and the patriarchal tradition (which reflects ancestor worship, as was recognized by O. Loretz). The twelve springs of water (v. 27) are no doubt symbols for the twelve sons of Jacob, and the seventy palm trees (v. 27) echo a tradition according to which Israel had seventy ancestors (Gen 46:26–27; Exod 1:5; Deut 10:22, with Deut 10:22 being the earliest text). But what was the original implication of the episode told in Exod 15? Possibly, an original text described

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a festival held in the desert, a festival that marked Israel’s liberation by honouring the ancestors in a communal act of worship. FAT 64; Angelika Berlejung et al. (eds.), Tod und Jenseits im alten Israel und in seiner Umwelt; Mohr Siebeck, Tübingen (2009) 525–546 (BL)

242 Viktor Ber, Moses and Jethro harmony and conflict in the interpretation of Exodus 18 Exodus 18 is the last chapter of the wilderness section in the book of Exodus. Very often its commentators focus on harmonic, positive, and affirmative elements of the narrative in this chapter. This article deals with proposed harmonic reading of Exodus 18, but also seriously examines possible motifs of conflict or tension. The conclusion of the author is that the narrative does present harmony. However, this harmony is reached after real or potential conflicts are solved or avoided. An attempt is made to understand this narrative of resolved tensions in Exodus 18 in the context of theology in the book of Exodus. CV 50/2 (2008) 147–170

243 Calum Carmichael, The Giving of the Decalogue and the Garden of Eden In Exodus 19–20, several notable features suggest that the aim of the author who describes the events at Sinai is to evoke the origin of the world. Although the focus is on the nation of Israel, there is also a stress on the existence of all the other nations of the earth (Exod 19:5). Once we take into account the link between Eden and Sinai, the Decalogue’s juxtaposition of the two rules about honouring parents and prohibiting murder becomes intelligible: Cain’s offence dishonours his parents in that he destroys the life they had created. See also: C. Carmichael, The Spirit of Biblical Law, Athens, Ga. 1996). BEAT 55; Matthias Augustin et al. (eds.), Thinking towards New Horizons; Peter Lang, Bern (2008) 21–24 (BL)

244 Assnat Bartor, Narrative Images of the Ten Commandments (Hebr., Engl. summary) With R. Jackendoff ’s Conceptual Semantics, C. Fillmore’s Frame Semantics and J. Burner’s Narrative Psychology as guides, the author illustrates the cognitive perception of four commandments: the sixth, the seventh, the eighth and the tenth. The purpose of this illustration is to clarify a cognitive process that turns abstract and laconic utterances, devoid of any context, into clear and meaningful commands in the hearer’s or reader’s mind. Beit Mikra 53/2 (2008) 57–78.7*–8*

245 Bernard M. Levinson, Legal Revision and Religious Renewal in Ancient Israel The author examines the doctrine of transgenerational punishment found in the Decalogue – i.e., the idea that God punishes sinners vicariously and extends the punishment due them to three or four generations of their progeny. Though it was God-given law, the unfairness of punishing innocent people merely for being the children or grandchildren of wrongdoers was clearly recognized in ancient Israel. A series of inner-biblical and postbiblical responses to the rule demonstrates that later writers were able to criticize, reject, and replace this problematic doctrine with the alternative notion of individual retribution. – This is an expended and revised version of a book originally published in French; see IRBS 52:70. Cambridge University Press, Cambridge (2008) XXVI/1–206

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246 Carsten Ziegert, Das Altargesetz Ex 20,24–26 und seine kanonische Rezeption There is an obvious tension between the altar-law in Ex 20,24–26 and the other instructions in the Pentateuch that regulate place and manner of the sacrifice. Using a canonical approach, these tensions turn out to constitute a theological enrichment. In the immediate context, the altar-law is presented as a regulation for the conclusion of the Sinaitic Covenant. The building materials mentioned in the text refer to patriarchal traditions. Simplicity of design emphasizes dependence on Yahweh. In the canonical reception from Ex 24 up to 1 Chr 21, the regulations of the altar-law are applied to the renewal of the Covenant. The latter is independent from the cultic centralization described in Dtn 12 and happens at certain turning points in the canonical plot. BN 141 (2009) 19–34

247 Roger Tomes, Home-Grown or Imported? An Examination of Bernard Jackson’s Wisdom-Laws This analysis reviews critically B.S. Jackson’s Wisdom Laws: A Study of the Mishpatim of Exodus 21:1–22:16 (Oxford 2006). According to his textual and formal inner-biblical observations, the origin of the mishpatim is to be sought in ‘orally-transmitted customary practice’. However, what Jackson does not do is consider in any direct way whether the nature and purpose of the Covenant Code should be deduced from the ancient near eastern codes to which they are so similar. The fact that other ancient near eastern codes are sponsored by kings makes it highly likely that one or more Israelite kings were responsible for having the collections compiled, but it remains more likely that reform rather than restatement was the motivation. The object would be to publicise practices – precedents – that were not hitherto well known rather than restate what was common knowledge. ZABR 14 (2008) 443–462

248 Barry L. Eichler, Exodus 21:22–25 Revisited: Methodological Considerations From the standpoint of comparative legal studies and from the perspective of literary analysis, verses 22–25 do not contradict the prescriptions of verses 18–19. Chaim Cohen et al. (eds.), Birkat Shalom: Studies in the Bible; Eisenbrauns, Winona Lake, Ind. (2008), vol. 1, 11–29 (BL)

249 Gloria London, Why Milk and Meat Don’t Mix. A New Explanation for a Puzzling Kosher Law The Rabbinic injunction against mixing milk and meat is a core law of kashrut, an elaboration of the Bible’s injunction against “boiling a kid in its mother’s milk” (Ex 23,18; 34,26). Based on her study of her ethnoarchaeological fieldwork in Cyprus the author proposes a new explanation of the origin of this custom: In times when people used porous clay pots to cook, everyone avoided cooking meat in containers used for milk products because the sour milk which clung inside the porous walls would spoil the meat. BAR 34/6 (2008) 64–69

250 Carol Meyers, Framing Aaron: Incense Altar and Lamp Oil in the Tabernacle Texts The incense altar (Exod 30:1–10) seems to have had an anomalous position with respect to zones of holiness, and for this reason it does not appear in the expected place in Exod 25. Shawna Dolansky (ed.), Sacred History, Sacred Literature; Eisenbrauns, Winona Lake, Ind. (2008) 13–21 (BL)

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251 Dmitri Slivniak, The Golden Calf Story: Constructively and Deconstructively Unlike other postmodern reading practices, deconstruction suppresses the figure of the reader: the text is viewed as both engendering and undermining its meaning, while the reader’s role is only to discover these processes. Yet, when one deconstructs biblical texts, ‘anarchic’ and ‘lacking logic’ according to traditional Western criteria, the illusion vanishes, and it is hard to get along without the reader as an active figure. The reader’s role is actively to construct the meaning of the text, before it gets deconstructed. This is the reason why in some recent works the deconstructive reading of the text is preceded by a ‘constructive’ one. In this article the Golden Calf story (Exod. 32) is read both constructively and deconstructively. The constructive reading focuses on the opposition ‘normative cult – deviant cult’ which is viewed as central to the story. Normative cult and deviant cult are represented by the Tablets of the Law and the Golden Calf respectively. The deconstruction of this opposition is based on the fact that the tablets and the calf receive the same treatment: Moses destroys both of them. JSOT 33/1 (2008) 19–38

Leviticus

Numbers

252 Thomas Römer (ed.), The Books of Leviticus and Numbers The following papers of this collective volume deal specifically with the book of Leviticus: T. Römer, De la périphérie au centre: les livres du Lévitique et des Nombres dans le débat actuel sur le Pentateuque; E. Zenger u.a., Die Bücher Levitikus und Numeri als Teile der Pentateuchkomposition; F. García López, La place du Lévitique et des Nombres dans la formation du Pentateuque; C. Nihan, Israel’s Festival Calendars [Lev 23, Num 28–29]; A. Marx, Le système sacrificial de P et la formation du Pentateuque; J.W. Watts, The Ritual Rhetoric in the Pentateuch [Lev 1–16]; D. Luciani, Structure et théologie en Lv 1,1–3,17; H. Liss, Ritual Purity and the Construction of Identity; T. Staubli, Hühneropfer im alten Israel [Lev 1,14]; I. Himbaza, Le Lévitique dans la nouvelle Biblia Hebraica; T. van der Louw, Translation and Writing in 4QLXXLev; H. Koorevaar, The Books of Exodus, Leviticus and Numbers, and the Macro-Structural problem of the Pentateuch. BEThL 215; Peeters, Leuven (2008) XXVII/1–742

253 Eckart Otto, Das Buch Levitikus zwischen Priesterschrift und Pentateuch Dieser Beitrag bietet eine Rezension der Monographie von C. Nihan, From Priestly Torah to Pentateuch. A Study in the Composition of the Book of Leviticus; FAT, 2. Reihe 25, Tübingen 2007. Die Stärken dieser Monographie sind nach der Meinung des Rezensenten in einzelnen Textinterpretationen, insbesondere zu den Opfergesetzen in Lev 1–7, nicht aber im Gesamtkonzept der Rekonstruktion einzelner Schichten und Redaktionen des Pentateuchs zu sehen. Insbesondere die Annahme eines von der Priesterschrift (P) und dem Heiligkeitsgesetz (H) unabhängigen Pentateuchs sowie die Differenzierung zwischen dem H und einer Pentateuchredaktion beurteilt Otto als nicht haltbar. Die Monographie bleibt somit die Antwort auf die Frage schuldig, wie der Zusammenhang von Priesterschrift und Heiligkeitsgesetz als Fortschreibung von P mit dem Dtn, dem Bundesbuch und dem Dekalog literarisch hergestellt wurde, und wie P und H in einen ersten Pentateuch eingeführt worden sein sollen, wenn die Gestalt eines vorpriesterschriftlichen Pentateuchs unklar bleibt. ZABR 14 (2008) 365–407

254 Volker Wagner, Zwei Beobachtungen im Buch Leviticus 1. If the Particle kî in Lev 16:2 is understood to be a subordinative conjunction with the meaning “if / when”, and hence 2 bβγ as a subordinate clause, the passage offers a clear answer to the question at what time Aaron can enter the adytum without danger to his

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life: “He won’t die, if / when I appear in the cloud over the Kapporæt”. 2. The writer of Lev. 26:34–35.43 considers the pre-exilic Sabbath not to be the alleged full moon day, but the weekly rest day, whose non-observance impaired the land (and all what lives on it). Lev 26:43 reveals nothing about the Sabbath having been of special esteem in the exilic generation. BN 136 (2008) 5–16

255 Roland Boer, The Forgetfulness of Julia Kristeva: Psychoanalysis, Marxism and the Taboo of the Mother Julia Kristeva is known both for her reinterpretations of psychoanalysis and her regular engagements with the Bible. What is less known is her earlier interaction with Marxist analysis. In this article the focus is on one of Kristeva’s better biblical readings – the taboos in Leviticus, which ultimately rely on the taboo of the mother – where it can be seen that her dominant psychoanalytical reading can get her only so far. In order to go further one needs the forgotten Marxist Kristeva. After finding Marx in a number of her texts, this study suggests a way in which Kristeva’s. reading of Leviticus 11–14 might be filled out with some social and economic analysis. JSOT 33/3 (2009) 259–276

256 Naphtali S. Meshel, Food for Thought: Systems of Categorization in Leviticus 11 Building on C. Lévi-Strauss’s theory of animal classification this paper distinguishes between a popular, relatively simple system of categorization that appears to have been prevalent in ancient Israel and is widely attested in pentateuchal literature and an alternative, relatively complex system found in P. Internal analysis of Leviticus 11 suggests that the Priestly system itself is the product of a gradual process, in which each textual stratum appears to be conscious reaction and response to its predecessors. It is demonstrated that the formulation of the ritual taxonomy in Leviticus 11 was not motivated merely by materialistic considerations, but rather testifies to a consistent mental operation, carried through in a series of binary oppositions: pure // impure; prohibited // permitted; external contact // internal ingestion. The complex ritual grid of this chapter can be likened to a logical formula in which animal species serve as variables, and ritual categories serve as logical operators. HThR 101/2 (2008) 203–229

257 Jacob Milgrom, The Desecration of YHWH’s Name: Its Parameters and Significance The ‘desecration’ of Yahweh’s name (which is forbidden: Lev 18:21; 19:8,12; Ezek 20:9, etc.) refers to tarnishing or blemishing the earthly presence of the deity. In Ezekiel, a further dimension is added: the blemishing of God’s reputation. Chaim Cohen et al. (eds.), Birkat Shalom: Studies in the Bible; Eisenbrauns, Winona Lake, Ind. (2008), vol. 1, 69–81 (BL)

258 Leigh M. Trevaskis, The Purpose of Leviticus 24 within its Literary Context This paper argues that the purpose of Lev 24, situated as it is between the calendrical concerns of Lev 23 and 25, is discernible when the symbolism of its prescriptions (vv. 1–9) for lighting the tabernacle “lamp” (mînôràh) and the provision of 12 loaves is considered. First, the “light” (mà ôr) of the mînôràh represents the “lights” (mî òròt) of Gen 1:14–16 which govern the “occasions” (miqrà ê ) prescribed in these framing chapters. Second, the 12 loaves positioned under this “light” represent the ideal of a holy Israel, paused in

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worship of YHWH on these “occasions”. It is in the ensuing narrative (vv. 10–23) that the ideal symbolised in vv. 1–9 is extended to the life of Israel. The blasphemy of the “sojourner” ( gèr) provides a foil for the legislator to present the “rules of talion” which reveal the extent to which this ideal of holiness should be reflected among the Israelites: it is required even of the “sojourner”. VT 59/2 (2009) 295–312

259 Thomas Römer (ed.), The Books of Leviticus and Numbers The following papers on the book of Numbers are included in this collective volume: E. Noort, Bis zur Grenze des Landes? Num 27,12–23 und das Ende der Priesterschrift; O. Artus, Le problème de l’unité littéraire et de la spécificité theólogique du livre des Nombres; R. Achenbach, Das Heiligkeitsgesetz und die sakralen Ordnungen des Numeribuches im Horizont der Pentateuchredaktion; H. Seebass, Das Buch Numeri in der heutigen Pentateuchdiskussion; T.B. Dozeman, The Midianites in the Formation of the Book of Numbers; M.N. van der Meer, The Next Generation: Textual Moves in Numbers 4 and the Translator; T.L. Brodie, The Literary Unity of Numbers: Nineteen Atonement-Centered Diptychs and One Key Element; W. Lee, The Conceptual Coherence of Numbers 5,1–10,10; U. Sals, Kohärenz im Buch Numeri: Eine Perspektive aus der Weltchronik Rudolfs von Ems; F. Mirguet, La représentation littéraire d’une réalité à venir: la terre promise dans les Nombres; J.-P. Sonnet, Nb 20,11: Moïse en flagrant délit de “main levee”?; A, Wénin, Le serpent de Nb 21,4–9 et de Gn 3,1; H.-P. Mathys, Numeri und Chronik – nahe Verwandte; M. Christian, Openness and the Other Inside and Outside of Numbers; V. Sénéchal, Quel horizon d’écriture pour Nb 14,11–12? Essai de sondage; D. Nocquet, Nb 27,12–23, la succession de Moïse et la place d’Eléazar dans le livre des Nombres. BEThL 215; Peeters, Leuven (2008) XXVII/1–742

260 Richard S. Briggs, Reading the Sotah Text (Numbers 5:11–31): Holiness and a Hermeneutic Fit for Suspicion This article argues that despite frequent labelling to the contrary, the sotah text of Num. 5:11–31 is actually a passage about jealousy rather than adultery per se, and that historical-critical attempts to locate the described ritual in its ancient Near Eastern context are inconclusive with regard to substantial matters of interpretation. Various strategies for handling the ethical dimensions of the text are explored, including gender-specific and symbolic angles of approach. These are considered to be of limited value. The ethical issues presented by the text are then discussed with regard to its present canonical location in the book of Numbers. It is argued that owing to a unique combination of factors, an expected reading of the sotah text in its canonical context is one which is suspicious of the suspicion described in the passage. Some hermeneutical dimensions of this analysis are evaluated with a view to the wider question concerning theologically problematic passages in scripture. BI 17/3 (2009) 288–319

261 Hanna Liss, Das Problem des eifernden Mannes: Das “Eifer”-Ordal in der biblischen Überlieferung und in der jüdischen Tradition The strange “jealousy”-ordeal of Numbers 5:11–31 has been misunderstood by modern interpreters. What they have failed to realize is that the ordeal procedure neither serves to protect the woman (by leaving punishment to God) nor to punish her (by using the ordeal to find out whether she has actually committed adultery). Instead, the ritual is performed to benefit the adulterous wife’s husband. As postbiblical Jewish law asserts, the husband of an adulterous wife must divorce her; if not, he is in a sinful state. To restore

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his purity, he makes his wife go through the ordeal. Once the ritual is performed, he is again allowed to sleep with her. The biblical law can only be understood in the light of its application in postbiblical Judaism. ABG 28; Sylke Lubs et al. (eds.), Behutsames Lesen; Evangelische Verlagsanstalt, Leipzig (2007) 197–215 (BL)

262 Anne Katrine de Hemmer Gudme, How Should We Read Hebrew Bible Ritual Texts? A Ritualistic Reading of the Law of the Nazirite (Num 6,1–21) The aim of this article is to propose a ritualistic reading of Old Testament ritual texts based on the theory of Roy A. Rappaport (Ritual and Religion in the Making of Humanity, Cambridge 1999). One of Rappaport’s more or less overlooked views is that in order to be able to “understand” a certain ritual, one will have to become acquainted with this ritual’s liturgical orders, its encoded message. In other words to understand a ritual it is necessary in some way to be informed of this ritual’s particular worldview. As this paper focuses on the ritual texts of the so called P material in the Pentateuch, and in particular on the law of the Nazirite in Numbers 6,1–21, the author uses this notion of Rappaport as a hermeneutical key to the reading of the ritual texts. SJOT 23/1 (2009) 64–84

263 Simeon Chavel, The Second Passover, Pilgrimage, and the Centralized Cult Numbers 9:1–14 presents a new legislation on the Passover sacrifice. This law of the Second Passover stands alone not only in the Hebrew Bible, but also in the ancient Near East. Two theories are given to explain how this rare law developed, but neither the explanation that Numbers 9 together with 2 Chronicles (Hezekiah’s delayed Passover) is based on the combination of a North Israelite term with a south Yehudite calendar, nor an anachronistic theory of a socio-economic change in Yehud into a merchant-community are convincing. The concept of distance presupposed by the Second Passover texts is caused by centralization to a single temple. Thus, the law of the Second Passover represents a Jerusalem priesthood living in the unintended fallout from the centralization of the cult, unwilling to give up on the Passover as annual temple rite. HThR 102/1 (2009) 1–24 (WSch)

264 Jan Joosten et al., Eléments pour l’analyse de Nb 12 L’analyse de Nombres 12 révèle le souci des auteurs de ce texte de faire Moïse un personnage exceptionnel. En cela, le texte se rapproche de la finale du Pentateuque (Dt 34:10–12), que l’on peut attribuer à une rédaction pentateucale. Ce texte réunit deux conflits autour de Moïse: celui des mariages mixtes (voir Esd 9 et Neh 10), et celui concernant la hiérarchie des autorités sacerdotales et prophétiques face àu milieu des scribes laïques qui s’identifient à Moïse. – L’article, par J. Joosten et Th. Römer, a des notes et une bibliographie. Michaela Bauks et al. (eds.), Manuel d’exégèse de l’Ancien Testament; Labor et Fides, Genève (2008) 191–219 (BL)

265 Ka Leung Wong, “And Moses raised his hand” in Numbers 20,11 This note argues that the phrase “and Moses raised his hand” in Num 20,11 should be interpreted figuratively and it refers to Moses’ inner attitude and his will to demonstrate his power over God whom he is at enmity with. Bib. 89/3 (2008) 397–400

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266 Rainer Bickert, Israel im Lande Moab. Die Stellung der Bileamerzählung Num 22–24 in ihrem redaktionellen Kontext Durch ihren Umfang und ihre literarische Eigenart heben sich die Bileam-Kapitel Num 22–24 aus ihrem redaktionellen Kontext heraus. Die Pentateuchquellen J und E sind in ihnen nicht vertreten, auch nicht JE. Es ist vielmehr zuerst mit einer fortlaufenden Grunderzählung zu rechnen. Sie ist vordtr. und besteht aus zwei Teilen und zwei Sprüchen. Sie wurde zunächst (noch vordtr.?) um einen dritten Spruch ergänzt, der später redaktionell mit der Grunderzählung ausgleichend verbunden wurde. So wurde die volle Dreizahl der Segenssprüche erreicht. Die alte Grunderzählung gebrauchte durchgehend die Gottesbezeichnung (hà-) ’ œlohîm. Die ursprüngliche Bileamerzählung dürfte ein Teil der im AT besonders in Sam und Reg recht häufig vertretenen Nordreich-Literatur sein. Die dtr. Bearbeitung fügte Num 22–24 in ihren redaktionellen Kontext im Numeri-Buch ein. Zuletzt kamen die Eselin-Episode und der vierte Bileam-Spruch, zudem noch mancherlei einzelne Zufügungen hinzu, bis die nunmehrige Endgestalt von Num 22–24 erreicht war. ZAW 121/2 (2009) 189–210

267 Ulrike Sals, Bileam – der lächerliche Falschprophet? Eine Widerlegung The Bileam section (Num 22–24) is to be considered a product of late scribalism, replete as it is with scriptural allusions. Firmly anchored in the web of scriptural passages, this section can only be mastered, exegetically, with the instruments of canonical criticism. “Bileam ist ein typischer Prophet, oder, um es im Blick auf die Kanonfrage auszudrücken: Er ist ein Prophet, wie er im Buche steht” (p. 181). Egbert Ballhorn et al. (eds.), Der Bibelkanon in der Bibelauslegung; Verlag W. Kohlhammer, Stuttgart (2007) 163–188 (BL)

268 Erasmus Gass, Modes of Divine Communication in the Balaam Narrative In its final form, the Balaam narrative (Num 22–24) alludes to a number of different topics related to divine communication: Balaam comes into contact with the divine sphere through an encounter with God and God’s messenger, by an audition, by consulting omens and finally by a “real” vision. Thus, there is a certain progression and dynamic in the way that Balaam receives the message of God. All in all, Balaam is portrayed as a diviner able to predict the future, though ineffective as a sorcerer who could manipulate God’s will. This seems to be the disastrous misunderstanding of Balak. Thus, the Balaam narrative is mainly interested in the proper concept of God. One final objective is to demonstrate that God’s will is unchangeable and that a true prophet can only speak what is revealed to him by God. BN 139 (2008) 19–38

269 Ulrike Sals, The Hybrid Story of Balaam (Numbers 22–24): Theology for the Diaspora in the Torah The strange character of Numbers 22–24 as a story about foreigners and their attempts to rule YHWH can successfully be read with Homi Bhabha’s concept of hybridity and Gayatri Spivak’s subaltern. Focusing on the characters’ relationships in this text, Balak is the hegemon and Balaam the subaltern, and this constitutes much of their communicational failures. The donkey’s episode serves as a lesson for the reader as well as for Balaam who is the hegemon in this case: he learns – as Balak does not – that God is the real worldly and ‘wordly’ hegemon. This monotheistic message is explained to the Judaean readers/listeners through non-Judean protagonists. Many details point to an origin of the final text in a reception of the deuteronomistic YHWH/Assur/Israel constellation and theology in Persian times. BI 16/4 (2008) 315–335

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270 Tania Notarius, Poetic Discourse and the Problem of Verbal Tenses in the Oracles of Balaam The system of verbal tenses underlying the oracles of Num 23 and 24 reveal some deviations from classical biblical Hebrew, to be explained as archaic features. HebStud 49 (2008) 55–86 (BL)

271 Amadi Ahiamadu, Assessing Female Inheritance of Land in Nigeria with the Zelophehad Narratives (Numbers 27:1–11) Over one hundred years since the Bible was introduced into Nigeria, the practice of female inheritance of property still remains problematic in parts of the country. Despite the undeniably patriarchal culture in the Old Testament and in Nigeria, there is a Biblical text which indicates that under certain circumstances females sue of female eligibility to own and inherit land. It uses the Zelophehad narrative to assess the Nigerian understanding of female inheritance. Scriptura 96 (2007) 299–309

Deuteronomy: general

individual passages

272 Lothar Perlitt, Deuteronomium The present fascicle of Perlitt’s magisterial commentary on Deut 1–12 presents his notes on the rest of Deut 4:1–40 (begun p. 279 of the previous fascicle) plus the complete notes on Deut 4:41–43 and 4:44–49. For the interpretation of these chapters, H. Spieckermann is Perlitt’s foremost dialogue partner. – the biblical guild is eagerly awaiting the rest of this fine and judicious commentary that presents the “Göttingen approach” to Deuteronomy. Biblischer Kommentar Altes Testament 5,5; Neukirchener Verlag, Neukirchen-Vluyn (2008) 321–400 (BL)

273 Eckart Otto, Ist das Deuteronomium “nicht mehr und nicht weniger als eine ‘Lehrstunde der Geschichtsdidaktik’ ”? Zu einem Buch von Johannes Taschner In seiner Habilitationsschrift Die Mosereden im Deuteronomium. Eine kanonorientierte Untersuchung (FAT 59, Tübingen 2008) will J. Taschner dank eines als “kanonisch” bezeichnetem Zugang in der mosaischen Repetition der Erzählungen des Tetrateuch und dem damit verbundenen Perspektivenwechsel das Proprium des Lehr- und Lernprozesses im Dtn sehen. Durch den Verzicht auf die Auseinandersetzung mit dem Dtn als einem gewachsenen Text wird Taschners synchrone Analyse aber zu einer unkritischen Nacherzählung, der er in kanonischer Perspektive Spannung dadurch zu verleihen sucht, dass er den Dtn-Rahmen und parallele Texte des Tetrateuch und damit den “biblischen Erzähler” mit Mose als Erzähler konfrontiert, ohne dass es Thema sein soll, wie literaturhistorisch diese Parallelen insbesondere mit dem Numeribuch zu erklären sind. Da auf diese Weise die postdtr Einbindung des Dtn in den Pentateuch unbeachtet bleibt, scheitert Taschner insbesondere bei seinem Versuch, ein “endtextliches” Dtn im Kontext der diachronen Hypothese eines DtrG in der Exilszeit zu situieren. ZABR 14 (2008) 463–474

274 Johannes Taschner, Die Mosereden im Deuteronomium. Eine kanonorientierte Untersuchung At the center of this canonical study is the fact that the focus of the speeches of Moses is on two events that are also told elsewhere in the Pentateuch: the renewal of the tables of the Law (Exod 34; Deut 10:1–5) and the story of the missed opportunity of taking possession of the land (Num 13–14; Deut 1). Read canonically, the speeches of Moses in

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Deuteronomy are speeches that address those who, after the Babylonian demise of the Judean monarchy, live in a kind of zero situation which may turn out to be the opportunity for a new beginning. King Josiah’s reform came too late to warrant divine intervention, but those who now read the Mosaic Torah have a good chance to earn the benefits of their love for God and their obedience to his law. FAT 59; Mohr Siebeck, Tübingen (2008) XII/1–402

275 Peter T. Vogt, Social Justice and the Vision of Deuteronomy The author argues with M. Weinfeld (The Origin of the Humanism in Deuteronomy, JBL 80, 1961) that the book of Deuteronomy presents a humanitarian vision for community life in Israel, attempting simultaneously to demonstrate that there is a profound theological motivation for that “humanitarian” concern: “Deuteronomy’s call to social justice is based on the fact that the people of Israel are the people of Yahwe. As such they are called to live out that relationship in radically counter-cultural ways. They are to serve as a paradigm for the rest of humanity” (p. 44). JETS 51/1 (2008) 35–44 (BF)

276 Marc Zvi Brettler, ‘Fire, Cloud, and Deep Darkness’ (Deuteronomy 5:22): Deuteronomy’s Recasting of Revelation The book of Deuteronomy can be seen as a book that aims at re-interpreting the event of revelation. In order to achieve this, it employs a number of literary strategies such as giving the Decalogue a more prominent position than other laws, or placing other, postSinaitic laws under the canopy of the Sinai event. Above all, however, it places the Sinai event in perspective by making the speech of Moses, given forty years after the Sinai event, more important than the original revelatory event. Themes in Biblical Narrative 12; George J. Brooke et al. (eds.), The Significance of Sinai; Brill, Leiden (2008) 15–27 (BL)

277 Nadav Na’aman, Sojourners and Levites in the Kingdom of Judah in the Seventh Century BCE In a recent article the author pointed out that Sennacherib’s campaign to Judah in 701 BCE caused a far-reaching upheaval in the population pattern throughout the kingdom of Judah and its capital, Jerusalem (BASOR 347, 2007, 21–56; IRBS 54:1445). The Assyrian campaign devastated many settlements and masses of people fled from the threatened areas before, during and after the invasion, to seek shelter in Jerusalem and the mountain regions of Judah. This article examines a number of biblical texts that show the impact of Sennacherib’s campaign to Judah upon the social situation in the kingdom during the 7th century BCE. The discussion focuses on the status of sojourners ( gèrîm) and Levites in Judahite society, as reflected in works composed during the 7th century – primarily the Book of Deuteronomy. The testimony about these two groups reflects the profound crisis suffered by the kingdom of Judah, which left an impact upon its society that was discernible for generations after these events. ZABR 14 (2008) 237–279

278 Eckart Otto, Deuteronomiumsstudien I: Die Literaturgeschichte von Deuteronomium 1–3 Nach einem Durchgang durch die Forschungsgeschichte stellt der Verf. fest, dass es in der gegenwärtigen Forschung zu Dtn 1–3 jenseits der These eines Deuteronomistischen Geschichtswerkes keine überzeugenden literaturgeschichtlichen Konzepte gibt. Die eigene diachrone Analyse im Horizont von Dtn, Hexateuch und Pentateuch führt ihn zu dem

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Ergebnis, dass Dtn 1–3 eine dtr. Grunderzählung zugrunde liegt, “die postdtr durch Autoren überarbeitet wurde, die die dtr Erzählung der Moabredaktion in den literarischen Kontext von Pentateuch und Hexateuch integrierten” (212). Eine synchrone Lesung des untersuchten Textes dient im letzten Abschnitt dieses Beitrags als Gegenprobe zu der diachronen Analyse, um die narrative Logik der postulierten Hauptschichten zu bestätigen. ZABR 14 (2008) 86–236 (DL)

279 Detlef Jericke, Der Ort des Mose nach Deuteronomium 1:1 In a literary-topographical view the nine toponyms of Deut 1:1 show the figure of Moses at the end of the exodus and the wilderness journey. They indicate also the beginning of the conquest of the land of Canaan, i.e. Western Palestine. Many scholars understand the verse as the heading of Deut 1–3. If that interpretation is correlated with the literary-topographical meaning of the toponyms in Deut 1:1 the three chapters can be understood as a redactional formulation to insert the book of Deuteronomy between Numbers and Joshua. JNWSL 34/2 (2008) 35–57

280 Norbert Lohfink, Israels Unglaube in Kadesch-Barnea (Dtn 1,32) und die Enneateuchhypothese The author rejects the theory of Hans-Christoph Schmitt and others according to which Deut 1:32 belongs to a later editing of the Enneateuch which (allegedly) incorporated the theme of belief of Israel as a unifying theme. J.N. Aletti et al. (eds.), Biblical Exegesis in Progress; Editrice Pontificio Istituto Biblico, Roma (2009) 33–65 (BL)

281 Georg Braulik, Der unterbrochene Dekalog. Zu Deuteronomium 5,12 und 16 und ihrer Bedeutung für den deuteronomischen Gesetzeskodex Within the Decalogue in Deut 5 the commandments about the Sabbath and respect for parents include the qualification ‘as YHWH your God commanded you’ (5,12.16). This is not a grammatical inconsistency, but it does constitute a problem for interpretation. For in the Pentateuchal narrative before the Sinai theophany there is neither a divine commandment about the Sabbath nor one about respect for parents. The literary phenomenon of different ‘voices’ or ‘levels of communication’, which is known elsewhere in Deut, could be of some help here. The article attempts to explain the intention of the two clauses within the literary construction of the book of Deuteronomy. In the process it becomes apparent how even in the composition of the individual laws there is an elaboration of the Decalogue given at Horeb. ZAW 120/2 (2008) 169–183

282 Christopher R. Bruno, A Note Pertaining to the Translation of Deut 6:4 Scholars who translate Deut 6:4c as “the Lord alone” claim that lbd is improper in a nominal clause. Elsewhere in the Hebrew Bible, however, lbd does occur in nominal clauses. VT 59/2 (2009) 320–322

283 André Lemaire, Deuteronomy 6:6,9 in the Light of Northwest Semitic Inscriptions Inscriptions reveal that writing on the heart (i.e., placing an amulet on the heart), on the doorposts of a house, or in gates may well have been understood literally by Judeans living in the eighth and seventh centuries BCE. Chaim Cohen et al. (eds.), Birkat Shalom: Studies in the Bible; Eisenbrauns, Winona Lake, Ind. (2008), vol. 1, 525–530 (BL)

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284 Jenö Kiss, Der Mensch lebt nicht vom Brot allein, sondern . . . The aim of this study is, on the one side, to inquire into the meaning of the expression mwß’ ph ( jhwh) in Deut. viii 3b. Because this expression appears only once in the Old Testament, this study investigates the genitival construction mwß’ ≤ph in Num. xxx 13; Deut. xxiii 24; Jer. xvii 16, and Ps. lxxxix 35, and the expression jß’ mn ph in Num. xxx 3; Judg. xi 36; Isa. xlv 23; and lv 11. One may conclude that these expressions bear signs of a juridical language, with the connotation of ‘self commitment’. Accordingly, mwß’ ph jhwh in Deut. viii 3b denotes the self commitment of YHWH. Secondly, the study explores the meaning of the expression hl˙m lbdw. Following the lead of Deut. viii 16–18, it arrives at the conclusion that “bread alone” denotes food detached from YHWH, acquired by one’s own efforts, in contrast to the manna, the symbol of the provision of God. According to the final clause of Deut. viii 3b, YHWH teaches his people that, when there is food and wealth, they recognise his covenantal love, the sole foundation of Israel’s life. VT 58/4–5 (2008) 510–525

285 Bernard M. Levinson, The Neo-Assyrian Origins of the Canon Formula in Deuteronomy 13:1 The authors of Deut 13 transformed two inextricably intertwined legal paragraphs – paragraphs 4 and 10 – of Esarhaddon’s Succession Treaty. They reworked the treaty’s adjurations requiring exclusive loyalty to the word of the Assyrian overlord Esarhaddon regarding his designated heir, Assurbanipal, and put the reworked adjurations into new service as a demand for fidelity to the word of God as mediated by Moses. The formula’s original focus – dynastic succession – now addresses legal succession. Deborah A. Green et al. (eds.), Scriptural Exegesis; Oxford University Press, Oxford (2009) 25–45 (BL)

286 E.H. Scheffler, Deuteronomium 15:1–18 en die uitroei van armoede in (Suid) Afrika Poverty is a problem of the present day as it was also in the ancient world. Endeavouring to draw inspiration from the ancient text of Deuteronomy 15:1–18 to benefit the eradication of poverty today, the author of this paper evaluates the contexts of the ancient text as well as the context of today. In view of the available resources in the world, it is concluded that through a re-appropriation of the basic values undergirding the biblical text and applying the measures prescribed by present day “clinical economics”, it is probable that extreme poverty can be eradicated in the foreseeable future or at least be largely reduced. Verbum et Ecclesia 29/1 (2008) 194–221

287 Mark O’Brien, Deuteronomy 16.18–18.22: Meeting the Challenge of Towns and Nations Historical-critical analysis sees Deut. 16.18–18.22 as a move by deuteronomistic reformers to effect a distribution of power in Israel and/or to curb the power of the monarchy. A recent detailed synchronic analysis argues that the pericope formulates a political ‘constitution’ designed to enshrine Israel’s status as a liberated people. This study argues that the passage aims to maintain Israel’s unswerving commitment to the Torah in the challenging new situation of living in towns in the land and in proximity to surrounding nations. It does so by turning potential threats to the Deuteronomic ideal into things that will enhance Israel’s status as YHWH’s special possession, a people set apart. JSOT 33/2 (2008) 155–172

288 Thomas Römer, Das Verbot magischer und mantischer Praktiken im Buch Deuteronomium (Dtn 18,9–13) Ancient Israel, like its neighbours, was a society steeped in magic, to be defined, pragmatically, as ‘methods associated with the gaining of suprahuman knowledge and power or

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with influencing suprahuman powers’ ( Joanne Kümmerle-McLean in Anchor Bible Dictionary, s.v. magic). Elijah and Elisha were magicians, and so was the patriarch Joseph. The book of Deuteronomy, however, sought to redefine Israel’s culture as one opposed to all forms of magic. Römer offers a detailed commentary on Deut 18:9–13, adding that many readers (including Max Weber) of the Bible have taken this text to be the Old Testament’s central statement on magic. Thomas Naumann u.a. (Hg.), Diasynchron. Beiträge zur Exegese, Theologie und Rezeption der hebräischen Bibel; Verlag W. Kohlhammer, Stuttgart (2009) 311–327 (BL)

289 Ernest Nicholson, Traditum and traditio: The Case of Deuteronomy 17:14–20 No king in the usual sense of the word is portrayed, no head of state with normal functions pertaining to this office – indeed, no state properly understood. The only leadership with which the bearer of the office is here charged is to be an exemplary Israelite in meditating upon and fulfilling the requirements of the book of the Torah. The future of the dynasty also depends on this conduct. The binding of kingship to Torah precludes an interpretation that views the dynastic promise of 2 Sam 7:11–16 as ‘unconditional’ and the rehabilitation of Jehoiachin (2 Kings 25:27–30) as a sign of dynastic hope. Deborah A. Green et al. (eds.), Scriptural Exegesis; Oxford University Press, Oxford (2009) 46–61 (BL)

290 Ian Wilson, Central Sanctuary or Local Settlement? The Location of the Triennial Tithe Declaration (Dtn 26,13–15) This reading of the text argues for the eventual presence of the Israelite farmer at the central sanctuary in connection with the triennial tithe. It derives from two curious and largely unremarked features of the pericope: first, the Israelite’s declaration that he has “not eaten of the tithe while [he] was mourning” (Dtn 26,14) – is meaningful if he has partaken of the tithe, but pointless if he had indeed set aside the whole of it for the poor, and secondly, his designation of what he has given away as the “sacred portion”, i.e. rather than the “tithe” (v. 13). These features can be understood on the basis of the implied direct object pronoun in v. 12 (“I have given to the Levite etc.”). Such an omission is fairly common in Biblical Hebrew, the identity of the missing object generally being inferred from the preceding context. Here, modern translations assume that the whole tithe is intended. There are cases, however, involving an uncountable noun, where the omitted object refers not to the whole of such an antecedent, but only to part. This syntactical feature of Biblical Hebrew thus allows the possibility that, while setting aside most (the “sacred portion”) of the tithe for the disadvantaged, the Israelite farmer retained some for his own consumption. ZAW 120/3 (2008) 323–340

291 David Lincicum, Greek Deuteronomy’s “Fever and Chills” and Their Magical Afterlife The Greek text of Deut. xxviii 22 preserves the earliest reference in a Jewish context to “fever and chills”, a pair that repeatedly surfaces in later incantations. This provided both a scriptural justification for some Greek curses and contributed to the “magical Wirkungsgeschichte” of Deuteronomy itself. VT 58/4–5 (2008) 544–549

292 Mark S. Smith, Deuteronomy 32:8–9 In view of the larger context of Deut 32 (esp. verses 12, 17, 21, 31, and 39), it is evident that the original composer of the passage presupposed the monotheistic identification of Yahweh (v. 9) with Elyon (v. 8). But there is still some sort of polytheism in the passage –

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in v. 8, where the sons of God are mentioned; these seem to have been considered minor divinities or angels. FAT 57; Mark S. Smith, God in Translation; Mohr Siebeck, Tübingen (2008) 195–212 (BL)

Joshua 293 Ernst Axel Rnauf, Josua Diesem Kommentar liegt eine von Knauf selbst erarbeitete literarkritische Hypothese zugrunde. Nach dieser begann das Buch Josua sein literarisches Leben nicht als eigenes Werk, sondern als Schusskapitel einer Exodus-Josua-Geschichte, zu der vor allem Jos 6 und Jos 10 gehörte. Eine D-Redaktion (um 520 v. Chr.?) erweiterte dieses Kapitel, dessen Schluss in Jos 11,23 vorliegt. Die D-Komposition provozierte einen Gegenentwurf; dieser stammt von P; besonders deutlich ist P in den chronologischen Notizen Jos 4,19 und Jos 24,29. Eine Hexateuchredaktion vereinigte die D-Komposition mit dem P-Stoff. Zu den jüngsten Teilen des Josuabuches gehören Jos 18,2–19,48 und Jos 23. Das kanonische Josuabuch ist das Ergebnis von politischen und theologischen Kontroversen, die vom ausgehenden 7. bis zum Anfang des 4. Jahrhunderts v. Chr. in Jerusalem geführt wurden. Zürcher Bibelkommentare AT 6; Theologischer Verlag Zürich (2008) 1–203

294 Elie Assis, The Sin at Kadesh as a Recurring Motif in the Book of Joshua Entsprechend dem Duktus des Pentateuchs nimmt die Kundschafter-Erzählung in Num 13–14 eine zentrale Position in der Exodusüberlieferung ein. Dieser Wendepunkt auf dem Weg ins verheibene Land wird in den Erzählungen von der Inbesitznahme des Landes wieder aufgenommen. Explizit erwähnt wird diese Begebenheit zwar nur im Bericht von der Verteilung des Landes in Jos 14,6–14, doch an fünf weiteren Stellen wird auf sie ebenfalls Bezug genommen ( Jos 2; 5,2–8; 5,11–12; 7; 18,1–10). Angesichts der bereits erwiesenen Vielschichtigkeit des Josuabuches vermutet der Verf., dass das Kundschafter-Motiv als ein verbindendes Element innerhalb der Gesamtstruktur dieses Buches verwendet wurde. JANES 31 (2008) 1–14 (DL)

295 Marieke den Braber et al., The Unity of Joshua 1–8, its Relation to the Story of King Keret, and the Literary Background to the Exodus and Conquest Stories The story of the campaign against Jericho and its taking in Joshua 1–6 is usually assumed to be a composite narrative, in which episodes from various sources have been put together, resulting in a text which exhibits a considerable number of discontinuities, especially in the field of chronology. In this article it is argued that the chronological indications can be joined in one framework of twice seven days. In the middle of the first week the crossing of the Jordan is found, whereas the second week is concerned with the taking of Jericho. It is argued that this scheme mirrors the Ugaritic story of King Keret going to the city of Udum in order to obtain the princess Hurriy as his wife. The arguments in favour and against the assumption of relationship of emulation between the two texts are discussed, and the possibility of an encompassing intertextual relationship of the Biblical account of Exodus and Conquest with the story of king Keret is cautiously advanced. SJOT 22/2 (2008) 253–274

296 L. Daniel Hawk, Conquest Reconfigured: Recasting Warfare in the Redaction of Joshua As L.G. Stone (Ethical and apologetic tendencies in the redaction of the book of Joshua, CBQ 55, 1991, 25–35) has pointed out, the ‘holy war’ tradition echoed in Joshua 2–12 was

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mitigated during the redactional process that shaped the present form of the text. Pursuing this line of analysis, Hawk comes up with further evidence for the same phenomenon. Canaanite kings, rather than the Canaanites as such, are considered the enemies, while the Canaanite population is increasingly humanized. Thus the redactional process reveals a profound ambivalence about Israel’s traditions of conquest. Symposium Series 42; Brad E. Kille et al. (eds.), Writing and Reading War; Society of Biblical Literature, Atlanta, Ga. (2008) 145–160 (BL)

297 Étienne Nodet, De Josué à Jésus, via Qumrân et le “pain quotidien” After crossing the Jordan river and renewing the Covenant, Joshua celebrated Passover at Gilgal; then the manna ceased and the Israelites began to eat the produce of the Promised Land ( Jos 5,2–12). This narrative provides a literary pattern for the entrance into the divine world, on earth or in heaven. It helps explain the strange position of the Qumran site as an Essene settlement, the crowds around John the Baptizer in the wilderness, and Jesus’ public life, from the Jordan to the Last Supper, which concentrates all the features of Joshua’s Passover, including his very name Iesous “God saves”. RB 114/2 (2007) 208–236

298 Hanna Bartfeld, Different Pictures Have Been Integrated Into the Narrative of the Conquest of Jericho (Hebr., Engl. summary) Examination of the primary compositional layer presents two different traditions. One tradition implies that Jericho was conquered through the heroic efforts of Joshua and the Israelites, aided by their god who commanded their trust ( Josh. 5:13–15; 6:2–3a, 5abce, 7, 20cef, 22–23). According to the second tradition (6:1, 6a, 10–12a, 14acd, 15ab, 16acd, 17ab, 19–20abef, 21, 25, 26) the walls of Jericho fell miraculously, and the Israelites entered the town, put it to the ban and burned it. Both traditions are concluded in this paper as being pre-Deuteronomistic. Later, a Deuteronomistic author-editor combined pieces of the two traditions, added characteristic idiom of his own (procession of priests carrying the ark), and thus produced a continuous story describing the conquest of Jericho. Beit Mikra 53/2 (2008) 27–56.6*–7*

299 Hanna Bartfeld, Uncovering the Latest Stratum Added to the Composition Describing the Conquest of Jericho ( Jos. 6) by Text Critical Research (Hebr., Engl. summary) This examination centres on a primary issue in biblical research: the importance of text critical research and its contribution to literary critical examination of compositions. The textual analysis concentrates on disclosing the latest stratum (hypertext) added to the composition describing the conquest of Jericho (hypotext) in Jos. 6. In the article, it is shown that there are two distinct editions of the hypertext based upon different theological conceptions of the interrelation between divine and human actions. Since separate revisions appear in two textual witnesses, it seems likely that they represent two editions of the hypertext, one of which was composed by the scribes of the MT, and the other composed by the scribes of the Hebrew Vorlage of the LXX, or by the translators themselves. Beit Mikra 53/1 (2008) 5–30.5*–6*

300 Douglas Petrovich, The Dating of Hazor’s Destruction in Joshua 11 by way of Biblical, Archaeological, and Epigraphical Evidence Petrovich argues with B.G. Wood (cf. JETS 48/3, 2005, 475–489; IRBS 52:1687) that “the simple (and biblical) solution is that Joshua destroyed an earlier city at Hazor in ca. 1400 BC, while Deborah and Barak administered the coup de grace in ca. 1230 BC” (511). For Petrovich the biblical narrative matches perfectly with the archaeological evidence.

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This conclusion supports the early-exodus position, and thus the literal interpretation of numbers such as “480th” in 1 Kgs 6:1. JETS 51/3 (2008) 489–512 (BF)

301 Adrian Schenker, Altar oder Altarmodell? Textgeschichte von Jos 22,9–34 Die älteste griechische Übersetzung, deren Textform in der Vetus Latina zwar nicht ganz fehlerfrei, aber im Wesentlichen intakt erhalten ist, bewahrt in V. 10, 19 und 26–29 eine ursprünglichere Textgestalt als der hebräische Text und die Septuaginta. In der ursprünglichen Erzählung (Vetus Latina) bauten Ruben, Gad und Halb-Manasse einen richtigen Altar, nicht ein Modell oder eine Nachbildung des einzig legitimen Altars von Schilo. BEThL 224; Hans Ausloos et al. (eds.), Florilegium Lovaniense; Peeters, Leuven (2008) 417–425 (BL)

302 Galy Dinuur, The Design of the Dialogue in the Story of the Altar of the Two-and-a-Half Tribes ( Joshua 22:9–34) (Hebr., Engl. summary) The narrative Joshua 22:9–34 was formed in a tight chiastic structure with a judicial dialogue in its centre. The exposure of this structure shows that there is a strong connection between the aesthetic and ideological aspects – that is, the story’s design is a significant device to elevate its message. The chiastic structure tightens the connection between the parts of the story, and highlights the contrast between its beginning and ending. The scene of the negotiations, which constitutes the core and the bulk of the narrative, is also chiastic – the speech of the eastern tribes is in the centre (verses 15–20, 30–31). Examining the chiasmus within a chiasmus, it becomes evident that the heart of the story is the speech of the eastern tribes, which is twice as long as the other two parts combined, and concerns the social-religious renewal represented in this story. Beit Mikra 53/2 (2008) 89–122.9*

303 Yair Zakovitch, ‘And the Lord sent Moses and Aaron’ Four references in the Bible mention Moses and Aaron together as being ‘sent’ by God: Josh 24:5; 1 Sam 12:8; Mic 6:4; Ps 105:26. In each case, a close reading suggests that the two names were added by an editor. Chaim Cohen et al. (eds.), Birkat Shalom: Studies in the Bible; Eisenbrauns, Winona Lake, Ind. (2008), vol. 1, 191–199 (BL)

Judges 304 Walter Groß, Richter. Übersetzt und ausgelegt. Mit Karten von Erasmus Gaß Recent commentaries on Judges are by C.E. Amerding (1997), D.I. Block (1999), and K.L. Younger (2002), all in English. The present commentary surpasses all these in detail as well as substance. Four features characterise the work of Groß: (1) he offers a new translation based on the commentator’s expertise in Hebrew syntax, a field in which Groß is a major specialist; (2) he engages in German-style literary-critical analysis, concluding that one can discern ancient traditions, a pre-deuteronomistic redaction, and two deuteronomistic editorial expansions; (3) he has a clear historical perspective – he refrains from ‘late’ datings, suggesting, as he does, that the Song of Deborah ( Judges 5) dates from ca. 1000 BCE and the Samson stories from the seventh century BCE; he consistently offers a historical evaluation so as to enable the modern reader to know whether a passage may or may not echo historical realities, personas, and events; and, finally (4), he refrains from offering daring interpretations, intent as he is on indicating exactly what can be known

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for sure and what cannot be known. – This is one of the finest commentaries a German exegete has produced in recent years. Herders theologischer Kommentar zum Alten Testament; Verlag Herder, Freiburg (2009) 1–896 (BL)

305 Serge Frolov, Rethinking Judges The recent tendency to read the canonical Book of Judges as an integral and relatively self-contained composition is unwarranted. The text within its boundaries is not a literary entity of any kind but rather a combination of three major components: the conquest account in 1:1–26, which belongs with what we know as the Book of Joshua; the sequence of apostasy-oppression-repentance-deliverance cycles in Judg 3:7–21:25, which extends at least through 1 Samuel 7; and the introduction to the latter in Judg 1:27–3:6. CBQ 71/1 (2009) 24–41

306 Moshe Garsiel, Puns on Names as a Literary Device in the Book of Judges (Hebr., Engl. summary) Using puns in names is a common device in biblical narratives. Sometimes the puns are no more than alliteration. In other instances names may contain references to physical traits or they refer to the fate of the name’s bearer. In this paper many personal and place names in the Book of Judges are discussed, such as Deborah, Jair, Samson, Gideon, Eglon, Ehud, Sisera, Gaal, Jephtah, Gershom, Kir-Moab, Harosheth hagoyim, Mizpah, and Eshtaol. The puns that are attached to these names indicate that the author of Judges was great master of this literary device. While some of the names may have been chosen for their symbolic qualities, others are known from different biblical and extra-biblical sources. The author of Judges thus has exerted himself to handle the material in such a way as to suggest links between the names of the characters and the events of the plot. Beit Mikra 53/1 (2008) 59–82.8*–9*

307 Erasmus Gaß, Zur Ehud-Tradition in historisch-topographischer Hinsicht Die hier präsentierte Zusammenschau des literarischen und archäologischen Befundes zeigt, dass die in den ‘arbōt Mō ’āb (Land am Ostufer Jordans nordöstlich des Toten Meeres) und darüber hinaus spielende Erzählung um Ehud und Eglon (Ri 3,12–30) erst ab dem 8. Jh. v. Chr. entstehen konnte, da vorher vermutlich keine Moabiter dort gesiedelt haben und nachher die Ammoniter dieses Gebiet beherrschten. Damit wäre ein terminus post quem für die Entstehung bzw. Abfassung der Ehud-Tradition in ihrer jetzigen Form gegeben, was natürlich nicht ausschließt, dass die zugrunde liegende Tradition selbst viel älter sein kann. Darüber hinaus können die Ergebnisse dieser Untersuchung auch für die JiftachErzählung, die von einem Konflikt mit den Ammonitern nordöstlich des Toten Meeres berichtet, fruchtbar gemacht werden, deren Verschriftung vor dem Hintergrund dieser Untersuchung erst im 7. Jh. v. Chr. denkbar ist. ZDPV 124/1 (2008) 38–50

308 Heinz-Dieter Neef, Eglon als “Kälbermann”? Exegetische Beobachtungen zu Jdc 3:12–30 This essay argues against the idea that King Eglon in Judges 3:12–30 should be understood in a negative light in the sense of a “Kälbermann”. Such an interpretation is inherent neither in the king’s name nor in the story itself. The story of Ehud and Eglon is fundamentally a hero saga, which portrays the successful assassination of the overpowering king of the Moabites, Eglon, by the seemingly powerless and chanceless Judge Ehud. The story leaves Yahweh unnamed, but behind the allusion to the miracle that no evidence of the murder was left behind, lies a hidden allusion to the works of Yahweh for the sake of Ehud and Israel. VT 59/2 (2009) 284–294

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309 André Wénin, Le “point de vue raconté”, une catégorie utile pour étudier les récits bibliques? L’exemple du meurtre d’Èglôn par Éhud ( Jdc 3,15–26a) This article is a narrative study of the first scene of the story of Ehud in Judg 3,15–26a. It examines especially the handling of the ‘point of view’ in the narrative. Adopting the point of view of this or that character and deliberately playing on it to present different aspects of the story makes it possible to create particular effects (secret and mystery, wonder, suspense, irony, humour and satire) which contribute to the aim of the story as well as the pleasure of the reader. The analysis is based on the distinctions employed by the French linguist Alain Rabatel concerning the source of the point of view (or “focalisateur”). He distinguishes three different points of view which can be identified with help of linguistic markers: asserted (direct discourse), represented (second level of the narrative) and narrated (the narration, as objective as possible, of the subjective ‘perception’ of a character). Special attention is devoted here to the narrated point of view. ZAW 120/1 (2008) 14–27

310 Tyler Mayfield, The Accounts of Deborah ( Judges 4–5) in Recent Research Within the book of Judges, the figure of Deborah receives exceptional treatment in that her actions are presented first in a narrative, comprising chapter four, then in a poem, chapter five. Read together or separately, these chapters elicit scholarly interpretations aplenty. This article surveys recent research on the accounts of Deborah since 1990 by dividing the discussion into three sections: the two accounts as a single unit, Judges 4 alone, and Judges 5 alone. The first section discusses the function of these chapters within the book and their relationship with each other. The second section further subdivides according to the narrative elements of character or event, while the third section’s divisions are based on common scholarly concerns like genre, dating, and structure. CBR 7/3 (2009) 306–335

311 Charles L. Echols, “Tell Me, O Muse.” The Song of Deborah ( Judges 5) in the Light of Heroic Poetry The original form of Judges 5, a secular poem celebrating human heroes, dates from close to the victory that it celebrates (ca. 1150 BCE); later, it was given a liturgical (religious) frame by the addition of v. 2–5 and the words brkw yhwh in v. 9c. The song of Deborah bears a close resemblance to panegyric, and it may be called a victory song. Perhaps the best label to be used is “heroic victory song”. – A convincing piece of scholarship that refrains from speculation (such as a post-exilic dating and multiple revisions of the original text). LHBOTS 487; T & T Clark International, London (2008) XIII/1–241 (BL)

312 Vince Endris, Yahweh versus Baal: A Narrative-Critical Reading of the Gideon/Abimelech Narrative The story of Gideon and his son Abimelech (Ri 6 – 9) lies at the centre of the book of Judges. This article offers a reading of this narrative that lends a clearer understanding of the book as a whole. Gideon and Abimelech are seen as human representatives of Yahweh and Baal. In this way, the narrative is seen as a fight between the two gods for Israel’s fidelity. Yahweh defeats Baal, yet the Israelites still reject Yahweh and turn to the defeated god. After this, Yahweh’s activity with the Israelites is less frequent and more ambiguous. The text suggests that Israel’s problems with fidelity will be solved once a human representative of Yahweh sits on the throne of Israel. JSOT 33/2 (2008) 173–195

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313 John A. Beck, Gideon, Dew, and the Narrative-Geographical Shaping of Judges 6:33–40 By treating the narrative in Judges 6 as a literary whole and by careful inquiry into the use of geography within the story, narrative-geographical analysis explains why Gideon requests for a manipulation of dewfall as a sign of God’s presence. The crisis that lies at the heart of the first three scenes of this narrative concerns Israel’s divided loyalty, offering both Jahveh and Baal a seat on the divine throne. The manipulation of dew is a powerful way for the real deity to stand up and be counted since both Baal and Jahveh had claimed the right to provide this moisture so critical to survival in the land. On a threshing floor before the soldiers of Israel god uses the manipulation of dew to confirm his power and presence at the expense of Baal. BS 165/1 (2008) 28–38

314 Katie M. Heffelfinger, ‘My Father is King’: Chiefly Politics and the Rise and Fall of Abimelech This study argues that the ‘complex secondary chieftainship’ model recently articulated by Robert D. Miller (IRBS 52:1688) offers explanatory power for understanding several inconsistencies in the Abimelech narrative of Judges 8 and 9. The ‘complex secondary chieftainship’ model is briefly sketched and applied to four logical gaps in Abimelech’s story. These gaps are (1) the contradiction between Gideon’s refusal of hereditary kingship and the assumption by all of the characters that one of Gideon’s sons would rule after him, (2) the appeal Abimelech makes to the best interests of the lords of Shechem, (3) the story’s treatment of the raiding done by the lords of Shechem as a personal offence against Abimelech, and (4) the reason for Abimelech’s unmotivated attack on Thebez. JSOT 33/3 (2009) 277–292

315 Dieter Böhler, Jiftach und die Tora. Eine intertextuelle Auslegung von Ri 10,6–12,7 The story of Jephtah is a conscious re-telling of Numbers 20–22. If this hypothesis is granted, it is clear that the passage can only be read intertextually, i.e. in the light of Numbers 20–22. In terms of this interpretation, Jephath’s daughter is a symbol for Israel, and the human sacrifice – the sacrifice of the daughter (= Israel) stands for Israel’s decline, for which Israel’s leaders are responsible. Österreichische Biblische Studien 34; Peter Lang Verlag, Bern (2008) 1–414

316 Erasmus Gass, Simson und die Philister – Historische und archäologische Rückfragen This article evaluates the archaeological record of the Northern Shephelah in search for possible dating of the Samson story in Jdg 13–16. The historical reconstruction of the political and economic conditions of the 7th century BCE presents the motivation for the biblical hatred of the Philistines, while the archaeological findings at certain places in the Samson story define the terminus post quem for the writing of this narrative. The sharp contrast of the Philistines as opponents of Judah and the inhabitants of the Shephelah is conceivable only beginning in the 7th century BCE. Such antagonism is excluded for the Iron Age I–IIA due to the marginal settlement in the Shephelah. RB 114/3 (2007) 372–402

317 D. Luciani, Samson: 1’amour rend aveugle This short note makes a suggestion to solve the question why Samson doesn’t “see” Delilah and why she is the only woman named in Judges 13–16. VT 59/2 (2009) 323–326

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318 Brent A. Strawn, kĕpîr ’ărāyôt in Judges 14:5 Data culled from the Hebrew Bible (e.g., Ezek 19:19–9) and, especially, zoology casts light on the odd construct phrase in Judg 14:5, kĕpîr ’ărāyôt. The phrase, which may even be a compound word, is best understood as designating a nomadic subadult lion. This makes good sense of a number of details in the narrative, including the lion’s location in the vineyards of Timnah and its aggressive behaviour. It also underscores still further the astonishing nature of Samson’s victory over precisely this kind of lion. VT 59/1 (2009) 150–158

319 Shalom M. Paul, ‘Plowing with a Heifer’ in Judges 14:18: Tracing a Sexual Metaphor ‘To plow’ serves as a metaphor for sexual coition. It is attested as far back as Sumerian times. Shawna Dolansky (ed.), Sacred History, Sacred Literature; Eisenbrauns, Winona Lake, Ind. (2008) 163–167 (BL)

320 D.G. Lawrie, Figuring it and Figuring it out: The Historical Imagination at Work in and on Judges 19–21 In this paper, Judges 19–21 is used to illustrate the role of imagination in historical accounts and historical study. Historical accounts, being linguistic representations of the past, necessarily use figuration, but in assessing the account, the rhetorical critic also has to “figure things out”. This requires imagining the scenario in which the account made sense. The rhetoric of Judges 19–21, which is anti-Saulide and pro-monarchic, suggests that the narrative was loosely based on a historical conflict. This is shown by comparing the views of Wellhausen and Eissfeldt and by expanding the latter view. The rhetorical critic has to take both the literary aspects of the text and the historical context into account – even if the conclusion is that the text is fictional. The conclusion that is reached in this way is never certain, but it is based on reasonable argumentation and is therefore not mere fantasy. Scriptura 96 (2007) 425–440

321 Henrik Pfeiffer, Sodomie in Gibea. Der kompositionsgeschichtliche Ort von Jdc 19 Der Grundbestand von Richter 19 bildet vermutlich die älteste literarische Brücke zwischen Volksgeschichte (erzählt in Exodus bis Josua) und Königtumsgeschichte (1 Samuel bis 2 Könige). Im Vorfeld der Entstehung des Königtums weckt die Erzählung die allerschlimmsten Erwartungen für die spätere Residenz Sauls, verleiht jedoch den Orten der Königssalbung und Residenz Davids ein positives Image. Fortan darf der Leser aus Betlehem nur das Allerbeste erwarten (nämlich David). Von Gibea aber (der Stadt Sauls) weiß er, dass diese Stadt nicht besser ist als Sodom. BZAW 400; Anselm C. Hagedorn et al. (Hg.), Die Erzväter in der biblischen Tradition; W. de Gruyter, Berlin (2009) 267–289 (BL)

322 Anke Eversmann, Gottesbefragung und Bruderkrieg in Ri 20 In diesem Aufsatz wird auf der Endtextebene analysiert, wie die drei Dialoge zwischen Israel und Gott die Erzählung in Richter 20 strukturieren und in welchem Verhältnis sie zu den Kämpfen Israels gegen Benjamin stehen. Ausgehend von der hohen Bedeutung, die Dialogen in Erzähltexten zukommt, wird dargelegt, wie der Fokus durch die Redeeinheiten auf die drei Szenen gelenkt wird, in denen der Gott Israels zum Bruderkrieg befragt wird. Insbesondere werden die unterschiedlichen Perspektiven sowohl Gottes als auch Israels in Bezug auf einen jeweils erneuten Auszug zum Kampf in den Blick genommen. Zudem

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wird dargestellt, wie sich die Intensität der Dialoge von der ersten bis zur letzten Gottesbefragung auf Seiten der Erzählstimme, der Israeliten und Gottes selbst steigert. BN 136 (2008) 17–30

323 Georg Hentschel et al., Der Bruderkrieg zwischen Israel und Benjamin (Ri 20) The story about Israelites’ war against their brother Benjamin ( Judg 20) is told from Israel’s perspective. Benjamin almost does not get a word in edgeways. However, the fight against Benjamin is only then successful, when the Israelites show confidence in God by weeping, fasting and making sacrifices. Conspicuous repetitions and syntactical disturbances point to a thorough revision. If one pays attention to the distinction of names – ‘sons of Israel’ and ‘man of Israel’ – and to the differences in structure and strategy, dates and times, numbers and theology, then the second account of the last fighting (20,36c–47) turns out to be a part of an independent tradition. A younger narrator added to this old narrative, that the ‘sons of Israel’ learned to inquire of God after two setbacks, and God helped them to defeat Benjamin, their ‘brother’. The contribution of the deuteronomistic and priestly redactions is relatively small. Bib. 89/1 (2008) 17–38

Ruth 324 Neil Glover, Your People, My People: An Exploration of Ethnicity in Ruth This article reviews competing theories of ethnic identity to suggest different points in the book of Ruth at which Ruth the Moabite may become an Israelite. Close reading of the text favours the suggestion that Ruth enters the Israelite ethnie upon her acceptance by the Bethlehem community in ch. 4. This concept accords with a Constructivist vision of ethnic identity, where biological descent is not always necessary for ethnic belonging. Though the ethnic vision of Ruth is often supposed to contrast with that in Ezra/Nehemiah, the nuances of ethnological theory suggest a greater congruence between these two texts. The conclusion identifies some advantages and dangers of employing anthropological theory in biblical studies. JSOT 33/3 (2009) 293–313

325 Yitzhak Berger, Ruth and the David-Bathsheba Story: Allusions and Contrasts Numerous scholars maintain that the book of Ruth alludes to the Judah – Tamar narrative in order to provide a contrasting, wholesome portrait of the ancestry of David. This study argues that the book also alludes to the related narrative of David and Bathsheba, casting David’s conduct in that episode as a departure from the favourable qualities of the bloodline modelled by Ruth and Boaz. The latter half of the book of Ruth contains three subtle features, each of which bears a unique resemblance to a feature of the Bathsheba tale; and in all three instances, it is proposed that the author of Ruth seeks to underscore a contrast between the characters in the two respective stories. JSOT 33/4 (2009) 433–452

326 Lesleigh Cushing Stahlberg, Modern Day Moabites: The Bible and the Debate About Same Sex Marriage With the debate about same-sex marriage raging in the United States, this paper asks whether the canonical scriptures of Judaism and Christianity offer any justification for blessing same-sex unions. It looks to the ways that the Bible is used by proponents and opponents of same-sex marriage. It then turns to the biblical book of Ruth using it as

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a prooftext to support same-sex marriage. The book has already been upheld by lesbian readers of scripture because of the intimate relationship between the protagonists, Ruth and Naomi, but this paper “misreads” the text differently. Ruth describes how a marriage made between an Israelite and a Moabite brings about the line of King David, one of the most important figures in the Bible and the man from whose line the Messiah is expected to come. The biblical law, however, is unequivocal: Moabites are not permitted to enter into the community of Israel. Juxtaposing the levitical laws (ostensibly) prohibiting homosexuality with those banning Moabites from Israel, this paper argues that the religious left could hold up the book of Ruth as a biblical model for allowing marriage that seems explicitly forbidden by biblical law. BI 16/5 (2008) 442–475

327 Carsten Ziegert, Das Buch Ruth in der Septuaginta als Modell für eine integrative Übersetzungstechnik The Greek version of Ruth is, generally speaking, a literal translation. Even the style of the Hebrew original has been replicated as the translation brings out various Semitic “archaisms”. The quality of style, poor from a Greek point of view, aims at reproducing a special Hebrew local colour. This special style is avoided, however, if intelligibility is at stake. In that case, the translator reverts to a communicative translation technique. Hence, the Greek version of Ruth integrates elements of a communicative translation into an otherwise literal translation. Considering the findings of functional translation theory, this apparent caprice should be seen as a focused and innovative translation technique which might be described as “integrative”. Bib. 89/2 (2008) 221–251

328 Elvira Martín-Contreras, Masoretic and Rabbinic Lights on the Word hābî, Ruth 3:15 – jhb or bw’? A new definition concerning the morphological analysis of hābî in Ruth 3:15 is done here while taking into the account the rabbinic and masoretic evidence. This definition is based on relevant information on the spelling and gender of the word that has been ignored in the explanation commonly given to it. According to the evidence, the word should be connected to the root bw’ and understood as feminine, in spite of its masculine form. VT 59/2 (2009) 257–265

Samuel: general

1 Samuel

2 Samuel

329 David G. Firth, 1 & 2 Samuel Firth believes that 1 and 2 Samuel was compiled, on the basis of earlier sources, around 700 BCE, in the time of King Hezekiah. He identifies the reign of God, mediated through kings and prophets, as the central subject of 1 and 2 Samuel. Each section is presented in the following format: translation, notes on the text, form and structure, comment, explanation (= final interpretation). Scholarly work is frequently referred to and listed in a bibliographical appendix. Apollos Old Testament Commentary; Apollos/Intervarsity Press, Nottingham (2009) 1–614

330 Klaus-Peter Adam, Law and Narrative. The Narratives of Saul and David Understood Within the Framework of a Legal Discussion on Homicide Law (Ex 21:12–14) This case study of homicide laws and the characters of David, Saul and Joab (1 Sam 16–1 Kings 2) suggests an interrelatedness between legal and narrative material. First, the narratives present the characters involved in a kinship relation, and, at the same time in an inter-state relationship between Israel and Judah represented by Saul and David. Secondly,

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the narratives’ interest is in a judicial assessment of homicide. The relation between narrative and abstract legal norms is comparable to a drama and a scene in the background. The legal discourse on homicide is told before the backdrop of the norms reflected in Ex 21:12 and 13–14. The actors’ agenda and the formation of the characters open up a legal discussion about homicide, transforming the actors into paradigmatic figures within an ongoing judicial discourse about blood guilt, inadvertence and revenge. ZABR 14 (2008) 311–335

331 Hermann Michael Niemann, David gegen Goliat. Waren Philister und Israeliten Erzfeinde? Die tendenzielle Beschreibung des Verhältnisses von Philistern und Israel in 1 Sam 4 bis 2 Sam 5 als Dauerkrieg, den David mit Gottes Hilfe endgültig beendet, ist ein Element davidisch-judäischer Theologie. Historisch ist das Verhältnis nicht so holzschnittartig entlang ethnischer Linien verlaufen. Das Nebeneinander von reichen Küstenbewohnern und ärmeren Berglandbauern war strukturell bedingt und weitgehend als normal akzeptiert. Die biblischen Texte zeichnen ethnische und wirtschaftliche Differenzen und Gegnerschaft zwischen Israel, Juda einerseits und den Philistern andererseits viel schärfer als dies im Alltag in der historischen Realität sehr wahrscheinlich der Fall war. Die Kontrastierung geschah freilich nicht zufällig in Zeiten, als das Selbstwertgefühl der Judäer durch politischen Niedergang, Zerstreuung und Machtlosigkeit Schaden genommen hatte. WUB 49 (2008) 34–39

332 Casper J. Labuschagne, The Divine Title ‘illî, ‘The High One’, in the Song of Hannah Staying close to MT, the problematic ‘lw in 1 Sam. ii 10 should be read ‘illî, a synonym of ‘œljôn. This particular form of the epithet was deliberately chosen to pun upon the name Eli. VT 58/4–5 (2008) 644–649

333 Stephen Pisano, The Prophecy against the House of Eli (1 Sam 2,27–36) In its first (hypothetically reconstructed) form, this oracle was concerned only with the condemnation of Eli’s sons for their treatment of the sacrifices, as well as the condemnation of Eli for being too lenient toward them. The remnants of this oracle can be found in 2:29.31–32.34. J.N. Aletti et al. (eds.), Biblical Exegesis in Progress; Editrice Pontificio Istituto Biblico, Roma (2009) 97–124 (BL)

334 Aren M. Maeir, Did Captured Ark afflict Philistines with E.D.? Biblical scholars have long puzzled over the exact nature of the embarrassing ailment that caused the Philistines to return the Ark of the Covenant to the Israelites after capturing it in the battle of Ebenezer (1 Sam 5–6). For centuries, the painful affliction suffered by the Philistines (Hebrew, ‘opalim) has been translated as “hemorrhoids,” but in the face of mounting archaeological evidence this paper argues that the ‘opalim with which the Philistines were afflicted involved penises rather than hemorrhoids, while it is still not clear what the nature of the affliction of the Philistine membra virile was. In her note Of Philistines and Phalluses (BAR 34/6, 2008, 34.82) M.J. Winn Leith supports the author’s idea giving some more examples of the importance of phallus-imageries in the Bible. BAR 34/3 (2008) 46–51

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335 Jonathan Jacobs, The Role of the Secondary Characters in the Story of the Anointing of Saul (I Samuel ix–x) This article investigates the roles of the secondary characters in the story of the anointing of Saul as king (I Sam. ix–x). This story contains more than the usual number of secondary characters in a biblical narrative, with some of them playing strange or unusual roles. Through literary analysis of the story’s structure and its key words, it becomes clear that the secondary characters play a central role in the story. The hidden message of the story, arising from the chiastic structure of this unit, the moulding of the main character, and the moulding of the secondary characters surrounding him, is that the king of Israel does not come to be chosen by chance; his selection is guided by God. This message is important for the reader, but the development of the story shows that Saul himself learns the same lesson over the course of the events. VT 58/4–5 (2008) 495–509

336 Caroline Nolan, The Rejection of Israel’s First King The rejection of King Saul seems somewhat unjust. After exterminating the Amalekite enemies and capturing their king, Agag, Saul is demoted from being king of Israel. A study of the background to the battle, the battle itself, and the aftermath of it, in the textual unit 1 Sam 15:1–9, with particular reference to the literary-critical problem in 1 Sam 15:8–9, can provide the key to understanding why Saul was rejected. IThQ 73/3–4 (2008) 355–368

337 Peter Bauck, 1 Samuel 19: David and the Teraphim: jhwh ‘m dwd and the Emplotted Narrative This article interprets the use of teraphim in 1 Sam 19,13 through a historiographical lens. A close reading of 1 Sam 13–19 reveals Saul’s doomed kingship (a lack of God’s presence) and God’s continual presence with David. Drawing on Hayden White’s historiography, archaeological material, and textual sources, one can see how the teraphim functions as part of the emplotted (arranged) narrative of David and Saul, emphasizing the leitmotiv jhwh ‘m dwd that runs through David’s rise and Saul’s decline. The author of the 1 Sam 19 arranged the narrative vis-à-vis David and Saul in such a way that her or his audience would understand. SJOT 22/2 (2008) 212–236

338 W. Randall Garr, Necromancy and 1 Samuel 19:22 The verse in question seems to hint at an oracular consultation. Shawna Dolansky (ed.), Sacred History, Sacred Literature; Eisenbrauns, Winona Lake, Ind. (2008) 23–31 (BL)

339 Jürg Hutzli, Saul als Feind Jhwhs, David als Verehrer Jhwhs. Zum schriftgelehrten und polemischen Character von 1 Sam 22,6–23 The massacre of Nob, told in 1 Sam 22:6–23, does not seem to play any role at all in the rest of the story of Saul. Thus this must be seen as an isolated passage within the Saul narrative, in fact as an addition dating from the late Persian or Hellenistic periods and reflecting the conflicts between Judah and Edom in this era. Thomas Naumann u.a. (Hg.), Diasynchron. Beiträge zur Exegese, Theologie und Rezeption der hebräischen Bibel; Verlag W. Kohlhammer, Stuttgart (2009) 185–208 (BL)

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340 Ina Willi-Plein, Abigajil und die Kunst der Rede. Zum Informationsgehalt der wörtlichen Reden in der Davidsgeschichte The analysis of the ‘art of speaking’ in 1 Sam 25 leads to the conclusion that the ability to communicate is a vital feature in the portrait of Abigail. Thomas Naumann u.a. (Hg.), Diasynchron. Beiträge zur Exegese, Theologie und Rezeption der hebräischen Bibel; Verlag W. Kohlhammer, Stuttgart (2009) 417–432 (BL)

341 Klaus-Peter Adam, Nocturnal Intrusions and Divine Interventions on Behalf of Judah: David’s Wisdom and Saul’s Tragedy in 1 Samuel 26 A literary strand of narratives about Saul in 1 Samuel emerged in a process of rewriting Israelite-Judean history. 1 Sam 26* and a number of other episodes (1 Sam 10:8; 10:17–27; 13:7a–13a; 14:24–46; parts of 1 Sam 9; 1 Sam 16:1–13; 16:14–23; 17*; 1 Sam 28*, 31*; 2 Sam 1*) present the first Israelite king as a figure that was informed by Greek tragic heroism. More specifically, the themes and the formation of the characters in the story of David’s nocturnal intrusion in 1 Samuel 26 are set side by side with the post-classical drama Rhesus. 1 Sam 26 is understood as a narrative comment on Saul’s destiny in prophetic tradition. Saul’s tragic heroism is described with skl “to act foolishly” in 1 Sam 26:21b. Also, Qohelet’s royal travesty in Eccl 1:12–2:26 alludes to this notion of Saul as a tragic king who acts foolishly (skl). He is contrasted with his glorious opponent David who succeeds (śkl) in all his endeavours. VT 59/1 (2009) 1–33

342 Robert Couffignal, Le Roi, le Prophète et la nécromancienne. Interprétation du chapitre 28 du Premier Livre de Samuel “Interprétation” here means the quest for a hidden meaning that belongs to the realm of the unconscious. The story presents the relationships between the members of a family: the son, Saul, who is guilty of attacking his symbolic father, Samuel, and behind him Yahweh, the supreme Father; and the mother, the medium, who feels compassion towards her son. The narrative sequence passes through states which resemble psychological processes: a state of persecution, when the Father recalls the faults of the king and declares his punishment; a state of depression, when the poor traumatised man sinks into distress; and finally a state of restoration, due to the hospitable assistance of the woman. Thus the fantasies which are constitutive of the Oedipus complex come in to view: the murder of the Father, which is implied in the disobedience of Saul; castration, as the king loses both his throne and his life; and incest, suggested by his close involvement with the motherly protection of the woman. It is a unique example in the Bible, where the Oedipus problem is never resolved, of the supreme Father exhibiting the face of the hostile deity of Greek tragedy. ZAW 121/1 (2009) 19–30

343 Pnina Galpaz-Feller, David and the Messenger – Different Ends, Similar Means in 2 Samuel 1 There are three stories in the Bible where a messenger appears and reports the disasterous results of a battle: 1 Samuel 4:12–17; 2 Samuel 1:1–16; 18:19–32. This article discusses the story of David and the Amalekite in 2 Samuel 1:1–16, and compares it to the story in 1 Samuel 4:12–17. The article demonstrates that the Amalekite’s report to David creates a complex situation that highlights different motives of the protagonists through their clothing and their words. The result is a reversal in the balance of power between the Amalekite messenger and David. VT 59/2 (2009) 199–210

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344 Elisha Qimron, The Lament of David over Abner The Masoretic form of 2 Sam 3:33–34 does not reflect the original version of the lament. The text of 4QSam(a) is linguistically sound and in fact preserves an earlier, archaic Hebrew version that must be deemed authentic. Chaim Cohen et al. (eds.), Birkat Shalom: Studies in the Bible; Eisenbrauns, Winona Lake, Ind. (2008), vol. 1, 143–147 (BL)

345 Wolfgang Oswald, Is there a Prohibition to Build a Temple in 2 Samuel 7? 2 Sam 7 separates the issue of temple building from the legitimacy of the Davidic dynasty. The text seems to be shaped by the requirements of the exilic period. Accordingly, any political references are carefully avoided. BEAT 55; Matthias Augustin et al. (eds.), Thinking towards New Horizons; Peter Lang, Bern (2008) 85–89 (BL)

346 Ronald H. van der Bergh, Deadly Traits: A Narratological Analysis of Character in 2 Samuel 11 This narratological study takes a closer look at the characters of the ambiguous story of David, Uriah and Bathsheba. First, different theories of character are discussed to highlight the nature of narrative character. Special attention is given to the nature of biblical characters. A combination of these theories is then used to analyse the characters of 2 Samuel 11. OTE 21/1 (2008) 180–192

347 David G. Firth, David and Uriah (With an Occasional Appearance by Uriah’s Wife) – Reading and Re-Reading 2 Samuel 11 The interpretation of 2 Samuel 11 has been built around three points: (1) The primacy of the relationship between David and Bathsheba; (2) Uriah’s death as cover-up; (3) Numerous points of ambiguity in the chapter. This paper explores the narrative from the perspective of the ambiguities employed, showing that the third point undermines the first two. This is achieved by drawing on Genette’s theory of anachrony which emerges as an important historiographical feature in Samuel. The text is meant to be read and then re-read as each anachrony is encountered, thus coming to a clearer understanding of what is meant by the narrator’s closing comment. OTE 21/2 (2008) 310–328

348 Ronald H. van der Bergh, A Narratological Analysis of Time in 2 Samuel 11:2–27a This article enquires into the role of time in 2 Samuel 11 – the story of David, Bathsheba and Uriah. This is done by first demarcating 2 Samuel 11:2–27a as a narrative unit and determining the scenes of the narrative. An analysis of time, on the basis of the narrative theory of Gérard Genette, then follows. It can be clearly seen in this analysis, amongst other things, that the main theme of this narrative is rather the murder of Uriah than the adultery of David and Bathsheba. OTE 21/2 (2008) 498–512

349 Steven T. Mann, ‘You’re Fired’: An Application of Speech Act Theory to 2 Samuel 15.23–16.14 While the role of speech act theory in studying how words do things in real life continues to yield insight into the study of language, the theory can also contribute to an understanding of the performative nature of words in regard to biblical narrative. In this article

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speech act theory is applied to the narrative of 2 Sam. 15:23–16:14 in two ways. First, the speech acts of the characters are analyzed as real speech acts using the categories presented by John Searle to see how they function within the story. Second, the reality that these speech acts are in fact parasitic is taken into account, and all speech acts including those of the narrator are examined for the way they create a literary world that consists of perlocutionary acts intended to affect a presumed audience. JSOT 33/3 (2009) 315–334

350 Stanley D. Walters, “To the Rock” (2 Samuel 21:10) In this article, the author seeks to discern what would be involved in reading the Samuel narrative in light of the two Isaian passages 51:1–52:12 and 30:6–33, interpreting the words “to the rock” in 2 Sam 21:10 as if they are an echo of the same words in Isaiah. The result is that the events of the story become figures of moral and theological ideas found in the prophetic texts. CBQ 70/3 (2008) 453–464

Kings: general

1 Kings

2 Kings

351 Aarnoud Van Der Deijl, Protest or Propaganda: War in the Old Testament Book of Kings and in Contemporaneous Ancient Near Eastern Texts The author offers a thorough exegetical study of six passages: 1 Kings 12:1–24; 20; 22:1–38; 2 Kings 3; 6:8–7:20; 18:13–19:37. The extrabiblical passages analyzed include the Mesha stela (pp. 304–339), the Kilamuwa and Zakkur inscriptions, the annals of Ashurbanipal, the Cyrus cylinder, and others. The final chapter sums up the results of this comparative study under the following headings: common Near Eastern background (gods, kings, war), plot (again: gods, kings, war), actors (great king, vassal, priest, prophet, chroniqueur, exile); finally, a question is asked: how holy is the war? An important difference between the Old Testament and the ancient Near Eastern text emerges: in 1 and 2 Kings, Yahweh’s will is communicated by prophets and priests, in most extrabiblical traditions, the role of mediator is played by the king. Studia Semitica Neerlandica 51; Leiden (2008) XI/1–706 (BL)

352 Robert R. Wilson, How Was the Bible Written? Reflection on Sources and Authors in the Book of Kings While it is reasonable to assume that the stories about the prophets Elijah and Elisha were originally independent but became incorporated into the present text, they were also shaped by the Deuteronomistic editor. Interestingly, the two prophets receive portrayals that show characteristic differences; see e.g. W.J. Bergen, Elisha and the End of Prophetism, Sheffield 1999. Shawna Dolansky (ed.), Sacred History, Sacred Literature; Eisenbrauns, Winona Lake, Ind. (2008) 133–143 (BL)

353 Bat-Sheva Brosh, The Contribution of Chronological Displacement to the Design of the Characters of Solomon and Hezekiah (Hebr., Engl. summary) The purpose of this article is to deepen the discussion on the contribution of Chronological Displacement to characters’ design and to show how the narrator of the book of Kings uses Chronological Displacements in designing royal characters. First, Jeroboam’s exposi-

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tion is discussed and its impact on the characterisation of Solomon is analysed. Secondly, comparing the biblical account with Assyrian and Babylonian sources the author uncovers chronological displacements in the accounts about the king Hiskija and searches for the narrator’s goals which were achieved through this changed order in the narrative. Beit Mikra 53/2 (2008) 5–26.5*–6* (DL)

354 Marvin A. Sweeney, Synchronic and Diachronic Considerations in the DtrH Portrayal of the Demise of Solomon’s Kingdom In 1 Kings 1–11, a largely laudatory account of King Solomon’s reign has been heavily reworked to present a substantial critique of this rule. The redactional placement of references to his marriage to the daughter of Pharaoh (1 Kgs 3:1; 7:8; 9:16, 24; 11:1) play an important role in depicting Solomon as a monarch who betrayed his own national tradition. Chaim Cohen et al. (eds.), Birkat Shalom: Studies in the Bible; Eisenbrauns, Winona Lake, Ind. (2008), vol. 1, 175–189 (BL)

355 Andrés Piquer Otero, An Old Greek Reading Attested in the Sahidic and Old Latin Fragments of 1 Kgs 1:52. Text-Critical Analysis and Relationship with the Hebrew Text This paper examines the evidence on 1 Kgs 1:52 (LXX 3 Kdms 1:52) offered by a Sahidic Coptic fragment from the Bala’izah collection, published by P.E. Kahle (1954, vol. 1, fr. 6A, 314–316) and compares its meaningful variants (affecting oath formulae) with the Greek LXX text-types and with a remarkable Old Latin gloss from Codex Legionensis. The verse is surveyed both from the perspectives of textual criticism and syntactical analysis in order to propose a reading from the Old Septuagint lost to the Greek witnesses but preserved in the Coptic and OL fragments. Then, this reconstructed reading is contextualized via a comparison with the Hebrew text of the verse and with other usages of the oath formulae affected. Finally, the possibilities of a variant Hebrew Vorlage lying behind are presented and discussed. Hen. 30/1 (2008) 80–93

356 Pamela Tamarkin Reis, Unspeakable Names: Solomon’s Tax Collectors In dem Aufsatz geht es um eine Lakune in 1 Kön 4,7–19, die in der Forschung vielfältig diskutiert worden ist. Fünf der zwölf Fronvögte Salomos sind namenlos; nur die Namen ihrer Väter sind überliefert. Die Leerstelle stimmt überein mit vergleichbaren Tilgungen, die im AT durch die verräterische Formel der Namenlosigkeit, reduziert auf “der Sohn des X”, angezeigt sind. Deshalb wird hier argumentiert, dass der biblische Autor diese fiinf durch alleinige Auflistung ihrer Vatersnamen tadeln und dem Vergessen anheimstellen will. ZAW 120/2 (2008) 261–266

357 Seul Il Kang, The “Molten Sea”, or Is It? Contrary to the conventional rendering of hjm mw q (1 Kgs 7,23), the name of the huge water basin in the Solomonic Temple, as the “Molten Sea”, the author suggests that hjm mw q should be seen as one of the cultic proclamations declared during the New Year festival and should be translated “The Sea has been constrained!” Bib. 89/1 (2008) 101–103

358 Juha Pakkala, Jeroboam without Bulls According to the Book of Kings, Israel’s gravest transgression was Jeroboam’s sin (I Reg 12,26–33). Contrary to the starting point in previous research, it is probable that the bulls are a late addition to the passage. Jeroboam was connected with bulls only at a

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very late stage in the development of these books. Prior to their addition, Jeroboam’s sin only referred to the construction of the temples on the high places. When the bulls are regarded as an addition, the history writer’s motives in I–II Reg become clearer. In the cultic sense, he is primarily interested in the location of sacrifice. There is also little reason to try to speculate about a possible bull cult at Bethel or Dan. The whole idea may be a late literary construct that aimed to increase Jeroboam’s sin and to ridicule his standing as a founder of a dynasty in Israel. ZAW 120/4 (2008) 501–525

359 Gunnar Begerau, Elia vom Krit zum Jordan. Eine Untersuchung zur literarischen Makrostruktur und theologischen Intention der Elia-AhabErzählung (1 Kön 16,29 bis 2 Kön 2,25) The Elijah story forms a structured unity composed of the following sections: 1 Kgs 16:29–19:21; 20; 21; 22:1–51; 1 Kgs 22:52–2 Kgs 2:52. Bergerau analyses the first and the last one of these sections in order to determine the thematic structure of the Elijah story. According to the analysis presented, it is all about Yahweh’s battle against Baal (the deity favoured by Ahab and Jezabel), and both Elijah and Elisha are called to demonstrate the superiority of Yahweh over Baal. Whereas Elijah stands mainly for divine judgment, Elisha indicates the possibility of salvation. Europäische Hochschulschriften 23/884; Peter Lang Verlag, Bern (2008) XV/1–305 (BL)

360 Winfried Thiel, Essen und Trinken in der Elia- und Elisa-Tradition ‘Eating’ and ‘drinking’ are major motifs in the stories about the prophets Elijah and Elisha (1 Kings 17–2 Kings 13). Reference is made to the article ‘Eating and drinking in the Old Testament’ in the Anchor Bible Dictionary II (1992), 250–254. Thomas Naumann u.a. (Hg.), Diasynchron. Beiträge zur Exegese, Theologie und Rezeption der hebräischen Bibel; Verlag W. Kohlhammer, Stuttgart (2009) 375–388 (BL)

361 Frances Flannery, ‘Go back the way you came’: An Internal Textual Critique of Elijah’s Violence in 1 Kings 18–19 The Deuteronomist celebrates violent Elija, who is always prepared to kill his opponents. A later Deuteronomistic editor, however, introduces the figure of Obedyahu who hides in a cave and thereby rescues the life of one hundred prophets (1 Kgs 18:3–15). The editor belongs to those who had come to the conclusion that the violent reforms of kings Jehu and Josiah had not saved Israel and Judah from defeat. Symposium Series 42; Brad E. Kelle et al. (eds.), Writing and Reading War; Society of Biblical Literature, Atlanta, Ga. (2008) 161–173 (BL)

362 Jeremy Schipper, From Petition to Parable: The Prophet’s Use of Genre in 1 Kings 20:38–42 Unlike the Mesad Hashavyahu inscription, the petitionary narrative in 1 Kgs 20:39–40 does not represent the actual petition of an oppressed person. Rather, the story in 1 Kings 20 uses the petition as a recognizable form of address for the purposes of narrative art. As such, the prophet’s petition does not function simply to provide relief of the “soldier’s” oppressive circumstances. Rather, in the context of 1 Kings 20, the prophet’s use of a petition serves his goal of exposing Ahab’s lack of discernment and bringing judgement upon him. It invites a comparison with Ahab’s earlier encounter with Ben-Hadad’s messengers, since both encounters contain pleas for mercy. It frames the prophet’s encounter with Ahab as a test of the king’s mercy and discernment. In the larger context of the Book of Kings, the petitionary narratives serve as the text’s goal of royal characterization. CBQ 71/2 (2009) 264–274

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363 Nadav Na’aman, Naboth’s Vineyard and Foundation of Jezreel This article examines the possible historical background of the story of Naboth’s vineyard. It opens with a methodological introduction to the problem of the historicity of prophetic stories, which is followed by a short analysis of the story’s date, its literary structure and plot. The results of the excavations at Tel Jezreel are compared with the biblical description and archaeological evidence of the foundation of Samaria. In light of the archaeological and textual analysis and some extra-biblical sources, it is suggested that the story takes place in Jezreel and refers to the time when Ahab was planning to build a new royal centre in the place and negotiated with the local inhabitants about purchasing their lands. The article compares the different descriptions of Naboth’s murder in 1 Kings 21 and 2 Kgs 9.25–26, and makes clear distinction between the original historical episode and the literary and ideological details that were added by the author in order to fill the gaps and elaborate the plot. JSOT 33/2 (2008) 197–218

364 Ariel Álvarez Valdés, ¿Cuál fue el Pecado de la Reina Jezabel? Die Erzählung von Nabots Weinberg ist eine Novelle, die auf einer historischen Begebenheit basiert, die sich unter König Joram ereignet hat (vgl. dazu 2 Kön 9,21–26). Die erzählten Ereignisse wurden in die Regierungszeit Ahabs verlegt und die Königin Isebel wurde als Intrigantin dargestellt, um zu veranschaulichen, welche Gefahr von Eheschließungen mit Frauen aus Nachbarvölkern ausgehen kann. QOL 48 (2008) 3–14 (SP)

365 André Lemaire, A Forgotten Cultic Reform? 2 Kings 3:2b This passage may refer to a limited cultic reform – the removal of a Baal stela – undertaken by Jehoram. Shawna Dolansky (ed.), Sacred History, Sacred Literature; Eisenbrauns, Winona Lake, Ind. (2008) 43–49 (BL)

366 Georg Steins, Aus der Fülle . . . Vom Essen, Übriglassen und Verstehen – 2 Kön 4 Das Brotwunder von 2 Kön 4,42–44 wird hier als ein Schüssel zum Verständnis der Wunder in der Bibel verwendet. Das wichtigste Moment der Erzählung ist in ihrer sprachlichen Kargheit und Reduzierung auf das Wesentliche zu finden. Von der Randbemerkung, dass noch übrig gelassen werde, erschließt sich demnach der Perspektivwechsel der Wundergeschichte vom Realismus des Sparens und Zuteilens zu einem Geben und Leben aus Gottes Fülle. BiLi 81/4 (2008) 238–241 (CB)

367 Karin Schöpflin, Naaman. Seine Heilung und Bekehrung im Alten und im Neuen Testament 2 Kön 5 bildet eine außergewöhnliche Wunderheilung im AT, weil sie durch ein anweisendes Gotteswort ins Werk gesetzt wird, und zwar unter der Voraussetzung, dass der ausländische Kranke diesem Wort Wirkung zutraut und dementsprechend handelt. So wird die Kombination von Heilung und Bekehrung möglich. Im NT werden Elisa und Naaman zwar nur in Luk 4 explizit erwähnt, doch profilieren die synoptischen Evangelien mehrmals die Gestalt Jesu in ihrer göttlichen Vollmacht durch implizite Anspielungen auf die Naamangeschichte. Die Taufe des äthiopischen Kämmerers in Apg 8 weist charakteristische Gemeinsamkeiten und Unterschiede zur Naamanerzählung als Bekehrungsgeschichte auf. BN 141 (2009) 35–56

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368 Laura M. Zucconi, Aramean Skin Care: A New Perspective on Naaman’s Leprosy In 2 Kgs 5:1–19, two methods of healing are combined: the medicinal bath and the miraculous cure that does not generally entail the use of medical measures. The story also highlights a specific feature of Israelite Yahwism: the prophet, but not the king, is able to cure from illness. Shawna Dolansky (ed.), Sacred History, Sacred Literature; Eisenbrauns, Winona Lake, Ind. (2008) 169–177 (BL)

369 Ernst Würthwein, Die Revolution Jehus. Die Jehu-Erzählung in altisraelitischer und deuteronomistischer Sicht In der Jehu-Erzählung (2 Kön 8,28–10,17) sind zwei Fassungen zu unterscheiden. Aus der ersten, älteren, lässt sich die nordisraelitische Sicht der Jehu-Revolution ablesen. Die hinter ihr stehenden Kreise werden mit denen verwandt sein, die auch sonst eine kritische Sicht des Königtums, sei es Ahabs oder anderer, vertreten haben. Die zweite, jüngere, Fassung gibt dann die dtr. (und spätere) Deutung des Vorgehens Jehus wieder. Man geht in die Irre, wenn man beide Fassungen in Geschichte umzusetzen versucht und Jehu aus religiösen Gründen seine Revolution beginnen lässt, die sich dann zu einer grausamen Machtergreifung ausgeweitet hätte. In Wirklichkeit sind die beiden Sichten konträr. Die älteren Szenen haben in Jehu den grausamen, pietätlosen Usurpator gesehen, die dtr. (und späteren) Deutungen aber machen Jehu zu einem Werkzeug, das den Willen Jahwes zur Verwirklichung bringt. ZAW 120/1 (2008) 28–48

370 Walter Brueggemann, Stereotype and Nuance: The Dynasty of Jehu This study of divine engagement with the house of Jehu is proposed as a refinement of and addendum to Gerhard von Rad’s classic and defining study of the Deuteronomistic theology of the Books of Kings. Although the primary thesis of von Rad’s characterization is accepted, the textual analysis offered in this paper suggests that von Rad’s bold and insightful characterization does not adequately account for all that is offered at the interface of history and theology in this narrative text. For the stereotypical judgments concerning the northern kings, it is clear that “theological history” or “historical theology” must allow for nuance in order to make allowance for Yhwh’s several shows of forbearance, generosity, and compassion to subjects well outside the scope of Judah. Thus, Jehu “did well” with reference to the prophetic word (2 Kgs 10:30), and Yhwh continued to be engaged on behalf of his dynasty, albeit for a limited scope of four generations (2 Kgs 9–15). CBQ 70/1 (2008) 16–28

371 Shuichi Hasegawa, Historical Reality vs. Theological Message: Deuteronomist’s Insertions in 2 Kgs 9:27–28 This article demonstrates that the Deuteronomist, by inserting “Megiddo” and “Ibleam” in 2 Kgs 9:27–28, gave priority to his theological message over the historical reality, and that a historian therefore must consider theological implications of toponyms when reconstructing a historical event solely based on a description in the Book of Kings. AJBI 32 (2006) 5–14

372 Peter Dubovský, Assyrian downfall through Isaiah’s eyes (2 Kings 15–23): the historiography of representation In this article the author compares Assyrian expansion as presented in the Bible with that presented in the Assyrian sources. Then he points out the problems of the historical events presented in the Bible. Combining these problems with the results of source-criticism he argues that the biblical ‘distortion’ of the historical events is intentional. The writers

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probably did it to offer their interpretation of the downfall of Assyria. This presentation and organization of the events can be explained in terms of the historiography of representation. By applying this concept it is possible to explain several textual and historical problems of these chapters. Bib. 89/1 (2008) 1–16

373 Shawn Zelig Aster, ‘They feared God’/‘they did not fear God’: On the Use of yêrê’ Yhwh and yârê’ ‘et Yhwh in 2 Kings 17:24–41 The expression ‘fear of the gods/Yahweh’ has two meanings in this passage: an Akkadian meaning (‘to worship the gods’; see S.M. Paul, JBL 88, 1969, 73–74) and a Hebrew one (‘to be loyal to Yahweh’). Chaim Cohen et al. (eds.), Birkat Shalom: Studies in the Bible; Eisenbrauns, Winona Lake, Ind. (2008), vol. 1, 135–141 (BL)

374 Paul S. Evans, The Hezekiah-Sennacherib Narrative as Polyphonic Text 2 Kings 18–19 is commonly viewed as an incoherent narrative composed of multiple sources, necessitating a diachronic approach. However, this hypothesis is only a heuristic model suggesting one reads the pericope in this way. This article instead takes a Bakhtinian approach, viewing 2 Kings 18–19 as a polyphonic composition which accounts for both the disjunctions within the narrative and its unity. Viewed as a dialogue of genres (history-like narrative, direct speech and prophetic oracle) in implicit dialogue, this narrative is ‘dialogic’ as different voices intersect in this pericope, revealing a plurality of viewpoints. A Bakhtinian approach not only allows a fresh exegesis of the narrative but also has implications regarding the composition of the narrative, allowing the Deuteronomist more creativity than is often the case. JSOT 33/3 (2009) 335–358

375 Bradley Root, Scribal Error and the Transmission of 2 Kings 18–20 and Isaiah 36–39 The longer readings should be preferred when the shorter readings could have been the result of haplography. Shawna Dolansky (ed.), Sacred History, Sacred Literature; Eisenbrauns, Winona Lake, Ind. (2008) 51–60 (BL)

376 Jonathan Ben-Dov, Writing as Oracle and as Law: New Contexts for the Book-Find of King Josiah The two designations of the book of Deuteronomy point to two aspects of its interpretation: as ‘book of the covenant’ (sefer habberît, 2 Kgs 23:1–3.21–23, by the Deuteronomist) it is a legal code, as ‘book of the Torah’ (sefer hattôrah, 2 Kgs 22:8, non-Deuteronomistic narrative) it is an oracular book. Seen within the context of other ancient oracular book-finds, one may reconstruct the historical event as follows: occasioned by the temple renovation, the king may have requested an oracle, and the answer came in the form of a book that contained the divine answer; Tôrah originally means ‘oracle’ (Isa 1:10; 2:3; Prov 29:18), while the meaning ‘law’ represents a later semantic shift. In Akkadian, têrtum means ‘instruction derived from divinatory practice’. JBL 127/2 (2008) 223–239 (BL)

377 Emma Abate, La fine del regno di Sedecia The two relevant biblical texts that report on the end of King Zedekiah and the end of the Jerusalem monarchy – 2 Kgs 24:18–25:30 and Jer 52 – seem to date from the early years of the Persian period in a time when the reintegration of the sons of Jehoiachin was

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considered possible. The ideological and theological dimension in the biblical passages is more conspicuous than reliable historical information. Textos y estudios Cardenal Cisneros de la Biblia políglota matritense; Consejo Superior de Investigaciones Científicas, Madrid (2008) 1–244 (BL)

378 David Janzen, An Ambigouos Ending: Dynastic Punishment in Kings and the Fate of the Davidides in 2 Kings 25.27–30 The portrayal of the fates of the dynasties of the North in Kings shows that, in Deuteronomistic theology, only one king in a royal house need cause the people to sin to mandate the destruction of the entire house. Since Manasseh also causes the people to sin, one might assume that the Deuteronomic History (Dtr) intends the same fate for the Davidides. However, Dtr is deliberately ambiguous in regard to the future of the Davidides following the exile – besides the specific reference to Manasseh’s sin, it also includes (but does not explicitly annul) the unconditional covenant with David, and includes a conclusion that permits readers to interpret the narrative as forecasting either hope for Davidic restoration or annulment of the Davidic covenant. This ambiguity suits the exilic period of composition of Dtr, when the fate of the Davidides was unknown, and so should not be taken as evidence for redaction. JSOT 33/1 (2008) 39–58

Chronicles: general

1 Chronicles

2 Chronicles

379 Pancratius Cornelis Beentjes, ‘Die Freude war groß in Jerusalem’ (2 Chr 30,26). Eine Einführung in die Chronikbücher The author offers a thorough introduction to 1 and 2 Chronicles. The following subjects are dealt with: title of the work, Hebrew and Greek text, authorship, date, canonicity, outline of contents, literary aspects (with spezial emphasis on speeches, prayers, and psalms), theological themes (special vocabulary; divine retribution; Judah and Israel; temple, cult and kingship; prophets and seers; war; ideology and utopia). The book includes a long bibliography. (The most recent detailed commentary on 1 Chron is by G.N. Knoppers in the Anchor Bible, 2004.) Salzburger exegetische theologische Vorträge 3; Lit Verlag, Münster (2008) VII/1–96 (BL)

380 Louis Jonker, The Chronicler and the Prophets. Who were his Authoritative Sources? The Chronicler was fond of mentioning and quoting prophetic voices. However, apart from Isaiah and Jeremiah, no other Hebrew Bible’s prophets feature in the Chronicler’s version of history. Numerous other prophets, however, not known from the Hebrew Bible are mentioned and quoted. And this happens in a time when, according to some scholars, classical prophecy as an active phenomenon had ceased. Within this broader context, this paper focuses on Jeremiah as authoritative prophet in the Books of Chronicles. SJOT 22/2 (2008) 275–295

381 Eugene H. Merrill, The Chronicler: What Kind of Historian Was He Anyway? This article assesses the chronicler as a historian in light of the differences between Chronicles and the so-called “deuteronomistic history” of Samuel and Kings, the primary synoptic literature from which he drew. The analysed examples are 2 Samuel 5:1–10 // 1 Chronicles 11:1–9 and 2 Samuel 24:1–10 // 1 Chronicles 21:1–8. The analysis demonstrates that the chronicler, like any other researcher, depended on his sources but felt free to use them in a way that reflected his own peculiar circumstances, heritage, experiences,

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and objectives. Differences between him and his sources are therefore not indicative of sloppiness or revisionism on his part; instead they contribute to the veracity and effectiveness of the account while reflecting the chronicler’s own unique personality and situation. BS 165/4 (2008) 397–412

382 Julie Kelso, O Mother, Where Art Thou? An Irigarayan Reading of the Book of Chronicles Drawing on the work of two feminist philosophers, Luce Irigaray and Michelle B. Walker, Kelso seeks to reveal two principal strategies of silencing women in 1/2 Chronicles: disavowal and repression of the material body. Chronicles depends for its coherence on the absence and silence of women. Bible World; Equinox Publishing, London (2007) XV/1–247

383 Thomas Willi, Chronik. 1. Teilband: 1 Chronik 1,1–10,14 This commentary – the only up-to-date one on Chronicles in German – appeared first in fascicles that have begun to be published in 1991. The attentive reader may detect the commentator’s increasing attention to ‘intertextuality’ with other biblical books, especially the Psalms. Willi consistently interacts with international scholarship, represented in the first place by Sarah Japhet, Gary Knoppers, and S. Zalewski. It is to be hoped that Willi continues his valuable commentary, bringing it to completion in Germany’s most prestigious series (and eventually offering the introductory material that the author has chosen to write after having done the exegetical job). Biblischer Kommentar Altes Testament 24.1; Neukirchener Verlag, Neukirchen-Vluyn (2009) VIII/1–335 (BL)

384 James T. Sparks, The Chronicler’s Genealogies: Towards an Understanding of 1 Chronicles 1–9 The genealogies of 1 Chronicles 1–9 are an ordered, well-structured, unified whole. The Chronicles presents his genealogies chiastically, with the aim of the chiasm to uphold the cult and cultic officials as the center of the nation’s life. The genealogies indicate that society is sent into exile because of the unfaithfulness of the people and their leaders. Only through the proper attention to the cult and its elements can atonement be made and the people possess their land. Academia Biblica 28; Society of Biblical Literature, Atlanta, Ga. (2008) XVII/1–385

385 Michael Avioz, The Story of Saul’s Death in 1 Chronicles 10 and Its Sources The only story that the Chronicler mentions of King Saul is the story of his death, but the Chronicler’s version differs from that told in 1 Sam 31. The Chronicler, in particular, does not mention the two versions of Saul’s death found in his Vorlage. How to explain the differences between the accounts in 1 Chron 10 and 1 Sam 31? The Chronicler apparently wished to avoid contradictions. But he may also have wished to avoid the antagonism toward David, or to promote the idea that David, not Saul, triumphed over the Amalekites. Finally, the Chronicler may have wished to avoid giving the title of Messiah to Saul. BEAT 55; Matthias Augustin et al. (eds.), Thinking towards New Horizons; Peter Lang, Bern (2008) 113–119 (BL)

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386 Saul Zalewski, “Now rise up, O Lord, and go to your resting-place”. A Literary Study of the Ark Narrative in the Book of Chronicles (Hebr.) Zalewskis Untersuchung der chronistischen Ladeerzählung (1 Chr 13; 15–16) kommt zu folgendem Ergebnis: Die Idealisierung des Konigtums Davids und Salomos, die in besonderer Weise für die Lade Sorge trugen, zeigt, dass der Verfasser die Erneuerung des davidischen Königtums in der Zukunft erwartet. Er charakterisiert das Königtum Davids und dessen Wirken als demokratisch und in Übereinstimmung mit den Wünschen des Volkes stehend. Die Kultpolitik Davids und Salomos die Lade bzw. den Tempel betreffend stellt er als direkte Entsprechung zu den Geboten der Tora dar. Auf diese Weise stützt die Lade die Legitimität des Tempels. Der Verfasser betont zugleich die Größe und Unvergleichlichkeit Gottes sowie die Bedeutung der Leviten für das kultische Leben auch in Zeiten ohne Lade. – S. Zalewski verstarb 2006. Verlag der Ben-Gurion-Universität im Negev, Beer Sheva (2008) 1–339 (AM)

387 James M. Street, The Significance of the Ark Narrative: Literary Formation and Artistry in the Book of Chronicles The ark narrative (1 Chron 15–16) forms the basis of Israel’s religious development, according to the work of the Chronicler. The narrative portrays David as a cultic authority on the same level as that of other ancient Near Eastern kings. Proper worship is at the heart of the Chronicler’s purpose. Studies in Biblical Literature 129; Peter Lang Publishing, Bern (2009) XV/1–166

388 William Doan et al., The Song of Asaph: A Performance-Critical Analysis of 1 Chronicles 16:8–36 For the Chronicler, audience formation is of prime importance. It is with this in mind that we must return to the observation made by Trent C. Butler that the Chronicler’s edits of source psalms in 1 Chr 16,8–36 show little that is of any “real theological significance”. To the contrary, performance criticism shows that the Chronicler skilfully uses the iconic nature of the Song of Asaph to help construct audience identity in a way not possible in narrative alone. The Chronicler carefully chose selections of the psalms and skilfully edited those selections, presenting a composite song at just the right spot in the narrative to maximize the iconic value of the song for audience formation. And it is the formation of audience identity that gets to the very heart of what the Chronicler was all about. CBQ 70/1 (2008) 29–43

389 Louis Jonker, The Chronicler’s Portrayal of Solomon as the King of Peace within the Context of the International Peace Discourses of the Persian Era This article points out that the understanding of King Solomon, the King of Peace, can be enriched when one views his portrayal in 2 Chronicles 1–9 within the international arena of the late post-exilic era. The theme of peace, so closely related to Solomon, is examined here against the background of the relationship between Greece and Persia, and the conditions within the Persian Empire. OTE 21/3 (2008) 653–669

390 Louis Jonker, The Disappearing Ne ushtan: The Chronicler’s Reinterpretation of Hezekiah’s Reformation Measures In the Chronicler’s reworking (2 Chr 31:1–21) of the DtrG version of Hezekiah’s cultic reformation measures (2 Kgs 18:4–7a), he/they incorporated the DtrG text in his/their

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reconstruction, but one detail is conspicuously absent. The reference to Hezekiah’s destruction of the so-called Ne ushtan, “the bronze serpent that Moses made” in 2 Kgs 18:4 is left out in 2 Chr 31. This article investigates the possible reasons behind the omission of the Ne ushtan remark in Chronicles, arguing that this could be an indication of the hermeneutical framework at work in the Chronicler’s reinterpretation of DtrG. Abhandlungen des Deutschen Palästina-Vereins 37; Izak Cornelius et al., “From Ebla to Stellenbosch”. Syro-Palestinian Religions and the Hebrew Bible; Harrassowitz Verlag, Wiesbaden (2008) 116–140

391 Mark Leuchter, “The Prophets” and “The Levites” in Josiah’s Covenant Ceremony Scholars have long noticed the curious variant from “The Prophets” in II Reg 23,2 to “The Levites” in II Chr 34,30 in the parallel accounts of Josiah’s Covenant Ceremony. The present study suggests that the Chronicler’s variant is part of a deliberate strategy to direct his readers to the Jeremiah tradition as a hermeneutical lens through which the source material in Kings must be read. The Chronicler’s strategy, however, also reveals deeper layers of meaning regarding the Levite-prophet typology that emerge in the Jeremiah tradition and which informed his perceptions of the past. The “Levite” variant in II Chr 34,30 indicates a far more complex sociological universe in the literary traditions regarding the reign of Josiah, one remembered by the Chronicler and put to use for his own historiographic interests. ZAW 121/1 (2009) 31–47

Ezra – Nehemiah 392 Andrew E. Steinmann, A Chronological Note: The Return of the Exiles under Sheshbazzar and Zerubbabel (Ezra 1–2) Cyrus’ decree in 538 BCE was followed by a five-year period of planning. The arrival of Sheshbazzar in Jerusalem took place in 533 BCE; in the same year the altar was rebuilt. Zerubbabel of the proper Davidic lineage laid the foundation of the second temple in 532 BCE in the second month. Thus Sheshbazzar and Zerubbabel worked together as the acknowledged leader and the Davidic leader of the Judeans. The second temple was finished in 515 BCE. JETS 51/3 (2008) 513–522 (BF)

393 Étienne Nodet, Pâque, Azymes et théorie documentaire A study of the Passover of the Returnees (Ezra 6,19–22) requires a reassessment of the literary history of this feast, for the classical documentary theory and its variants lead to endless difficulties. The solution proposed here is grounded in the apparently late authority of Deuteronomy, and a reinterpretation of the Samaritans, who, despite their name, are nothing else than the local Israelites around Shechem who had not gone into exile. RB 114/4 (2007) 499–534

394 Christopher B. Hays, The Silence of the Wives: Bakhtin’s Monologism and Ezra 7–10 This article examines an understudied aspect of Bakhtin’s literary theory, monologism, and then brings the observations to bear on the account of the sending away of Israel’s foreign wives in Ezra 7–10. Bakhtin’s ethical interests make his work a promising lens through which to view this troubling text. It allows a reader to describe the diversity of narrative techniques used to characterize Ezra and his mission while still recognizing the underlying unity of the text’s message. In fact, the multiplicity of voices in the text may serve to mask

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its monologic effect. However, these chapters in Ezra may also be read within the context of a canon, which does comprise polyphony, undercutting Ezra’s message. JSOT 33/1 (2008) 59–80

395 Armin Lange, Your Daughters Do Not Give to Their Sons and Their Daughters Do Not Take for Your Sons (Ezra 9,12). Intermarriage in Ezra 9–10 and in the Pre-Maccabean Dead Sea Scrolls Ancient Jewish literature in general and the pre-Maccabean literature from the Qumran library in particular allow for a better understanding of Ezra’s marriage reforms and their interpretation by the final stage of the book of Ezra / Nehemiah. Ezra’s measure of enforced mass divorce is unique in Second Temple Judaism which argues for its historicity. Ezra’s marriage reforms were probably motivated by a democratization of priestly intermarriage prohibitions. In light of the (enforced) Hellenistic acculturation of Ptolemaic Yehud, the final redaction of the book of Ezra / Nehemiah reads Ezra’s marriage reform as a fight for the preservation of the religious and cultural identity of Judaism. BN 137 (2008) 17–39; 139 (2008) 79–98

396 Klaus-Dietrich Schunck, Nehemia This installment of Schunck’s commentary on the book of Nehemiah includes the continuation of the notes on Neh 11:3–36; complete notes on Neh 12:1–26; 12:27–43; 12:44–13:3; and most of the notes on Neh 13:4–31. All of these passages, while reflecting the presence of a Nehemiah Memoir, are heavily marked by redactional expansions and modifications. All of Neh 12:44–13:3 is secondary. – May the author continue his fine exegetical work and complete a commentary that was begun in 1998. Biblischer Kommentar Altes Testament 23,2/5; Neukirchener Verlag, Neukirchen-Vluyn (2008) 321–400 (BL)

397 Joseph Fleishman, The Rebuilding of the Wall of Jerusalem: Neh 2:1–9 and the Use of Zoroastrian Principles It is suggested that the secret of Nehemiah’s success in receiving permission from Artaxerxes to go to Yehud was his clever and exact planning of his decisive and crucial meeting with the king. Nehemiah, who was close to the king and desperately wanted to strengthen Yehud and save Jerusalem from its shame, based his argument primarily on key values of the Zoroastrian faith. As senior minister in the palace, he was familiar with the king’s religion and the king’s faithfulness to his principles, and cognisant of the Persian Empire’s difficulties in ruling and holding the Province beyond the River, and especially Yehud. Accordingly, Nehemiah skilfully demonstrated to the king that his request was consistent with Zoroastrian principles, and that neither his journey nor his actions in Yehud would jeopardise the peace or stability of the empire. His actions might even contribute toward ruling the province and stabilising the surrounding sensitive area. JNWSL 34/2 (2008) 59–82

Tobit – Judith

Esther – 1/2 Maccabees

398 Robert J. Littmann, Tobit: The Book of Tobit in Codex Sinaiticus While the title refers only to the Codex Sinaiticus, this bilingual – Greek and English – edition of Tobit actually prints and translates both the text of the Sinaiticus (pp. 1–41) and the Codex Vaticanus (pp. 161–191), though the latter without commentary. The book includes one impressive plate that shows a fisherman holding a Tigris salmon that is impressive in its size (about as long as a human person) to illustrate Tobit 6:3ff. – A most welcome addition to a prestigious commentary series. Septuagint Commentary Series; Brill, Leiden (2008) XVII/1–211 (BL)

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399 Giancarlo Toloni, La sofferenza del giusto. Giobbe e Tobia a confronto The fate of Job forms the literary and ideological model for the way the fate of Tobit is told in the early chapters of the book of Tobit. Like Job, suffering Tobit stays a pious Jew, a ‘servant of God’. Studi biblici 159; Paideia editrice, Brescia (2009) 1–123 (BL)

400 Werner Sundermann, Zoroastrian Motifs in Non-Zoroastrian Traditions One of the Zoroastrian motifs discussed in this paper is the presence of the demon Asmodaios in the book of Tobit. Zoroastrians value next-of-kin marriage, as the book of Tobit does, and they know of the demon Aêshma’s animosity against human cohabitation. Aêshma, in fact, tries to ruin marital harmony at night. “Both the similarity of the names Aêshmo daêuvô and Asmodaios and the role they play as enemies of marital union lead me to conclude that the assumption of an Iranian origin of the Jewish demon Asmodaios is correct and that it can be vindicated by the actual resulty of Iranian studies” (p. 159). Journal of the Royal Asiatic Society 18 (2008) 155–165 (BL)

401 S. Veulemans, Bouwen aan morgen met het bouwmateriaal van gisteren: Tobit 7–8 over de rol van geliefden als hoeders en verzorgers van elkanders psychische kwetsuren A painful past can spoil a person’s perspective of the future, which, in the case of a couple, can put pressure on their future together. In the Tobit novella Tobias realises that it will only be possible for him to share a future together with Sarah if the chaos of Sarah’s past can be transformed, which begins when Tobias kills the voracious fish in the Tigris River, a symbolic representation of destructive chaos. Once this has been defeated, Tobias is also able to triumph over Asmodeus, the demon responsible for the misfortune Sarah has had in her relationships and who also personifies the dark forces of chaos. This adventure story gives metaphorical expression to the idea that partners can descend with each other into the chaos of the past in order to bring about a new order, through which the future is made possible. ATh 28/1 (2008) 176–204

402 Benedikt Eckhardt, Reclaiming Tradition: The Book of Judith and Hasmonean Politics The book of Judith has been designated as anti-Hasmonean counter-propaganda, but the arguments brought forward do not seem to take account of the fact that Judith is a work of fiction. It is argued here that Judith can indeed be read as an anti-Hasmonean text, but that this conclusion can only be reached by relating Judith to the transformation of traditional semantics that served to legitimize Hasmonean rule. Judith employs signifiants that have a key role in Hasmonean propaganda (1 Maccabees), but alters their scriptural foundations so as not to inherit the signifiés. Thus, Judith should be seen as an example of literature subverting legitimizing discourses by creating a fictitious space which allows an alternative usage of politically exploited language. This creation of a ‘counter-discourse’ is not to be confused with ‘counter-propaganda’. JSP 18/4 (2009) 243–263

403 Jeremy Corley, Septuagintalisms, Semitic Interference, and the Original Language of the Book of Judith The often proposed instances of Hebraic style and phraseology in the Greek text of Judith do not necessarily indicate a Hebrew origin for the book. Accordingly, a Hebrew Vorlage cannot be presumed, while a Greek origin is plausible. CBQ.MS 44; Jeremy Corley et al.(eds.), Studies in the Greek Bible; Catholic Biblical Association of America, Washington (2008) 65–96 (BL)

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404 Robert Rollinger, Altorientalisches im Buch Judith The account of a revolt against Nebukadnezzar and the Babylonian king’s triumph over the rebel, told in Judith 1, echoes the account of Fravartish’s rebellion, told in the famous Behistun inscription. Fravartish is the historical model for the book of Judith’s Arphaxad. Claus Schedl had already understood this (Zeitschrift der deutschen morgenländischen Gesellschaft 115, 1965, 242–254), though he misunderstood the book of Judith as a book of historiography. – Note that the bibliography of this article is included in the general bibliography of the volume (pp. 445–501). Studia Orientalia 106; Mikko Luukko et al. (eds.), Of God(s), Trees, Kings, and Scholars; Finnish Oriental Society (2009) 429–443 (BL)

405 Harald Martin Wahl, Das Buch Esther. Übersetzung und Kommentar Originally planned as part of a semi-popular commentary series, the present commentary on the book of Esther is published as a monograph. Wahl takes Esther to have been written in the late Persian period or in early Hellenistic times, i.e. some time between 350 and 312 BCE, with Est 9:1–10:3 (a text that would have challenged the Persian authorities) dating from a later period (p. 47). The commentary includes notes, bibliography, chronological table, and index. W. de Gruyter, Berlin (2009) XII/1–249 (BL)

406 Pierre-Maurice Bogaert, Les formes anciennes du livre d’Esther. Réflexions sur les livres bibliques à traditions multiples à 1’occasion de la publication du texte de l’ancienne version latine The Old Latin version of Esther is an accurate rendering of the oldest Greek form of this book, as Jean-Claude Haelewyck has shown in his critical edition. Consequently we have three Greek forms of Esther at our disposal in addition to the Hebrew. The opportunity is thus given to have a glance at the status of these radically different forms (original or hybrid, early or recent, canonical or received) in exegetical research and in the churches. RTL 40/1 (2009) 66–77

407 Uriel Rappaport, The Zitz im Leben of the Masoretic Version of Esther Scroll (Hebr., Engl. summary) There is a wide consensus concerning the date of the composition of the story, or stories, of the Esther Scroll around the transition period from the Persian Empire to the Hellenistic one. Nevertheless some verses in Esther tell about a plan to exterminate all the Jews living in the empire of Ahasueros, or in other words – genocide. These verses (such as 3:6, 8–11, 13; 7:4) do not fit in with the dating suggested above. This essay proposes that though Esther’s story belongs to the late Persian / early Hellenistic period its form preserved in the Masora version was not finally edited before the religious persecution by Antiochus IV Epiphanes (167–164 BCE). The bloody retaliation that the Jews brought on their enemies (8:11; 9:1–2, 16) reflects the wars of Judas Maccabaeus and his successors. Beit Mikra 53/2 (2008) 123–137.10*

408 Kandy Queen-Sutherland, Naming the Enemy: Esther and the Prophets The Book of Esther is a story of choices in the face of evil, when an enemy lives among the enemy. Furthermore, Esther enters into the dialogue of how justice is administered. When the world is divided between the powerful and the powerless, when life or death are based on the whims of those in authority, help may come in the most surprising ways. In Esther it comes in the form of a beautiful woman who knows how to throw a good party. The plan works because real power comes in naming the enemy. That is a truth of

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Esther and it is a key to understanding what it means to do justice: to confront injustice and to name its cause. PRSt 35/2 (2008) 179–183

409 Kevin McGeough, Ester the Hero: Going beyond “Wisdom” in Heroic Narratives Ester clearly is a hero, for she breaks the rules of behaviour in the court setting and, through her radical and bold departure from these norms, saves her people and brings glory to herself and her uncle. Furthermore there are hints of wisdom motifs and traits in this story, and they clearly make sense in association with the heroic context. Haman and the king appear as stock wisdom characters, examples of how not to behave or the types of people to avoid. Yet the protagonists do not fit the roles of wisdom characters. Ester may follow wisdom advice in her initial appearances in the story, but when her people become endangered, she must go beyond those normative models of behaviour and act heroically. Likewise, Mordechai may also sometimes behave as a wisdom character; however, when he stops acting according to wisdom precepts, conflict in the story begins. CBQ 70/1 (2008) 44–65

410 Michael Heltzer, Esther 3:19 and 9:10 and Plutarchus, Moralia 173 E This Plutarchus passage and the more general notion that Persian education focussed on “learning to tell the truth” (Herodotus 1:136–137) are used to elucidate the meaning of the Esther passages. Apparently, stories about paying money for doing dishonest things were current in the Persian period. – The book is available from: Archaeological Center Publication, 7 Mazal Dagim Str., Old Jaffa, Israel. Michael Heltzer, The Province Judah and Jews in Persian Times; Archaeological Center Publication, Tel Aviv (2008) 253–255

411 Daniel R. Schwartz, 2 Maccabees This is a fresh English translation of 2 Macc, followed by a thorough philological and historical commentary. The commentator feels that the book came into existence in two stages. (1) The book was originally composed as a history of the trials and tribulations of Jerusalem under Antiochus Epiphenes, and Judas Maccabaeus’s wars down to his victory over Nicanor in 161 BCE. That victory was perceived to be the final salvation of Jerusalem; accordingly, the book culminates in the holiday celebrating that victory – Nicanor’s Day. (2) Over time, however, the festival of Hanukkah became more significant. It seems that in 143/2 BCE, upon the achievement of Judaean independence, Jerusalem propagandists adapted the book to their own purposes by adding a section on Hanukkah (10:1–8) and appended two letters. This hypothesis rests, in part, on reading “the year 148” in 2 Macc 1:10 (see pp. 524–525). The book includes a long bibliography (pp. 102–126). – An important commentary on a book that received its last full exegetical treatment in 1983 (by J.A. Goldstein, Anchor Bible). Commentaries on Early Jewish Literature; W. de Gruyter, Berlin (2008) X/1-617 (BL)

412 Mark F. Whitters, Martyrdom as Cultic Death in the Books of Maccabees: Antecedents and Later Developments The ancient Jewish and early-Christian idea of martyrdom, exemplified by the Maccabean martyrs (2 Macc 6–8; reinterpreted as the sacrificial death of priests in 4 Macc 1:11; 6:29; 17:21–22) and by Christ, echoes the ideology of the noble death first developed in ancient Greece and Rome. The handbooks on Greco-Roman mythology are full of stories about new rites that are inaugurated by priests who sacrifice themselves; one of the versions of the death of Iphigeneia is presented as an example. CBQ.MS 44; Jeremy Corley et al. (eds.), Studies in the Greek Bible; Catholic Biblical Association of America, Washington (2008) 97–119 (BL)

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Prophets General 413 Paul L. Reddit, Introduction to the Prophets This college textbook offers only a brief general introduction to prophecy. The corpus of the book deals with each of the canonical prophetic books, from Isaiah to Malachi. Each chapter is accompanied by a brief bibliography and study questions. W.B. Eerdmans Publishing Co., Grand Rapids, Mich./Alban Books, Edinburgh (2008) XV/1–404

414 Martti Nissinen, What Is Prophecy? An Ancient Near Eastern Perspective The biblical prophets, like their ancient Near-Eastern counterparts, are to be seen as a special class of diviners: diviners who, relying upon visions and dreams, get their messages through non-inductive methods. Nissinen also comments on how in non-biblical records (of which he provides a brief description) the process of the literary expansion of prophetic messages can be studied. Nissinen suggests that one should distinguish between ancient Israelite prophecy and ‘biblical prophecy’, the latter being a literary phenomenon based on an input of ancient Israelite prophecy, but developing this input in many ways. – See also IRBS 50:494, 1280. John Kaltner et al. (eds.), Inspired Speech: Prophecy in the Ancient Near East; T & T Clark, London (2004) 17–37 (BL)

415 Erhard Blum, Israels Prophetie im altorientalischen Kontext. Anmerkungen zu neueren religionsgeschichtlichen Thesen This contribution discusses new hypothesis that attempt to explain the pre-exilic prophets’ of doom utterances over Israel/Judah as literary fiction ex eventu. It is argued that while, on the one hand, the assumption of a radical prophecy of doom in Judah after 587 BCE lacks any evidence and inner plausibility there were, on the other hand, fundamental conceptual prerequisites for prophecies of doom (such as those of Amos or Isaiah) already present in the ancient Near East. Moreover, it seems that the emergence of the Israelite prophecy of doom, including its characteristic transmission as “written prophecy”, can be linked to specific historical constellations of the 8th century BCE. Abhandlungen des Deutschen Palästina-Vereins 37; Izak Cornelius et al., “From Ebla to Stellenbosch”. Syro-Palestinian Religions and the Hebrew Bible; Harrassowitz Verlag, Wiesbaden (2008) 81–115, Table

416 Gerald L. Keown, The Prophet as Encourager Kritische Botschaften, Vorwürfe gegen bestimmte Gruppen, Forderung von Umkehr vom falschen Weg sind charakteristische und eindrückliche Bestandteile prophetischer Reden. In diesem Beitrag geht es um ein selten wahrnehmbares Merkmal solcher Reden – eine ermunternde Botschaft. In der Form eines kurzen Überblicks geht der Verf. auf entsprechende Aussagen der Propheten Amos, Hosea, Micha, Jesaja, Jeremia, Ezechiel und Maleachi ein. PRSt 35/2 (2008) 155–161 (DL)

417 John B. Geyer, Another Look at the Oracles about the Nations in the Hebrew Bible. A Response to A.C. Hagedorn A.C. Hagedorn has suggested that the oracles about the nations in the Hebrew Bible are similar to the Greek manteia (VT 57/4, 2007, 47–69; IRBS 54:500). He regards both as primarily political. The context of both is war. In the Greek world there is a close attachment of the person of the prophet/seer to his oracular speech. These speeches

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may be unsolicited and the prophet may be regarded as mad. This article suggests that the comparison is not valid for a number of reasons, and in particular because the Greek oracles were uttered by individuals on particular occasions whereas the Hebrew oracles are part of a structured whole, liturgical in nature and rooted in the cult. VT 59/1 (2009) 80–87

Isaiah: general

Isaiah I

Isaiah II – Isaiah III

418 David G. Firth et al. (eds.), Interpreting Isaiah: Issues and Approaches The following papers are included in this multi-authored collection: H.G.M. Williamson, Recent issues in the study of Isaiah; N. MacDonald, Monotheism and Isaiah; T. Uhlig, Too hard to understand? The motif of hardening in Isaiah; D.J. Reimer, Isaiah and politics; Ph. Johnston, Faith in Isaiah; R. Schultz, Nationalism and universalism in Isaiah; L. Wilson, Wisdom in Isaiah; J. Goldingay, The theology of Isaiah; D. Swanson, The text of Isaiah at Qumran; R. Watts, Isaiah in the New Testament. Further chapters deal with individual passages: Isa 9:1–7 (P. Wegner); 42:1–9 (S. Snyman); 61:1–3 ( J. Stromberg). – A companion for all seriously engaged in studying the book of Isaiah. Intervarsity Press/Apollos, Nottingham (2009) 1–288

419 Sigurdur Örn Steingrimsson, Im Lichte des Herrn. Literaturwissenschaftliche Beobachtungen zur Redaktion von Jes 2,2–25,10a The author offers an analysis of the following passages: Isa 2:2–5; 4:2–6; 11:10; 24:23; 25:1–10. Thematic chapters explore: the relationship between Isa 66:18.21–22 and Isa 25:6–10; the noun kabôd (glory); the meal motif in Isa 25:6–8; rest and formula of rest in Isa 25:6–8; universalism on Mt. Zion; the everlasting covenant; Yahwe’s congregation in Isa 66:18–22. The author’s exegesis is informed by the conviction that Isa 1–39 includes a number of ‘old’ Isaianic texts that generally deal with Israel’s defection from God and Israel’s punishment. There is only one place name in these early passages: Zion. Arbeiten zu Text und Sprache im Alten Testament 85; Eos Verlag der Erzabtei St. Ottilien, St. Ottilien (2008) X/1–207

420 Hans-Georg von Mutius, Nichtmasoretische Jesaja-Zitate im Midrasch ha-Gadol und eine Grundsatzbemerkung zum Verhältnis von Masora und Koran Several Isaiah quotes taken from the Midrash ha-Gadol are compared against several parallel texts, among these the masoretic text and the LXX. The results are compared with a strong view on the textual history. Finally, a short passage discusses the significance and influence of the Quran for the punctuation of the Torah. BZ 53/1 (2009) 106–117 (SSt)

421 Benjamin D. Sommer, Is It Good for the Jews? Ambiguity and the Rhetoric of Turning in Isaiah The oracles of Isaiah are often intentionally ambiguous so that they allow for two readings that are diametrically opposed. An example is Isa 7:15,22 where one wonders whether the prophet announces something good or something bad. More examples of this kind can be found in Isa 6:11–13; 31:1–5; 29, and the idea may also be expressed in Isa 6:9–10, 29:9–12. Chaim Cohen et al. (eds.), Birkat Shalom: Studies in the Bible; Eisenbrauns, Winona Lake, Ind. (2008), vol. 1, 321–345 (BL)

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422 Pinhas Artzi, The Mesopotamian Background of the Term aharît hayyâmîm in the World-Peace Vision of Isaiah 2:2a To indicate ‘future’, Akkadian uses a similar expression; see Atramhasis I, 214: ahriâtish ûmî uppa i nishme ‘so that we may hear the drum (also) in future days’. Chaim Cohen et al. (eds.), Birkat Shalom: Studies in the Bible; Eisenbrauns, Winona Lake, Ind. (2008), vol. 1, 427–431 (BL)

423 H.G.M. Williamson, Holy, Holy, Holy: The Story of a Liturgical Formula The threefold ‘holy’ of Isa 6:3 echoes the notion of holiness ascribed to Yahweh both in Jerusalem and, earlier, in Shiloh, where it was associated with the ark. The second half of the angelic acclamation – ‘the whole earth is full of his glory’ – is to be understood in the context of Num 14:21 and Ps 72:19, texts that seem to reflect a liturgical formula. The formula makes Yahweh a universal king whose rule is based both on past victory and present and anticipated triumphs of his army, the heavenly hosts. Julius-Wellhausen-Vorlesung 1; W. de Gruyter, Berlin (2008) 1–36 (BL)

424 Wolfgang Oswald, Textwelt, Kontextbezug und historische Situation in Jesaja 7 The narrative in Isa 7 unfolds a particular scenario in which only the initial verse 7,1 refers to the historical situation of the so-called Syriac-Ephraimitic war. What follows exhibits a completely different situation involving a threat and very similar to Isa 36–37. Several elements in the narrative in Isa 7 (the way of the fuller’s field, Shear-Yashub, the almah, Immanuel) only make sense within the context of Isa 36–37 and other parts of the book of Isaiah. Isa 7 is a highly intertextual entity that uses older texts to advocate its message of trustfulness in the God of Israel. Bib. 89/2 (2008) 201–220

425 Henning Graf Reventlow, A Religious Alternative to a Political Response to a Severe Political Crisis: King Ahaz and the Prophet Isaiah There is no scholarly consensus about the meaning of the meeting between King Ahaz and prophet Isaiah as recorded in Isa 7:1–17. Verses 7–9 most likely reflect the very words of the historical prophet (minus v. 8b, a secondary addition), but we are far from understanding what the prophet actually meant to say. LHBOTS 444; Henning Graf Reventlow et al. (eds.), Religious Responses to Political Crisis in Jewish and Christian Tradition; T & T Clark International, London (2008) 36–51 (BL)

426 Paul D. Wegner, What’s New in Isaiah 9:1–7? Wegner reviews past scholarship on this passage, commenting on each verse separately. Apart from better knowledge about Assyrian military politics, not much exegetical advance has been made during the past two hundred years. The prophet expected the emergence of a future deliverer who would release the nation from Assyrian bondage. David G. Firth et al. (eds.), Interpreting Isaiah; Intervarsity Press/Apollos, Nottingham (2009) 237–249 (BL)

427 Aaron Demsky, B’ym (Isa 11:15) = (Bīt-)Ba iān: Resolving an Ancient Crux Ba‘yâm in Isaiah 11:15 is the Hebrew form of the dynastic eponym Ba iān, and refers in Isaiah to the head waters of the river Habur, also called the river Gozan. DSD 15/2 (2008) 248–252

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428 Meir Lubetzki, The Land Named for an Insect Isaiah 18 is an oracle addressed to Egypt, as can be seen from v. 1 that calls Egypt the ‘land of the winged beetle’. BEAT 55; Matthias Augustin et al. (eds.), Thinking towards New Horizons; Peter Lang, Bern (2008) 103–112 (BL)

429 Christopher B. Hays, Damming Egypt/Damning Egypt: The Paronomasia of skr and the Unity of Isa 19,1–10 The verb skr in Isa 19,4 can be understood to mean “dam up/stop up” (like the vast majority of W. Semitic and Akkadian occurrences of the root skr). Thus, the first part of this verse should be translated “I will dam up Egypt by the hand of a harsh overlord” – a motif known also from contemporary Neo-Assyrian texts. The idea of “damming up Egypt” introduces the “Nile Curse” section of the oracle in vv. 5–10, arguing for the compositional unity of the whole. ZAW 120/4 (2008) 612–617

430 Roland Kleger, Die Struktur der Jesaja-Apokalypse und die Deutung von Jes 26,19 The question of the origin, unity, structure, perspective and interpretation of the so-called Isaiah Apocalypse (Isa 24–27) continues to be subject to great disagreement among scholars. A particular source of controversy is the issue of resurrection. While a majority of exegetes interpret Isa 26,19 (some also 25,8a) as an allusion to bodily resurrection, others believe that this passage is more of a metaphorical indication of the national restoration of Israel. The author of this paper postulates that the concentric structure of the different passages or sections is an argument for the original unity of the Isaiah Apocalypse. This should really provide the basis for an interpretation of the crux interpretum Isa 26,19 in the light of its overall context. While especially the corresponding verse 26,14 and the announcements in 26,21 support bodily resurrection, national restoration seems rather to be indicated by 26,10.15–18 and 27,2–13. ZAW 120/4 (2008) 526–546

431 Csaba Balogh, Blind People, Blind God. The Composition of Isaiah 29,15–24 Der Artikel weist nach, dass sich Jes 29,15–24 aus fünf kohärenten Segmenten zusammensetzt: Das frühe jesajanische Wort 29,15+21 wurde durch einen exilischen Autor in 29,16–17+20 einer neuen Interpretation unterzogen: Die angenommene Blindheit Jahwes, die den in 29,15 Angesprochenen als Motivation für ein gottloses Leben dient, wird neu verstanden als Auffassung von verzweifelten Judäern, die meinen, dass die Blindheit Jahwes den gegenwärtigen desolaten Zustand von Jerusalem erkläre. Die Ungerechtigkeit in der Gesellschaft Jesajas (29,21) wird neu interpretiert als die Ungerechtigkeit eines ausländischen Tyrannen gegenüber dem Volk Jahwes. Sowohl Jes 29,18+24 (die Blindheit des Volkes) als auch Jes 29,19+23d–e (das unterdrückte jahwefürchtige Volk) entwickeln das gleiche Thema in einem breiteren Kontext weiter und setzen eine ähnliche Situation und einen ähnlichen Autor voraus, wie sie aus 29,16–17+21 zu erschließen sind. Wahrscheinlich ist der Autor mit Deuterojesaja zu identifizieren. Eine letzte Erweiterung des Textes, die über das Sehen Jakobs und die Verehrung Jahwes durch seine Nachkommen reflektiert und die wahrscheinlich aus der nachexilischen Periode stammt, kann in 29,22–23c festgestellt werden. ZAW 121/1 (2009) 48–69

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432 Aron Pinker, Isaiah 30,7b Isaiah 30,7b is a long standing crux. Attempts to find any sense in rahab hem šābœt that is grammatically acceptable and contextually fitting have been so far unsuccessful. In this paper the emendation to rhb hammešabbœbœt “Rahab (Egypt) that splinters” is proposed. Instead of amplifying the first hemistich this hypothesis adds an important Sitz im Leben element to the political situation and an insight into Isaiah’s theological thinking. BN 136 (2008) 31–44

433 Csaba Balogh, “He Filled Zion with Justice and Righteousness”. The Composition of Isaiah 33 In contrast to most opinions concerning Isa 33 this pericope is far too complex to be explained as one coherent literary unit. Isa 33 has a short anti-Assyrian woe-cry at its bases (vv. 1+4), which once closed the woe-cries of Isa 28–32. Vv. 1+4 were supplemented first (around 598 or 587) by a communal lament, vv. 2–3+5+7–12, bringing the idea of the punishment of Judah and the temporised destruction of the enemy in vv. 1+4 further. Second, (shortly after 539) vv. 1–5.7–12 were expanded by a salvation prophecy, vv. 6+13–24, concerning the returnees, the restoration of Jerusalem and the monarchy. Bib. 89/4 (2008) 477–504

434 Hans-Jürgen Hermisson, Deuterojesaja [Lieferung 13] As it happens when a commentary is issued in individual fascicles, one does not always get complete chapters or sections. In the present case, we are offered the rest of the exegesis of Isa 49:14–26 + 50:1–3; the complete exegesis of Isa 50:4–11 (pp. 97–150); and the beginning of the commentary on Isa 51:1–8. The commentary includes an interesting note on a possible reference to a fiery hell (possibly echoing Egyptian notions, pp. 138–139). – The author also writes that he no longer attributes Isa 48:17–19 to the “immediate-expectation” layer (vol. 1, p. 139 of the present commentary). Biblischer Kommentar Altes Testament XI.13; Neukirchener Verlag, Neukirchen-Vluyn (2008) 81–160 (BL)

435 Diana Lipton, Bezalel in Babylon? Anti-Priestly Polemics in Isaiah 40–55 Deuterojesajas Texte wurden oft als ein Beispiel biblischer Verurteilung altorientalischer Religionen interpretiert. Die in diesem Beitrag vorgelegte Analyse der von Dtrjes geäußerten Polemik an priesterlicher Religion und der Fremdgötterverehrung kommt hingegen zu der Einschätzung, dass es sich bei dieser Kritik um eine innerisraelitische Debatte und nicht um eine pauschale Kritik an der Religion in Mesopotamien handelt. Der an eine Zukunft des Volkes in Judäa glaubende Prophet zeigt sich wenig interessiert an konkreter Ausgestaltung des Tempelkults und ist bereit zur Einschränkung des Einflusses der Priesterschaft in der neu zu etablierenden nachexilischen Gesellschaft. JANES 31 (2008) 63–84 (DL)

436 L. Juliana M. Claassens, ‘To the Captives Come Out and to Those in Darkness be Free . . .’ Using the Book of Isaiah in (American) Politics? This essay investigates the way in which the book Isaiah, and particularly Deutero-Isaiah, is used in politics. For instance, a classic example comes from George W. Bush’s May 2003 speech on the USS Lincoln where he declared an end to major combat in Iraq. In light of the way politicians use (or abuse) Isaiah in political debates, this essay considers the relationship between Bible and empire in Isaiah 40–48, arguing that in the midst of the brutal reality of empire in the biblical traditions there are a few texts that represent

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a counter or subversive rhetoric. The author argues that these minor voices relate well to the recent developments in postcolonial interpretation that turn to ‘love’ or ‘compassion’ as a means to subvert empire thinking. Finally, he makes some suggestions of how this complex understanding of the interplay of empire and counter imperial rhetoric may be utilised in public discourse to offer and alternative vision of the world. OTE 21/3 (2008) 618–634

437 Raymond De Hoop, Isaiah 40.13, the Masoretes, Syntax and Literary Structure: A Rejoinder to Reinoud Oosting This study discusses Isa. 40.13, as interpreted in a recent article by Reinoud Oosting ( JSOT 32/3, 2008, 353–382; IRBS 54:515). In his work, Oosting presented a new interpretation of the Isaiah text, arguing that the accentuation of the verse suggests that the Masoretes misinterpreted the text as a question and answer: ‘Who has directed the spirit? Yhwh!’ It is demonstrated that Oosting’s representation of the Masoretic accentuation and its meaning is based on a misunderstanding. Moreover it is argued that the classical interpretation of the Hebrew text, rendering the text – ‘Who has measured the spirit of Yhwh, and [who is] his counsellor, that has made him know?’ – which is rejected by Oosting, is based on solid ground and should be preferred. JSOT 33/4 (2009) 453–463

438 Timothy M. Milinovich, Form criticism and the rîb in Isaiah 41,21– 42,4 This essay proposes that Isaiah 41,21–42,4 represents a covenant lawsuit, or rîb, based on the structure formulated by G.E. Wright. The author argues that the passage contains a summons (41,21–22a), a case lead by prosecutor (41,22b–24.26–27), a list of gracious deeds by the suzerain (41,25), an indictment / verdict (41,29), and a sentencing (42,1–4). The author holds that Isaiah 40–55 uses a rîb form within 41,21–42,4 to express the controversy and tension that was occurring between Israel and the nations during the Exile. BN 136 (2008) 45–57

439 Werner Grimm, Er nicht! Der Gottesknecht als Verweigerer des Heiligen Kriegs. Ein neues Verständnis von Jes 42,1–4 Israel hat, wie es vor allem die Bücher Josua und Richter bezeugen, in der Frühzeit, nicht anders als seine Nachbarvölker, “Heilige Kriege” geführt. Aber gerade das AT weist den Weg aus der Gewalt der “Heiligen Kriege” heraus. Der Bruch mit dieser Weltanschauung erfolgt erstmals in einer prophetischen Vision: Jes 42,1–4 zeichnet den Ebed JHWH als eine Gegengestalt gegen die Führer der Heiligen Kriege, Josua und Gideon. Das Ziel eines Heiligen Krieges, die restlose Auslöschung der Gottesfeinde ( Jos 10,22–27; Ri 8,20f ), verfolgt er nicht, wie es Jes 42,3 in zwei eindeutigen Metaphern sagt. Der gewaltfreie Ebed JHWH von Jes 42,1–4 ist ein Aspekt der Christologie des Matthäusevangeliums. BN 138 (2008) 47–61

440 Marius D. Terblanche, The Theme of the Babylonian Exile as Imprisonment in Isaiah 42:22 and Other Texts in Isaiah 40–55 Although some scholars argue that Isaiah 42:22 has the people remaining in Judah rather than the exiles in mind, this paper asserts, that the description of the exile as imprisonment is an exaggeration. Some Judean exiles were in all likelihood forced to work on royal building projects. Their imprisonment would at most be temporary. By depicting the exile as imprisonment 42:22 accentuates Yahweh’s announcement in 42:14–44:23 that he would restore his relationship with Israel. The end of the punishment was in sight despite the fact that Israel’s precarious situation could be interpreted as an indication that Yahweh’s relationship with them has ended. In the present form of the text of Isaiah 40–55, 42:22

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reveals that the one who would deliver the prisoners (42:7), he himself needed deliverance. Isaiah 42:22 thus sets the stage for the re-commissioning of the servant in 49:1–6. Although 49:24–26 does not give the servant a role in the return of Zion’s sons, the statement in verse 25 that Yahweh himself would take up the prisoners’ cause forms a strong contrast to the reproach reflected in 42:22. OTE 21/2 (2008) 482–497

441 Jean-Daniel Macchi, “Ne ressassez plus les choses d’autrefois”. Esaïe 43,16–21, un surprenant regard deutéro-ésaïen sur le passé Contrary to a common opinion, this analysis of Isaiah 43,16–21 shows that this text does not belong to the earlier kernel of Second Isaiah but constitutes a late redactional reworking of it. 43,16–17 reinterprets the narrative and poetic parts of Exodus 14–15; verses 18–19a do the same with the motif of Israel’s culpability presented as the “former things”. Finally, 43,19b–21 exhibits a synthesis of some theological motifs of Second and Third Isaiah. The text with the greatest number of similarities to 43,16–21 is Isa 65,16–25, an eschatological text. ZAW 121/2 (2009) 225–241

442 Martin Leuenberger, Kyros-Orakel und Kyros-Zylinder. Ein religionsgeschichtlicher Vergleich ihrer Gottes-Konzeptionen The striking similarity of the Cyrus cylinder with the contemporaneous Cyrus oracle in Is 45:1–7 has often been noticed, but up to now, there is no detailed comparison that concentrates on the conceptions of God. Due to their crucial importance for the understanding of both texts, such a focus, however, promises to be rewarding: It allows to elaborate aspects substantial for both documents and to illuminate their similarities and differences more sharply. For Old Testament research, a particularly relevant result is that the monotheism of Deutero-Isaiah can be located more precisely in the religious- and theological-historical developments of the late Babylonian and early Persian time. VT 59/2 (2009) 244–256

443 Martin Leuenberger, Die geschichtstheologische Begründung der Einzigkeit Jhwhs im Kyros-Orakel Jes 45,1–7 Eine Aufbauanalyse des Kyros-Orakels in Jes 45 zeigt – im Gegensatz zu einer starken Forschungstendenz der Gegenwart –, dass hier ebenso wie in weiteren dtjes ‘Weissagungsbeweisen’ die Einzigkeit Jhwhs nicht schöpfungs-, sondern geschichtstheologisch mit dem Aufstieg Kyros’ begründet wird; erst auf dieser noetischen Basis werden dann ontische Konsequenzen gezogen mit der abschließenden Präsentation Jhwhs als des einzigen Schöpfergottes. ThZ 64/4 (2008) 343–357

444 Tina Dykesteen Nilsen, The creation of darkness and evil (Isaiah 45:6c–7) The oracle which names Cyrus as the messiah contains a passage which declares that Yhwh is the one who makes not only light and peace, but also creates darkness and evil (Isa 45:6c–7). This article looks at how this unique statement has been interpreted by commentators, and then proposes how it ought to be understood on the basis of a new analysis of the verse. This analysis explores how the words of the passage are used elsewhere in Isaiah 40–55, and takes into consideration the socio-historical situation and the religious environment of the prophet’s addressees. The prophet emerges as arguing against adherents to Babylonian religion; Iranian dualism, however, is not on his mind. RB 115/1 (2008) 5–25

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445 Hanspeter Schaudig, “Bēl Bows, Nabû Stoops!” The Prophecy of Isaiah xlvi 1–2 as a Reflection of Babylonian “Processional Omens” This article argues that Isa xlvi 1–2 represents a prophecy given on the occasion of the Babylonian New Year’s festival. It is based on the condition and “behaviour” of the Babylonian cult statues carried in procession. This prophecy is not only directly dependent upon a group of Babylonian omens, called “processional omens”, but also follows the Babylonian custom of divining portents from the condition and movement of the statue of Marduk at the New Year’s festival. VT 58/4–5 (2008) 557–572

446 Erhard Blum, Der leidende Gottesknecht von Jes 53. Eine kompositionelle Deutung Blum trägt Beobachtungen zur literarischen Position der ersten Gottesknechtslieder in einer deuterojesajanischen Grundschrift vor, um anschließend auf den Kontext des vierten Liedes vom leidenden Gottesknecht einzugehen. Letzteres versteht er als umfassende Rélecture der prophetischen Botschaft: die zwei (!) Gottesknechtsgestalten der Grundschrift – ein Prophet (der eine an Israel gerichtete Botschaft hat) und Israel – sind hier zu einer einzigen Gestalt verschmolzen. Stefan Gehrig u.a. (Hg.), Gottes Wahrnehmungen; Verlag W. Kohlhammer, Stuttgart (2009) 138–159

447 Bla enka Scheuer, Jesaja 53 och den lidande tjänaren This review article discusses The Suffering Servant: Isaiah 53 in Jewish and Christian Sources, edited by B. Janowski and P. Stuhlmacher (Grand Rapids 2004). This collection of essays focuses on the “effective history” of Isaiah 53 from the post-biblical and early Christian periods to medieval times, where the understanding and the significance of Isaiah 53 for the Jewish-Christian dialogue of the time is presented. The volume draws attention to how, on the one hand, a biblical text forms a community’s self-understanding, and on the other hand, the flow of the influence goes just as much in the opposite direction: the personal interests of a community form the understanding of the texts of the Holy Scripture. The theological depth and the broad scope of the essays make this anthology an indispensable starting point as well as a significant reference work for anyone who wishes to learn more about or engage in a deeper study of Isaiah 53. SEÅ 73 (2008) 161–173

448 John Goldingay, Isaiah 53 in the Pulpit In its context, Isa 53 pairs with Isa 42:1–4 in being a passage that describes Yhwh’s servant without identifying who this servant is. Fortunately, Isa 41:8–10 has already done that; Israel is Yhwh’s servant. Unfortunately, the description of the role to be fulfilled by the servant in Isa 42 makes clear that Israel as it is cannot fulfil it. Isa 53 offers no suggestion that it is a prophecy about a servant to come in the future. When the New Testament uses this passage as lens through which to understand Jesus, it creates a case of “prophecy”, which is only after it is “fulfilled” or “filled out” by Jesus that it becomes a prophecy. More literally, one might describe the relationship between the OT passage and Jesus as involving typology, as Jesus is like the OT suffering prophet, only more so. PRSt 35/2 (2008) 147–153

449 W. Boyd Barrick, On BWMTW in 1 QIsaa 53:9a, Again: A Response to J.A. Emerton Against the proposal of J.A. Emerton to interpret bwmtw in QIsaa 53:9a as a noun parallel in form and meaning to qbrw in the same verse (PEQ 129, 1997, 116–132), the author of this paper takes bwmtw as an anatomical term (“bmh II”) with the extended sense of ‘body’. However, he questions whether the MT of Isa 53:9a should be emended on the

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basis of the QIsaa version – the only ancient textual witness which does not presuppose a form of mwt here. Therefore, bwmtw in QIsaa may be a simplification of the bmtyw of the MT’s highly unusual plural construction of mwt. Maarav 15/1 (2008) 39–55 (DL)

450 Jacob Stromberg, The Second Temple and the Isaianic Afterlife of the sdj dwd (Isa 55,3–5) It is argued in this paper that Isa 60 interpreted 55,3–5 in light of the Davidic promise of a temple for God’s name, an interpretation that differs considerably from the usual understanding of 55. ZAW 121/2 (2009) 242–255

451 Matthew J. Lynch, Zion’s Warrior and the Nations: Isaiah 59:15b–63:6 in Isaiah’s Zion Traditions It is suggested in this paper that the divine warrior panels (Is 59:15b–63:6) correlate with chaps. 60–62 in a Zion-traditioned sequence of divine war followed by the victorious return of Yhwh to his mountain abode followed by the praise/convergence of the nations and are interlaced with several related Zion traditions (covenant treaty, inaugural proclamation, payment of tribute, theophanic appearance, pilgrimage). These traditions are employed by Trito-Isaiah to counter the increasing darkness of Israel’s exilic rebellion, failed dreams, and foreign domination, and to illuminate the surprising glories of Zion’s future – a future made secure only by the intervention and return of Zion’s warrior and king. CBQ 70/2 (2008) 244–263

452 Erich Bosshard, Ferne und Langzeitigkeit Jhwhs. Zur theologischen Auseinandersetzung in Jes 63,7–66,4 und Ps 102 Jes 63–64 und Ps 102, aus hellenistischer Zeit stammend und literarisch aufeinander bezogen, sind durch eine vergleichbare Stimmung geprägt. In beiden Fällen sieht sich eine Gruppe bzw. ein exemplarisches Ich aus dem Gottesvolk vor einem unverhältnismäßig weiten Gottes- und Welthorizont, zu dem der Anschluss verloren ist. Ähnlich ist auch die Erfahrung des Hiobbuches. Thomas Naumann u.a. (Hg.), Diasynchron. Beiträge zur Exegese, Theologie und Rezeption der hebräischen Bibel; Verlag W. Kohlhammer, Stuttgart (2009) 39–55 (BL)

453 Daniel K. Bediako, Isaiah’s “New Heavens and New Earth” (Isa 65:17; 66:22) The reference to Yhwh’s creation of “new heavens and new earth” in Isa 65:17 and 66:22 has received much attention, though scholars are widely divided over its interpretation. The eschatological locus and the creation language of the book of Isaiah seem to have significant bearing on the interpretation of the phrase. Accordingly, this article attempts to demonstrate, through contextual, linguistic, and structure analysis, that the “creation” of “new heavens and new earth” is a hyperbolic expression of the future restoration of the people of Judah after the captivity. JAAS 11/1 (2008) 1–20

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Jeremiah: general

individual passages

454 Leslie C. Allen, Jeremiah: A Commentary This exegetical commentary focuses on what current scholarship terms the ‘final text’ of the book of Jeremiah, yet the commentator pays close attention to earlier stages of textual development, some of which are indicated in the prophetic book itself, and some can be detected through a close comparison between the shorter Septuagint version of Jeremiah (reflecting the book’s ‘first edition’) and the Masoretic texts (reflecting the book’s amplified ‘second edition’). The commentary includes a fresh English translation, remarkable for its occasional boldness in departing from standard vocabulary. Allen has already published good commentaries on some of the minor prophets ( Joel, Obadiah, Jonah, Micah, 1976) and Ezekiel (1990, 1994). He is open to scholarly notions of textual development, but does not make any exaggerated claims in this respect. – A sober and reliable scholarly commentary. The Old Testament Library; Westminster John Knox Press, Louisville, Ky./Alban Books, Edinburgh (2008) XXIX/1–546 (BL)

455 Winfried Thiel, Ein exemplarischer Jeremia-Kommentar Thiel summarizes the critical perspective of W.H. Schmidt, Das Buch Jeremia. Kapitel 1–20 (Das Alte Testament Deutsch), Göttingen 2008. Schmidt sees the nucleus of the book in chapters 1–6 (= the original scroll, Urrolle). Later stages came from Baruch’s additions to this nucleus, followed by Deuteronomistic expansions. Thiel prefers this perspective to that of Georg Fischer who in his 2005 commentary on Jeremiah claims that Jeremiah is a pseudepigraphical work dating from late Persian or early Hellenistic times (see W. Thiel, Das Jeremiabuch als Einheit, in: Orientalistische Literaturzeitung 102, 2007, 5–12). EvTh 68/6 (2008) 473–478 (BL)

456 John Hill, Duhm-ed Again – Back to the Future in Jeremiah Research? The interest of contemporary Jeremiah research in the book’s two recensions, with their different order and viewpoints, raises the issue of the influence of the post-exilic period on their compositional histories. In pursuing the question, contemporary Jeremiah research, albeit for different reasons, is faced with similar questions to those which B. Duhm confronted in his 1901 commentary. In this essay, it is suggested that contemporary research can benefit from revisiting Duhm’s commentary and taking a fresh look at the questions raised by his interpretive approach to the book. A fresh examination of his questions (not necessarily his answers) – in the context of contemporary scholarship’s appreciation of the post-exilic period and of the formation of prophetic books – may allow exploring at greater depth the Jeremiah tradition as a product of the second temple era. ABR 56 (2008) 19–31

457 Karel van der Toorn, From the Mouth of the Prophet: The Literary Fixation of Jeremiah’s Prophecies in the Context of the Ancient Near East The analysis of the passages that cast Jeremiah in the role of a writer-prophet compel us to conclude that the only times when he actually wrote his message – or had Baruch write it down from dictation – he did so in lieu of an oral delivery. Only when circumstances prevented him from addressing his audience in person did he resort to the means of written communication. Jeremiah was a spiritual leader, an advisor to the king, a priest whose intercessory prayer was credited with special efficacy – but he was not a literary author. The early collection (or collections) of Jeremiah oracles goes back to one or more anonymous authors. John Kaltner et al. (eds.), Inspired Speech: Prophecy in the Ancient Near East; T & T Clark, London (2004) 191–202 (BL)

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458 Mary Chilton Callaway, The Lamenting Prophet and the Modern Self: On the Origins of Contemporary Readings of Jeremiah In twentieth-century commentaries, Jeremiah is portrayed as a man characterized by inner struggles with himself and with God, see e.g. G. von Rad, Message of the Prophets (1965); W. Brueggemann, A Commentary on Jeremiah (1998). Jeremiah, it seems, is presented as a paradigm of man in Western culture – he is a person “like us”, a person with an intense “inner life” of reflection and hesitation. Callaway demonstrates that through the centuries, the image of Jeremiah reflects the self-understanding of his interpreters. Early post-biblical interpreters view him as a man of action, while beginning with Rembrandt in the seventeenth century, the prophet’s inner life is highlighted. Callaway sketches the iconographic background to Rembrandt’s 1630 painting entitled ‘Jeremiah lamenting the destruction of Jerusalem’. John Kaltner et al. (eds.), Inspired Speech: Prophecy in the Ancient Near East; T & T Clark, London (2004) 48–62 (BL)

459 Leslie C. Allen, Disputations in the Book of Jeremiah In this study, the validity D.F. Murray’s analysis of the genre of disputation ( JSOT 38, 1987, 95–121) is demonstrated with regard to the book of Jeremiah. The genre is presented as appearing in four poetic and seven prose passages ( Jer 2:23–25; 3:1–5; 8:8–9; 18:6; 28:2–4, 6–9, 14; 33:23–26; 37:9–10; 42:13–18; 44; 45:2–5a; 48:14–17). PRSt 35/2 (2008) 135–146

460 Hetty Lalleman, Jeremiah, Judgement and Creation Building on a German publication by Helga Weippert (Schöpfer des Himmels und der Erde. Ein Beitrag zur Theologie des Jeremiabuches, SBS 102, Stuttgart 1982; IZBG 29:635), it is argued that the idea of creation can already be found in Jeremiah, not just in Isaiah 40–55. Jeremiah 4–5 has parallels in Genesis 1–2 as well as in Jeremiah 33, and there is insufficient ground to assume that Jeremiah 33 represents a post-Jeremiah development, as Weippert suggests. Thus, Jeremiah uses not only the covenant as a framework for his proclamation of judgement and doom but also creation. TynB 60/1 (2009) 15–24

461 Katho Bungishabaku, La Connaissance de YHWH Jérémie: Une étude intra-intertextuelle ‘Knowledge of God’ is one of the key concepts in the book of Jeremiah. This essay attempts to define its meaning. It also shows that an ‘inner-intertextual’ study of this concept can help (1) to demonstrate the progress of the deterioration of the relationship between YHWH and Israel, (2) to underline the unity of the first part of the book of Jeremiah, and (3) to show that the relationship between the deuteronomistic history and Jeremiah is due to the fact that the prophet’s mission was not to proclaim a new message but to remind the people of their covenant responsibilities. OTE 21/1 (2008) 38–60

462 Amy Kalmanofsky, Terror All Around: The Rhetoric of Horror in the Book of Jeremiah Combining her love of the Bible and horror movies, the author applies horror theory (see Timothy K. Beal, Religion and Its Monsters, 2002; J. Kristeva, Powers of Horror, 1982; N. Carroll, The Philosophy of Horror or Paradoxes of the Heart, 1990) to the text of Jeremiah and examines the ways this book is designed to terrify its audience. Just as there are monsters in the movies, there are monsters in Jeremiah. “When seen as part of a horror rhetoric, Jeremiah’s monsters are not blasphemous, desperate expressions of personal pain.

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Instead, they are part of a powerful rhetoric that works to convince Israel and God to reform and to reconcile” (p. 138). LHBOTS 390; T & T Clark International, London (2008) IX/1–164

463 Amy Kalmanofsky, The Monstrous-Feminine in the Book of Jeremiah As this analysis shows, Jeremiah evokes the monstrous-feminine to convey a particular message about the nature of Israel’s behaviour as well as to elicit a particular response from his audience. The monstrous-feminine in Jeremiah is a lustful animal that must be exposed in order to be removed. Jeremiah carefully constructs his monstrous-feminine. Her body and nature represents sinful Israel and provides valuable insight into the prophet’s perception of the wayward people. Like Victor Frankenstein, Jeremiah carefully creates a female monster. And like Frankenstein, he wants to obliterate her. He wants to tear her apart, dispersing the pieces of her body like straw in a desert wind. lectio difficilior (2009) Ausgabe 1

464 Mayer I. Gruber, Jeremiah 3:1–4:2 between Deuteronomy 24 and Matthew 5: Jeremiah’s Exercise in Ethical Criticism In Jer 3:1, God informs us that, contrary to the rigid standards that Deut 24:1–4 requires of men and women who have exchanged partners, God is exceedingly liberal with respect to his unfaithful spouse, the personified land of Judah. Moreover, as God explains in Jer 3:8, he is more liberal than Deut 24 even with respect to his other spouse, whom he had previously divorced – personified Israel (Samaria). God’s contrasting the stringency of Deut 24 vis-à-vis God’s own liberalism reminds one of Matth 5:21–48. Chaim Cohen et al. (eds.), Birkat Shalom: Studies in the Bible; Eisenbrauns, Winona Lake, Ind. (2008), vol. 1, 233–249 (BL)

465 Joseph Fleishman, Variations on “Set among Sons” in Jeremiah 3:19 Jeremiah 3:19–20 includes the metaphor of a father-daughter relationship. Commentators and scholars agree that this metaphor expresses in general God’s desires and hopes, and His wish to award immovable property to his beloved daughter on the one hand and His sharp disappointment in Israel’s faithfulness to Him on the other hand. This paper interprets the metaphor in Jer 3:19 in the sense that the father gave his daughter immovable property as a dowry. Consequently, this verse indicates that in Israel as in the ancient Near East and in early Jewish law, a father was permitted to grant his daughter an estate as a dowry. This property, however, did not in fact belong to the daughter and she was not regarded as its owner. Only her children were considered the owners of this property. ZABR 14 (2008) 291–310

466 Dirk Büchner, Boshet in Jeremiah 3:24: Disenfranchisement and the Role of the Goddess in Seventh-Century Judah Le terme boshet, souvent interprété comme expression polémique designant ‘La Honte’, est en effet le nom propre d’une déesse, vraisemblablement Ishtar. Ce n’est qu’avant le verset suivant (v. 25), avec 1’expression boshtênu ‘notre honte’, que le prophète attaque la déesse et son culte. Pour la discussion antérieure, cf. S. Schorch, ZAW 112 (2000) 598–611; G.J. Hamilton, CBQ 60 (2004) 228–250. Journal of Theological Studies 59/2 (2008) 478–499 (BL)

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467 Marjo C.A. Korpel, Who Is Speaking in Jeremiah 4:19–22? The Contribution of Unit Delimitation to an Old Problem Study of the unit delimitation in a number of ancient manuscripts lends extra support to the view that the speaker of the lament in Jer 4:19–21 is Lady Zion and that Jer 4:22 is a later addition. VT 59/1 (2009) 88–98

468 Wilhelm J. Wessels, Prophet, Poetry And Ethics: A Study of Jeremiah 5:26–29 The aim of this paper is to consider ethical issues raised by the passage Jeremiah 5:26–29. The first step is to come to grips with the prophetic message of the text, and then to relate it to the debate on ethics, the Old Testament and the present-day context. The author points out that many ethical questions today fall outside the scope of the Bible. The Old Testament therefore cannot be used as precept when it comes to ethics, but it makes a valuable contribution in terms of the examples it offers. In engaging in dialogue with the biblical text, one is not only confronted with an ancient world, but in the process one comes face to face with the challenges of present times. OTE 21/3 (2008) 729–744

469 Benjamin D. Thomas, Reevaluating the Influence of Jeremiah 10 upon the Apocryphal Epistle of Jeremiah. A Case for the Short Edition Several scholars have proposed that the book of Jeremiah circulated in at least two editions at one time or another. A considerable portion of the debate has centred on Jer 10,1–16, a polemic against worship of foreign idols. Furthermore, it is agreed that the Epistle of Jeremiah was based primarily upon the text of Jer 10. To date, the majority has contended that the Epistle was based on the longer text of Jer 10, their strongest piece of evidence being the “scarecrow in a cucumber patch” idiom in 10,5a. This study offers a comparative translation of the Masoretic Text (longer text), the Septuagint (short text), and the Epistle of Jeremiah to determine precisely which text lay before the author of the Epistle as he wrote. From this comparison, it is concluded that the Epistle was based upon the short text of Jer 10. Among other points of argumentation, the “scarecrow” idiom is discredited as the strongest piece of evidence in favour of the longer text. Consequently, the study also provides support for the Two-Edition Theory. ZAW 120/4 (2008) 547–562

470 Hannes Bezzel, Das Grünen der Frevler – ein Grund zur Klage. Die Baummetapher im Rahmen der “Konfessionen Jeremias” – Weisheit im prophetischen Mantel? The double metaphor of the flourishing and the withering tree is well known as well from Ancient Near Eastern wisdom literature as from the Old Testament. In this article, a comparative look is taken at its different use in Amenemope 6; Jer 11–12; Jer 17 and Ps 1. While in all cases the green tree illustrates the ideal of a permanent existence in the presence of the Deity, the way of how to achieve it is determined differently. Furthermore, while the metaphor is meant to demonstrate the divine world order in the context of sapiental lore (Amenemope; Ps 1), it reveals its critical potentiality in the accusations against God which are put forth by the persona of the prophet Jeremiah in some of the so-called “confessions” ( Jer 11–12; Jer 17). WdO 38 (2008) 7–21

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471 Herbert Migsch, Zur Deutung von Jer 17,27. Eine Korrektur nach der Septuaginta God considers in his word Jer 17,27, that the inhabitants of Jerusalem could not obey him by not carrying any load through the gates to Jerusalem on the Sabbath day. Correctly, it would have to be called of course: by carrying any load . . . The Masoretic version is corrupt. A later hand inserted the copulative waw before the second infinitive-construction erroneously. The copulative waw is to be deleted with LXX. BN 138 (2008) 39–46

472 Christof Hardmeier, Zur schriftgestützten Expertentätigkeit Jeremias im Milieu der Jerusalemer Führungseliten ( Jeremia 36). Prophetische Literaturbildung und die Neuinterpretation älterer Expertisen in Jeremia 21–23 Hardmeier considers Jer 21:11–23:6 as a primary document that shows traces of several editorial expansions dating from the post-Josianic period. Some of the expansions reflect early adaptations, apparently dating from the year 597 BCE. Hardmeiner prints the text of several Jeremianic passages, indicating the words that he takes to be expansions of an originally shorter text. FAT 62; Joachim Schaper (ed.), Die Textualisierung der Religion; Mohr Siebeck, Tübingen (2009) 105–149 (BL)

473 Paul A. Kruger, A Woman Will “Encompass” a Man: On Gender Reversal in Jer 31,22b This contribution reviews the various interpretations offered to understand the obscure pronouncement in Jer 31,22b: “A woman will encompass a man”. One of the most popular proposals, being also the most plausible, is to regard the utterance as an example of gender role reversal. What the proponents of this viewpoint fail to demonstrate satisfactorily, however, is how this saying in Jer 31,22b relates to the multiple other ancient Near Eastern cultural contexts (literary, social-political and religious) where the same mundus inversus principle is likewise attested. It is argued that this broad backdrop is a sine qua non for the proper understanding of this enigmatic passage. Bib. 89/3 (2008) 380–388

474 Rodney R. Hutton, Are the Parents Still Eating Sour Grapes? Jeremiah’s Use of the Māšāl in Contrast to Ezekiel Far from being an incidental and immaterial slip of the pen, there is in fact a critical point that lies behind the difference in the proverb represented by Ezekiel 18:1–3 and Jeremiah 31:29–30. The question of whether the parents “eat” sour grapes or whether instead they “ate” them is significant for the theological argument made by Ezekiel, on the one hand, and Jeremiah, on the other. Whereas Ezekiel’s adversaries were attempting to cast the parable as an eternally valid principle, valid as much in the present situation as it ever was in the past, and as it would be in future, Jeremiah’s use of the parable had no such interest in mind. It understood the parable to be truly a vestige of Israel’s confession of faith as much as the ark was a vestige of Israel’s sacred cultic infrastructure and the exodus was a vestige of its historical memory. CBQ 71/2 (2009) 275–285

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475 Konrad Schmid, Nebukadnezars Antritt der Weltherrschaft und der Abbruch der Davidsdynastie. Innerbiblische Schriftauslegung und universalgeschichtliche Konstruktion im Jeremiabuch This is a study of Jeremiah 36, of which verse 30 declares the end of the Davidic dynasty. However, Jehoiakim was neither the last ruling monarch of the Davidic dynasty, nor was his body disposed of in an irregular way; in other words: this verse transcribes a prophetic word that proved to be wrong. Schmid seeks to show that Jer 36:30 is based upon two other, earlier Jeremianic passages – Jer 22:18–19 and 22:30 and dates from the fourth and fifth year of Jehoiakim, which is the time when Nebukadnezar became ruler of the world. For the prophet Nebukadnezar’s rule meant the end of the Davidic monarchy (605/4 BCE). Scriptural prophecy tolerates tensions with actual reality in the interest of being true to what has been written. FAT 62; Joachim Schaper (ed.), Die Textualisierung der Religion; Mohr Siebeck, Tübingen (2009) 150–166 (BL)

476 Bob Becking, The Identity of Nabu-sharrussu-ukin, the Chamberlain. An Epigraphic Note on Jeremiah 39,3. With an Appendix on The Nebu(!) sarsekim Tablet A recently uncovered Neo-Babylonian document contained the name of an officer: Nabûšarrussu-ukīn the rab ša-rēši. This name elucidates the enigmatic text at Jer. 39,3, where Nergal-Shareser, the Samgar, Nebu-Sar-Sechim, the rab-saris needs to be read. There is a high degree of possibility that the newly uncovered Babylonian officer can be identified with the person mentioned in Jer. 39,3. This identification, however, does not imply a full confirmation of the story in Jer. 39. BN 140 (2009) 35–46

477 Teresa Ann Ellis, Jeremiah 44: What if ‘the Queen of Heaven’ is YHWH? Jeremiah 44 provides an image unusual within prophetic literature – the prophet’s female adversaries are not portrayed in terms of sexuality. Jeremiah denounces a group of Judean women and men who revere ‘the Queen of Heaven’. His central accusation is that they have caused YHWH’s anger, and thus the fall of the kingdom of Judah. Yet, this article maintains, there is sufficient textual evidence for readers to construct an alternate scenario that vindicates the Queen of Heaven’s supporters in their counter-accusation that it was not their actions that angered YHWH but the actions of the Judean kings who opposed making offerings to the Queen of Heaven. In this case, it is to be evaluated what relations between the Queen of Heaven and YHWH might be portrayed. JSOT 33/4 (2009) 465–488

Lamentations 478 Edward L. Greenstein, The Book of Lamentations: Response to Destruction or Ritual of Rebuilding? Traditionally, it has been assumed that the book of Lamentations reflects a liturgy of lament commemorating the destruction of the temple of Jerusalem in 586 BCE. Greenstein argues that this assumption is unfounded. He suggests that Lamentations was presumably written as a liturgy that precedes the rededication of the altar and the initial laying of the temple foundations after 538 BCE, and they would have accompanied the stages of rebuilding and rededication during the period from 520 to 515 BCE. LHBOTS 444; Henning Graf Reventlow et al. (eds.), Religious Responses to Political Crisis in Jewish and Christian Tradition; T & T Clark International, London (2008) 52–71 (BL)

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479 Elie Assis, The Unity of the Book of Lamentations The Book of Lamentations is made up of five poems lamenting the destruction of Judah and Jerusalem in the year 587 BCE. Each of the first four poems has a complete and distinct acrostic structure. The five poems of the Book of Lamentations are one literary work, and the different units are chapters of the whole entity. Chaps. 1 and 2 present a reaction of despair to the Destruction. Chapter 1 contemplates the aftermath of the Destruction, and chap. 2 describes the war of the Destruction. This despair is the problem dealt with by the Book of Lamentations. The object is to uproot it from the surviving people. The transition from despair to hope occurs in chap. 3. Subsequently, in chaps. 4 and 5 the author of the book returns the reader and the lamenter to the same situations described in chaps. 1 and 2. This time, however, there is moderate hope, which is most succinctly expressed by allowing the lamenter to direct the grievance to God in prayer. The object is to bring the lamenter once again to form a connection with God after the Destruction. CBQ 71/2 (2009) 306–329

480 Nancy C. Lee et al. (eds.), Lamentations in Ancient and Contemporary Cultural Contexts Several of the papers included in this collective volume deal with the book of Lamentations: A. Berlin, On writing a commentary on Lamentations; F. Dobbs-Allsopp, Lamentations from sundry angles: a retrospective; K. O’Connor, Voices arguing about meaning; N. Lee, The singers of Lamentations; C. Mandolfo, Talking back: the perseverance of justice in lamentation; T. Linafelt, Surviving Lamentations (once more); R. Williamson, Lament and the arts of resistance: public and hidden transcripts in Lamentations 5. Symposium Series 43; Society of Biblical Literature, Atlanta, Ga. (2008) XII/1–274

481 Heath Aaron Thomas, The Liturgical Function of the Book of Lamentations Recent research has produced the following interpretations: (1) the book explains why the fall of Jerusalem happened; (2) it teaches how to handle the disaster and how to move out of it; (3) it provides a way to complain, expressing pain to God. The present article argues that all three interpretations offer valid points, and it focuses on (1) and (2). BEAT 55; Matthias Augustin et al. (eds.), Thinking towards New Horizons; Peter Lang, Bern (2008) 137–147 (BL)

482 Elizabeth Boase, The Characterisation of God in Lamentations One of the dominant characters within the book of Lamentations is God. God is spoken about and spoken to, although the voice of God is never heard. Various voices within the text speak of God, describing both God’s actions and God’s attributes. These descriptions give rise to various, and at times conflicting, images: God is the violent destroyer of the city and her inhabitants; God is an absent God, whose presence is longed for; God is a God of steadfast love and mercy; God is the one in whom future hope lies. This paper analyses the multifaceted portrayal of the character of God as constructed in the book of Lamentations, exploring the implications of that characterisation for the understanding of the theology of Lamentations. ABR 56 (2008) 32–44

483 Elizabeth Boase, Constructing Meaning in the Face of Suffering: Theodicy in Lamentations This article explores the existence of theodic elements within the book of Lamentations. Drawing on the typology outlined by A. Laato and J.C. de Moor in Theodicy in the World of the Bible (Leiden, 2003) it is identified that Lamentations explores both retributive and educative theodicy within its poems. Other theodic solutions are not, however, present.

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Although these theodic solutions are present, it cannot be argued that Lamentations constitutes a theodicy as such. Rather, the poems raise and in turn subvert a range of possible theodic assertions in response to the existential crisis which emerged in the wake of the fall of Jerusalem in 586 BCE. VT 58/4–5 (2008) 449–468

Ezekiel: general

individual passages

484 Robert W. Jenson, Ezekiel Jenson offers a theological interpretation of the book of Ezekiel, based on major exegetical commentaries such as those by W. Zimmerli and M. Greenberg. The author admits not to belong to the guild of Old Testament scholars, and to be committed to reading the Bible a single, dramatically coherent narrative of the coming of Christ and his kingdom (pp. 22–23). Brazos Theological Commentary on the Bible; Brazos Press/Baker Publishing Group, Grand Rapids, Mich. (2009) 1–367

485 Marco Nobile, Saggi su Ezechiele Après avoir publié sa thèse sur le livre d’Ezéchiel en 1982, l’auteur n’a pas arrêté ses études sur ce livre prophétique. Cette collection offre la re-édition de quatorze articles parus entre 1983 et 2006. Pour l’auteur, le livre d’Ezéchiel reflète 1’activité des rédacteurs postexiliques dont on trouve les traces partout, tout spécialement dans la structure tripartite du livre: théophanie initiale avec la vocation du prophète; infliction du châtiment divin à tous les peuples du monde, commençant par Israël et Juda; début de 1’époque eschatologique. – Une contribution originale à l’étude du livre d’Ezéchiel. Spicilegium 40; Pontificio Ateneo Antonianum, Roma (2009) 1–217 (BL)

486 Christoph Börchers, Prophetenbiographie und Biblizismus im Ezechielbuch On doit interpréter les éléments autobiographiques du livre d’Ezéchiel dans le contexte de ce livre prophétique, sans automatiquement supposer qu’un prophète de ce nom ait une fois existé. La question à savoir s’il s’agit d’une personne purement fictive et littéraire reste ouverte. L’auteur de l’article fait référence à Karin Schöpflin, Theologie als Biographie im Ezechielbuch, Tübingen 2002, qui propose une lecture pseudo-autobiographique du livre d’Ezéchiel. Zeitschrift für Theologie und Gemeinde 14 (2009) 46–64 (BL)

487 Tova Ganzel, The Purification of the People in Ezekiel: The Pentateuchal Background (Hebr., Engl. summary) This article demonstrates the duality of the pentateuchal background to the purification of the people of Israel in Ezekiel, especially as distilled in Ezek. 36:25. On the one hand, Ezekiel refers to the purification ritual for removing corpse-impurity through the water of lustration (Num. 19). On the other hand, Ezekiel’s reference to the Sinaitic covenant ceremony (Exod. 24), the heart of which is the “blood ceremony”, heightens the significance of the rite through which the people of Israel hold historic importance, as was the case for the covenant at Horeb, but it will also redefine the relationship between God and his people. Beit Mikra 53/1 (2008) 47–58.7*–8*

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488 Baruch J. Schwarz, The Ultimate Aim of Israel’s Restoration in Ezekiel The ultimate aim is to instil in them a feeling of remorse and unworthiness, see Ezek 36:31; 43:10 etc. Chaim Cohen et al. (eds.), Birkat Shalom: Studies in the Bible; Eisenbrauns, Winona Lake, Ind. (2008), vol. 1, 305–319 (BL)

489 Tova Ganzel, The Defilement and Desecration of the Temple in Ezekiel An examination of the passages in Ezekiel related to the ‘defilement’ and ‘desecration’ of the Temple through the spectrum of the Priestly Sources clearly shows a distinction between the two concepts and reveals Ezekiel’s precise and deliberate usage of these terms. Although they both relate to idolatrous practices, defilement of the Temple in Ezekiel follows the categories of the Priestly Sources, and thus results primarily from corpse impurity and idol worship. With regard to the Temple’s desecration, Ezekiel introduces the aspect of the intense involvement of foreigners, which he viewed as the desecrating agents of his day. Bib. 89/3 (2008) 369–379

490 Rebecca G.S. Idestrom, Echoes of the Book of Exodus in Ezekiel This article examines the thematic connections made between the book of Exodus and the book of Ezekiel. Both books emphasize the theme of knowing God through his divine acts. Other themes and motifs from Exodus found in Ezekiel, including the call narrative, divine encounters, captivity, signs, plagues, judgment, redemption, tabernacle/temple, are considered. Several parallels between Moses and Ezekiel are noted, raising the question of whether Ezekiel was understood as a second Moses figure; both were Levites who became prophets and leaders of God’s people in a time of crisis. Finally, some of the implications of these connections for interpreting the book of Ezekiel are explored. JSOT 33/4 (2009) 489–510

491 John W. Olley, Ezekiel LXX and Exodus Comparisons Ezek. 9:1–12 and 20:26 LXX provide much more explicit association with the exodus than is seen in MT. The translation reflects the late Seleucid period, with oppressive and syncretistic leaders, an interpretation reinforced by the unexpected Abana in 20:29. VT 59/1 (2009) 116–122

492 Carol Meyers, Engendering Ezekiel: Female Figures Reconsidered From this study two conclusions emerge: (1) passages that depict ‘real’ women show them in cultic, funereal, prophetic, and medico-religious roles; (2) the images if Judah and Jerusalem personified as females cannot be unproblematically labelled misogynistic. The legal aspect of the punitive measures described is best understood as lenient. Chaim Cohen et al. (eds.), Birkat Shalom: Studies in the Bible; Eisenbrauns, Winona Lake, Ind. (2008), vol. 1, 201–297 (BL)

493 Andrew Sloane, Aberrant Textuality? The Case of Ezekiel the (Porno) Prophet ‘Pornoprophetic’ readings of the unfaithful wife metaphors in Hosea 1–3, Jeremiah 2 and 3, and Ezekiel 16 and 23 criticise them as misogynistic texts that express and perpetuate negative images of women and their sexuality. This study seeks to present an evangelical response to Athalya Brenner and Fokkelien van Dijk-Hemmes’ pornoprophetic reading of Ezekiel 16 and 23. The author outlines their claims and supporting arguments, including their assertion that the texts constitute pornographic propaganda which shapes and distorts women’s (sexual) experience in the interests of male (sexual) power. He argues that

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both their underlying methods and assumptions and their specific claims are flawed, and so their claims should be rejected. While acknowledging the offensive power of the texts, he concludes that alternative explanations such as the violence of Israel’s judgement and the offensive nature of Jerusalem’s sin account better for the features of the texts which they find problematic. TynB 59/1 (2008) 53–76

494 Kirsten Nielsen, Ezekiel’s Visionary Call as Prologue: From Complexity and Changeability to Order and Stability? This article reads Ezekiel 1 as a prologue to the entire book of Ezekiel and deals with the tension between the vision of the living creatures in Ezekiel 1 and the vision of the temple in the epilogue, Ezekiel 40–48. It is argued that the vision in Ezekiel 1 signals complexity and changeability. The prologue is characterized by various kinds of category transgressions (cf. for instance the monstrosity of the living creatures). In Ezekiel 40–48, the new temple signals the opposite: order and stability. The book of Ezekiel uses both aspects to describe Yahweh as a god who is able to change the situation of the exiles and ensure future stability. A short section discusses passages from the book of Revelation as examples of the re-use in the New Testament of motifs from the book of Ezekiel. JSOT 33/1 (2008) 99–114

495 Marjo C.A. Korpel, Kryptogramme in Ezechiel 19 und im ‘Izbet- ar aOstrakon Ez 19 is a dirge on the downfall of the Davidic dynasty. Several scholars have suggested that Ez 19,1.2–9 is a reworked version of an earlier, secular song. It is noteworthy that no word for God occurs in the song. On the basis of an atbash-riddle, hidden in v. 1–5, it may be assumed that the original song referred to Jezebel and her sons Ahaziah und Jehoram. Ezekiel edited and actualised this ancient song (cf. v. 14) because he was struck by the remarkable similarity between the fate of Jezebel and her two sons and that of Hamutal and her two sons Jehoahaz and Zedekiah. Ezekiel added a dirge about the end of the Davidic dynasty (v. 10–14), a kind of lesson from history. The incongruities in the final text can be better understood now as the result of this redactional combination of old and new themes. That Atbash encoding was already known in the 12th cent. BCE and therefore could certainly be used in the 9th cent. BCE is demonstrated by a completely fresh interpretation of the hitherto puzzling text on the ‘Izbet ar a ostracon. ZAW 121/1 (2009) 70–86

496 Karin Schöpflin, Die Tyrosworte im Kontext des Ezechielbuches Two passages seem to form the nucleus of the Ezekielian corpus of words addressed to foreign nations: Ezek 25:1–17 and 26:2–6. Here the minor neighbours of Israel are threatened with doom because of their gleeful reaction to the destruction of Jerusalem. The ideological context of the expanding “foreign nations” corpus is the notion of God’s universal judgement of all the nations. Eventually, Yahweh will overthrow all powers that are proud and convinced of their superiority. OBO 235; Markus Witte et al. (eds.), Israeliten und Phönizier; Academic Press Fribourg, Fribourg (2008) 191–213 (BL)

497 Markus Saur, Der Tyroszyklus des Ezechielbuches Ezek 26–28 tends to attract cultural historians, historians of early trade, and those interested in the reconstruction of early Israelite – or Tyrian – religion. The present book, a habilitation thesis accepted by the University of Basel, Switzerland, offers a thorough study of the Ezekielian passages, complete with collateral texts such as all biblical passages

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referring to the city of Tyre (pp. 252–314). The book also includes a section on the history of Tyre (pp. 107–181) and a chapter that seeks to evaluate the contribution of Ezek 28 to our understanding of Tyrian religion and royal ideology (but does not consider the idea of P.-M. Bogaert, that Ezek 28 originally dealt with the king of Jerusalem). One interesting detail: the author claims to detect allusions to the conquest of Tyre by Alexander the Great in secondary elements included in Ezek 26:7–14. – The author is committed to the notion that Ezekiel’s original book received more than one subsequent revision, especially in the form of textual additions and expansions. BZAW 386; de Gruyter, Berlin (2008) XII/1–368 (BL)

498 Markus Saur, Tyrus im Spiegel des Ezechielbuches The author of Ezek 26–28 was well acquainted with the political, cultural, and military history of Tyre, and much of what he echoes in his poems can be contextualized with other known data. While the nucleus of the texts comes from the prophet Ezekiel, there are traces of later reworking. Thus Ezek 26:7–14 seems to be the result of a later expansion reflecting the conquest of Tyre by Alexander the Great in the fourth century BCE. OBO 235; Markus Witte et al. (eds.), Israeliten und Phönizier; Academic Press Fribourg, Fribourg (2008) 165–189 (BL)

499 Horacio Simian-Yofre, Gli scritti profetici e la storia del loro tempo. Una reflessione a partire da Amos 1–2 ed Ezechiele 28 Neither Amos 1–2 nor Ezek 28 is historically accurate. In fact, one must abandon the search for historical accuracy, for Amos 1–2 is to be understood rhetorically, and Ezek 28 metaphorically. A detailed commentary of Ezek 28 is offered. J.N. Aletti et al. (eds.), Biblical Exegesis in Progress; Editrice Pontificio Istituto Biblico, Roma (2009) 125–150 (BL)

500 Stefan Gathmann, Im Fall gespiegelt. Der Abschluss der Tyrus-Sprüche in Ez 28,1–19 The nucleus of this passage can be found in Ezek 28:11–19, though verses 11–19 include some secondary additions. Ezek 28:1–10 represents a ‘relecture’ of Ezek 28:11–19. In Ezek 28:11–19 the following verses or parts of verses seem to be secondary: 13c. 14b. 16b. 17 (some words). 18a (some words). 18c (some words). 19. Ezek 28:1–10 is informed by the will of giving the interpreted passage a more general, ‘anthropological’ dimension. The passage is not amenable to an interpretation that allows us to discern any extra-Israelite mythology. Arbeiten zu Text und Sprache im Alten Testament 86; Eos Verlag der Erzabtei St. Ottilien, St. Ottilien (2008) 1–641 (BL)

501 Anja Klein, Schriftauslegung im Ezechielbuch. Redaktionsgeschichtliche Untersuchungen zu Ez 34–39 This Göttingen doctoral thesis find the oldest textual layer in Ezek 36:1–11; 37:1–6, arguing that the vision of resurrection in 37:1–6 marked the conclusion of the original book that dates from the early or mid-Persian period (and not from the original prophet Ezekiel). This textual nucleus was subsequently expanded in several stages. Klein’s approach is close to that of K.-F. Pohlmann. BZAW 391; W. de Gruyter, Berlin (2008) XIII/1–451

502 Jacob Milgrom, Ezekiel and the Levites The function and placement of the priests and Levites in Ezekiel’s temple (Ezek 44:9–14) is based on Num 18:3 and 5, with one distinction: whereas in Num 3:7 and 18:3 the Levites

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and priests share the guarding duties at the entrance to the court, in Ezekiel’s temple the Levites and priests are strictly separated – the Levites are in charge of the outer court and all the gatehouses, and the priests in control of the inner court. Shawna Dolansky (ed.), Sacred History, Sacred Literature; Eisenbrauns, Winona Lake, Ind. (2008) 3–12 (BL)

Daniel 503 Thomas J. Finley, The Book of Daniel in the Canon of Scripture While the Christian canon has Daniel as a prophet, in the Hebrew Bible his book is part of the Writings. After an examination of the position of this book within the canon the author concludes that the evidence from the first century and earlier favours the view of Daniel originally as a part of the Prophets, and only later having been moved to the Writings. The common proposal of an early second century pseudo-prophet as the author of Daniel is found not convincing. BS 165/2 (2008) 195–208

504 Alan Lenzi, Secrecy, Textual Legitimation, and Intercultural Polemics in the Book of Daniel Secrecy functions as a positive characterization of both the deity and Daniel. In the latter’s case, this characterization shows him capable and worthy of future revelation, which contributes to the book’s broader construction of a rhetoric of authority and textual legitimation. Secrecy also creates a point of conflict between Daniel and his Babylonian colleagues, the supposed experts in secret matters, and vividly shows the Jewish mediator as their superior. Even for Hellenistic-era readers under a different imperial oppression, the general message would have been clear: Yhwh’s accessible secret revelations, now available in Daniel’s book, are more powerful than the phony secretive grasping for knowledge of the human political establishment. The deployment of secrecy, therefore, cuts two ways: it exalts the protagonist and his deity and it debases the imperial antagonists. Such an interpretation could quite nicely fuel, if one may invert the imagery of Daniel 3, an antiimperial, ancient, postcolonial critical furnace. CBQ 71/2 (2009) 330–348

505 Michael Segal, From Joseph to Daniel: The Literary Development of the Narrative in Daniel 2 Scholars have recognized the composite nature of the narrative in Daniel 2 based upon certain contradictions within the story. Additional evidence is offered here to bolster this claim, including variation in the use of divine names according to the evidence of the Old Greek version. Furthermore, the author suggests that a more precise division of the source material can be obtained based upon a philological analysis of the expression htjb ‘ ’ w ‘m (v. 14), and its Akkadian cognates. The earlier stratum of the story presents Daniel as a “second” Joseph, and closely parallels both the story of Genesis 41 and the tale in Daniel 5. The secondary section is analyzed in an appendix as an attempt to identify its literary and historical context, with special attention given to the relationship between the description of God in 2:21 and the depiction of Antiochus IV Epiphanes in Daniel 7:24–26. VT 59/1 (2009) 123–149

506 Terezija Snezna Vecko, Prayer in the Midst of Flames (Dan 3:24–50 Greek) The prayer of the youths, added to the shorter original text in the Greek version, reorients the meaning of the relevant chapter, accentuating the shift from idolatry to worship of

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the true God. The three youths stand for the Maccabean heroes – models of fidelity to God who turned the persecution of the Jews into their elevation. BEAT 55; Matthias Augustin et al. (eds.), Thinking towards New Horizons; Peter Lang, Bern (2008) 149–159 (BL)

507 Alexander A. DiLella, A Textual and Literary Analysis of the Song of the Three Jews in Greek Daniel 3:52–90 This paper is in two parts: (1) a bilingual, Greek and English text of the passage, (2) a detailed commentary elucidating this passage. The seven stanzas of the poem reflect the seven days of creation (Gen 1). Here is a list of the stanzas (note the order!): (1) 3:52–56; (2) 57–61; (3) 3:64–68; (4) 3:69–73; (5) 3:74–78; (6) 3:62.63.79.80; (7) 3:82–86. – The author also notes that this biblical passage is the most likely source of the “Canticle of Brothers Sun” by St. Francis of Assisi. CBQ.MS 44; Jeremy Corley et al. (eds.), Studies in the Greek Bible; Catholic Biblical Association of America, Washington (2008) 49–64 (BL)

508 Roy E. Gane, Hurrian Ullikummi and Daniel’s ‘Little Horn’ The book of Daniel includes concepts that appear in much earlier Hurrian-Hittite mythology. Like the Song of Ullikummi, Daniel 7 and 8 portray a cluster of concepts involving cosmic conflict between supreme celestial deities (Tessub/Yahweh) and unusual challengers (Ullikummi/little horn) made of hard substances (rock/horn). The Song of Ullikummi can be found in H. Hoffner, Hittite Myths, Atlanta 1990, 52–61. Chaim Cohen et al. (eds.), Birkat Shalom: Studies in the Bible; Eisenbrauns, Winona Lake, Ind. (2008), vol. 1, 485–498 (BL)

509 Ryan E. Stokes, The Throne visions of Daniel 7, 1 Enoch 14, and the Qumran Book of Giants (4Q530): An Analysis of Their Literary Relationship In Dan 7:9–10, the apocalyptic seer narrates his vision of God’s heavenly throne. According to most scholars, Daniel’s vision account depends literarily on the supposedly more primitive visionary traditions found in 1 Enoch 14 and the Book of Giants of the Dead Sea Scrolls. Certain divergences in these traditions, however, reveal that it is in fact 1 Enoch 14 that depends on a vision account much like that found in Dan 7. The Book of Giants and Daniel, on the other hand, both seem to make use of a common tradition, each adapting it in a different way. DSD 15/3 (2008) 340–358

510 Benjamin E. Reynolds, The “One Like a Son of Man” According to the Old Greek of Daniel 7,13–14 While studies of the Old Greek (OG) of Daniel 7,13–14 are not uncommon, they are often undertaken as part of a broader examination of the ‘one like a son of man’. Rarely, if ever, do these studies focus on the description of this figure in the OG version and what readers of this version might have understood of this character. This study is an examination of the interpretation of OG Daniel 7,13–14, and the argument is made that the OG portrays the ‘one like a son of man’ as similar to the Ancient of Days and as a messianic figure. Bib. 89/1 (2008) 70–80

511 Benjamin E. Reynolds, Another suggestion for hōs palaios hēmerōn in the Old Greek of Dan 7:13 Calling the majority position into question O. Hofius is correct proposing that hōs palaios hēmerōn in the Old Greek of Dan 7,13–14 should not function as the subject of the clause

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(ZAW 117/1, 2005, 73–90; IRBS 51:643). However, Hofius’ point also means that hōs hyios anthrōpou also does not function as the subject of its clause and requires that re-evaluation of the majority view is needed. Since the context of Old Greek Dan 7.13–14 indicates that only one figure is described, a new translation is needed in order to clarify that hōs hyios anthrōpou and hōs palaios hēmerōn are both descriptors of a single figure, while at the same time acknowledging that neither phrase serves as the subject of its respective clause. Hen. 30/1 (2008) 94–103

512 Ronald Hendel, Isaiah and the Transition from Prophecy to Apocalyptic Classical prophecy is not a different genus from apocalyptic. Rather, the classical prophetic books, particularly passages such as Isaiah 6:9–10 (with its implied esotericism), ate their root and source. Dan 12 is based on allusions to Isaianic texts; see Dan 12:1 and Isa 4:3; 33:2; Dan 12:2 and Isa 26:19; 66:24; Dan 12:3 and Isa 52:11,13, etc. Chaim Cohen et al. (eds.), Birkat Shalom: Studies in the Bible; Eisenbrauns, Winona Lake, Ind. (2008), vol. 1, 261–279 (BL)

Minor Prophets general 513 Gerda de Villiers, Die dodekapropheton: Twaalf klein profete of een geheel? The Book of the Twelve or the twelve minor prophets received scholarly attention through the ages. Historical criticism pointed out that these prophets lived in different times, in different historical situations and articulated the “word of the Lord” for different circumstances. However, recent scholarship tends to read the corpus of the minor prophets as a structured whole. Such a reading raises a number of problems: the Twelve do not follow one another chronologically and the order of the Masoretic Text does not agree with that of the Septuagint, whilst Qumran follows yet another order. This article probes – albeit cursory – some of these questions from different perspectives. Eventually it appears that a continuous process of “Fortschreibung” shaped and reshaped prophetic messages to keep them alive for following generations. A unity is created by maintaining the tensions and differences amongst the Twelve, thereby reflecting the creative articulation and rearticulation of prophecy in the different times of the history of Judah and Israel. HTS 64/3 (2008) 1379–1393

514 Michael B. Shepherd, Compositional Analysis of the Twelve Recent scholarship has taken seriously the historical evidence for the unity of the Twelve. Numerous studies on the redaction of the Twelve have advanced the discussion toward an understanding of how the book is able to function as a whole. This article examines the compositional seams where the twelve parts of the book have been put together. This is done with a view toward the compositional strategy of the Twelve as a whole. ZAW 120/2 (2008) 184–193

515 Jakob Wöhrle, “No Future for the Proud Exultant Ones”. The Exilic Book of the Four Prophets (Hos., Am., Mic., Zaph.) as a Concept Opposed to the Deuteronomistic History In the research of the last years, the existence of a collection comprising the four prophetic books of Hosea, Amos, Micah and Zephaniah as a precursor of the Book of the Twelve has often been presumed. However, the intention of this collection has been defined inadequately, since the passages assigned to the redactors of this collection differ greatly from each other in their individual content. But compared with the Deuteronomistic History, the intent of this Book of the Four becomes evident. It presents a history of prophecy relying on the history described in the books of Kings but with its own interpretation.

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Not only cultic, but also social offences led to the divine wrath, and social criteria will determine the future of the people. Thus, the exilic Book of the Four can be understood as a concept opposed to the Deuteronomistic History. VT 58/4–5 (2008) 608–627

Hosea 516 Brad E. Kelle, Hosea 1–3 in Twentieth-Century Scholarship Throughout the twentieth century, critical scholarship on the book of Hosea has focused overwhelmingly on the marriage metaphor in Hosea 1–3, often seen as establishing the primary interpretive issues for the message of the prophet and the book as a whole, although a lack of consensus concerning even the most basic exegetical issues remained. Newer studies have rightly pushed beyond this isolation of Hosea 1–3. This article surveys the major trends of the modern interpretation of these chapters, with particular attention to the second half of the twentieth century. From the early 1900s to the 1980s, critical works focused primarily on the biographical reconstruction of the prophet and his family life, as well as related historical and form-critical concerns. From the 1930s forward, such study was particularly concerned to read Hosea 1–3 against the background of a purported sexualized Baal cult in eighth-century Israel. Beginning in the 1980s, feministcritical readings of Hosea 1–3 came to occupy a prominent position. In subsequent years, these concerns have been complemented by an emerging emphasis on metaphor theory, as well as newer kinds of literary, book-oriented, and socio-historical analyses. A follow-up article will treat recent scholarship on Hosea 4–14. CBR 7/2 (2009) 179–216

517 Allan Rosengren, Knowledge of God According to Hosea the Ripper. The Interlacing of Theology and Social Ideology in Hosea 2 A semiotic reading of Hosea 2 suggests that two stories are told: The story of Hosea and Gomer, and the story of Yahweh and Israel. This semiotic entanglement, however, is also present in the passage of cosmic promises, Hos 2,18–25. “Knowing God” in the Book of Hosea is not just a question of adhering to a system of religious thoughts, it is a question of knowing how to live one’s life according to specific social rules, namely that of patriarchy. The theology of the text cannot be separated from the ideology of the text. This is to be tested on the text of Hos 2,18–25 in which the emphasis is apparently firmly placed on the universal signified. SJOT 23/1 (2009) 122–126

518 Wang-Huei Liang, Is She Not My Wife, and Am I Not Her Husband? The love story of the prophet Hosea and his wife is considered a metaphor that signifies the relationship between YHWH and his people the Israelites. “For she is not my wife, and I am not her husband” (Hos 2:4) is one of the sentences uttered by the prophet Hosea when his wife runs after other lovers. To take it literally as such, it seems that Hosea announces divorce to his wife. But this interpretation contradicts what is known from the context of the Scriptures. Alternatively, Hosea’s statement could be read as a rhetorical question as is mentioned by Weems. This article, based on grammatical analysis, contextual and inter-textual analysis, proposes that it should be interpreted as a rhetorical question: “for is she not my wife, and am I not her husband?” and expects the reader/audience to respond “yes.” HBT 31/1 (2009) 1–11

519 Rainer Kessler, Hosea 3 – Entzug oder Hinwendung Gottes? In contrast to the traditional German exegesis, the author of this paper understands Hos 3.3b to refer to God’s favour. Hos 3 does not involve the idea of legal punishment. Rather

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God isolates Israel from all institutions which separate it from God and simultaneously shows favour to Israel. This leads, on Israel’s side, to repentance and an undisturbed relationship with God. Hos 3 thus takes up the development of thought in Hos 4–11, including its final point in Hos 11, integrates it with the metaphors of relationship in ch. 1–2 and so creates a conclusion to ch. 1–2 which makes the transition to ch. 4–11 and at the same time facilitates the reading of these chapters in the light of YHWH’s favour to Israel. ZAW 120/4 (2008) 563–581

520 Richard D. Patterson, Portraits from a Prophet’s Portfolio: Hosea 4 This rehearsal of Hosea’s literary artistry demonstrates that close attention to this dimension of an author’s work yields fuller and more fruitful insight into his intended meanings and nuances. Hosea’s various motifs and themes in chapter 4 cause the reader to contemplate other passages that provide allusions or relations to other scriptural contexts where similar ideas and truths are given. Hosea’s use of figures of speech such as metaphors and similes compel interpreters to seek to understand the full impact on any imagery the author wished to convey. Also Hosea’s clever plays on words demonstrate both his wit and his disgust at what he saw in degraded Israelite society. BS 165/3 (2008) 294–308

521 Karin Adams, Metaphor and Dissonance: A Reinterpretation of Hosea 4:13–14 The sexual language of this passage must be understood metaphorically; it refers neither to sacred prostitution nor to literal sexual offenses. The passage accuses Israelite women of engaging in cultic apostasy. The qedoshot are women whose cultic role was regarded as non-Yahwistic by the prophet. JBL 127/2 (2008) 291–305 (BL)

522 Peter Riede, “Ich aber war eine Motte für Ephraim”. Anmerkungen zu Hos 5,12 Riede defends the traditional rendering of as as “moth”. ZAH 17–20 (2004–2007) 178–187 (BL)

523 Mark S. Gignilliat, For Israel was a Child. A Case for the Causal Sense of kj in Hosea 11,1 The kj clause of Hos 11,1 is often translated temporally. This short note presents a case for kj’s causal sense on the basis of external and internal evidence. ZAW 121/2 (2009) 277–280

524 Erhard Blum, Hosea 12 und die Pentateuchüberlieferungen Hosea was well acquainted with traditions about the patriarch Jacob and about the exodus, two complex traditions at home in northern Israel in the eighth century BCE. Hosea 12 is an important ‘external’ source that demonstrates the combination of the patriarchal and exodus stories long before the Babylonian exile. BZAW 400; Anselm C. Hagedorn et al. (Hg.), Die Erzväter in der biblischen Tradition; W. de Gruyter, Berlin (2009) 291–321 (BL)

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Joel – Amos 525 Barbara Schlenke et al., “Hab Mitleid, Jahwe, mit deinem Volk!” ( Joel 2,17). Zu Struktur und Komposition von Joel (I) While recent research has not agreed on the structure of Joel yet, the authors intend to present a detailed analysis of the book of Joel. This first part of the essay considering Joel 1:2–2:17 comprises a mainly linguistic and literary approach to the structure of Joel, but also incorporates problems of the formation and history of origins of the text. Two main breaks are identified after 1:20 and 2:17, while the in-depth analysis of the structure uncovers a setting of multiple breaks, cyclic patterns and multi-dimensional cross references. BZ 53/1 (2009) 1–28 (SSt)

526 Menahem Haran, The Historical Background of the Prophecies of Amos The book of Amos reflects two periods of time: (1) the period of King Jeroboam II during which there was no known contact between Israel and Assyria (though Assyria is mentioned in Amos 3:9 LXX, which has the correct reading); (2) a second period of decline and anxiety in which the threat of deportation by the Assyrians is real; this must be the time after Jeroboam II, most likely the time of the Assyrian King Tiglat-pileser III (745–727 BCE). One should not resort to attributing to subsequent editors what can be explained as reflecting another, late period of Amos’s activity. Chaim Cohen et al. (eds.), Birkat Shalom: Studies in the Bible; Eisenbrauns, Winona Lake, Ind. (2008), vol. 1, 251–259 (BL)

527 David E. Bokovoy, Invoking the Council as Witnesses in Amos 3:13 Amos 3:13 seems to invoke the heavenly council to listen and testify against Jacob, as was suggested by G.E. Wright in 1959. Wright’s idea was that ‘heaven and earth’ is a polar expression that refers to all the members of the heavenly council. A similar idea can be found in the Vassal Treaty of Esarhaddon (ANET 534–535): ‘You are adjured by all the gods of Sumer and Akkad, adjured by the gods of heaven and earth.’ Further examples for the idea include Psalm 50:4–7. JBL 127/1 (2008) 37–51 (BL)

528 Matthew Goff, Awe, Wordlessness and Calamity – A Short Note on Amos v 13 Amos v 13 describes a person who perceives God’s retribution against social injustice. The word jdm, which may refer to silence, moaning or mourning, signifies that the man is shocked to the point of wordlessness in response to divine violence. VT 58/4–5 (2008) 638–643

529 Spencer L. Allen, Understanding Amos vi 12 in Light of his other Rhetorical Questions The MT of Amos vi 12a comprises a pair of rhetorical questions: “Do horses run on the rock(s)? Or does one plough with oxen?” An analysis of Amos’ other pairs of rhetorical questions, which demonstrate a high degree of semantic and structural parallelism, suggests that the MT is corrupt. Four criteria are accordingly derived from these other rhetorical questions to evaluate the numerous proposed solutions for vi 12a. Alan Cooper’s emendation is identified as most consistent with Amos’ general usage: “Do horses run on crags? Or does the wild ox plough in the valley?” VT 58/4–5 (2008) 437–448

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530 André Lemaire, Une guerre ‘pour rien’ (Amos 6,13) Ce verset fait référence à la prise par Israël de deux villes situées en Transjordanie du Nord, dans le cadre d’une guerre avec le royaume de Damas (vers 760/50 avant notre ère). Cette guerre reçoit quelque lumière de la publication d’une inscription moabite fragmentaire publiée par S. Ahituv in Israel Museum Studies in Archaeology 2 (2003) 3–10 et Quadmoniot 37 (2004) 88–92. Shalmân, roi de Moab, était un allié du roi d’Israël Jéroboam II. Les alliés ont réussi à battre les armées ammonites et araméennes, envahissant la Transjordanie. BEAT 55; Matthias Augustin et al. (eds.), Thinking towards New Horizons; Peter Lang, Bern (2008) 97–102 (BL)

531 Tzvi Novick, Duping the Prophet: On ’nk (Amos 7.8b) and Amos’s Visions The logic and imagery of Amos’s third vision (Amos 7.7–9), which centres on the obscure word ’nk, have been the subject of much debate. This essay advances a new interpretation of the third vision that presupposes that God, in both the third and fourth visions, prevents Amos from interceding on Israel’s behalf (as Amos had done after the first and second visions) by having the prophet himself unwittingly mouth Israel’s sentence. The third vision, like the fourth, depends on a pun that only a native northerner, and not a native southerner like Amos, would have sniffed out. JSOT 33/1 (2008) 115–128

Jonah

Micah – Nahum

532 David J. Downs, The Specter of Exile in the Story of Jonah Focusing particularly on elements of spatial setting in the narrative, this essay explores the ways in which memories of exile haunt the story of Jonah. While Jonah is not a book about exile, the traumatic experience of expatriation and captivity casts a spectral shadow across Jonah’s narrative. At the same time, intimations of God’s openness towards Israel’s enemies – even those ultimately responsible for the violent deportation from the land – reflect a strand of Jewish discourse with a markedly positive view of the nations. Violent nationalism, either that of Israel or that of its oppressors, is not allowed the final word in Jonah, in spite of the frightening reality of exile that serves as the subtext for both Jonah and much of the biblical literature. HBT 31/1 (2009) 27–44

533 Meik Gerhards, Das Jonabuch und “hellenistische Religionskultur” – zum Gespräch mit U. Mell The paper discusses the thesis of U. Mell, that the book of Jonah originated in prehellenistic Jewish circles of the 3rd century BCE, who belonged to the same movement of Hellenistic Reform-Judaism as those who supported the religious reforms of Antiochus IV. While Mell thinks that the aim of the book is to propagate a kind of ethic monotheism joining all people regardless of their concrete religion, the paper wants to show that the Book of Jonah stresses the particularity of Israel among the people. There seems to be no common basic position between Jonah and the prohellenistic reformers of the time of Antiochus. BN 140 (2009) 47–67

534 Lowell K. Handy, Jonah’s World: Social Science and the Reading of Prophetic Story Behind the short story of Jonah stands a vision of human society based on hierarchical structures, norms for how people ought to behave, and a sense that the author’s circle knows better than others what these are. The world is seen through the view of those

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who hold a certain amount of authority, though they are not independently empowered. These scribes are educated and perceive their education as supplying an insight that is superior to that of people placed above them (rulers) and below them (commoners). The knowledge of the divine will puts them at odds with prophets who may receive direct messages from Yahweh, but who are not able to interpret the message with the acumen of a scribe. Behind the story, the real wise person in Jonah is the circle of scribes telling and listening to the story. Equinox Publishing, London (2007) XVI/1–214

535 Sung Uk Lim, Jonah’s Transformation and Transformation of Jonah from the Bakhtinian Perspective of Authoring and Re-authoring This article explores the transformation of both the character of Jonah and the text of Jonah, especially in ch. 2, from the Bakhtinian perspective of (re-)authoring. Bakhtin’s concept of authoring shows that the disobedient Jonah is transformed into an obedient prophet in ch. 2 in his understanding of God and himself. Simultaneously, Bakhtin’s notion of re-authoring reveals that the book of Jonah has been transformed in the history of Bible translation as seen in the Masoretic Text, Septuagint, and Vulgate. JSOT 33/2 (2008) 245–256

536 Daniel C. Timmer, Jonah and Mission: Missiological Dichotomy, Biblical Theology, and the Via Tertia The book of Jonah shows that God’s saving and transforming grace does, even in the OT period, extend beyond Israel’s national and ethnic borders. The book condemns an attitude of Israelite superiority and even establishes that it is possible for those who number themselves among God’s people to be diametrically opposed to such indiscriminate grace, and thus hardly his followers. Such people are contrasted with the sailors (and, less directly, with the Ninevites) who, as outsiders to Israel’s covenant, nevertheless come to know and worship the God of the covenant. WThJ 70/1 (2008) 159–175

537 Arcadio del Castillo, Tarshish in the Book of Jonah The text 1.3 of the Book of Jonah says that the prophet went down to Jaffa and found a ship bound for Tarshish. The port of Jaffa’s position on the Mediterranean has meant that most scholars have thought that Jonah was going towards the Far West. The author of this essay has already argued that Tarshish must have been close to the Red Sea. So, the possibility of locating the Tarshish referred to in the Book of Jonah somewhere on the Red Sea, would be to suppose that the person who wrote the Book of Jonah, believed that the Nile canal, which was in use in his time, also had been in use in the period in which the story of Jonah took place. RB 114/4 (2007) 481–498

538 Alviero Niccacci, Il libro del profeta Michea. Testo traduzione composizione senso This article presents a syntactic and compositional analysis of the whole Hebrew text of the Prophet Micah. Referring to his previous analysis and partly revising it, the author proposes a division of the text in twenty-one units and five main sections in a chiastic composition. Considering his theory of a coherent Hebrew verb system both for prose and poetry he pays careful attention to the verb forms and to the resulting dynamics of communication necessary to achieve a proper interpretation of any text. Besides underlying a strong unity of composition for the whole book the author proposes a rather precise

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date between 713 and 701 BCE for the different historical situations evoked in the book. Thus, one single author, Micah, is seen as a concrete possibility for the whole prophecy of the book. LASBF 57 (2007) 83–161

539 Amitai Baruchi-Unna, Do not Weep in Bethel: An Emendation Suggested for Micah i 10 A new emendation is suggested, according to which Micah i 10 should be translated as follows: In Gath tell it not. Do not weep in Bethel at all. Ophrah roll yourself in dust. VT 58/4–5 (2008) 628–632

540 Yair Hoffman, The Identity of “Their King” Who “Will Pass Before Them” (Micah 3:13) (Hebr., Engl. summary) This paper discusses the question of the identity of the ‘king’ in Micah 3:13 analysing various arguments already proposed. The conclusion is that the king referred to is Jehoiachin, and the historical venue of the prophecy is the community of the Jehoiahin’s exiles in Babylon between the years 598 and 586 BCE. Beit Mikra 53/1 (2008) 83–104.10*

541 Barbara Schmitz, “Kommt, lasst uns ziehen hinauf zum Berg JHWHs” (Mi 4,2). Jerusalemwallfahrt und Friedensmission Ausgehend von den Jerusalemwallfahrtstexten Mi 4,1–4 und Jes 2,2–4 wird die Entwicklung der Vorstellung vom mythischen Gottesberg Zion skizziert, deren biblischer Endpunkt in diesen Friedensvisionen Belege für die Dynamik theologischer Prozesse in der Heiligen Schrift sind. BiLi 81/4 (2008) 242–245 (CB)

542 Rafael Vincent, “Praticare la giustizia . . .” (Mi 6,8). Esigenze sociali della fede biblica This detailed exegesis of the passage Micah 6:1–8 highlights the necessity of paying attention to the experience of the ‘inner word’. Sal. 70/4 (2008) 643–657

543 Mordechai Cogan, The Lions of Niniveh (Nahum 2:12–14): A Check on Nahum’s familiarity with Assyria While a number of commentators hold that the prophet must have been familiar with words and images that were prevalent in neo-Assyrian inscriptions, his creative portrayal of the lion family bears no Assyrian markings. Chaim Cohen et al. (eds.), Birkat Shalom: Studies in the Bible; Eisenbrauns, Winona Lake, Ind. (2008), vol. 1, 433–439 (BL)

Habakkuk – Zephaniah 544 David Toshio Tsumura, Polysemy and Parallelism in Hab 1,8–9 Hab 1,8–9 constitutes a well-organized parallelism in which the polysemy in the pivotal (central) colon is key both structurally and semantically. 1) V. 9 constitutes a polysemous Janus parallelism in which qādîmāh means both “forward” and “like an east wind”. In the first meaning, the first and second colons are parallel, in the second meaning, the second

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and third colons are parallel. 2) V. 8 constitutes a pentacolon, in which a monocolon is inserted between two bicolons, constituting an A//X//B pattern (cf. KTU 1.3 II 38–41 and III 22–28). pārāšāw is polysemous, meaning both “his steeds” and “his horsemen”; thus it is a hinge between the sûsāw “his horses” in A and pārāšāw “his horsemen” in the latter bicolon (B). A similar structure can be seen in Thr 1,1. ZAW 120/2 (2008) 194–203

545 Steve Cook, Habakkuk 3, Gender, and War This article wants to place Habakkuk 3 among texts discussed as female voices in the Hebrew Bible. Additionally, it wants to call attention to the ideological issues at stake in making such a claim. Created with the grim realities of warfare in mind, victory hymns do not necessarily express a liberating theology for modern women. These songs still place their lots, ultimately, with the interests of militarism and violence. Looking at Habakkuk 3 as a multi-gendered text that enfolds many conceptions of gender, one can potentially say something positive about ancient Israel’s views of gender in poetry and prophecy. Ancient thought and literature does not require clear-cut definitions of gender to achieve its purposes. Rather, Habakkuk 3 keeps the interests of many genders in mind to assert an unstable yet ultimately assured confidence. lectio difficilior (2009) Ausgabe 1

546 Shumel Ahituv, The Sinai Theophany in the Psalm of Habakkuk A verse-by-verse commentary on Hab 3:2–15. The theophany contains the following elements: the Sinai theophany (combined with God’s emergence to deliver his people); literary traces from the (reconstructed) Hebrew myth of the war with the primeval Tehom; God’s war with Sea and River (perceived in Ps 77 as referring to splitting the Sea of Reeds); a possible reference to the battle of Gibeon. A reconstruction of the Hebrew creation myth can be found in U. Cassuto, Biblical and Oriental Studies, Jerusalem 1975, vol. 2, 80–102. Chaim Cohen et al. (eds.), Birkat Shalom: Studies in the Bible; Eisenbrauns, Winona Lake, Ind. (2008), vol. 1, 225–232 (BL)

547 Christof Hardmeier, Zwei spätvorexilische Diskurse in Zefanja 1,1–3,8. Jhwhs Schlachtopfertag (1,7) und der Tag seines Ingrimms (1,15.18) Zephaniah’s prophecy can be understood from the prophet’s closeness to the anti-revolutionary landed nobility active after the assassination of King Amnon in 640 BCE. However, the text as we have it shows traces of subsequent – exilic and postexilic – editing and expansion. The paper also includes a discussion of the present state of research on Zephaniah, with a focus on the contribution of Hubert Irsigler. Thomas Naumann u.a. (Hg.), Diasynchron. Beiträge zur Exegese, Theologie und Rezeption der hebräischen Bibel; Verlag W. Kohlhammer, Stuttgart (2009) 139–183 (BL)

Haggai – Zechariah

Malachi

548 Elie Assis, A Disputed Temple (Haggai 2,1–9) Haggai 2,1–9 describes the people’s derisory attitude towards the new Temple that was just being built. This attitude was so strong that they referred to the new Temple as “nothing”. Although the size and prestige of the building were important, it is difficult to understand the derisory attitude of the people towards the Temple. This article suggests that following the destruction of the Temple the people assumed that God had abandoned them. This feeling did not dissipate even after the return to Zion. This could have been the reason why the people thought that the new Temple should not be built, and that what was now being built lacked any significance. Haggai challenged this claim by declaring decisively that God was with them and that His spirit was among them. The people were, therefore,

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exhorted to be resolute and continue to build the Temple. Their expectations would indeed be fulfilled but through a difficult process. Only after the Temple had been completed the ultimate good would be achieved: “And I will establish peace in this place”. ZAW 120/4 (2008) 582–596

549 Lena-Sofia Tiemeyer, Through a Glass Darkly: Zechariah’s Unprocessed Visionary Experience Zechariah’s vision report has the distinct quality of an unprocessed description of a visionary experience without much ideological reflection and it attempts to impose ideological meanings onto a multivalent experience. This statement is suggested primarily by the often confused quality of the account, in combination with its interpretative openness. It is further supported by the existence of later textual additions (e.g. Zech. i 14–17; ii 10–17; iii 8b, 10; iv 6b–10a) which serve to accredit Zechariah’s originally pristine report with religious and political significance. VT 58/4–5 (2008) 573–594

550 Daniel F. O’Kennedy, The Meaning of ‘Great Mountain’ in Zechariah 4:7 The book of Zechariah contains a large amount of visionary material and oracles. Sometimes it is difficult to interpret the different metaphors and symbols used in this material. In most instances these symbols are not explained in the Hebrew text. One of these difficult symbols is the reference to the ‘great mountain’ in Zechariah 4.7. The question posed by this article is: what is the real meaning of these words? After investigating different hypotheses (i.a. fictional mountain, Mount Gerizim, opposite powers or world empires, a specific group of persons, and a heap of rubble at the temple site) this article suggests a possible interpretation, namely that it must be understood in a holistic and open-ended way, referring to a ‘mountain’ of problems or adversity that could range from a heap of temple rubble to hostile powers. OTE 21/2 (2008) 404–421

551 Niko Bilic, Jerusalem an jenem Tag. Text und Botschaft von Sach 12–14 Jerusalems Kraft gründet in Gott, nicht in den Weltvölkern, die Jerusalem angreifen, und auch nicht im Volk Gottes, das noch der Läuterung bedarf (Sach 12,10–14,2). Jerusalem ist der Ort, wo die Herrschaft der Völker endet, Gottes Königsherrschaft respektiert und Jahwe angebetet wird (Sach 14,16–21). Das starke und kühne Bild des Durchbohrten wird in diesem Kontext ausgelegt. “Sie werden auf mich schauen, den sie durchbohrt haben” (Sach 12,10): durch seine Untreue hat das Volk seinen Gott durchbohrt! Ein präziser Vergleich mit der Septuaginta, eine neue Gliederung von Sach 12–14 und die ausführlichen Untersuchungen zur Theologie des Sacharjabuches im Kontext des Zwölfprophetenbuches sind der besondere Ertrag dieser Arbeit. fzb 117; Echter Verlag, Würzburg (2008) 1–376

552 Alexander Rofé, Zechariah 12:12–14 and Hosea 10:5 in the Light of an Ancient Mourning Practice The relevant practice is the nakedness of mourners, mentioned explicitly in Micah 1:8. Chaim Cohen et al. (eds.), Birkat Shalom: Studies in the Bible; Eisenbrauns, Winona Lake, Ind. (2008), vol. 1, 299–304 (BL)

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553 Rainer Kessler, Maleachi – ein dramatisches Gedicht Die ausführliche Nennung redender Gestalten im Maleachi-Buch verdeutlicht, dass es sich um einen dramatischen Redetext handelt, der aus sechs Diskussionsworten besteht. Das Buch Maleachi ist ein in sich geschlossenes ‘dramatisches Gedicht’. Stefan Gehrig u.a. (Hg.), Gottes Wahrnehmungen; Verlag W. Kohlhammer, Stuttgart (2009) 160–176

554 Rainer Kessler, Jakob und Esau als Brüderpaar in Mal 1,2–5 Detailed exegesis of Mal 1:2–5, with special emphasis on intertextual echos from Torah and Prophets. Thomas Naumann u.a. (Hg.), Diasynchron. Beiträge zur Exegese, Theologie und Rezeption der hebräischen Bibel; Verlag W. Kohlhammer, Stuttgart (2009) 209–229

555 S.D. Snyman, Wanneer ’n teks tekste aanhaal. Mal. 1:6–14 as voorbeeld The problem posed in this article is a fairly straightforward one: Do Pentateuch traditions occur in Malachi 1:6–14 and if so, how are they used? The problem is approached by searching for quotations, shared terminology, inversions and common themes that occur in both the Pentateuch and Malachi. This investigation reveals that there are mainly three ways in which Pentateuch traditions function in this pericope: The vocabulary or phrases in the text allude to recognisable Pentateuch traditions; interpretations are applied to a new situation and utilised in creative ways (new applications were made applicable to the period in which the prophet lived at the time), and the combination with other known traditions from the Old Testament/Hebrew Bible. ATh 28/2 (2008) 86–103

556 Ryan E. Stokes, I, Yhwh, Have Not Changed? Reconsidering the Translation of Malachi 3:6; Lamentations 4:1; and Proverbs 24:21–22 It appears quite likely, that the masoretes and the LXX translators have in more than one instance mistaken the root śn’ reading it as šnh. There is good reason to suspect that this has happened in four instances – in three of these (Mal 3:6; Prov 24:21,22) owing to the root’s appropriation of endings according to the III-h paradigm. In Lam 4:1 the mistake may be due in part to the inverse assumption that šnh might take III-’ endings. If this misidentification has in fact happened in Mal 3:6; Lam 4:1, and Prov 24:21, then the only remaining verse in which šnh in the qal might possibly mean “to change” is Ps 77:11, where the word occurs in the infinite construct. In Mal 3:6, the translation ‘I have not hated’ is thus to be preferred over ‘I have not changed’. CBQ 70/2 (2008) 264–276

557 Stephan Lauber, Zur Ikonographie der Flügelsonne Diese Abhandlung untersucht den Motivhintergrund der metaphorischen Identifikation JHWHs mit dem Symbol der Flügelsonne in der achämenidenzeitlichen Stelle Mal 3,20. Im Kontext der Perikope Mal 3,13–21 ist die Verheißung der ‘Sonne der Gerechtigkeit’ zwar Bild für einen von JHWH angekündigten Heilszustand. Aber angesichts der breiten Verwendung der Flügelsonne im Alten Orient und in Israel wird sie von Beginn an gegen die Kontexteinbindung assoziativ auch als Gottesbild aufgefasst worden sein. Ihre beiden Hauptfunktionen in der ägyptischen und altorientalischen Verwendungsgeschichte als Symbol der Sonnengottheit, welche die kosmische und soziale Ordnung durchsetzt, und als königsideologisches Emblem waren nämlich, wie der ikonographische Befund zeigt, auch in Israel rezipiert. ZDPV 124/2 (2008) 89–106

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Psalms General 558 Frank-Lothar Hossfeld et al., Psalmen 101–150 Like an earlier volume, on Psalms 51–100 (2000; see IRBS 47:563), the present one continues the collaboration of Hossfeld and Erich Zenger. The commentary is not much interested in the Gunkelian genre approach. Instead, the authors delight in distinguishing textual layers and in speculating, often successfully, about intertextuality within the book of Psalms. Interestingly, the relationship between Psalm 104 and ancient Egyptian religious poetry remains unexplored, while the section on Psalm 130 quotes extensively from collections of Akkadian ritual poetry. An introductory chapter sketches the history of Psalms 101–150 as a collection. By the early fifth century BCE, we are told, there was a complete book of psalms, consisting of (roughly) Psalms 2–100. What follows was added later, and the notion is offered that there might have been, at one point, a collection (“Zion Psalter”) consisting of Psalms 2–136. Sometime between the third century BCE and ca. 150 BCE, the book as a whole – the Psalter – was subjected to a final editing. – A commentary that offers much to ponder. Herders theologischer Kommentar zum Alten Testament; Verlag Herder, Freiburg (2008) 1–912 (BL)

559 John Goldingay, Psalms. Volumes 2 and 3 The three volumes of Goldingay’s commentary on the Psalms, published between 2006 and 2008, rank among the most detailed expositions of this biblical book. The focus is on the text as we have it, and on each individual psalm. As a consequence, the commentator prefers not to indulge in fashionable canonical readings and redactional speculation such as known from the Hossfeld/Zenger commentary. Each psalm is first presented in an annotated translation, followed by two sections titled ‘interpretation’ and ‘theological implications’. Each volume includes a glossary in which the author explains the meaning of English words that he uses to translate Hebrew key words such as ‘to acknowledge’ ( yâda, traditionally ‘to know’), ‘to be against’ (sâne, ‘to hate’), ‘aide’ (mal’âk, ‘angel’), ‘authority’ (mishpat, ‘justice’), ‘person’ (nephesh, ‘soul’), ‘restore’ (gâ’al, ‘to redeem’) – Useful not only for its exposition, but also for its interaction with international scholarship. Baker Commentary on the Old Testament Wisdom and Psalms; Baker Academic, Grand Rapids, Mich. (2007) vol. 2, 1–744; vol. 3, 1–812 (BL)

560 Enzo Cortese, Una teologia dei salmi storica. Storia della fede e della preghiera d’Israele nel salterio After the presentation of the characteristics and the contents of the five books of the Psalter the author presents two perspectives for classification of all psalms: (1) The individual and collective lament – liturgical prayers of the king that date before the exile and in which traces from the time of David can be investigated; (2) The praise in the tôdâ and in the hymns – poetic texts of old origin. In the last part of this article the ascent psalms, the Hallel, the wisdom psalms and the alphabetical ones are studied as a part of the redaction of the Psalter as a whole. LASBF 57 (2007) 29–81

561 S. Jonathan Murphy, Is the Psalter a Book with a Single Message? This article explores the recent trend in Psalms studies to view the Psalter as a book with a single unifying message. After discussing the holistic approaches of G.H. Wilson, W. Brueggemann, D.C. Mitchell, J.C. McCann Jr. and N.L. Declaissé-Walford as well as some objections to this kind of approach the author concludes that the message of the Psalter suggested by each proponent depends on which psalms they each prefer. Every

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scholar examined prescribes a different lens and looks at psalms of their choice. Predetermined theological grids sift through individual psalms. This renders the approach selective and thus subjective, which do not mean this approach is not significant. BS 165/3 (2008) 283–293

562 Mark D. Futato, Interpreting the Psalms: An Exegetical Handbook Futato offers a basic introduction to the Psalms for students with some knowledge of Hebrew. The final chapter is an exegetical analysis of Psalm 29, based on the principles and methods explained in the handbook. The author refers to his thesis: M. Futato, A Meteorological Analysis of Psalms 104, 65, and 29, The Catholic University of America, 1984. The book includes a glossary. Handbooks of Old Testament Exegesis; Kregel Publications, Grand Rapids, Mich. (2007) 1–234

563 Carl J. Bosma, Discerning the Voices in the Psalms: A Discussion of Two Problems in Psalmic Interpretation The first part of this article investigates G. von Rad’s important modifications to the interpretation of the Psalter and the implications of his rejection of the nineteenthcentury biographical-psychological and individual author-centred approach to the psalms vis-à-vis the very popular psychologising approach to the Psalms that focuses its attention primarily on human emotions and voices. As a more developed method R.H. Ridderbos’s modified form-critical cultic and stylistic approach to the Psalms is introduced and discussed. In the second part, the status of the psalms as the inscripturated Word of God is addressed: God’s words and human responses inside the psalms are demonstrated and discussed. CTJ 43/2 (2008) 183–212; 44/1 (2009) 127–170

564 Reinhard Müller, Jahwe als Wettergott. Studien zur althebräischen Kultlyrik anhand ausgewählter Psalmen The author distinguishes three ideas associated with Yahweh in his role as weather-god in the Psalms: triumph and enthronement (Ps 18; 29; 77; 93; 97); the royal rule of the deity (Ps 24; 36; 48; 98); divine care for the world (Ps 104). These three notions actually belong together, forming as they do a mythical narrative that starts with notions of a violent battle that ends with Yahweh’s triumph. The most likely setting of the myth is its recitation in the context of the annual festival of Yahweh’s enthronement in autumn. The whole idea is present in Psalm 29 (pp. 103–132) which should not be taken to be a poem originally speaking of Baal, for Yahweh was a weather-god from the start. – This is a habilitation thesis defended at the University of Munich, Germany. BZAW 387; de Gruyter, Berlin (2008) XII/1–292 (BL)

565 Karl William Weyde, “Has God forgotten mercy, in anger withheld his compassion?” Names and Concepts of God in the Elohistic Psalter Elohim and El are preferred in references to God’s enemies, whereas Yahweh occurs most often in references to God’s acts of salvation, especially in the past. Such use of the divine names is also attested in Chronicles. FAT II.33; Reinhard G. Kratz et al. (eds.), Divine Wrath and Divine Mercy in the World of Antiquity; Mohr Siebeck, Tübingen (2008) 122–139

566 Tova Forti, A New Criterion for Identifying ‘Wisdom Psalms’ Many Psalms show the influence of sapiential thought and motifs, though to a variety of degrees. Thus Ps 39 is thoroughly sapiential, while Ps 32 is only slightly influenced by

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wisdom. This emerges from an analysis of the animal motifs in the two psalms. – See also IRBS 54:642. Chaim Cohen et al. (eds.), Birkat Shalom: Studies in the Bible; Eisenbrauns, Winona Lake, Ind. (2008), vol. 1, 365–379 (BL)

567 Federico G. Villanueva, The “Uncertainty of a Hearing”: A Study of the Sudden Change of Mood in the Psalms of Lament Laments in the Old Testament often move from lament (= petition?) to praise to denote the certainty of hearing; see Ps 13. However, some texts also move in the opposite direction, i.e., from praise to lament, denoting, it seems the uncertainty of divine hearing. The present study offers a detailed analysis of three groups of texts: (1) psalms that juxtapose praise and lament, with the lament preceded by thanksgiving – Ps 9/10, 27; 40 (and 89); (2) psalms that move from lament to praise, but then again return to lament (Ps 12; 28); (3) texts that alternate between lament and praise – Ps 31; 35; see also 71 and 86. Other tests studied in this thesis include Ps 3; 6; 13; 22; Jer 20:7–18; and Lam 3. VT.S 121; Brill, Leiden (2008) XIII/1–285

568 Amy C. Cottrill, The Articulate Body: The Language of Suffering in the Laments of the Individual Disempowerment and empowerment function as a rhetorical complex in the laments’ somatic idiom of distress, to be understood as aspects of the psalmist’s self-presentation as a sufferer. Mention is made of Arthur Kleinmann, Social Origins of Distress and Disease: Depression, Neurasthenia, and Pain in Modern China, New Haven 1986. Symposium Series 43; Nancy C. Lee et al. (eds.), Lamentations in Ancient and Contemporary Cultural Contexts; Society of Biblical Literature, Atlanta, Ga. (2008) 103–112 (BL)

569 Christine Dietrich, Biblische Psalmen as Asyltexte Beaucoup de psaumes (trente et un psaumes, dont l’auteur étudie plusieurs – les Ps 3; 4; 7; 17; 27; 31; 35; 61; 63; 71; 91; 118) font écho de l’institution de l’asile et permettent la reconstitution des procédés juridiques par lesquelles on pouvait acquérir le statut d’un réfugié. Les ennemis du poète sont ceux qui l’accusent d’avoir tué quelqu’un, de ne pas payer ses dettes, etc. BWANT 182; Christine Dietrich, Asyl. Vergleichende Untersuchung zu einer Rechtsinstitution im alten Israel und seiner Umwelt; Verlag W. Kohlhammer, Stuttgart (2008) 169–206 (BL)

570 Beat Weber, Makarismus und Eulogie im Psalter. Buch- und kanontheologische Erwägungen The formulas ’šrj and brwk appear in the Psalter often in conspicuous places. All these significant places are listed in tables in the article and the incidence and function of each of these instances are discussed. The main focus of the investigation is, however, on the analysis of those psalms in which both formulas occur together. It is shown that the double address in these psalms in a horizontal (macarism) and vertical (eulogy) direction is indicative of a compositional and theological intention. Since they are located in contexts of teaching and praise, these terms point toward the basic dimensions and functions of the Psalter as a composition. On top of that, they bring – against the background of Deut 33 and 1 Kings 10 – Davidic-Salomonic perspectives to the Psalter and enhance the fivefold structure of the Psalter, creating a clearer analogy between the Psalter and the Pentateuch. OTE 21/1 (2008) 193–218

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571 K. Waaijman, Awe and respect in the Psalms This essay discusses the motif of awe in the Psalms in terms of Buber’s outline of mystical awe. In a first section, awe as the beginning of wisdom is analysed followed by a discussion of the experience of Yahweh’s goodness. In a third section, attention is given to awe as the quiet waiting for the coming of Yahweh, followed, in a final part, by and analysis of love as the result of awe. ATh Supplementum 11; P.G.R. de Villiers et al. (eds.), The Spirit that empowers: Perspectives on spirituality; University of the Free State, Bloemfontein (2008) 234–242

572 Bernard Gosse, L’influence de Pr 30,1–14 et du livre des Proverbes sur le Psautier et les textes qui en dépendent The influence of Pr 30,1–14 on psalms, and probably so the influence of the authors of this passage, appears clearly in the whole Psalter, even if other elements of the Book of Proverbs play a predominant part like Pr 1,21–23 or 3,1. BN 136 (2008) 73–83

573 Randall Gauthier, From Formula to Quotation: A Study of Intratextuality in the Hebrew Text of the Psalms with Comparisons from the LXX and Targum This article examines the use of the Psalms within the Psalms, where intratextual lexical recursion arguably indicates instances of formulaic expression, allusion, rewriting, and even quotation. Several examples from the Hebrew (MT) Psalms illustrate this phenomenon with comparisons from two ancient Jewish translations, the Septuagint and Psalm Targum. From the few examples examined in this article, the translations do not appear to replicate the same intratextual references as those of the MT. Evidence for intentional intratextual connections in the Psalms warrants a more systematic investigation, as this has implications for both form-critical assumptions and studies concerned with the final form of the text. OTE 21/3 (2008) 635–652

574 Liswaniso Kamuwanga, Prayer for Protection: A Comparative Perspective on the Psalms in Relation to Lozi Traditional Prayers A comparative analysis of African Traditional Religion and the Old Testament detects proximity and distance amid the two religions. Microcosmic similarities in prayer for protection between biblical psalms and Lozi prayer traditions confirm closeness in religious experience during times of danger between ancient Israelite society and contemporary African tribal societies. Further, these similarities provide concrete points for dialogue between African Traditional Religion and biblical psalms. Inversely, differences underscore the uniqueness of prayer for protection in each of the biblical and African traditions. OTE 21/3 (2008) 670–691

Individual Psalms 575 Phil J. Botha et al., ‘Killing Them Softly with this Song . . .’ The Literary Structure of Psalm 3 and Its Psalmic and Davidic Contexts. Part I: An Intratextual Interpretation of Psalm 3 In this contribution, the syntax of the verbs and the aspects of time in Psalm 3 are analysed. This is correlated with a poetic analysis of the psalm. A division of three stanzas (2–4//5–7//8–9) is proposed in which each of the three sections is seen to describe a movement from prayer to a confession of trust. The first and the last stanza seem to be

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two parts of a prayer in the present tense, spoken by a suppliant who is under attack from a large number of enemies. The central stanza seems to contain a description of a prayer by the same person in the past, as well as the nocturnal answer of YHWH to this prayer, something that gave the suppliant the courage in his present situation of distress to react with confidence to the fear instilled by the enemies and their words. OTE 21/1 (2008) 18–37

576 Phil J. Botha et al., ‘Killing Them Softly with this Song . . .’ The Literary Structure of Psalm 3 and Its Psalmic and Davidic Contexts. Part II: A Contextual and Intertextual Interpretation of Psalm 3 In this article, the second in a series of two on Ps 3, the contribution which the immediate literary context and the psalm’s heading makes to the interpretation of the psalm is discussed. It is demonstrated that Ps 3 is connected to its immediate neighbours, Pss 1–2 on the one hand, and Pss 4–14 on the other, with the help of key-words and shared motifs. The heading draws attention to intertextual connections it has with the narrative of Absalom’s revolt in 2 Sam 15–19 and with David’s song of triumph in 2 Sam 22, and through this last mentioned text also with the rest of the Psalter. Ps 3 can consequently be viewed as part of the ‘overture’ of the Psalter consisting of Pss 1–3, but simultaneously as the first exemplaric prayer of David which he formulated under difficult circumstances. The connections with 2 Sam 22 also suggest that the psalm can only be properly understood from the perspective of David’s victory over ‘all’ his enemies. OTE 21/2 (2008) 273–297

577 Jutta Hausmann, Wiederherstellung der Ordnung um den Preis von Gewalt? Überlegungen zu einem Nebenaspekt im 11. Psalm Die Gewalt der ‘Gottlosen’ in Ps 11 ist psychischer und struktureller Natur. Sie zielt auf die Zerstörung der Grundlagen der Gesellschaft. Jahwes Eingreifen wird auch als gewaltsame Aktion erwartet, die allerdings vom Tun-Ergehen-Zusammenhang gedeutet wird. Die Strafe ist der Tat bereits inhärent. Stefan Gehrig u.a. (Hg.), Gottes Wahrnehmungen; Verlag W. Kohlhammer, Stuttgart (2009) 177–185

578 Manfred Oeming, ‘Psychoanalytische Rituale’ in den biblischen Psalmen. Eine Auslegung von Psalm 15 It is unlikely that visitors of the Jerusalem temple went through a ritual in which they had to affirm their ethical purity to be granted permission to enter the sacred precinct. Verses 2–5a must be seen as an oracle from God, but the psalm as a whole should be read as a text of private piety, in fact as an instruction for critical self-analysis. The spirit of God enables the individual for this task. Religionswissenschaft 5; Benedikt Rothöhler et al. (eds.), Mythos & Ritual; Lit Verlag, Münster (2008) 163–175 (BL)

579 Alphonso Groenewald, Psalm 16 (LXX Ps 15) and Acts of the Apostles Psalm 16 is one of the most well-known Psalm texts of the Psalter. This can be attributed, among other reasons, to the fact that the NT, specifically the Acts of the Apostles, applied this text to the life of Jesus of Nazareth. The quotations from Psalm 16 in the book of Acts thus got a messianic-Christological meaning. If one, however, takes a look at the text of Ps 16, it seems that this psalm does not contain any direct messianic conceptions. Neither does it refer to the resurrection of the flesh. There are, however features in the Greek translation (LXX) of this psalm which offered an opportunity to the New Testament authors to apply the text to Jesus – specifically to his resurrection from death. In part I this article focuses on the MT text of Ps 16, part II will focus on its application in Acts of the Apostles, as well as the hermeneutical background of the author(s) of the Acts.

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The author assumes that the Septuagint paved the way for this interpretation of the MT text and that it can be regarded as ‘praeparatio evangelica’. OTE 21/1 (2008) 89–109; 21/2 (2008) 345–357

580 Dieter Böhler, “Der bestirnte Himmel über mir und das moralische Gesetz in mir”? Was betrachtet der Sänger von Ps 19? Following the idea of Ps 19 as an originally intended unit, the author presents a new argumentation for the literal origin: The use of God’s names “EL” and “JHWH” complies with a general use in the torah, creating a (literal) band between the Psalm and the torah. Second, a new interpretation of the literal position of Psalm 19 in the Psalter is given. The author underlines the outstanding message of Ps 19 and advises any future reading to consider the Psalm as an originally intended unit. BZ 53/1 (2009) 82–93 (SSt)

581 H. Viviers, Who really ‘created’? Psalm 19 and Evolutionary Psychology in Dialogue The beauty and awe that the natural world evokes lead humans intuitively to believe in an all powerful creator as is convincingly exemplified by Psalm 19. The author allows both nature and law to communicate elatedly about this god, who is believed to exist objectively. This ease with which human beings conceptualize counterintuitive beings (‘gods’), has lately been confirmed by Evolutionary Psychology as well. The ‘Theory of Mind’ mental tool especially, plays a primary role in this regard. To ‘think up’ a god(s), responsible for the world and its functioning, comes naturally and intuitively. Evolutionary Psychology, however, differs from Psalm 19, namely therein that ‘god’ is a subjective construct. Bringing Darwinian evolution into the conversation, the problem of the ‘existence of god’ becomes even more critical, as evolution does not need a creator god. But god(s) persists. In reaction to the personal ‘god’ of theism and the no-god of atheism, seeking the ‘godly’ (a-theism) becomes quite attractive. OTE 21/2 (2008) 546–563

582 Catherine Brown Tkacz, Esther, Jesus, and Psalm 22 Quite possibly elements of Jewish commentary linking Psalm 22 to Esther arose in reaction against Christian association of the psalm with Jesus. When that association increased to include every verse of the psalm, this evidently stimulated Jewish counter-interpretations, initially of a few verses only, but ultimately of most of the psalm. In particular, it seems to have been important to associate with Esther those verses most closely associated with Jesus, namely those verses quoted or paraphrased in the Gospels (vv. 2, 17, 19). Constructing interpretations of the superscription and of v. 17 suitable to Esther seems to have required changing the biblical text itself. These changes seem intended to distance Jesus from the psalm, as if to invalidate the Christian interpretation of it as prophetic of his passion. Remarkably, Jewish scholars also developed a messianic interpretation of Psalm 22, separate from Esther. It is likely that Christian commentary at least partly influenced this Jewish development. CBQ 70/4 (2008) 709–728

583 Erich Zenger, “. . . denn du bist mit mir!” Psalm 23 als ein Schlüssel zum Psalter als der “kleinen Biblia” Um das Programm des Gesamtpsalters plastischer zu erschließen erläutert der Autor im biographisch orientierten Rückblick seinen Zugang zu seinem (ehemaligen) Lieblingspsalm Ps 23 von der fast pietistisch geprägten Deutung in der eigenen Studienzeit über die Ablehnung während der 60er Jahre bis zur Entdeckung seines gesellschaftskritischen und verheißungsträchtigen Potentials im Rahmen der Kanon- und Psalterexegese. BiLi 81/4 (2008) 232–237 (CB)

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584 D.F. O’Kennedy, Vergifnis ter wille van JHWH se Naam (Ps 25:11) Psalm 25:11 is one of only four references in the Psalms where the Hebrew stem sl (forgive) is found. Scholars agree that the petition for forgiveness in this verse forms the core or centre of the entire Psalm. This article seeks for the motivation of the supplicant who asks for forgiveness. In contrast to other forgiveness passages the Psalmist does not regard repentance or obedience as motivation for the petition. He rather emphasized the fact that his sin is great (v. 11b). The true motivation for this prayer for forgiveness lies in the Name and honour of YHWH (v. 11a). The psalmist experienced YHWH as a faithful God in the past: therefore he has the courage and honesty to plea for forgiveness. HTS 64/2 (2008) 921–934

585 Jeffrey H. Tigay, ‘The voice of Yhwh causes hinds to calve’ (Psalm 29:9) Thunder and thunder-like noises have been thought for centuries to induce labour in animals. This supports the most common understanding of Ps 29:9 and lends further support to the view that qol in verses 3–9 refers to Yahweh’s voice (i.e., thunder), and does not mean ‘hark’. Chaim Cohen et al. (eds.), Birkat Shalom: Studies in the Bible; Eisenbrauns, Winona Lake, Ind. (2008), vol. 1, 399–411 (BL)

586 Eberhard Bons, Psalm 33,7: nd oder n’d, ‘Deich’ oder ‘Schlauch’? The MT of Ps 33,7 reads “he gathers the waters of the sea together as a heap [= knd ]”. However, most of the ancient versions and translations have another noun: “as a bottle” or “in a bottle”. This variant requires a slightly different Hebrew noun, kn’d. The aim of this article is to analyse not only the MT of Ps 33,7 but also the extant variants. It is argued that all of them are to be explained against the background of an implicit interpretation of verse 7: Does the gathering of the waters allude to the creation or to the Exodus? KUSATU 8.9 (2008) 19–32

587 Phil J. Botha, Annotated History – The Implications of Reading Psalm 34 in Conjunction with 1 Samuel 21–26 and Vice Versa In a late phase of redaction, some of the psalms in the first and second Davidic Psalter were supplied with headings that contain biographical references to David. One of these psalms is Psalm 34. The shared traits between this psalm and the account of David’s flight from Saul are investigated in detail. It is shown that 1 Samuel 24–26 should be included in the comparison. The editorial effect of the link between David’s life and Psalm 34 on the understanding of Psalm 34 is discussed, as well as the influence of reading Psalm 34 in conjunction with this part of David’s history. The conclusion is reached that Psalm 34 does not only serve to present David as an example and object of identification for those who read the Psalms, but that he in the first place lends authority to the exhortations directed at believers to stay true to the code of conduct of the poor pious people. Because of this connection, the image of David is enhanced, so that he takes on the roles of wisdom teacher, theologian, suffering servant, and inspired author as well. OTE 21/3 (2008) 593–617

588 Alec Basson, ‘Rescue me from the Young Lions’. An Animal Metaphor in Psalm 35:17 Given the prevalence of lion imagery in the psalms of lamentation, this paper endeavours to elucidate the reference to ‘young lions’ in Psalm 35:17 in terms of the conceptual metaphor theory. It is argued that the threatening associations of lions serve as an apt metaphorical source domain to explicate the abstract experience of antagonistic human behaviour in terms of a particular animal metaphor. OTE 21/1 (2008) 9–17

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589 Dalit Rom-Shiloni, Psalm 44: The Powers of Protest Protest in Psalm 44 takes shape in four formal and thematic ways. Two are explicit: (1) verbal forms present direct accusations against God; and (2) through minimizing the role of human enemies, the psalmist highlights God as the main actor and foe. Two are implicit: (3) the oppositional structure of the psalm, in sections of both praise and complaint, which emphasizes the discord between God and the people; and (4) the intertextual connections of Psalm 44 to Deuteronomistic and prophetic literature as well as to Psalm 37, which bring sharply to the fore accusations of divine neglect and injustice. Protest gains its powers in Psalm 44 precisely from the psalmist’s trust in the constancy of three interconnected roles of God: Warrior, Lord of the people, and Judge. Protest, though harsh, does not contradict a basic belief in God. The author of Psalm 44 continues to expect that God will act in the future just as in the past. CBQ 70/4 (2008) 683–698

590 Bernard Gosse, L’alignement du Psaume 50 sur la redaction sapientielle d’ensemle du psautier La fin du Ps 50, dans les versets 16–23, intègre ce Psaume dans la perspective de la rédaction finale du Psautier d’une opposition entre le juste et l’impie. B. Gosse montre que l’influence de la tradition de Sagesse du livre des Proverbes y est très présente. ETR 83/3 (2008) 419–423

591 L.P. Maré, Psalm 51: “Take not your holy Spirit away from me” Pentecostals believe that the presence of the Spirit of God in the lives of believers during the Old Testament period was sporadic and temporary, and that it was only after the outpouring of God’s Spirit on the Day of Pentecost that the Spirit came to dwell permanently within believers. This article challenges that assumption by analysing Psalm 51. Such analysis reveals that the Spirit of God lived permanently in the life of an Old Testament believer, and ascertains the role of the Spirit of God in the life of the worshipper. ATh 28/1 (2008) 93–104

592 Giancarlo Toloni, I nemeci del giusto (Sal. 54,5) This verse reflects, in its Septuagint version, a ‘late’ form of the original Hebrew text. It must have been in Maccabean times that the zêdîm = ‘the arrogant’ became the zârim = ‘the foreigners (i.e. the foreign enemies). Studi biblici 159; G. Toloni, La sofferenza del giusto; Paideia editrice, Brescia (2009) 73–96 (BL)

593 Theodor Seidl, Tränenschlauch und Lebensbuch: Syntax und Semantik von Psalm 56,9 The focus of this publication is on Psalm 56:9. The Masoretic text is analysed in a textcritical and syntactic manner and, where necessary, conjectured. The semantics of the individual lexemes used in this verse is then scrutinised. The manner in which these words are used in other Old Testament texts, as well as the images and metaphors within which they occur, are discussed. The position and the intention of verse 9 within the context of the whole Psalm is subsequently outlined (This paper has already been published in FS Müller 2004; see IRBS 51:767). OTE 21/1 (2008) 161–179

594 Z. Kotzé, The Witch in Psalm 59: An Afro-centric Interpretation In the traditional western interpretation it has been argued that the enemy in the individual lament of Psalm 59 is no more than an unbeliever and traitor. However, an afro-centric interpretation of the Psalm reveals that this adversary shares various traits with the con-

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temporary African witch. The Psalm contains magical formulas and a counter-curse that is comparable to the traditional African ways of dealing with the problem of witchcraft. It is argued that this content makes the Psalm and ideal protective text that can be added to the list of Psalms already used by African churches for protection against magical assaults. OTE 21/2 (2008) 383–390

595 Alphonso Groenewald, Psalm 69:36 in the light of the Zion-tradition This article outlines the significance of the mentioning of Zion in Psalm 69:36a for the interpretation of the whole Psalm. The text of Psalm 69 functioned as an individual lament in the pre-exilic period. In the crisis of the exilic/early post-exilic period, as well as later in the post-exilic period, it became a vehicle for a divided Jewish community to express their laments as the personified ‘I’. Consequently, a new perspective has been created in this text: the sufferer of the basic text has now come to reflect the suffering community in the different epochs in the post-exilic Judah. Moreover, it is significant that the end of this text discovered the hope for Zion and the cities of Judah in God’s faithfulness expressed to the suffering individual. OTE 21/2 (2008) 358–372

596 Gianni Barbiero, The Risks of a Fragmented Reading of the Psalms. Psalm 72 as a Case in Point Es gibt heute, vor allem in der deutschsprachigen Exegese, eine Tendenz, im Psalm 72 die Verse 8–11.15.17cd als redaktionell zu betrachten. Der Artikel überprüft die vorgetragenen Gründe für die Ausscheidung dieser Verse aus ihrem Kontext. Sie erweisen sich als nicht stichhaltig. Vielmehr birgt die Trennung dieser Verse von ihrem Kontext die Gefahr, die Gesamtaussage des Psalms zu verkennen. Sogar die Verse 18–19 und 1a.20, die fast allgemein als redaktionell gelten und kaum eine Rolle in der Interpretation von Ps 72 spielen, gehören nach Ansicht des Vf. wesentlich zur Theologie des Psalms. Auch unter Annahme der Hypothese, dass der Psalm Vorstufen hat, empfiehlt es sich, ihn zunächst holistisch, kanonisch zu interpretieren. ZAW 120/1 (2008) 67–91

597 Philip P. Venter, Salvation for Earth? A Body Critical Analysis of Psalm 74 In Psalm 74 the god metaphor is strictly and forcefully male. In Israel the king was a man, and the man was king. So the God of Psalm 74 is king, a man, and thereby the cult is constituted. Nature, Earth and her components are simply the stage on which the cult is enacted, and does not have intrinsic value. The values underpinning the god construct in Psalm 74 are ethnocentric and androcentric. This text should be regarded as a cultural artefact that renders no contribution towards an ideology which regards Earth and her components as intrinsically valuable. OTE 21/2 (2008) 533–545

598 Amos Frisch, Ephraim and Treachery, Loyalty and (the House of ) David: The Meaning of a Structural Parallel in Psalm 78 The parallel between the first and last unit (vv. 1–8, 68–72) of the concentric structure that Zakovitch (1997) discovered in Psalm 78 is interpreted here differently than in his article: one should not infer from the first unit that David’s election, mentioned in the last unit, is conditional. Rather, in light of language common to both two units (bj‘qb . . . [w]bjśr’l [vv. 5, 71]), the parallel actually involves the Lord’s two gifts to Israel: the Torah and the Davidic kingdom. That is, here David is an object. The emphasis that Ephraim violates the Torah is significant, because that tribe constituted the opposition and alternative to

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the House of David. It is possible that through the parallel with the first unit the last unit suggests the duty of loyalty to the Lord’s second gift – the Davidic monarchy. Similar ideas can be found in 2 Chronicles xiii 5–11 and xxx 7–8. VT 59/2 (2009) 190–198

599 Jeffery M. Leonard, Identifying Inner-Biblical Allusions: Psalm 78 as a Test Case Psalm 78 draws upon other biblical texts, notably Num 11, Exod 7:20; 12:12.29; 13:21; 15:8. JBL 127/2 (2008) 241–265 (BL)

600 Hans-Georg von Mutius, Die Zitierung von Psalm 78,51 im Midrasch ha-Gadol des David Ben Amram aus Aden (13./14. Jh.) und in der altirischen Vetus Latina (Ps 77,51) The medieval Yemenitic Midrash ha-Gadol (13th/14th century) contains a variant text to Ps 78,51, reading b’r m (= in their land) instead of bm rjm (= in Egypt). The deviant reading is testified also in the Irish Vetus Latina to Ps 77,51 (in terra eorum). The textual relationship of Ps 78(77),51 to the parallel text of Ps 105,36 remains unclear. BN 140 (2009) 31–34

601 Dirk Human, Psalm 82: God Presides in a Deflated Pantheon to Remain the Sole Just Ruler Ps 82 witnesses to one of the earliest expressions of Old Testament monotheism. In mythological language is Yahweh, the God of Israel, portrayed as the sole incomparable God. The proclamation of this psalm to seek justice in and dependence upon the one God gives the endeavour to maintain social justice a religious dimension. The recognition of fallibility as an aspect of the chaotic and deadly power within human activities or in the structures of the human world should lead to the human attempt to seek justice always in dependence upon only the Most High power. The text shows how the three corpuses of the Hebrew canon, namely the Pentateuch, the Prophets and the Writings, are connected. Abhandlungen des Deutschen Palästina-Vereins 37; Izak Cornelius et al., “From Ebla to Stellenbosch”. Syro-Palestinian Religions and the Hebrew Bible; Harrassowitz Verlag, Wiesbaden (2008) 154–168

602 Yair Hoffman, Patterns of Religious Response to National Crisis in the Hebrew Bible, and Some Methodological Reflections This paper studies the inaugural prayer of Solomon’s temple (1 Kgs 8:12–53) and Jeremiah’s temple sermon ( Jer 7:1–8:3) as responses to the sixth-century national crisis. Another text that responds to a crisis (this time undefined) is Psalm 83, and in this case, the interpreter has to be very careful not to invent a crisis or to attribute the psalm, arbitrarily, to a known event. The most likely interpretation is that the psalmist compressed a long tradition into his poem, creating what may be called a typical (rather than real) response to an entire series of crises. In fact, 1 Macc 5 seems to depict an actual crisis so that it fits the model offered by Psalm 83. LHBOTS 444; Henning Graf Reventlow et al. (eds.), Religious Responses to Political Crisis in Jewish and Christian Tradition; T & T Clark International, London (2008) 18–35 (BL)

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603 Nicolene Rautenbach, YHWH Loves Zion – Zion Loves YHWH. An Exploration of the Workings of Ancient Near Eastern Social Values in Psalm 87 Despite many uncertainties that exegetes have regarding Psalm 87, almost all of them agree that the psalm deals with Zion acting as mother city. This article attempts to shed new light on the problem of Psalm 87 by examining it in its immediate context as a Korahite psalm, and ultimately from an Ancient Near Eastern social values perspective. It is argued that this approach aids in determining the meaning of the psalm, as these values were an integral part of Ancient Near Eastern society. They thus not only influenced this psalm, but also reveal a lot about the thought processes behind the psalm. In light of the examination of the psalm, a new theory is proposed about Psalm 87’s dealing with the exclusivity of Zion rather than its universality. OTE 21/2 (2008) 422–434

604 Gianni Barbiero, ‘Di Sion si dirè: Ognuno è stato generato in essa’: studio essemplare del Sal 87 Psalm 87 has nothing to do with the Diaspora (as has been suggested by some commentators). Instead, it is to be seen as an example of a universalistic text, akin to other biblical texts that refer to an eschatological pilgrimage of the peoples to Jerusalem. J.N. Aletti et al. (eds.), Biblical Exegesis in Progress; Editrice Pontificio Istituto Biblico, Roma (2009) 209–264 (BL)

605 Beat Weber, “JHWH, Gott meiner Rettung!” Beobachtungen und Erwägungen zur Struktur von Psalm lxxxviii Psalm lxxxviii consists of two cantos, four stanzas, ten strophes, and twenty bicola. Two bicola consistently form a strophe, and two, sometimes three strophes form larger units, or stanzas. Two stanzas make up the psalm’s first half (a canto), and two stanzas make up its second half (a second canto). The psalm-halves, which contribute to the alternating structure of the whole (ABA’B’), correspond and complete one another (a diptych). The speaker reviews the past and reports, on his persistent suffering and prayer. Verses 3, 11, and 15 are to be understood as quotable coordinated “prayers within a prayer”. Along with the recurrent apostrophes of God (verses 2, 10, and 14), they actualize the whole: despite darkness and the lack of a reply, they keep the direct address to YHWH as the “God of my salvation” (2a) alive. VT 58/4–5 (2008) 595–607

606 Jinkyu Kim, The Strategic Arrangement of Royal Psalms in Books IV–V Searching for the structure of the psalms in the Books IV–V this study explicates that the royal psalms in the group are immediately followed by a doxological psalm or a group of doxological psalms. Thus, it is highly likely that the royal psalms and doxological psalms in Books IV–V, as in Books I–II, were intentionally arranged by the Psalter editor(s) under the influence of the eschatological movement in the Second Temple period. By strategically arranging the royal psalms in Books IV–V, the editor(s) intended that all the psalms in these books be understood eschatologically. WThJ 70/1 (2008) 143–157

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607 Zbigniew ZiEË ba, The Meaning of the Expression lebab ākemāh ‘The Heart of Wisdom’ (Ps 90:12) in the Context of the Transitory and Frail Life of Human Beings in Psalm 90 Psalm 90 deals with the transitory nature of human life in the context of the eternal nature of God (vv 1–12). Verse 12 contains the core message of this psalm, which points to ‘the heart of wisdom’ which can be gained by humans when they consent to God to teach them how to use wisely the limited time granted them by God. Thus, the wisdom is God’s gift which can be gained from him by prayer. God teaches humans how to interpret wisely the time and events of their earthly journey. In the context of Psalm 90:12 and in the other parallel biblical passages, ‘the heart of wisdom’ is within the capability of human beings with God’s assistance. PJBR 7/2 (2008) 113–124

608 Pieter Bob Van Petegem, Sur le psaume 95 Cet article part du constat que les commentateurs ont souvent été deconcertés par la division saillante du psaume 95 entre une partie hymnique et une partie d’exhortation prophétique où l’on passe au point de vue de Dieu. L’analyse proposée veut éviter deux écueils. D’abord, on ne peut pas reduire une difficulté qui se situe au niveau du sens à un résultat de la genèse du texte. Car, si l’histoire peut nous expliquer comment on en est arrive à une situation présente, elle n’explique d’auçune facon comment il faut gérer ce présent. Ensuite, il serait malheureux de tenter une lecture globale du psaume en passant sous silence le changement de ton abrupt à la hauteur du troisième stique du verset 7: “Aujourd’hui, si vous écoutiez sa voix!”. En effet, la thèse défendue dans cet article est que le sens du psaume se dégage justement de cette rupture dans le texte. La thèse est soutenue par deux autres analyses de la structure du texte, l’une sur base des personnes grammaticales, l’autre sur base de quelques mots et particules phares. En combinant les grilles de lecture qui sortent de ces deux analyses, l’article propose de diviser le psaume en une strophe dite ‘païenne’, un passage, et une strophe dite ‘d’action’. C’est finalement par le biais d’une comparaison à l’analyse structurelle de M. Girard que se fait une lecture globale du texte. SJOT 22/2 (2008) 237–252

609 William D. Pickut, Additional Observations Relating to the Legal Significance of Psalm ciii 12 Distinctions in morpho-syntax and meaning between Ps. ciii 12 and the Aramaic quittance formulae must be taken into account, in order to avoid a misappropriation of B.C. Gregory’s observations (VT 56/4, 2006, 549–551; IRBS 53:631). Legally speaking, the psalm presents God as one who grants pardon for sin, but He cannot be shown to have actually relinquished the grounds for litigation. VT 58/4–5 (2008) 550–556

610 Johan H. Coetzee, Psalm 104: A Bodily Interpretation of ‘Yahweh’s History’ In this paper ‘Yahweh’s history,’ as expressed in Ps 104, is examined from a bodily perspective. It is shown how God-constructs, animal behaviour, and descriptions of nature, as depictions within ‘Yahweh’s history,’ all refer back to and are metaphorised from human bodily experiences. Human involvement in the ‘history of Yahweh’ appears to be on the same level as the rest of creation in this psalm. This has important ethical implications on all levels of human involvement in that ‘history.’ OTE 21/2 (2008) 298–309

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611 David Adamo, Reading Psalm 109 in African Christianity Psalm 109 is one of the most problematic psalms in the Old Testament. It is one of the psalms that are classified as an imprecatory psalm dealing with vengeance against enemies instead of forgiveness. It has been given various names among some Western scholars, who link the psalm to hate, vengeance, cursing, and violence. However, when approached from an Africentric point of view in African Christianity, this psalm can be considered as one of the prayers of appeal to God for justice. The purpose of this article is to discuss how this psalm is interpreted differently in African Christianity, for example as a psalm of protection, success, healing and, mostly as a prayer to God to get up and fight for the righteous and the poor instead of leaving the fight to the sufferer visiting witch doctors, herbalists, or evil ones. OTE 21/3 (2008) 575–592

612 Marc Zvi Brettler, The Riddle of Psalm 111 Psalm 111 should be seen as a riddle psalm. It contains a hint to its interpretation, since yir’at yhwh in the final verse suggests Torah. It thus joins Psalms 19 and 49, which also contain riddles. Deborah A. Green et al. (eds.), Scriptural Exegesis; Oxford University Press, Oxford (2009) 62–73 (BL)

613 Adele Berlin, The Message of Psalm 114 The birth of the nation of Israel was earthshaking, no less a cosmic event than the creation of the world. So, too, will be the rebirth of the nation, the return from exile. The ‘present’ on which the mythic past is brought to bear is the situation of the exilic or postexilic Judean community. Chaim Cohen et al. (eds.), Birkat Shalom: Studies in the Bible; Eisenbrauns, Winona Lake, Ind. (2008), vol. 1, 347–363 (BL)

614 Peter Riede, “Die auf JHWH vertrauen, sind wie der Berg Zion, der nicht ins Wanken greät” (Psalm 125,1). Zur Verbindung von Anthropologie und Kosmologie in Psalm 125 This is a thorough exegetical study of Ps 125. The author highlights the notion of stability, ascribed both to Mount Zion and the believer. Michaela Bauks et al. (eds.), Was ist der Mensch, dass du seiner gedenkst (Ps 8,5). Aspekte einer theologischen Anthropologie; Neukirchener Verlag, Neukirchen-Vluyn (2008) 421–434

615 Elie Assis, Psalm 127 and the Polemic of the Rebuilding of the Temple in the Post Exilic Period Ps 127 is divided into two parts: The first deals with man’s dependence on God, while the second deals with the benefits afforded to a man who has many children in his youth. These two themes are in conflict, as the first part deals with the futility of man without God, the second emphasises the way man can achieve power. The contradiction can be resolved in light of its proposed historical setting, following the destruction of the Jerusalem Temple in 587 BCE. The “house” spoken of in the first part refers to the Temple. Ps 127 then reflects one of the ways in which the inhabitants of Yehud grappled with their failure to build the Temple. The psalmist tried to calm the people and suggest that the impossibility of building the Temple was due to God’s decision. This explanation allows the people to accept that their inability to build the Temple reflects God’s plan. However, they should not remain distressed and passive. Instead, the second part of the psalm suggests that meanwhile the people should concentrate on developing and building the family unit. ZAW 121/2 (2009) 256–272

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616 John Ahn, Psalm 137: Complex Communal Laments Ahn distinguishes two voices in this psalm: the first six verses speak about the experience of the first wave of forced migrants in 597 BCE, the rest reflects the sentiments of those who came in 578 BCE to Babylonia. At the core of those who came earlier was remembering the loss of privileges and their current situation; for those who came in 587, it was not forgetting the children – both the psalmist’s own and daughter Jerusalem. JBL 127/2 (2008) 267–289 (BL)

617 Kit Barker, Divine Illocutions in Psalm 137. A Critique of Nicholas Wolterstorff ’s ‘Second Hermeneutic’ Drawing heavily upon speech act theory in his book Divine Discourse: Philosophical reflections on the Claim that God Speaks (Cambridge 1995), Nicholas Wolterstorff defends a model of interpretation that prioritises authorial intention. Furthermore, his conviction that Scripture is both human and divine discourse leads him to a two-stage hermeneutic. This paper offers an explanation and critique of Wolterstorff ’s move from the first to the second hermeneutic in his interpretation of Psalm 137. It concludes that while Wolterstorff ’s method does account for the divine intention in part, it ultimately suffers from both a limited connection to speech act theory and a failure to appreciate the nature of communication at higher (especially generic) levels. In addressing these methodological deficiencies, the paper presents Psalm 137 as an authoritative canonical text by clarifying how it continues to function as divine discourse. TynB 60/1 (2009) 1–14

618 Eric Peels, ‘I Hate Them with Perfect Hatred’ (Psalm 139:21–22) In this article the offensive prayer of Psalm 139:21–22 with its dubious utterance of hatred is investigated with regard to its particular language, context and intentions. First, it is argued that the central notion of ‘hatred’ does not necessarily imply malicious intentions. Subsequently, the immediate context of verses 21–22 is studied. The structure of the psalm strongly favours the idea of an original unity of the psalm, which prevents the author from discarding verses 21–22 as a redactional addition. Within the context, verses 21–22 function as a confession in the negative mode. To the poet hating the enemy is primarily the reverse of his turning and dedication to YHWH. The emphasis is not so much on the emotions of the poet as well as on his choice to take a stand and on his attitude. Next, the utterance of verses 21–22 is examined within its own conceptual and spiritual framework, and its own religious and social life-scene. By hating God’s enemies the poet relates to God’s own hatred of the wicked and his curse on them. Finally, the question is discussed whether in today’s Christian faith and worship such prayers can still have some function. TynB 59/1 (2008) 35–51

619 Alec Basson, Image Schemata of Containment and Path as Underlying Structures for Core Metaphors in Psalm 142 Drawing on the most recent assumptions related to image schema research, this contribution argues that in Psalm 142 the container image schema serves as the underlying structure of the psalmist’s metaphorical reference to the hidden snare and the experience of being led out of prison. In addition, the exploration elucidates the link between the container image schema and the path image schema in this psalm. The investigation illustrates how the poet’s bodily experience of containment and motion along a path allows for the conceptualisation of and reasoning about particular abstract domains. OTE 21/2 (2008) 261–272

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620 Th. Booij, Psalm 144: Hope of Davidic Welfare Psalm 144 is a late, markedly ‘anthological’ text. On account of the use made in it of Psalm 33, vv. 12–15 can be assumed to be an integral part of the psalm; they are the ‘new song’ which is announced in v. 9. The deliverance from foreign rule, prayed for in the middle part of the psalm, is a condition for the welfare pictured in the final verses and linked with David in prophetic texts (see esp. Ez 34:23f.). In this deliverance the speaker, presumably of Davidic descent, credits himself with a central role. VT 59/2 (2009) 173–180

621 Th. Booij, Psalm cxlv: David’s Song of Praise In Psalm cxlv the Taw-verse makes an inclusion with the title. This is the more remarkable since only this psalm has in its title the word t ehillā. As “a song of praise of David”, Psalm cxlv recalls the books of Chronicles, especially in showing David’s part in the praise of God. The text complies with the cultic situation in David’s time as portrayed in Chronicles. So Psalm cxlv appears to be a text written ex persona Davidis. As such, it was meant to be an introduction to Psalms cxlvi–cl. VT 58/4–5 (2008) 633–637

622 Th. Booij, Psalm 149,5: “they shout with joy on their couches” Ps 149,5 can be understood from the literary motif of intensified spiritual activity and receptivity in resting time, particularly in the night. Formally, the statement of this verse is related to Cant 3,1. In vv. 5–9 the psalm describes the feelings and mental images of YHWH’s faithful with regard to a future judgement on the nations. The consciousness of Israel’s special position, expressed in the preceding hallelujah-psalms as well, is brought to a climax. Bib. 89/1 (2008) 104–108

Wisdom literature General 623 T.A. Perry, God’s Twilight Zone: Wisdom in the Hebrew Bible The nine papers collected in this volume are premised on the notion of the pervasiveness of sapiential thought in all parts of the Bible. The following texts and figures are considered: Noah the righteous (Gen 6:9; 7:1); Tamar the righteous; Joseph the righteous; Exod 1:10; Judg 14; “Is Saul too among the prophets? (1 Sam 10:11–12); Solomon the sage (1 Kings 3:16–23); Psalm 1; Koh 12:1–8; Prov 30:18–20. The author is specialist in comparative literature. Hendrickson Publishers, Peabody, Mass. / Alban Books, Edinburgh (2008) XXI/1–208

624 Leo G. Perdue (ed.), Scribes, Sages, and Seers: The Sage in the Eastern Mediterranean World An international team of specialists has authored this compendium on the role of the sage: L.G. Perdue (introduction), Th. Schneider (ancient Egypt – with much on esoteric knowledge), B. Alster and V.A. Hurowitz (Mesopotamia), I. Márquez Rowe (Ugarit), Ahiqar (I. Kottsieper), K. Dell (ancient Israel before the Babylonian exile), K. Schmid ( Job), M. Oeming (sapiential psalms), R. Kratz (Ezra – here rightly considered a purely literary figure), C.-L. Seow (Koheleth – insisting that the sages in Israel are not upperclass, but commoners without much cash), F.V. Reiterer (Ben Sira), M. Kolarcik (Wisdom

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of Solomon), A. Bedenbender (Daniel and Enoch), A. Lange (Qumran), G. Stemberger (rabbinic Judaism). FRLANT 219; Vandenhoeck & Ruprecht, Göttingen (2008) VIII/1–344

625 Bradley L. Crowell, A Reevaluation of the Edomite Wisdom Hypothesis An ostracon discovered at Horvat Uzza in the eastern Negev was published in 1993 and initially considered a Hebrew poetic text. Recently, however, this ostracon was interpreted as an Edomite parallel to the biblical book of Job. The interpretation of this text as an Edomite wisdom writing continues a tradition of considering Edom the home of a significant school of wisdom in the ancient world. This article traces the “Edomite Wisdom Hypothesis” in modern scholarship and analyses the possibility of a wisdom school in Edom within the context of contemporary studies on the social location of wisdom writers and the production of wisdom literature in the ancient world. ZAW 120/3 (2008) 404–416

626 Shamir Yona, The Influence of Legal Style on the Style of Aphorism The formula ‘he will not go unpunished’ (Prov 6:29; 11:29; 16:5; 17:5; 19:9; 28:20; Sir 9:17; 11:11) reflects legal language. Chaim Cohen et al. (eds.), Birkat Shalom: Studies in the Bible; Eisenbrauns, Winona Lake, Ind. (2008), vol. 1, 413–423 (BL)

627 Martin Leuenberger, Die personifizierte Weisheit vorweltlichen Ursprungs von Hi 28 bis Joh 1. Ein traditionsgeschichtlicher Strang zwischen den Testamenten On the basis of Job 28, Prov 8,22–1, Sir 24, 1ApcHen 42, and Joh 1, the article traces the conceptual interrelations and transformations of a tradition-historical line between the testaments: the personified wisdom of antemundane origin, whose character, origin, function, and history is depicted and compared according to the texts. ZAW 120/3 (2008) 366–386

Job: general

individual passages

628 Ludger Schwienhorst-Schönberger, Das Buch Ijob. Teil 1: Ein Weg durch das Leiden / Teil 2: Hat Ijob Schuld auf sich geladen? / Teil 3: “Ich aber weiß, dass mein Erlöser lebt” (19,25) / Teil 4: Versöhnung Kern des Buches Ijob ist die Frage nach dem Leid, die in Gestalt Ijobs existentiell wird. Die Reden von Ijobs Freunden verdichten sich zu vier möglichen Antworten: (1) Das Leid ist die Folge menschlicher Schuld; (2) es gehört zur Natur des Menschen; (3) es gehört zur göttlichen Pädagogik; (4) es ist eine Prüfing des Frommen. Diese Interpretationen seines Leids lehnt Ijob ab und hält an seiner Unschuld fest. Die Gottesreden dagegen argumentieren mit Gottes Schöpfungsmacht. Aus der Sicht Ijobs (vgl. Ijob 16,19; 19,25) wird man seinen Klage- und Erkenntnisprozess als fortschreitenden Wandel seines Gottesbildes begreifen dürfen. Die Hoffnung auf wahre Gottesschau in diesem Leben noch und vor dem Ende des Leidens – das ist die Lösung, die das Ijobbuch zu bieten hat. Zugleich ist dies seine Provokation. Wenn Gottesschau die innere Seite der Lösung des Ijobbuches ist, dann ist Ijobs Wiederherstellung im Rahmenkapitel deren äußere Seite. Dazu gehören auch die Möglichkeit, die JHWH den Freunden gibt, sich mit Ijob und ihm selbst wieder zu versöhnen sowie die Aufhebung des “sozialen” Todes Ijobs, die durch die Rückkehr seiner Verwandtschaft erfolgt. BiLi 81/1–4 (2008) 63–66.152–154.216–219.289–292 (CB)

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629 Jacob Mortensen, The Book of Job – The Cyclical Progression of the Aporia This article explores the relation between aesthetics and theology in the Book of Job. Its overall aim is to explain the relationship between centre and periphery (poetry and prose) and its significance for the theology of the book. It claims that Job’s problem is not the attainment of wisdom but how to reconcile wisdom with suffering – how to relate to suffering. And this theological theme is propagated through aesthetics – including stylistic, narrative, compositional and structural features. It is impossible to point out a preferential reading in the Book of Job because of the fundamental and structural dissonance of the text. This destabilized, ambiguous, paradoxical, ironical and dissonance-producing text is the hermeneutical starting point. Qua dissonance-producing text this feature is used as foundation for the interpretative task. And to get a comprehensive grip on the book two instruments are used: the literary and compositional means are analyzed, and the structural elements are evaluated in their relation between frame and centre. Following this line of interpretation reveals that the stylistic differences of the work manifest crucial theological distinctions. In the book of Job, shape and aesthetics are meaning and theology. SJOT 23/1 (2009) 46–63

630 Dominique Mangin, L’arbre et l’homme (gJob 14:7–17). Les prétendues allusions à l’après-vie dans la version grecque du livre de Job The differences seen by the critics between the short Greek version of the Book of Job and the MT, has been assigned in the years 1946–1954 to theological reasons, by G. Gerleman, H.S. Gehman and D.H. Gard. This assumption has been recently taken anew by H. Tremblay (2002). But, looking at the study of passages of the Old Septuagint, where those researchers have found allusions to belief in the after-life, this paper reveals their hypothesis as resulting from an over-interpretation of the text. The first part of the article is devoted to the key-passage, gJb 14:7–17, the second part discusses the other passages (gJb 5:11; 7:9–10; 4:20b; 3:22; 3:18–19; 6:10; 14:22; 40:13) quoted by the above mentioned researchers. RB 115/1 (2008) 26–48; 115/2 (2008) 174–190

631 Mayer I. Gruber, The Book of Job as Anthropodicy Instead of (mis-)interpreting the Book of Job as an investigation of theodicy the author points out that this book is a highly sophisticated demonstration of what goes wrong when highly intelligent, educated, and well-meaning people attempt to comfort mourners in their grief and to console infirm persons in their hospital beds. The Book of Job thus attempts by means of highly sophisticated language to convey the weightiness of the seemingly banal message that God prefers silence to blaming the victim and invoking God in so doing. In a word, the Book of Job is anthropodicy, the justification of suffering humans in the face of their well-meaning friends or neighbours, who add insult to injury. BN 136 (2008) 59–71

632 Pierre van Hecke, Jobs pijn in beeld. Het gebruik van metaphoren in Jobs zelfbeschrijvingen The author distinguished the following clusters of metaphoric language used in the book of Job to describe Job’s suffering: (1) life as path; (2) life and happiness as light, suffering as darkness – occasionally, inner light and inner darkness are meant; (3) well-being and suffering are sometimes portrayed in terms of solid and liquid matter. Coll. 39/2 (2009) 207–223 (BL)

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633 Silvia Schroer, A feminist reading of the Book of Job Through an examination of the brief texts in Job concerning his wife and daughters, as well as Jb 28, which critiques a “man’s world,” it is possible to read the Book of Job from a feminist perspective. Human beings (males) are not the centre of the world (this paper has already been published in German in BiKi 50/2, 2004, 73–77). ThD 53/3 (2006) 239–242

634 Alan Mittleman, The Job of Judaism and the Job of Kant The Book of Job presents its chief protagonist in two discrepant ways: Job the patient and Job the rebel. Ancient Jewish interpretations of Job praise Job the patient and condemn the rebel. Modern Jewish interpretations by contrast, praise Job the rebel and scant the patient, pious Job of the frame story. In this paper the author considers trends in the Jewish interpretation of Job in order to gain perspective on the problem of theodicy as a problem for modern Jewish thought. After looking at some samples of premodern Joban interpretation, he attends to Kant who argued for the failure of all possible theodicies. The author suggests that the plausibility of theodicy as an intellectual project rests on the cogency of a supporting metaphysics. The Kantian and subsequent modernist rejection of metaphysics, as an intellectual framework for giving the knowledge of the ultimate nature of reality, enfeebles the project of theodicy. It is not then necessarily the case that modern Jews doubt theodicy because of a weakness of faith. Rather, the intellectual context in which they operate denies them the conceptual tools for making the kind of assertions available to their ancestors. HThR 102/1 (2009) 25–50

635 Paola Ricci Sindoni, Gott unter Anklage: Jaspers und der Fall Hiob Jaspers’s reading of Job intends to overcome both the Kantian interpretation that is bound only to an ethical stance and the theological interpretation that is willing to contest theodicy. On the level of existential clarification, the German philosopher considers Job an emblematic figure of the transcendental movement, able to establish a relationship with transcendence via a ciphered reading of Being. In a similar vein to Kierkegaard and Pascal, Jaspers sees in the revolt of the innocent man, who is hurt by undeserved evil, the highest challenge of existential freedom. The latter is addressed to transcendence, without confessional and dogmatic solutions. Jaspers’s Job is an expression of the unstable balance between existential finiteness and Being, which is only realized in the language of ciphers. Studia Philosophica 67; Anton Hügli et al. (Red.), Glaube und Wissen. Zum 125 Geburtstag von Karl Jaspers. Croire et Savoir. À propos du 125 e anniversaire de Karl Jaspers; Schwabe Verlag, Basel (2008) 39–52

636 David Shepherd, ‘Strike his bone and his flesh’: Reading Job from the Beginning Following the destruction of Job’s children and possessions in Job 1, traditional readings of ch. 2 understand the Satan to be demanding that Job himself be struck down as a test of his disinterested piety. Instead, this study argues that the Satan’s language in Job 2 invites the reader to read it from ‘the beginning’ (Gen. 1–3) and that when one does, the Satan is seen to be demanding not Job’s life, but rather his wife. Such a reading complicates traditional characterizations of Job’s wife as merely the Satan’s tool by introducing the idea that she is also Satan’s target. JSOT 33/1 (2008) 81–97

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637 Kenneth Ngwa, Did Job Suffer for Nothing? The Ethics of Piety, Presumption and the Reception of disaster in the Prologue of Job This study argues that the statement about Job suffering for nothing (2.3; cf. 9.17) is not peripheral to the story of Job. When Job begins to suffer, the Satan’s theoretical question ‘Does Job fear God for nothing?’ (1.9) is reframed by Yahweh’s evaluative statement: ‘You incited me against him to swallow him for nothing’ (2.3). Job’s suffering is not random; rather, it is well thought out, executed, and evaluated. In response, Job raises the issue about the reception of suffering/disaster (2.10). The Prologue explores the reality of suffering/disaster through the tripartite lens of the causal theory of suffering, the reality of suffering, and the ‘reception’ theory of suffering. Because systematic and systemic suffering strikes at the moral, existential, and social core of humanity and divinity, it often becomes the most powerful critique of its own causal, existential, and reception theories, regardless of whether such theories are of divine or human origin. JSOT 33/3 (2009) 359–380

638 Richard W. Medina, Job’s Entrée into a Ritual of Mourning as Seen in the Opening Prose of the Book of Job Joban scholarship has overlooked a ritual treatment of Job 1:20–21. In view of this, after exploring the practice of mourning rites in the context of ancient Israel and the Near East, this essay endeavours to explain the social function of Job’s ritual acts (tearing the garment, head-shaving, and descent to the ground) and speech, in terms of A. van Gennep’s and T. Turner’s theories on ritual process, the examination of biblical and extrabiblical parallels along with the syntax of the Hebrew verbs. It is concluded that the mourning rites portrayed in Job 1:20–21 trigger the transformation of Job’s ordinary identity into an undefined or ambiguous identity; at the same time, they mark his transition from day-to-day life to a liminal phase as identification with the dead. He remains in this paradoxical condition until the end of mourning when he reintegrates into normal life and his misfortune miraculously reverses ( Job 42:7–17). WdO 38 (2008) 194–210

639 Alec Basson, Death as Deliverance in Job 3:11–26 Despite the prevalent fear and abhorrence, a positive attitude toward death in the Ancient Near Eastern sources can be observed. Job 3:11–26 can be considered a case in point. This pericope depicts an individual for whom life has become so unbearable that he wishes to descend into the netherworld. Only death can liberate the supplicant from the chains of life. This contribution highlights the positive view of death in this biblical passage. By applying the metaphor theory of Lakoff/Turner to Job 3:11–26, the author argues that the poet regards life as bondage and death as deliverance. Abhandlungen des Deutschen Palästina-Vereins 37; Izak Cornelius et al., “From Ebla to Stellenbosch”. Syro-Palestinian Religions and the Hebrew Bible; Harrassowitz Verlag, Wiesbaden (2008) 66–80

640 Bent Christiansen, Translating an Extraordinary Trope: A Note on Job 34,11 The sophisticated trope of Job 34,11, which is investigated in this short note, suggests the value of more careful translation of text in the OT poetic corpus. The proposed translation for Job 34,11 is: “And as a man finds his path, so He makes the path to find the man.” ZAW 121/2 (2009) 281–283

641 Daniel Timmer, God’s Speeches, Job’s Responses, and the Problem of Coherence in the Book of Job: Sapiential Pedagogy Revisited The author examines the two cycles of speeches in Job 38:1–42:6 (each a speech of Yhwh and a reply of Job) and then explores how they contribute to Yhwh’s final evaluation of

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Job in the epilogue (esp. 42:7). Although at the outset Job is presented as beyond reproach, the severe test to which he is put brings him into a crisis that changes him in significant and eventually undesirable ways. Responding to these dynamics, God’s speeches cause him to change yet again, so that at the book’s end Job is identical neither to the Job of the prologue nor to the Job of the speeches. By chap. 42, Job’s knowledge of and reverence for God have grown beyond even their remarkable stature in the prologue and now include a more robust view of God’s justice and integrity. The divine speeches set limits to the sapiential enterprise, especially by inculcating a reverence that exempts God from definitive judgment and guards God’s unique status as the norm of norms. CBQ 71/2 (2009) 286–305

Proverbs: general

individual passages

642 Peter T.H. Hatton, Contradiction in the Book of Proverbs: The Deep Waters of Counsel Despite the surge of interest in biblical wisdom literature in the 1970s and beyond, the book of Proverbs remained marginalized. Arguing that Proverbs should be read as a crafted, skilfully organized poetic composition, Hatton contributes to a fresh reading that draws upon (secular) literary criticism. Central chapters deal with the marginalizing of Proverbs in recent biblical studies; unity and diversity in the book of Proverbs; the act-consequence construct; the powerful in Qoheleth and Proverbs; gifts and bribes in Proverbs. As the author shows, Proverbs has more to offer than the “conventional wisdom” often attributed to it. – A delightful book. Society for Old Testament Study Series; Ashgate Publishing, Aldershot (2008) XIII/1–200 (BL)

643 Michael V. Fox, Concepts of Wisdom in the Book of Proverbs Three stages of composition can be distinguished: (1) Prov 10–29 with an emphasis on wisdom = verbal skills, emotional composure, forethought, avoidance of conflicts, and justice; (2) Prov 1–9 (prefixed to the earlier collection as a preface and hermeneutical guide); here wisdom is not the pragmatic faculty of stage 1, but the religiously grounded ability to distinguish between good and evil behaviour; (3) the third stage consists of additions or ‘interludes’ within Prov 1–9; to these belong the five poetic units Prov 1:20–33; 3:13–20; 8:1–36; 9:1–18. Now wisdom, represented by a female figure, is a transcendent, universal archetype, similar to a Platonic idea. Chaim Cohen et al. (eds.), Birkat Shalom: Studies in the Bible; Eisenbrauns, Winona Lake, Ind. (2008), vol. 1, 381–398 (BL)

644 Nancy Nam-Hoon Tan, Where Is Foreign Wisdom to Be Found in Septuagint Proverbs? The author argues against the interpretation that the LXX translation of Prov 2:16, 17; 5:20 and the additions to 9:18 symbolize “foreign wisdom”. He shows that the LXX translator removed any notion of ethnic foreignness from the foreign woman, contrary to what is attested in the Hebrew text. If one probes the reasons for this phenomenon, there are two possibilities: first, the translator had no idea of the significance of the foreign woman in the Hebrew text; or second, the translator understood the significance but felt that this meaning was no longer relevant to the context for which the translation was intended. Hence, the translator chose to portray the woman simply as a representative of the bad women in the community – the immodest seductress and the faithless adulteress. CBQ 70/4 (2008) 699–708

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645 Bernard Gosse, Le rôle du livre des Proverbes dans la constitution du Psautier, en relation avec divers textes bibliques La tradition de Sagesse, du livre des Proverbes, très présente dans le Psautier concerne également les Psaumes royaux comme les Ps 2 et 110 et leurs relations avec les autres textes bibliques. L’influence de la tradition de Sagesse sur les Psaumes entraîne du reste souvent des conséquences sur leurs relations avec d’autres textes Bibliques, cf. Pr 17,3, les Ps 7; 26 et le livre de Jérémie, ou les relations entre le Ps 37 le livre des Proverbes et le livre d’Isaïe. RB 114/3 (2007) 403–415

646 Lechion Peter Kimilike, Poverty in the Book of Proverbs: An African Transformational Hermeneutic of Proverbs on Poverty This book includes a long chapter on traditional African proverbial wisdom (pp. 81–153) and a list of African proverbs (pp. 311–335). Both African and biblical wisdom are community-oriented and optimistic, and thus inspire hope in a world threatened by poverty. Biblical wisdom, the author argues, is not as conservative as some modern interpreters have argued. – A worthy addition to the slowly but steadily growing list of works that apply anthropological insight to the study of biblical wisdom literature. Bible & Theology in Africa 7; Peter Lang Publishing, Bern (2008) XI/1–381 (BL)

647 Tova Forti, The Concept of Reward in Proverbs – Divergent Paradigms of Thinking? (Hebr., Engl. summary) This paper deals with the various expressions of the concept of reward in The Book of Proverbs. The two conceptual paradigms that shape this concept were often taken by scholars of Proverbs as providing additional evidence for conceptual stratification in the book. Opposing the diachronic approach, the author opts for a synchronic analysis that recognizes the existence of the divergent paradigms of thinking that is, a religious-moralistic (theocentric) view, and a didactic view that grants humans the responsibility for their fate (anthropocentric). Thus, the didactic personality of the teacher in Proverbs is viewed as reflective of a multi-faceted outlook which is both pragmatic and dogmatic. Beit Mikra 53/1 (2008) 105–123.10* –11*

648 Bruce K. Waltke, Righteousness in Proverbs In drei Schritten nähert sich der Autor dieses Aufsatzes einer Definition der Rechtschaffenheit im Buch der Sprüche: (1) Das Konzept der Weisheit, ihrer Quellen und ihres Ausdrucks durch die Schöpfung in Spr; (2) Das Kontrastverhältnis zwischen der Weisheit Salomos und dem mosaischen Gesetz; (3) Die Verwandtschaft zwischen Weisheit und Rechtschaffenheit. Vor diesem Hintergrund definiert der Verf. die Rechtschaffenheit in Spr als richtiges Verhalten im konkreten sozialen Umfeld entsprechend göttlichen Standards zum rechten Verhalten. WThJ 70/2 (2008) 225–237 (DL)

649 Luis Antonio Balderas Tovar, Proverbios 2. Un Encomio de la Sabiduria (Parte I) In diesem ersten Teil des Beitrags stehen die Auseinandersetzung mit der Forschung zu Sprüche 2 sowie methodologische Überlegungen im Vordergrund. Im Diskurs mit R.N. Whybray und R.E. Murphy versteht Balderas Tovar Spr 2 als “Belehrung”, wobei er hervorhebt, dass die Gattungszuordnung durch die uneinheitliche Verwendung der diesbezüglichen Terminologie erschwert werde. Whybrays Unterscheidung zwischen

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heiliger und profaner Weisheit sowie die damit verbundenen redaktionsgeschichtlichen Überlegungen lehnt Balderas Tovar ab. Eine ausführliche linguistische Analyse des Textes erfolgt im zweiten Teil des Beitrags. QOL 48 (2008) 15–32 (SP)

650 Jutta Krispenz, Gotteswahrnehmungen im Buch der Sprüche? Krispenz untersucht, in welchen syntaktischen Zusammenhängen im Buch der Sprichwörter (Sammlung II = Spr 10,1–22,16) von Gott die Rede ist und welche sprachlichen Stereotypen vorliegen. Die Untersuchung achtet besonders auf die Unterschiede zwischen der Sammlung II und den anderen Teilsammlungen des biblischen Buches. Stefan Gehrig u.a. (Hg.), Gottes Wahrnehmungen; Verlag W. Kohlhammer, Stuttgart (2009) 186–206

651 Michael V. Fox, The Formation of Proverbs 22:17–23:11 This essay reconstructs the procedure by which the editor of Prov 22:17–24:22 received and adapted the wisdom of Amenemope. This editor had access to all or almost all of the book of Amenemope, probably in Aramaic translation, and used it closely and sequentially to form 22:17–23:11. He cycled through Amenemope in five passes or “sweeps”, in each one focusing on passages of interest and recasting them to compose his own maxims. Moreover, the diffuseness and distribution of Amenemope’s influence in several sections of Proverbs indicates that much, perhaps all, of the book was known in Israel and indirectly became a popular source of Hebrew wisdom. WdO 38 (2008) 22–37

652 Christophe Rico, L’enigme aux chemins effacés: Pr 30,18–20 Aus syntaktischen und überlieferungskritischen Gründen schlägt der Verf. dieser kurzen Notiz vor, den Begriff ‘lmh am Ende von Spr 30,19 zu ‘lmyw zu korrigieren. RB 114/2 (2007) 273–277 (DL)

Koheleth: general

individual passages

653 Craig G. Bartholomew, Ecclesiastes Ecclesiastes (Koheleth) is the only biblical book that may be classified as ‘philosophy’. As this commentator explains, Ecclesiastes dates from the Hellenistic period and reflects the tensions between Greek thinking and Israelite tradition (p. 59). This fine commentary on Ecclesiastes is by a philosopher who is also a theologian and a well-published expert on wisdom literature (see C.G. Bartholomew, Reading Ecclesiastes: Old Testament Exegesis and Hermeneutical Theory, Rome 1998). In addition to philological and exegetical elucidation, often developed in dialogue with M. Fox and C.L. Seow, the commentator also offers philosophical perspectives and interpretations, and he occasionally ventures into politics (p. 200 mentions the war waged by the United States and Great Britain against Saddam Hussein of Iraq). – A commentary that informs, educates, and delights by its wisdom. Baker Commentary on the Old Testament Wisdom and Psalms; Baker Academic, Grand Rapids, Mich. (2009) 1–448 (BL)

654 Ethan Dor-Shav, Ecclesiastes, Fleeting and Timeless: Part I The central message of Ecclesiastes may be encapsulated in a single word: hevel, usually translated as “vanity”. This term is in Hebrew also the name of Abel, Cain’s brother, and the first human being to die. As this paper shows, what is important about the life of Abel is not its futility, but its transience. This, too, is the meaning of hevel in Ecclesiastes: Not the dismissive “vanity,” but the more objective “transience,” referring strictly to mortality and the fleeting nature of human life. Without the negative connotations of “vanity,” one discovers in Kohelet a man who is tormented not by the meaninglessness of life, but by how

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swiftly it comes to an end. He seeks to confront his listeners with man’s own mortality – the underlying premise of any inquiry into the meaning of life in this world. JBL 36/4 (2008) 211–221

655 J. Gerald Janzen, Qohelet on Life “Under the Sun” The rule of the sun, for Qohelet, is oppressive in two ways: First, although it shines on an individual, it illumines a world where the harshness of existence is alleviated only by periodic occasions of joy. Second, despite the visionary hopes expressed in Isaiah 60, the sun will inevitably set on each life, until at long last – as chap. 12 has it when read as the life cycle of the cosmos – the sun’s light will go out in a death of the cosmos that has no sequel. The expression “under the sun” thus establishes the book’s overall atmosphere in a world where God’s direct, unmediated activity is seldom to be seen, and God’s rule is embodied almost entirely in the orders and forces of nature and human society. The one place where Qohelet may identify God’s direct activity is in the joy that may arise in the human heart in the context of one’s work, one’s family, and one’s table. That, despite his general sense of futility, Qohelet is capable of celebrating this as God’s gift is remarkable. CBQ 70/3 (2008) 465–483

656 Katharine J. Dell, The Cycle of Life in Ecclesiastes This paper explores the way in which the voice of the earth is heard in a cyclical view of nature presented in Ecclesiastes, notably in passages such as Eccl. 1:4–7 and 11:3–5. It also investigates into the way in which imagery is used from the natural world in the book as a whole, looking especially at the use of animal imagery, as from members of the earth community outside the human and yet integrally related to the human. The argument is pursued that instead of simply illustrating human life as part of the dualistic worldview of the book (e.g. in 3:18–21) in many ways the earth and its creatures define human life within the context of the earth’s character, cycles and abundance. VT 59/2 (2009) 181–189

657 Bertrand Pinçon, L’énigme du bonheur: Etude sur le sujet du bien dans le livre de Qohélet The author studies the seven passages that are often described as “choruses” of happiness (Koh 2:24–25; 3:12–13; 3:22; 5:17–19; 8:15; 9:7–9; 11:9). There is also an eighth relevant word (Koh 7:14). The present commentator suggests that Koheleth’s book is a two-step work. In chapters 1 to 6, the negative aspect of human experience is highlighted; the only thing left to man is to enjoy the simple pleasures of life. Chapters 7 to 12 are about the future of man. Now some kind of realism as well as an encouragement to be happy stand out. What is left to man is to enjoy occasions for happiness that are already available. As soon as the two-step organisation of the book is recognized, the issue of the status of happiness finds an answer: since there are two different parts, there are also two approaches to wisdom and two ways of thinking about happiness. – The book includes a French translation of Koheleth (pp. 280–298) and an English summary. VT.S 119; Brill, Leiden (2008) XIV/1–311 (BL)

658 Alison Lo, Death in Qohelet There is a consensus that Qoh. 1:2 and Qoh. 12:8 form an inclusio, bracketing the whole Book of Qohelet. The thesis statement “vanity of vanities, all is vanity” is first voiced at 1:2 and reaches its climax at 12:8. This study argues, however, that the theme of death serves to set the stage for Qohelet’s arguments, and that this theme links the whole book together within the frame of 1:2 and 12:8. It analyzes first how the notion of death germinates and develops in the opening poem (1:4–8). It then proceeds to examine the relationship between the death theme and Qohelet’s seven exhortations to joy. Next it turns to investigate Qohelet’s attitude towards death, and how death and life mutually define

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each other. Finally this paper studies how the death theme culminates in the final poem (12:1–7) and how this concluding poem echoes the opening poem (1:4–8). JANES 31 (2008) 85–98

659 Jean-Jacques Lavoie, Quelques réflexions sur le pluralisme inter- et intrareligieux à partir des études comparatives du livre de Qohélet. I: Le pluralisme interreligieux; II: Le pluralisme intrareligieux This article presents a synthesis of the comparative studies between, on the one hand, the book of Qohelet and the extrabiblical texts, and, on the other hand, the book of Qohelet and the rest of the Bible. Following this double synthesis, this article suggests a reflection about inter- and intrareligious pluralism. ScEs 60/3 (2008) 229–257; 61/1 (2009) 39–50

660 Martin Shuster, Being as Breath, Vapor as Joy: Using Martin Heidegger to Re-read the Book of Ecclesiastes This article is a philosophical re-examination of Ecclesiastes using the work of Martin Heidegger, particularly his early work in Being and Time. Heidegger’s focus on death, temporality, and history provides a powerful and compelling framework for understanding these same themes in Ecclesiastes. In elaborating these philosophical motifs and correspondences, this article proposes that hkl should be understood as an analogy to Heidegger’s concept of Geschichtlichkeit (historicity). If hkl is understood as such, then most of the traditionally puzzling terms in Ecclesiastes (e.g. h‘lm, ‘ml, śm h) can be made sense of using the aforementioned philosophical framework. This framework additionally shows that Ecclesiastes (like Being and Time) cannot be understood as a proto-existentialist text. JSOT 33/2 (2008) 219–244

661 Otto Kaiser, Vom offenbaren und verborgenen Gott. Studien zur spätbiblischen Weisheit und Hermeneutik Most of the thirteen papers included in this volume deal either with the book of Koheleth or with Jesus Sirach, but there are also studies on ‘the experience of time in the Old Testament’, ‘the threefold aspect of the holiness of God in the Old Testament’, on illness and healing, faith and history, and life after death in biblical Israel. Kaiser (b. 1924), emeritus professor of Old Testament studies at the University of Marburg, Germany, is the Nestor of German Old Testament scholars. BZAW 392; W. de Gruyter, Berlin (2008) IX/1–371

662 Aron Pinker, The Principle of Irreversibility in Kohelet 1,15 and 7,13 This study suggests that Koh 1,15 consists of a hemistich that is a general philosophical statement about irreversibility of actual states in the world, and of a hemistich that explains this statement. Similarly, Koh 7,13b is a rhetorical question repeating the principle of irreversibility, while Koh 7,13a asserts that this principle has been built-in by God into the world that He created. ZAW 120/3 (2008) 387–403

663 Aron Pinker, Qohelet 2,12b It is suggested in this paper that kj mh in Qoh 2,12b should be emended to jkmh “he should much desire.” This minimal emendation, of transposing two letters, results in a reading that textually and contextually fits the logical framework of “royal legacy to successor,” and smoothly connects with the following verse (2,13). Thus, Qoh 2,12b is (or

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should be) the departing king’s legacy to his successor. Based on actual data of wisdom, boastfulness, and folly, being desired by royal heirs’, Qohelet advises his successor (or a king’s successor) to strive for wisdom and its short-term value, well aware that it can be argued that wisdom cannot save any one from the ultimate end – death and disappearance form human memory. BZ 53/1 (2009) 94–105

664 Brian P. Gault, A Reexamination of “Eternity” in Ecclesiastes 3:11 Dieser Beitrag untersucht gegenwärtige Interpretationsoptionen des Ausdrucks Gott hat Ewigkeit in das Herz des Menschen gesetzt in Koh 3,11. Als das crux interpretum bezeichnet der Verf. den Begriff hā‘olām innerhalb dieses Satzes. Drei mögliche Deutungen werden analysiert: (1) hā‘olām als Ausdruck für ‘Ewigkeit, Beständigkeit’ in der Bildsprache des Erzählers; (2) Emendation von hā‘olām zu hœ‘āmāl ‘Werkzeug’, allerdings ohne einen Textzeugen für diese Lesart; (3) Revokalisierung von hā‘olām zu hā‘œlœm ‘Dunkelheit’: Diese Option schafft zwar ein hapax legomenon der Substantivform, doch sie passt etymologisch zu anderen hebräischen Ausdrücken und bietet eine schlüssige Fortsetzung des Textes in Koh 3 – Gott hat menschliches Wissen eingeschränkt, indem er Dunkelheit in das Herz des Menschen eingesetzt hatte, so dass dieser seine göttliche Ordnung nicht umfassend erkennen kann. BS 165/1 (2008) 39–57 (DL)

665 Aron Pinker, Qohelet 4,13–16 It is suggested that Qohelet 4,13–16 consists of two loosely connected units: a gut-spruch unit (Qoh 4,13–14); and, an observation unit (Qoh 4,15–16). The gut-spruch unit asserts that a wise child is from birth endowed with the intelligence to eventually rule, while a foolish king has been intellectually deficient from birth, being in office would not improve him, and his liability increases with age. The observation unit records that having an old but foolish king many people would naturally vie for his heir, only later to become disappointed, because the heir is apparently no different than his father. The moral of both units is that there is advantage to innate intelligence. SJOT 22/2 (2008) 176–194

666 Jean-Jacques Lavoie, Ironie et ambiguïtés en Qohélet 4,13–16 The author presents the state of research about source and form criticisms concerning Qo 4,13–16, and then provides a structural and literary analysis of these verses. He pursues his inquiry further, showing that the ambiguities of Qo 4,13–16 are not purely accidental. On the contrary, these ambiguities are part of a rhetorical strategy that emphasizes the irony of the text and that aims at appealing the reader to test various readings. SR 37/1 (2008) 15–39

667 Jennifer Barbour, ‘Like an error which proceeds from the ruler’: The Shadow of Saul in Qoheleth 4:17–5:6 The three chapters 1 Sam 13–15 culminate in Samuel’s famous word, ‘To obey is better than sacrifice, and to listen than the fat of rams’ (1 Sam 15:22). These words, and the whole of 1 Sam 13–15, supply Koheleth with a number of ideas. In 1 Sam 13:9, Saul offers the burnt offering rather than waiting for the prophet Samuel (echoed in Koh 4:17 = Engl. 5:1). In 1 Sam 14 Saul makes two rash promises (echoed in Koh 5:3). Many commentators find in Koh 4:17 (‘guard your steps when you go to the house of God’) an allusion to Samuel’s rebuke to Saul in 1 Sam 15:22. It may be that as Koheleth repeats Samuel’s words about listening rather than sacrifice, he also recalls their original narrative setting, and the original target of these words, Saul, hovers behind Koheleth’s text. BEAT 55; Matthias Augustin et al. (eds.), Thinking towards New Horizons; Peter Lang, Bern (2008) 113–128 (BL)

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668 Hans Debel, What about the Wicked? A Survey of the Textual and Interpretational Problems in Qoh 8,10a The reading weyishtabbehu is to be accepted. This verse is only concerned with the wicked – the opposition between the wicked and the righteous is not introduced before Qoh 8,14. BEThL 224; Hans Ausloos et al. (eds.), Florilegium Lovaniense; Peeters, Leuven (2008) 133–150 (BL)

669 Jean-Jacques Lavoie, Ironie et ambiguites en Qohélet 10,16–20 This paper presents first the sate of research about the source criticism and the structural and literary analysis of Qohelet 10,16–20. Then, it evaluates how the irony of Qohelet borrows the ways of the semantic and structural ambiguity, the hyperbole and the parody. SR 37/2 (2008) 183–209

670 Philip Nel, Remember the ‘Spring’ of Your Youth: The Vanity of Male Power in Qohelet 12 In patriarchal and phallic cultures the loss of power to create life as well as the implicit loss of potency are symbolized in the decaying or breaking of the phallic simulacrum representing the male genital member – often at the very ‘fountain’ of its power exhibition. This paper is a close reading of Qoh 11:7–12:8 (a highly contested text in critical reading) by means of an analysis of the metaphoric references whereby an argument is construed in favour of the idea that, according to Qohelet, male power and virility are the ultimate expressions of meaningful life. Should fate strike in this realm it is also considered the worst of disasters (hebel) that may befall man. The passage centre-stages the opposition between youth and old age, and accordingly, the teacher advises the young man to celebrate his youth and carnal pleasures before the bodily deterioration of old age and impotence brings him to the brink of the grave. OTE 21/1 (2008) 149–160

Song of Songs – Wisdom of Solomon 671 Kenton L. Sparks, The Song of Songs: Wisdom for Young Jewish Women The thesis of this paper is that the Song of Songs originated as a wisdom composition, as a collection of love songs edited to teach young Jewish women propriety in matters of love and sex. CBQ 70/2 (2008) 277–299

672 Martti Nissinen, Song of Songs and Sacred Marriage The author sketches the impact the notion of sacred marriage and fertility ritual made on the interpretation of the Song of Songs in the twentieth century in the work of Th.J. Meek, G. Widengren, H. Schmökel, H. Ringgren, and (though idiosyncratically) M. Pope. Many consider the theory of sacred or cultic eroticism as outdated and irrelevant. However, a closer look makes one pause. The poetry of the Song of Songs does indeed reflect ancient Near Eastern poetry celebrating love between divine partners, notably the Akkadian “Nabû and Tashmetu”. See also M. Nissinen, Love Lyrics of Nabû and Tashmetu: An Assyrian Song of Songs?, in: M. Dietrich et al. (eds.), Und Mose schrieb dieses Lied auf, AOAT 250, 1998, 585–634 M. Nissinen et al. (eds.), Sacred Marriages: The Divine-Human Sexual metaphor from Sumer to Early Christianity; Eisenbrauns, Winona Lake, Ind. (2008) 173–218 (BL)

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673 H. Viviers, Afwesigheid van God en teenwoordigheid van “god(e)” in Hooglied The absence of the Israelite God in the Song of Songs is conspicuous. The poet of the Song is far too sophisticated to attribute this to a slip of the mind. Among many reasons offered for the absence of Israel’s societal stereotype of God, might the Song’s alternative views on gender relations, within a love setting, perhaps be a reason for prohibiting the “ultimate Patriarch” to interfere? Interestingly the Song contains quite a number of other notions of counter-intuitivity (gods) confirming humans’ propensity, since early evolution, to create gods to fulfil certain needs. Although it is an ancient love-song the Song has much to offer on gender and god constructs and the implications thereof for the civilization of society today. HTS 64/1 (2008) 447–460

674 Jean-Louis Chrétien et al., Le lumineux abîme du Cantique des Cantiques The three essays included in this volume rely on Jewish exegesis (C. Chalier), the history of Christian spirituality ( J.-L. Chrétien), medieval exegesis (R. Imbach), and modern poetry (D. Millet-Gérard). Editions Parole et Silence, Paris (2008) 1–133

675 Jean-Marie Auwers, Le prologue du Cantique, monologue ou dialogue? Cant 1:2–4, sometimes called the prologue, is today generally thought to be spoken by the female voice. Some of the early Greek manuscripts and commentators were of a different opinion. Today, H. Ausloos and B. Lemmelijn suggest the reading dadayik (your breasts) in Cant 1:2b, thus attributing the verse to the male voice. BEThL 224; Hans Ausloos et al. (eds.), Florilegium Lovaniense; Peeters, Leuven (2008) 49–56 (BL)

676 Jonathan Grossman, “Eat, Friends; Drink Deep, O lovers!”: The Narrator’s Interjection in Song of Songs (5:1) (Hebr., Engl. summary) As the Song of Songs is a collection of monologues spoken by a man and woman, the reader faces the challenge of identifying the speaker in each poem and, occasionally, in each verse. Usually, it is easy to identify the speaker as a man or a woman based on language or content. One of the verses that pose particular difficulty in identifying the speaker is the second half of 5:1. This article contends that this sentence was spoken by neither the man nor the woman, but rather are the words of the book’s author who functions in this verse as the narrator. The literary contribution of the author’s interjection into the book relates to the moulding of the special intimacy shared by the couple described in the book. Beit Mikra 53/2 (2008) 79–88.8*–9*

677 Markus Witte, Jakob der Gerechte – Beobachtungen zum Jakobsbild der Sapientia Salomonis (Sap 10,10–12) Das in Gen 28 und Gen 35 angelegte Bild Jakobs wird im Buch der Weisheit besonders ausgemalt: Jakob ist gerechter Empfänger mystischer Offenbarung und Vorbild von Frömmigkeit – ein Höhepunkt der Stilisierung des Erzvaters. BZAW 400; Anselm A. Hagedorn u.a. (Hg.), Die Erzväter in der biblischen Tradition; W. de Gruyter, Berlin (2009) 323–345 (BL)

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Jesus Sirach (Ben Sira): general

individual passages

678 Roger A. Bullard et al., A Handbook on Sirach This book is meant as a handbook for those who work on the translation of the book of Jesus Sirach in a minority language. In keeping with the format of the series, the present volume is based primarily on the Revised Standard Version and the Good News Translation, though other versions are considered and many helpful suggestions made. The book includes a bibliography of translations and special studies on the book of Jesus Sirach, a glossary of linguistic terms, and an index. – Available from Dr. Donald Slager, United Bible Societies, W 7602 Hwy 33, Beaver Dam, Wisc. 53916, USA. UBS Handbook Series; United Bible Societies, New York (2008) XI/1–1051

679 Angelo Passaro et al. (eds.), The Wisdom of Ben Sira: Studies on Tradition, Redaction, and Theology The following papers are included in this collection: M. Gilbert, Methodological and hermeneutical trends in modern exegesis on the book of Ben Sira; J. Corley, Searching for structure and redaction in Ben Sira; G. Bella, An historical-anthropological reading of the work of Ben Sira; E. Puech, Ben Sira and Qumran; N. Calduch-Benages, The hymn to the creation (Sir 42:15–43:33): polemic text?; P.C. Beentjes, “Full wisdom from the Lord”: Sir 1–10 and its place in Israel’s wisdom literature; A. Passaro, The secrets of God: investigation into Sir 3:21–24; S. Manfredi, The true sage or the Servant of the Lord (Sir 51:13–30 Gr); J. Liesen, A common background of Ben Sira and the Psalter: the concept of torah in Sir 32:14–33:3 and the Torah Psalms; F.V. Reiterer, The interpretation of the wisdom tradition of the Torah within Ben Sira; A. Di Lella, ben Sira’s doctrine on the discipline of the tongue; A. Minissale, The metaphor of “falling”: hermeneutic key to the book of Sirach; G. Rizzi, Christian interpretations in the Syriac version of Sirach; R. Pistone, Blessings of the sage, prophecy of the scribe: from ben Sira to Matthew; A. Passaro et al., Sirach, or the metamorphosis of the sage. Deuterocanonical and Cognate Literature Studies 1; W. de Gruyter, Berlin (2008) XIII/1–411

680 Jean-Sébastien Rey, Quelques considérations sur le vocabulaire sapientiel de Ben Sira et de 4QInstruction Cette étude montre que 4QInstruction et Ben Sira faisaient un usage particulier du terme n lh pour désigner un don particulier de Dieu à l’homme. En particulier, le terme est lié chez les deuxs auteurs au don de la vie éternelle. Avec le vocabulaire de la connaissance, l’auteur de l’Instruction s’insère davantage dans le courant sapientiel tracé par le livre des Proverbes et par le livre de Ben Sira que dans le courant littéraire propre à la pensée qumrânienne. En ce qui concerne le vocabulaire relatif à la pauvreté, ces deux auteurs divergent considérablement. Cette dissimilitude s’explique aisément par les différents publics auxquels ils s’adressent. En tout cas, cette analyse rappelle et confirme les liens qui unissent ces deux textes, qui doivent être étudiés conjointement. KUSATU 8.9 (2008) 119–134

681 Renate Egger-Wenzel, The Change of the Sacrifice Terminology from Hebrew into Greek in the Book of Ben Sira. Did the Grandson Understand his Grandfather’s Text Correctly? One may assume that Sira was very familiar to the cult because of his extensive offering vocabulary. Whether he could have belonged to the cult personnel or not, cannot be decided. Sira knew the shaped language of cult, selected however often rare references, which presuppose a founded knowledge of Israel’s literature. Sira’s grandson is however no longer so completely common to the language of cult. He often takes well known terms from the context of sacrifice, but apparently doesn’t know the usual practice of

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translation or he uses consciously – like his grandfather – own ways in art-fullest Greek. Thus he creates to Sira’s rare Hebrew new phrases, whereby he seems to sense, which material of sacrifice is hidden behind the Hebrew words. BN 140 (2009) 69–93

682 Renate Egger-Wenzel, Ein neues Sira-Fragment des MS C The new Ben Sira fragment of manuscript C, which S. Elizur had published recently in Tarbiz 76/1, 2008, 17–24 shows only the lines of the manuscript. In addition her numbering could confuse a little. The purpose of this investigation is therefore to proof the cola and compare them with the text editions. In summary there were found the following cola: Sir 3,27a.b(A); 6,5a–10b(A).12a–15b(A).18a.ba; 20,30a–31b; 21,22a–23b,26a.b; 22,11a12b.21a–22b; 23,11a.b; 25,7c.d; 36,24b(B,Bm) und 37,la.2a–2b(B,Bm,D). Italic font marks the new Hebrew cola. BN 138 (2008) 107–114

683 Michael M. Winter, Theological Alterations in the Syriac Translation of Ben Sira Ben Sira was first translated by an Ebionite and was then revised by a mainstream orthodox Christian for its inclusion in the Peshitta. In the Syriac version Ben Sira we also find two clear alterations that bear the imprint of Essene influence. This phenomenon can be explained by the following theory: after the Essenes disappeared from the pages of history, some of their ideas were incubated in the patrimony of the Ebionites, among whom there emerged the scholar who translated Ben Sira into Syriac. Thus the Essene ideas and influence have come into the Syriac version of Ben Sira, in spite of the fact that they flourished at a time well before Christianity’s penetration into Syria, which prompted the Syriac version of the Bible. CBQ 70/2 (2008) 300–312

684 Markus Witte, “Barmherzigkeit und Zorn Gottes” im Alten Testament am Beispiel des Buchs Jesus Sirach Den einschlägigen Aussagen des Sirachbuches eignet konfessorischer und doxologischer Charakter. FAT II.33; Reinhard G. Kratz et al. (eds.), Divine Wrath and Divine Mercy in the World of Antiquity; Mohr Siebeck, Tübingen (2008) 176–202

685 Martti Nissinen, Wisdom as Mediatrix in Sirach 24: Ben Sira, Love Lyrics, and Prophecy One obvious biblical precedent of Sir 24 has gone unnoticed thus far: the Song of Songs. This essay demonstrates the affinity of Sir 24 with passages in the Song of Songs. Also studied is the underlying ideology of the goddess as mediator of divine knowledge. Song of Songs 4:12–5:1 seems to be an important subtext of Sir 24, a passage that ‘reads like an early commentary of the Song of Songs’ (p. 389). – Note that the bibliography of this article is included in the general bibliography of the volume (pp. 445–501). Studia Orientalia 106; Mikko Luukko et al. (eds.), Of God(s), Trees, Kings, and Scholars; Finnish Oriental Society (2009) 377–390

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686 Tzvi Novick, Wisdom’s Wandering Wandering: On the Evolution of a Motif In chapter 24 of the book of Ben Sira, Wisdom is portrayed as seeking out a home among the nations before taking her inheritance in Israel. This essay traces the evolution of the motif of “wandering Wisdom,” from its possible pre-history in Greek myth to a late echo in a narrative in the Babylonian Talmud. Hen. 30/1 (2008) 104–118

687 Maria Carmela Palmisano, ‘Salvaci, dio dell’universo!’ Studio dell’eucologia di Sir 36H,1–17 Cet article sur Sirach 36 (texte Hébreu) est le précis d’une thèse publiée sous le même titre dans la série Analecta Biblica (no. 163, Rome 2006). Ce texte manifeste une conception prophétique de l’histoire, comparable à celle d’Ezéchiel et des cercles sacerdotaux, selon lesquels elle est conçue comme le lieu où Dieu intervient, dans le présent, en exerçant le jugement et en rétablissant la justice. L’histoire est le domaine privilégié où le salut se réalise sans aucune médiation humaine. BEAT 55; Matthias Augustin et al. (eds.), Thinking towards New Horizons; Peter Lang, Bern (2008) 129–135 (BL)

688 Johannes Marböck, Mit Hand und Herz. Der schriftgelehrte Weise und das Handwerk in Sir 38,24–34 The paper on the neglected part I of the diptych about the wise scribe follows, after an overview concerning the position of artisans in the Hellenistic environment of Ben Sira, the text of Sir 38,24–34 with the presentation of handicraft in Jerusalem. There seems to be no devaluation or contempt of manual labour in Ben Sira. In accordance with his view of double aspects in creation (Sir 39,21.34) both, artisans and scribes, are important for the society. The evaluation of manual labour must not be separated from the social position of the wise scribe between artisans and the leading classes in culture and society of his time. Ben Sira bears witness to the attempt of establishing a new class of scribes and tries to strengthen their position and authority by theological arguments. BN 139 (2008) 39–60

689 Marko Marttila, Israelin historia Sirakin kirjan esi-isien ylistyksessä (Sir. 44–49) Ben Sira, a Jewish sage who lived in the Hellenistic period, was the first known author to combine wisdom teachings and the history of his own people. He was not a historian in modern sense, but highly selective in his use of sources. Retelling the past served theological purposes. The “Praise of the Ancestors” is the most extensive textual unit in the Wisdom of Ben Sira. In this survey of history, Ben Sira focuses on Israel’s great men (no women are mentioned by name). In particular, Ben Sira emphasizes the concept of covenant, prophetic succession and the duties of the priests. It is also noteworthy that Ben Sira’s attitude towards foreign nations is not exclusively negative. Rather, it seems that Ben Sira even mitigates the biblical stories by leaving aside some cruel details related to foreigners. Perhaps Ben Sira’s reluctance to accept national particularism was one reason why he omitted Ezra from his “Praise of the Ancestors”. TAik 113/4 (2008) 301–313

690 Bradley C. Gregory, Abraham as the Jewish Ideal: Exegetical Traditions in Sirach 44:19–21 In the verses on Abraham in his encomium, Ben Sira incorporates several exegetical traditions in order to highlight Abraham’s faithfulness and obedience to the covenant. Ben

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Sira incorporates these exegetical traditions, however, in a theological framework that is slightly different from other Second Temple contexts, in which these exegetical traditions appear primarily as exhortations to law-keeping. By weaving together various portions of Scripture and their corresponding interpretive elements, Ben Sira calls his readers, like Simon, to keep their glory unblemished through obedience to the law and faithfulness to God. According to Ben Sira, yielding to the Tora is the type of faith and obedience that characterizes the path of wisdom, leading to the actualization of the eschatological promises to Abraham. CBQ 70/1 (2008) 66–81

691 Markus Witte, Ist auch Hiob unter den Propheten? Sir 49,9 als Testfall für die Auslegung des Buches Jesus Sirach Angesichts der Qumranfunde und einer fortschreitenden LXX Forschung stellt sich oft die Frage, welche Gestalt eines biblischen Buches übersetzt und ausgelegt werden soll. Besonders deutlich ist dieses Problem hinsichtlich der komplizierten Quellenlage des Buches Jesus Sirach. Mit Sir 49,9 als einem Testfall diskutiert der Verf. fünf verschiedene Auslegungsmodelle, denen unterschiedliche Ausgangsbasis zugrunde gelegt ist: (1) gr. Text G-I; (2) hebr. Text H-I; (3) Hebr. Text H-I und H-II unter Auffüllung der Leerstellen durch Rückübersetzung von G-I, G-II und Syr; (4) Hebr. Text soweit erhalten, ansonsten gr. Text; (5) Hebr. Text H-I und gr. Text G-I unter Berücksichtigung von H-II, G-II und Syr. Der Verf. plädiert für das letzte, wenn auch aufwendigste Verfahren. KUSATU 8.9 (2008) 163–194 (DL)

NEW TESTAMENT EXEGESIS Introduction – general 692 Peter Oakes (ed.), Book List 2009 This issue of JSNT presents a Book List, which contains 246 reviews of recently (2007/2008) published books on NT issues organized in following chapters: (1) New Testament General; (2) New Testament Topics; (3) Jesus; (4) Gospels; (5–17) New Testament Books in canonical order; (18) Judaism; (19) Graeco-Roman; (20) Early Christianity; (21) Language; (22) Textual Criticism; (23) Reception. Attached is a list of some further books not reviewed in this journal as well as the indexes of authors, titles, and the publishers. JSNT 31/5 (2009) I–VI. 1–189 (DL)

693 V. George Shillington, The New Testament in Context: A Literary and Theological Textbook This is a well-written textbook of New Testament introduction for the beginning student. Four appendices are added to enhance its value: a list of the Roman emperors from Augustus to Hadrian; the rise and fall of the Herodian dynasty; glimpses at ancient philosophers (19 philosophers are listed chronologically and briefly explained); examples of variants in the King James Version that lack support. T &T Clark, London (2008) XI/1–337

694 Charles B. Puskas, An Introduction to the Gospels and Acts This is an introductory textbook on the canonical gospels (including John) and the book of Acts, complete with bibliographical notes. Key literary and theological themes are

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isolated and discussed, research methods are summarized, and Luke-Acts is treated as a single work – all to the benefit of the student. W.B. Eerdmans Publishing Co., Grand Rapids, Mich./Alban Books, Edinburgh (2008) XVII/ 1–210

695 Klaus Haacker, Was zählt im Studium des Neuen Testaments? Blicke zurück und nach vorn In his farewell lecture after teaching New Testament exegesis for more than thirty years, the author offers a critical evaluation of traditional training in this field within the German academic context. He calls for a revision of priorities with regard to the importance attributed to textual criticism in undergraduate studies and to literary criticism over against the interpretation of the extant texts. In view of the general decrease of Biblical and religious knowledge among students as in society at large he urges teachers of the New Testament to take nothing for granted. Instead of wasting time with controversial details or dated theories they ought to concentrate on the basics. TBe 39/4 (2008) 232–243

696 Walter Schmithals, Der Ausschluss der Christen aus der Synagoge und das Neue Testament More than a few scriptures of the New Testament were written to cope with the situation that had arisen from the expulsion of the Jewish Christians from the synagogue. This treatise shows what significance must be attached to that event with regard to the gospel according to St. John, the synoptic sayings source, the collection of the Pauline letters, the epistle to the Hebrews and the gospel according to St. Matthew. BThZ 25/1 (2008) 169–198

697 Vadim Wittkowsky, “Pagane” Zitate im Neuen Testament In the New Testament there are quotations from pagan texts which are normally explained as a sign of Paul and Luke’s acquaintance with Greek literature. A more accurate examination of the relevant texts shows, however, that each of these quotations makes more sense if considered against the background of early Jewish practice. The connection with pagan literature serves at the same time as an intertextual reference to Jewish polemics against paganism. This conclusion confirms once more the well-known thesis of M. Hengel, namely that there is no direct dependence of early Christianity on non-Jewish thought. NT 51/2 (2009) 107–126

698 Birger Gerhardsson, Bekännelsetexten Shema‘ i urkristendomen In the Jewish tradition three things were emphasized through the Shema‘-Prayer: One should obey God (1) with an undivided and unfeigned heart, (2) even if it costs one’s life (soul), and (3) one should also place all outer resources (belongings and might) at his disposals. The author of this paper shows that a number of NT texts are formulated with this sophisticated midrashic interpretation of this prayer/creed as the formative principle. Most of the texts seem having been created by an Early Christian teacher with a scribal, probably Pharisaic, schooling. This man’s teaching has been best preserved in the Matthean tradition. 1 Cor 13 shows that the ex-Pharisee Paul could allude to the learned interpretation of the Shema‘ in an independent way. SEÅ 73 (2008) 65–86

699 David Crump, Are Practical Prayers Pagan Prayers? Despite the Apostle Paul’s encouragement to ‘present your requests to God,’ the NT contains few examples of petitionary prayer for the mundane concerns of daily life. The

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Jewish, Greco-Roman and magical practices of petitionary prayer are examined in order to explain the apparent incongruity between NT practice and teaching. ET 120/5 (2009) 231–235

Gospels and Acts of the Apostles Gospels: general – synoptic problem 700 Ulrich Busse, Jesus im Gespräch. Zur Bildrede in den Evangelien und der Apostelgeschichte The following papers are included in this collection: Der verrückte Bauer: Mk 4,3–8 (1987); In Souveränität – anders. Verarbeitete Gotteserfahrung in Mt 20,1–16 (1996); Die Unterweisung des Lesers im sog. ‘Reisebericht’, dargestellt an Lk 10,25–42 (2003); Dechiffrierung eines lukanischen Schlüsseltextes (Lk 19,11–27) (1998); Das ‘Evangelium’ des Lukas. Die Funktion der Vorgeschichte im lukanischen Doppelwerk (1991); Begegnung mit dem Wort nach Lk 5,1–11 (2005); Das lukanische Jesusbild aus der Retrospektive Petri (Apg 10,34–43) (1977); The relevance of social history to the interpretation of the gospel according to John (1995); Metaphorik in neutestamentlichen Wundergeschichten? (1990); Metaphorik und Rhetorik im Johannesevangelium: Das Bildfeld vom König (2006); Tempelmetaphorik als ein Beispiel von implizitem Rekurs auf die biblische Tradition im Johannesevangelium (1997); Johannes und Lukas: Die Lazarusperikope, Frucht eines Kommunikationsprozesses (1992); Sprachökonomisch optimierte Kommunikation in Joh 6 (2009); Theologie und Christologie in drei Evangelien (2003). SBAB 43; Verlag Katholisches Bibelwerk, Stuttgart (2009) 1–317

701 Raymond E. Brown, Lire les Evangiles pendant la Semaine sainte et à Pâques Brown offre un commentaire exégétique (mais adressé au grand public) des textes néotestamentaires qui portent sur la passion et la résurrection du Christ. Il prend soin de ne pas mélanger les récits bibliques; pour cette raison, il consacre un chapitre à chaque récit biblique – la passion selon Marc; la passion selon Matthieu; la résurrection en Marc; la résurrection en Jean, etc. – Le texte anglais est traduit par Dominique Barrios. Lire la Bible; Editions du Cerf, Paris (2009) 1–181 (BL)

702 Ulrich Victor, Textkritischer Kommentar zu ausgewählten Stellen des Lukas- und des Johannesevangeliums Because of the completely contaminated textual tradition of the NT, it is essential that the textual critic as a rule confines himself to the instruments of philology and exegesis, the so-called internal criteria. The customary evaluation of manuscripts and manuscript groups according to their assumed quality and value within the tradition or according to their geographical distribution on the one hand ignores the reality of the transmission, and is on the other hand not a rationally defensible procedure. In this contribution the author demonstrates on some examples for Luke and John the arbitrary nature of the customary approach, while showing at the same time the gains to be made for the text by applying internal criteria. NT 51/1 (2009) 30–77

703 Matthias Klinghardt, Erlesenes Verstehen. Leserlenkung und implizites Lesen in den Evangelien Presented is an analysis of Mk and Mt under the view of reader-response criticism. According to the author, Matthew’s gospel pushes the reader to become one of the uncounted

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disciples (10:6, 28:19). Jesus is presented as a teacher, whose education mainly consists of verbal instruction. The Sermon on the Mount (5–7) is cited as a paradigm, where his disciples (5:1) are addressed only through pronouns and inflected verb forms, integrating and educating the reader. The reader is assigned an explicit role, therefore being able to self-apply Jesus teachings directly. This is connected to a second thought: The norms being transported are distinct, as is Matthew’s Jesus. In contrast, Mark is said to be the opposite: To interpret the context and connections, an active reception is needed, which however underlies a certain narrative strategy. An exemplary explanation of Mark’s narrative strategy is presented (3:7–8:21). A short view on the canonical order of the gospels and the gospels in general gives new ideas on reading the New Testament as one coherent text and introduces new perspectives on exegesis of the gospels. ZNT 21 (2008) 27–37 (SSt)

704 Samuel Byrskog et al., Reviews of Richard Bauckham, Jesus and the Eyewitnesses: The Gospels as Eyewitness Testimony (2006) Five New Testament scholars – S. Byrskog, D. Catchpole, H. Marshall, S. Patterson, and T. Weeden – comment on Bauckham’s much-discussed book, and R. Bauckham responds. Marshall is in wholehearted agreement with Bauckham’s book. Bauckham specifically comments on personal names as indication of eyewitness sources, variations between the gospels, the identity of the “beloved disciple” (= the author of the gospel of John), models of oral tradition, and Mark as a Petrine gospel. Byrskog’s work was one of the inspirations for Bauckham’s book. Reference is made to Simon Hornblower, Personal Names and the Study of the Ancient Greek Historians, in: S. Hornblower et al. (eds.), Greek Personal Names: Their Value as Evidence, Oxford 2000, 129–143; Christopher Pelling, Plutarch’s Adaptation of His Source-Material, Journal of Hellenic Studies 100 (1980) 127–140. JSHJ 6/2 (2008) 157–253 (BL)

705 Jens Schröter et al., Review Discussion: Richard Bauckham: Jesus and the Eyewitnesses, 2006 The following papers discuss the book of R. Bauckham, in which the author claims, inter alia, that the group of the Twelve constitutes an official body of eyewitnesses: J. Schröter, The Gospels as Eyewitness Testimony; C.A. Evans, The Implications of Eyewitness Tradition; R. Bauckham, Eyewitness and Critical History. – Evans finds little to disagree with in Bauckham’s book. Schröter, however, argues that Bauckham moves too easily from literary observations to historical facts. JSNT 31/2 (2008) 195–234

706 Walter Schmithals, Das Messiasgeheimnis und die Spruchquelle The article represents a new way of looking at the complexity with regard the “Messianic Secret” as it was found by W. Wrede in the Synoptic Gospels. The author aims to resolve the riffle by also taking the Sayings Source Q into consideration. Q is seen as located in the disciple group of John the Baptist and this group’s adherents. The article argues that Mark developed the Messianic Secret as theme to adapt the unmessianic message of Q. As effect, Mark initiated a “christological” use of this motif within the Church. The thesis of the article represents a modification that is a progression of some of the author’s earlier opinions. HTS 64/1 (2008) 353–375

707 Dan Batovici, The Oxford Conference on the Synoptic Problem The past two centuries have witnessed a wide spectrum of solutions for the Synoptic Problem. Even though quite far from a consensus, the problem tends to incorporate new domains from ongoing connected research: the relevance of the Gospel of Thomas, the Synoptic authors’ use of the Old Testament or recent studies on communication media in

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antiquity. This article surveys a number of issues presented in the papers of the Oxford Conference on the Synoptic Problem, held in May 2008, ranging from challenging past and present solutions of the Synoptic Problem from different perspectives to new directions of research on this topic. CBR 7/2 (2009) 245–271

708 David J. Neville, The Phantom Returns. Delbert Burkett’s Rehabilitation of Proto-Mark In 2004 Delbert Burkett published a book entitled Rethinking the Gospel Sources: From ProtoMark to Mark (London 2004; IRBS 51:981), the first of a projected three-volume study of the sources of the canonical gospels. In this first volume, Burkett first challenges the widely accepted assumption that the synoptic gospels stand in direct literary relation to each other and subsequently reconstructs various recensions of an original Proto-Mark to explain the similarities and differences in the so-called “Markan tradition”. If Burkett is correct that no two canonical gospels stand in direct literary relation to each other, this has significant implications for their interpretation. Thus, this study appraises the cogency of his argument against any direct literary relations between the synoptics. EThL 84/1 (2008) 135–173

709 Rainer Riesner, Mündliche Überlieferung und Synoptische Frage. Zu einer außergewöhnlichen Neuerscheinung von Armin D. Baum In der Form eines kurzen Berichtes wird hier die als Habilitationsschrift von der Theologischen Fakultät der Universität Heidelberg abgelehnte und nun als ein Buch veröffentlichte Arbeit von Armin D. Baum, Der mündliche Faktor und seine Bedeutung für die synoptische Frage. Analogien aus der antiken Literatur, der Experimentalpsychologie, der Oral-Poetry-Forschung und dem rabbinischen Traditionswesen, Tübingen 2008, besprochen. Aufgrund der untersuchten Analogien lehnt A.D. Baum die klassische Annahme von abgeschlossenen Werken Q und Mk als Vorlagen für Mt und Lk ab und rechnet vielmehr mit gemeinsamen mündlichen Traditionen, aus welchen alle drei Synoptiker geschöpft haben. TBe 39/5 (2008) 306–309 (DL)

710 John C. Poirier, Statistical Studies of the Verbal Agreements and their Impact on the Synoptic Problem The patterns of verbal agreement between the gospels have long been considered a key for solving the synoptic problem, and a subdiscipline within gospel source criticism of tabulating and interpreting these patterns of agreement has slowly emerged in the name of gathering the most objective evidence available. Studies of the verbal agreements have steadily grown in their sophistication (esp. in combinatory analysis), as well as in their appreciation for the nature of the gospel text as something more than a mere compilation. The question of whether this approach can substantially further the field, however, has yet to be answered. This article surveys and critiques all published statistical studies of the verbal agreements known to the author. CBR 7/1 (2008) 68–123

Sayings Source (“Q”) 711 A.J. Droge, Cynics or Luddites? Excavating Q Studies In the last 20 years the Sayings Gospel “Q” has come to play an increasingly important role in the reconstruction of Christian origins. One might argue in fact that the field has reached a tipping point. The canonical myth of Christian origins – running along the traditional axis of Mark, Paul, and Luke-Acts – is now on the verge of collapse. Q has thus become a crucial site of conflict and contestation in the struggle over origins, and as

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such “Q-studies” is particularly revealing of the ideological investments of professionals on both sides of the fight. This article identifies some of the stakes involved in this disciplinary crisis, and worries that the new counter-history of Christian origins has not entirely divested itself of the commitments of its more conservative adversaries. SR 37/2 (2008) 249–269

712 Ronan Rooney et al., The Social Origins of Q: Two Theses in a Field of Conflicting Hypotheses This article examines current written- and oral-tradition views of Q. Two theses are argued: (1) The case seems the stronger that Q was an elaborated written texts in Greek rather than an oral-derived text. Moreover (2), there is good evidence that Q originated in oral Aramaic Jesus sayings, perhaps some of which were written down, either as maxims or pointed, brief chreiai. However these theses are evaluated, Jesus scholarship must account for several important socio-cultural transitions in this picture, notably: from Jesus material in oral (Aramaic?) form to written Greek form; from non-elite origin to documentation by scribes in service of the elites; from Jesus material with pointed political significance within Herodian social relations to polemical theological material within Judean political religion. BTB 38/3 (2008) 114–121

713 Migaku Sato, Ist Q noch “eine Art von Prophetenbuch”? Zum Thema “Q an der Kreuzung von Prophetie und Weisheit Dieser Beitrag fragt nach der Makrogattung der Quelle Q und der dahinter liegenden traditionsgeschichtlichen Wirklichkeit. Trotz einiger weisheitlicher Elemente gibt der Verf. dem vermutlich beabsichtigten prophetischen Charakter der Quelle Vorrang und bezeichnet sie als ‘weisheitliches Prophetenbuch’. AJBI 32 (2006) 93–126 (DL)

714 Paul Foster, The Pastoral Purpose of Q’s Two-Stage Son of Man Christology It is argued that Q constructs a two-stage Son of Man Christology. The first stage presents a suffering figure whose experiences align with the contemporary situation and liminal experience of the audience of Q. The second stage focuses on the future return of the Son of Man. It is at this point that group members will receive both victory and vindication. However, these two stages are not always maintained as discrete moments. By employing the title ‘the coming one’, Q at some points collapses this temporal distinction to allow the pastorally comforting message that some of the eschatological rewards can be enjoyed in the contemporary situation of the community. Bib. 89/1 (2008) 81–91

715 Stephen Hultgren, The Apostolic Church’s Influence on the Order of Sayings in the Double Tradition. Part I: From John the Baptist to the Mission Discourse; and the Rest of Matthew The preservation, transmission, and order of significant parts of the sayings material in the double tradition are best explained not on the basis of a written document Q , understood as a collection of sayings of Jesus, but on the basis of other factors: 1.) the larger narrative framework of the gospel tradition, including also single-tradition material in Luke; 2.) the christological and pneumatological interests of the early Jerusalem church; 3.) the missionary and didactic activities of the early church, especially the Jerusalem church. ZNW 99/2 (2008) 185–212

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Parallel passages – parables 716 Erkki Koskenniemi, The Traditional Roles Inverted. Jesus and the Devil’s Attack Evil spirits often tempted famous men in early Jewish literature and the stories have an exemplary function: The men passed the text and the readers should follow in their footsteps. 11Q11 as well as L.A.B. 60 report how an attacking demon is expelled with David’s psalm, thereby assigning the attacker his proper place in the cosmological order. However, in Matt 4 / Luke 4 (Q) an interesting detail reveals that the roles are inverted: the Devil quotes the psalm, which was commonly used to expel him. This indicates a different kind of temptation: Who is now breaking the cosmological order, the Devil or Jesus, who claims to be the Son of God Almighty? BZ 52/2 (2008) 261–268

717 Esther Sánchez et al., En nombre del Padre: algunas consideraciones sobre la “Ipsissima Vox” del Padrenuestro Joachm Jeremias’ Interesse an den ipsissima verba Jesu folgend, erörtern die Verf. die Möglichkeit eines theologischen Zentrums des Gebetes ‘Vater unser’ in den verschiedenen Bestimmungen der Göttlichkeit innerhalb dieses Gebetes. Die Entdeckung des Wesens des Vaters durch das Modell Jesu ist fundamental für das Abba-Konzept der neutestamentlichen Theologie. DavarLogos 7/2 (2008) 101–112

718 Sinai Turan, A Neglected Rabbinic Parallel to the Sermon on the Mount (Matthew 6:22–23; Luke 11:34–36) The gospel simile’s background is to be sought in ancient Jewish physiognomic speculation that posits a ‘symptomatic’ relation between the eye and the body. If a bride’s eyes are beautiful, the assumption is that her body is also beautiful; if her eyes are judged to be problematic, one would inspect her body closely. The relevant rabbinical sources are Mishnah Ketubbot 7:7 and Canticles Rabbah 4:1. JBL 127/1 (2008) 81–93 (BL)

719 Ulrich Schmidt, Zum Paradox vom “Verlieren” und “Finden” des Lebens Jesus’ paradox of losing and finding one’s life is well attested (Mt 10,39; 16,25; Mk 8,35; Lk 9,24; 17,33; Joh 12,25). According to its contexts, interpreters relate the logion predominantly to martyrdom and death. But a closer look reveals that this word is an assertion in favour of life which functions as a maxim of Jesus’ teaching and view of life. It is the context of many of his sayings and behavioural patterns. The issue of “recompense” after death is merely a consequence of the original intention. Bib. 89/3 (2008) 329–351

720 Hanna Stettler, Die Bedeutung der Täuferanfrage in Matthäus 11,2–6 par Lk 7,18–23 für die Christologie Jesus’ messianic self-understanding has been put into question from Bultmann’s days to the present. If he did not think of himself as the Messiah, one would be left with the riddle of a Jesus who never actually said who he claimed to be. However, Jesus’ reply to the inquiry of John the Baptist in Mt 11,2–6 par is an important clue to his own understanding of his mission. A careful reconsideration of the criteria for authenticity leads to the conclusion that Jesus claimed to be not simply a prophet announcing the kingdom, but the Messiah who healed and brought good news to the poor, thus doing what in the

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OT God had promised to do at the end of time. 4Q521 confirms that ancient Judaism expected this kind of miracle to occur at the time of the Messiah. Bib. 89/2 (2008) 173–200

721 Thomas E. Phillips, ‘Will the wise person get drunk?’ The Background of the Human Wisdom in Luke 7:35 and Matthew 11:19 The closing words of this passage should be read not against the background of the Old Testament tradition of personified divine wisdom, but rather against the Greco-Roman background of philosophical discourse (Philo of Alexandria, Seneca) regarding the wise person’s conduct and drunkenness. The ‘wisdom’ in the concluding proverb is not divine wisdom, but rather human wisdom. JBL 127/2 (2008) 385–396 (BL)

722 Alison Jack, ‘For those Outside, Everything Comes in Parables’: Recent Readings of the Parables from the Inside The recovery of the historical intention behind the parables of Jesus remains a contentious issue in recent parable research. Some commentators maintain a belief in the possibility of recovering something of the intention of Jesus, while others study the intention of the evangelists in their adaptation and interpretation of the parables. Also of interest are socio-scientific readings of the texts, which read the parables through the lens of various social theories; and feminist readings, which place less emphasis on the historical situation of the parables, and more on the response of modern readers to their surface structure or underlying message. Theological and homiletic concerns are also well represented in the literature of the past ten years. ET 120/1 (2008) 8–15

723 Douglas S. Mccomiskey, Exile and the Purpose of Jesus’ Parables (Mark 4:10–12; Matt 13:10–17; Luke 8:9–10) The contention of this article is that Jesus adopts a meaning for Isa 6:9–10 virtually identical to the original meaning in Isaiah. Jesus is declaring that most Jews are still corporately in exile whereas his disciples as a group are restored from Exile and are in the kingdom. Jesus’ employment of parables suits this division. JETS 51/1 (2008) 59–85 (BF)

724 Dorothea Sattler, Gottes Selbstauslieferung an die Menschen. Das Winzergleichnis als Zeugnis für das “Vielleicht” in Gottes Handeln – Mk 12/ Lk 20/Mt 21 Das Winzergleichnis in der lukanischen Fassung kann mit seinem “vielleicht” so gedeutet werden, dass Gott darum bangt, ob ihm von den Menschen die geschuldete Achtung geschenkt wird, wenn er seinen geliebten Sohn zu ihnen schickt. Er liefert sich so schließlich selbst der tätigen Einsicht der Menschen in das Gute aus. BiLi 81/4 (2008) 253–257 (CB)

Matthew: general

individual passages

725 Huub van de Sandt et al. (eds.), Matthew, James, and Didache: Three Related Documents in Their Jewish and Christian Settings Working on the assumption that the three early-Christian documents share a similar background, the contributions to this volume study the social and religious milieu of these

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writings (D. Sim, O. Wischmeyer, J. Zangenberg), reconstruct historical developments in Antioch (M. Zetterholm), sketch transformations in post-70 CE Judaism (P. Tomson), Jewish Christianity ( J. Verheyden), functionaries in the early-Christian communities ( J. Draper), the ideal community of perfect believers (W. Weren), poverty and piety ( J. Kloppenborg, with a good argument that James does not seek to undermine ancient society by promoting revolutionary ideas, but actually calls for generous behaviour toward the poor), the Jesus tradition ( J. Schröter), problems with pluralism ( J.A. Overman), the love commandment (M. Konradt), ethics (P. Hartin), law and ethics (H. van de Sandt), paraenesis and baptism (A. Stewart-Sykes), the prohibition of oath (M. Vahrenhorst), and purity (B. Repschinski). Symposium Series 45; Society of Biblical Literature, Atlanta, Ga. (2008) XII/1–475 (BL)

726 Thomas R. Hatina (ed.), Biblical Interpretation in Early Christian Gospels. Volume 2: The Gospel of Matthew The following papers are included in this volume: M. Apodaca, Myth theory, comparison and embedded Scripture texts: Ibn Ishaq’s biography of Muhammad and the mythologizing function of Isa 7:14 in Matt 1:23; W. Carter, Love as societal vision and counter-imperial practice in Matt 22.34–40; J. Cousland, Matthew’s earliest interpreter: Justin Martyr on Matthew’s fulfilment quotations; C.A. Evans, The book of the genesis of Jesus Christ: the purpose of Matthew in light of the incipit; M. Goodacre, Mark, Elijah, the Baptist and Matthew: the success of the first intertextual reading of Mark; C. Ham, Reading Zechariah Matthew’s Olivet discourse; Th. Hatina, From history to myth and back again: the historicizing function of Scripture in Matt 2; M. Knowles, Plotting Jesus: characterization, identity and the voice of God in Matthew’s gospel; J. Nolland, The king as shepherd: the role of Deutero-Zechariah in Matthew; L. Novacovic, Matthew’s atomistic use of Scripture: messianic interpretation of Isa 53:4 in Matt 8:17; A.G. Van Aarde, Matthew’s intertexts and the presentation of Jesus as healer-messiah; L.M. Wills, Scribal methods in Matthew and Mishnah Abot. LNTS 310; T & T Clark International, London (2008) XII/1–232

727 Elisa Estévez López, Mediadoras de sanación. Encuentros entre Jésus y las mujeres: una nueva mirada Selon les évangiles, Jésus a guéri plusieurs femmes. Cette étude néotestamentaire propose une nouvelle interprétation des récits respectifs: ces récits ne sont pas centré exclusivement sur Jésus le guérisseur; les femmes qu’il a guéri fonctionnent comme des médiatrices du salut. Trois récits sont analysés en détail: Mt 8,14–15; 15,21–28; Luc 13,10–17. L’auteur invoque deux grandes méthodes: la lecture féministe de la Bible et la théorie de la mémoire collective. – L’auteur enseigne le Nouveau Testament à 1’Université Pontificale Comillas (Madrid). Universidad Comillas, Madrid (2008) 1–375 (BL)

728 Ulrich Luz, Geschichte und Wahrheit im Matthäusevangelium. Das Problem der narrativen Fiktionen Das neue Interesse an der Geschichtserzählung in heutiger Geschichtstheorie öffnet neue Perspektiven für die Beurteilung der evangelischen Erzählungen der Geschichte Jesu. Anhand der Leitfrage nach dem Wahrheitsverständnis untersucht dieser Aufsatz das Verhältnis des Matthäusevangeliums zu den verschiedenen Typen antiker Geschichtsschreibung einerseits und zu den biblischen traditionalen Geschichtswerken andererseits. Das Matthäusevangelium ist reich an Fiktionen, die dem Verfasser auch als solche bewusst gewesen sein müssen, und ist trotzdem eine durch und durch traditionsorientierte Erzählung. Matthäus kennt aber keinen Begriff der Fiktion, und sowohl das Wahrheitsverständnis als auch die verschiedenen Typen griechischer Geschichtsschreibung sind ihm fremd. Verschiedene grundlegende Merkmale des Matthäusevangeliums, etwa sein Bezug auf die Bibel als einzige genannte Quelle, seine Anonymität, das Fehlen eines die Leser ansprechenden

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Vorworts und die Transparenz seiner bibelähnlichen Grundgeschichte für die Erfahrungen der Leserinnen und Leser zeigen, dass es voll und ganz dem Typ biblisch-traditionaler Geschichtsschreibung zuzurechnen ist. Mit dem Versuch, einige Überlegungen zum matthäischen Wahrheitsverständnis zu formulieren, schließt der Aufsatz ab. EvTh 69/3 (2009) 194–208

729 David C. Sim, Matthew and the Pauline Corpus: A Preliminary Intertextual Study This study investigates the possibility that the author of Matthew’s Gospel had access to the letters of Paul. Using the methods of intertextuality, it establishes criteria for determining whether this was indeed the case and concludes that it is more probable than not that the evangelist did know the Pauline epistles. An intertextual relationship between the Gospel and the Pauline corpus becomes clear once it is understood that Matthew, as a Law-observant Christian Jew, was opposed to the more liberal theology of Paul. A single test case reveals that the evangelist was reacting to certain claims of the apostle expressed in his letters, and raises the prospect of further intertextual connections between these early Christian documents. JSNT 31/4 (2009) 401–422

730 Dale C. Allison Jr., Matthew and the History of its Interpretation Over the past two decades, scholars have become increasingly interested in the history of the interpretation (Wirkungsgeschichte) of Matthew. Four lessons are already obvious. First, the history of interpretation helps to evaluate contemporary proposals about intertextuality. Second, some credible interpretations that were once popular have unaccountably fallen out of the modern commentaries and need to be recovered. Third, engagement with earlier interpreters helps to understand better one’s own context and to appreciate one’s own limitations. Finally, the post-history of texts can be viewed as belonging to the revelatory process itself. ET 120/1 (2008) 1–7

731 J.R. Daniel Kirk, Conceptualising Fulfilment in Matthew The question of how to understand the formula citations in the Gospel of Matthew is as important as it is disputed. This study begins by reviewing the avenues previously pursued for making sense of this collection of texts. Finding that typology is a helpful but ultimately insufficient means of making sense of Matthew’s formula citations, a diachronic, narratival typology is proposed. Rather than seeing Jesus as the one who embodies abstract or limited typological concepts, the author recognizes that Jesus’ life takes the shape of Israel’s story. In assigning Israel’s role to Jesus, however, Matthew also opens up new avenues for interpreting this story. And so Jesus is found as giving new substance to a narrative whose shape is given by the scriptures of Israel. This conception of narrative embodiment in Matthew holds promise not only for understanding Jesus’ relationship to the prophets but also for understanding his relationship to the law. TynB 59/1 (2008) 77–98

732 Anders Runesson, Rethinking Early Jewish-Christian Relations: Matthean Community History as Pharisaic Intragroup Conflict The Matthean communities must be understood as Pharisaic communities, as was suggested by Wolfgang Roth and Sean Freyne. The reason why the gospel of Matthew was written was twofold: (1) to consolidate the emerging separate Christian association, providing a foundation for its particular identity; (2) to convince Mattheans who had remained within the Pharisaic association to join them. JBL 127/1 (2008) 95–132 (BL)

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733 Élian Cuvillier, Torah Observance and Radicalization in the First Gospel. Matthew and First-Century Judaism: A Contribution to the Debate L’article analyse la tension, repérable dans quelques passages du premier Évangile, entre l’obéissance aux commandements se situant à l’intérieur du cadre donné par la Loi, et la radicalisation à laquelle invite le Jésus matthéen. L’enquête débute par une exégèse détaillée de Mt 5,17–20. Dans un second temps, elle s’intéresse à trois épisodes où la tension entre obéissance et radicalisation est apparente: les antithèses du Sermon sur la Montagne (5, 17–48); la controverse sur le divorce (19,1–9); l’épisode du jeune homme riche (19,16–22). Dans une troisième partie, l’interrogation porte sur la cohérence des passages analysés avec la déclaration de Jésus en Mt 23,2–3. Il résulte de l’enquête le constat que le référent du premier Évangile s’est déplacé: la colonne vertébrale structurant la théologie de Matthieu – et donc son identité religieuse – n’est plus prioritairement la Loi et l’obéissance aux commandements, mais le Messie et son enseignement. NTS 55/2 (2009) 144–159

734 Matthias Konradt, Davids Sohn und Herr. Eine Skizze zum davidischmessianischen Kolorit der matthäischen Christologie The Davidic messiah is son of God, shepherd of Israel, and healer, but there is no reception of ‘David the warlord’ in the gospel of Matthew. Thomas Naumann u.a. (Hg.), Diasynchron. Beiträge zur Exegese, Theologie und Rezeption der hebräischen Bibel; Verlag W. Kohlhammer, Stuttgart (2009) 249–277 (BL)

735 Andries van Aarde, “Op die aarde net soos in die hemel”: Matteus se eskatologie as die koninkryk van die hemel wat reeds begin kom het In the article time as both “imagined” and “experienced” is explained against the background of the first-century Mediterranean conceptualisation of time. The author argues that Matthew’s narration of the demolition of the temple in Jerusalem concurs with his belief that the first followers of Jesus experienced the vision of the coming of the Son of man and that both these experiences are presented in Matthew as though Jesus’ crucifixion and resurrection are incidents of the past. Matthew’s eschatology centres on the view that the final consummation of time has already begun. The article explores the ethical appeal which is communicated through such an eschatological reading scenario and finds it in Jesus’ words “On earth as it is in heaven”. HTS 64/1 (2008) 529–565

736 Étienne Grenet, La filiation selon Matthieu 1–2 The author studies the filiation theme in the first two chapters of the first gospel, a theme which Matthew brings out in five cross-related waves of references to the OT. He didactically shows, the originality of the New Testament which progressively breaks free from the old one: it is as if, on the threshold of the NT, a father were teaching his sons to talk. NRT 130/3 (2008) 529–549

737 Francois P. Viljoen, The significance of dreams and the star in Matthew’s infancy narrative The phenomena of dreams and the star of Bethlehem in Matthew’s birth narrative (Mt 1–2) have intrigued scholars through the ages. Scholarship in this regard went through the stages of identifying the origin of the material and of arguing the historicity of these events. Currently scholarship is moving into a new stage of investigating the meaning of these narratives. Without engaging the arguments developed by the first two stages

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mentioned, the author investigates the significance of these unusual forms of revelation in this article. HTS 64/2 (2008) 845–860

738 Irene Nowell, Jesus’ Great-Grandmothers: Matthew’s Four and More Regarding the genealogy of Jesus in the Gospel of Matthew (Mt 1:1–17), commentators since Jerome have puzzled over the four women who “interrupt” the list. The author of this paper asks if Matthew’s four – Tamar, Rahab, Ruth, Bathsheba – maybe remind the reader to look at all the women in the line that leads to Jesus. The great-grandmothers named by Matthew appear at critical junctures in Israel’s history. Tamar is the last in the ancestral period, proceeded by Sarah, Rebekah, and Lea. Rahab begins the pioneer period and Ruth ends it. Bathsheba begins the monarchic period; the other queen with an extended story is Athaliah. The most frequent characteristics noted for Matthew’s four women are (1) that they were regarded as sinners or (2) foreigners; that (3) their relationships to the fathers of their children are “extraordinary or irregular”; and (4) that their initiative led to the furtherance of God’s plan and revealed the work of the Holy Spirit. CBQ 70/1 (2008) 1–15

739 Leroy Andrew Huizenga, Matt 1:1: “Son of Abraham” as Christological Category Matt 1:1 raises interpretive questions regarding its scope as a potential title and the import of the phrases “son of David” and “son of Abraham.” This article contends that “son of Abraham” introduces a significant sacrificial Christological category centred on the figure of Isaac which complements the Messianic aspects of Jesus Christ’s ministry associated with the title “son of David.” “Son of David” and “son of Abraham” therefore stand in parallel at the beginning of the Gospel of Matthew as two titular designations specifying two Christological categories of the greatest import for the Gospel: Messiah (“son of David”) and new Isaac (“son of Abraham”). Thus is solved the difficulty of a crucified Messiah: Jesus is indeed the Messiah but also the anti-type of Isaac, whose sacrifice was paradigmatic in Jewish tradition. HBT 30/2 (2008) 103–113

740 Benedict Thomas Viviano, The Adoration of the Magi: Matthew 2:1–23 and Theological Aesthetics This article reexamines Matt 2:1–23 in the light of the late twentieth century movement called theological aesthetics. After briefly sketching the movement with its emphasis on beauty rather than truth or goodness as the starting point for this approach to theology and the Bible, the article considers the often conflicted relationship between beauty and truth in western civilization and the Bible. It then attempts a close reading of Matthew 2, resulting in a new awareness of how carefully the evangelist has interwoven elements of beauty and ugliness, truth and mendacity into his narrative. RB 115/4 (2008) 546–567

741 Klemens Stock, Nur einer ist euer Lehrer, Christus, nur einer ist euer Vater, der im Himmel (Mt 23,8–10). Personale Beziehungen als Fundament des Handelns nach der Bergpredigt The most characteristic feature of the moral guidelines given in the Sermon on the Mount is not the individual injunctions, but the underlying ethos. This ethos is one of relationship: believers must act as sons and daughters of God and follow God’s example. J.N. Aletti et al. (eds.), Biblical Exegesis in Progress; Editrice Pontificio Istituto Biblico, Roma (2009) 299–333 (BL)

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742 Armand Puig i Tàrrech, Jesus and the Commandment not to steal Despite the fact that Matt does not directly typify stealing as an antithesis in Mt 5, generosity represents the radicalisation of the commandment not to steal. If one’s heart is full of generosity, then it does not want to steal nor, when robbed, want to respond with revenge. Jesus’ position with regard to this commandment has to be seen in a broader context: his assessment of riches and money as barriers to entry to the Kingdom. The decisive text is the logion that states the impossibility of having two masters (Matt 6,24 par). Generosity is possible because the heart, which is able to give up the riches of this world, focuses on the treasure of the Kingdom alone. In Jesus’ ethics, then, the commandment not to steal is easily kept to. The question is not about sharing out inheritances (Luke 12,13–14) but about understanding Luke’s summary of Jesus’ position: “a man’s life does not consist in the abundance of his possessions” (Luke 12,15). SaSc 6/1 (2008) 58–72

743 Petra von Gemünden, Anger and aggression as dealt with in classical antiquity and in the Sermon on the Mount The problem of managing one’s own anger, and dealing with the aggression of others, and overcoming both was tackled in ancient pagan times as well as in Early Christianity. This paper describes the ways antiquity treated this issue in different historical contexts, firstly, with two examples taken from pagan Greco-Roman times (Seneca and Plutarch); secondly, with two examples from the Jewish tradition (Prov. and Sir.); and finally, by looking at the first and the last two antitheses of the Sermon on the Mount. As a distinguishing feature of the last text the author entitles the insistence of one’s own value, of one’s own superiority when dealing with the anger and aggression of others. AJBI 32 (2006) 157–196

744 F.P. Viljoen, The double call for joy, “Rejoice and be glad” (Matt. 5:12), as conclusion of the Matthean macarisms The double call for joy in Matt. 5:12 functions as an interpretation, climax and conclusion of the preceding beatitudes, but also as a transition to the following theme of being the salt of the earth and the light of the world. (Matthew’s) Jesus uses here a typical Gattung of macarisms which developed from ancient literature, and which relates specifically to their use in Jewish literature. These macarisms referred to prophesied eschatological salvation which would instil joy to righteous people under current hostile circumstances. The climax in the sequence of macarisms is found in the double call for joy which can be regarded as the tenth macarism, though in an elaborated form, thus interpreting the meaning and implications of the preceding macarisms. ATh 28/1 (2008) 205–221

745 Mayer I. Gruber, Jeremiah 3:1–4:2 between Deuteronomy 24 and Matthew 5: Jeremiah’s Exercise in Ethical Criticism Matt 5:21–48 with its departure from Old Testament legal regulations has a precedent in prophetic ethical criticism. In Jer 3:1, God informs us that, contrary to the rigid standards that Deut 24:1–4 requires of men and women who have exchanged partners, God is exceedingly liberal with respect to his unfaithful spouse, the personified land of Judah. Chaim Cohen et al. (eds.), Birkat Shalom: Studies in the Bible; Eisenbrauns, Winona Lake, Ind. (2008), vol. 1, 233–249 (BL)

746 Günter Röhser, Die “Antithesen” der Bergpredigt in neueren Bibelübersetzungen A comparison of three of the latest German Bible translations of Mt 5:17–48 (Gute Nachricht Bibel, K. Berger / C. Nord, Bibel in gerechter Sprache) shows that in all of

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them the reader is directed towards a certain theological concept. This is achieved through the headlines as well as through individual translations. The headline “Taking the will of God seriously”, which is chosen by GNB, illustrates best that God’s manifested will is not simply “interpreted” or “surpassed” by Jesus, but “fulfilled”, “made perfect”. Therefore a translation like “And I say unto you” (“Ich nun sage euch”) is better than “But I say unto you”, because the former wording expresses the double aspect of Jesus’ unique authority as well as the continuity between the former and the eschatological will of God, which Jesus proclaims. TBe 40/2 (2009) 110–124

747 David W. Jones, The Betrothal View of Divorce and Remarriage The practice of betrothal in Bible times involved a time period, usually twelve months in length, during which a couple was considered morally and legally married, even though they had not yet consummated their relationship. This practice as the background for an interpretation of Matthew 5:32 and 19:9 is a position that deserves a place at the table of moral discussion. BS 165/1 (2008) 68–85

748 Reinhard Neudecker, Rabbinic Literature and the Gospels: The Case of the Antithesis of Love for One’s Enemies Matth 5:44 seems to reflect an exegesis of Lev 19:18. The relevant rabbinical tradition, recorded in the Talmud, is much later than the New Testament, but may nevertheless echo old tradition. The Talmudic passage explains love of the enemy as follows: if someone is chopping meat and in doing so strikes his other hand, does he then avenge himself on the hand that held the knife by striking that hand as well? Since all Israelites form one single body, anyone who takes vengeance on his neighbour punishes himself (Talmud Jerushalmi, Nedarim 9,4 = 41c). – The article also comments on two standard collections of rabbinical texts for New Testament exegesis: the manuals of Paul Billerbeck and Jean Bonsirven. J.N. Aletti et al. (eds.), Biblical Exegesis in Progress; Editrice Pontificio Istituto Biblico, Roma (2009) 265–297 (BL)

749 Michael Joseph Brown, Performance Anxiety: the Use of hypokritês in Matthew 6:1–8 Matth 6:1–8 aims at reorienting the Christian appropriation of the Jewish cultic practices of almsgiving, prayer, and fasting, at least as perceived by the author. Through the introduction of the ‘hypocrite’, the author is able to assess the adequacy of these performances in terms of intended audience and outcome. Contrary to the self-importance of the ‘hypocrite’, the image presented in the narrative is one of a religious practitioner who takes with utmost seriousness his obligation to perform these acts. NT.S 129; Patrick Gray et al. (eds.), Scripture and Traditions; Brill, Leiden (2008) 115–136 (BL)

750 Uwe-Karsten Plisch, ‘Perlen vor die Säue’ – Mt 7,6 im Licht von EvThom 93 The ‘pearls and swine’ saying is presumably a proverb, while the ‘dog’ saying originated as a rule about not giving the sacrificial meat to dogs. The ones that turn around to attack are of course the dogs. ZAC 13/2 (2009) 55–61 (BL)

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751 Eric Ottenheijm, Learning and Practicing: Uses of an Early Jewish Discourse in Matthew (7:24–27) and Rabbinic Literature The Matthean passage has parallels in Mishna Avot 4:10; 3:18 and Avot de Rabbi Nathan a 24. The rabbinic and the Matthean communities shared a reservoir of parabolic metaphors to address the problem of learning and practicing. The issue at stake is the ideal social structure of the community and in particular its elite. Jewish and Christian Perspectives 17; Marcel Poorthuis et al. (eds.), Interaction between Judaism and Christianity in History, Religion, Art and Literature; Brill, Leiden (2009) 45–64 (BL)

752 Dale C. Allison, Healing in the Wings of His Garment: The Synoptics and Malachi 4:2 Why do the sick touch specifically Jesus’ kraspedon (fringe: Matt 9:20–21; 14:36; Mark 6:56; Luke 8:44)? Allison surveys the answers given by recent exegetes, adding that in the Testimony Book of Ps-Epiphanius 7:30 (R.V. Hotchkiss, trans., A Pseudo-Epiphanius Testimony Book, Missoula, Mont. 1974, 38) another explanation can be found: ‘That the fringe of his garment would heal – Malachi says: to those who fear his name, the sun of righteousness rises, having healing in his wings (Mai 4:2).’ Allison explores this exegetical tradition, arguing that it may well be very old, and even current among first-generation Jewish Christians. J. Ross Wagner et al. (eds.), The Word Leaps the Gap; Eerdmans, Grand Rapids, Mich. (2008) 132–146 (BL)

753 Peter Phillips, Casting out the Treasure: A New Reading of Matthew 13.52 Matthew 13.52c has been translated, since the time of the Church fathers, as though referring to a householder selecting items from a storehouse to share – a ‘metaphor of display’. However, this translation does not deal adequately with the verb ekballei. This article explores an alternative reading which maintains the normative semantic domain for the verb in terms of ‘disposal’ or ‘expulsion’. The use of the verb elsewhere in Greek and biblical literature in general and in the Gospel of Matthew in particular is studied and the results of this study applied to apparent exceptions within Matthew’s Gospel. The article argues that these exceptions are unnecessary and that the verb is used consistently in terms of ‘disposal’ or ‘expulsion’. This thesis is then applied to Mt. 13.52 to provide a new reading. The article finally offers a possible reconstruction of why Patristic writers chose to re-interpret the original text. JSNT 31/1 (2008) 3–24

754 Michael H. Crosby, Rethinking a Key Biblical Text and Catholic Church Governance For years Matthew 16:17–19 has been used in the Roman Church to legitimize a certain approach to its institutional form of governance that virtually excludes all the baptized but the hierarchy. Using the historical-critical method accepted by the Pontifical Biblical Commission (PBC), this article shows that this “Petrine” text is absent in its parallels in Mark and Luke. Furthermore, in official church teaching, which stresses Peter’s “binding and loosing” as a key justifier for this form of governance, no discussion is made of the parallel text of “binding and loosing” in Matthew 18:17–20, which articulates how this power is to be used in and by the community. Using the PBC’s document on the appropriate Interpretation of the Bible in the Church, this article argues that such a selective approach to Matthew 16:17–19 reveals an example of the PBC’s warning against texts being used in fundamentalistic ways which support ideological positions. BTB 38/1 (2008) 37–43

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755 Susan M. Rieske, What Is the Meaning of “This Generation” in Matthew 23:36? No major theological doctrine rests on the meaning of a single phrase. However, a phrase, properly interpreted, often serves as an important signpost on the journey toward a correct theology. This is precisely the case for the phrase “this generation” in the sayings of Jesus. This article examines the usage of this phrase in Jesus’ judgment against the scribes and Pharisees in Matthew 23:36. Using the Old Testament as a key for unlocking the meaning of this phrase, the author postulates that with ‘this generation’ Jesus was referring to the wicked people of all time. These individuals are grouped together corporately in guilt and in judgment as an evil “family” whose spiritual origins are not from God. BS 165/2 (2008) 209–226

756 Jan Lambrecht, The Line of Thought in Matthew 24,1–35. A Discussion of Vicky Balabanski’s Reading A reading of Mt 24,3–35 is possible without assuming the two-sequences schema as Vicky Balabanski proposes in her recent article (NTS 54/2, 2008, 161–175; IRBS 54:802). In vv. 4b–14 the beginning of the birth pains is referred to; in vv. 15–28 the great tribulation caused by the destruction of the temple is depicted; and in vv. 29–31 the parousia of the Son of Man is briefly narrated. In vv. 32–35 the Matthean Jesus confirms that his disciples will be able to observe events that announce his return as Son of Man in glory as well as the end of the age; he equally confirms that his words will remain valid. The two questions in v. 3 are answered, the first concerning the destruction of the temple in vv. 15–22, the second with regard to the sign in v. 30. The evangelist, most probably influenced by his postpaschal church experiences, twice broadens the scene, at the end of vv. 9–14 (no longer strictly the beginning) and at the end of vv. 23–28 (no longer just the temple and Judea). Like other authors, the evangelist does not and cannot affirm all his favourite ideas everywhere and at the same time. Not all his texts are “mutually significant”; 24,1–35 and 28,18–28 should not be read “in dialogue”. EThL 84/4 (2008) 519–528

757 Hermann Josef Riedl, “Seid wachsam und bereit!” Das Gleichnis von den zehn Jungfrauen (Mt 25,1–13) im Kontext rabbinischer Gleichnisse Ein intertextueller Vergleich zwischen Mt 25,1–13 und dem Gleichnis vom unbestimmt angesetzten Gastmahl geht der Frage nach, ob sich aus der Kenntnis rabbinischer Gleichnisse Folgerungen für die Interpretation der Parabel von den zehn Jungfrauen ergeben und welche gemeinsamen narrativen Konventionen in diesen Texten vorliegen. Der leserorientierte und textzentrierte Ansatz verdeutlicht, dass die Leser der Gleichnisse durch eine Reihe von Erzähltechniken kognitiv und emotional geführt werden. SNTU 33 (2008) 175–190

758 Margit Eckholt, Das Gleichnis von den törichten und klugen Jungfrauen – Mt 25,1–13 Anhand des Gleichnisses von den törichten und den klugen Jungfrauen wird hier erzählerisch, exegetisch und im Rückgriff auf die Ikonografie der Eingangshalle des Freiburger Münsters dargelegt, was im Christentum “eschatologische Existenz” bedeutet: Leben im Angesicht des Endes und in der Hoffnung auf Gottes Entgegenkommen. BiLi 81/4 (2008) 245–248 (CB)

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759 Bettina Eltrop, Das Jüngste Gericht im Horizont von Gerechtigkeit, Liebe und Solidarität. Mt 25,31–46 von seinen alttestamentlichen Bezugstexten her gelesen Der Gott des Alten Testaments ist der Gott des Neuen Testaments und der Gott Jesu: ein Gott der Liebe, der gegen Unterdrückung, Lebensverachtung und todbringende Mächte und damit für gelingendes Leben für alle steht. Von seinen atl. Wurzeln her gelesen geht es in Mt 25,31–46 um die Hoffnung auf Gottes Gerechtigkeit, die nichts anderes ist als das Offenbarwerden Gottes selbst und die Vollendung seines guten Willens für die gesamte Schöpfung. BiKi 63/4 (2008) 219–225

760 Sigurd Grindheim, Ignorance Is Bliss: Attitudinal Aspects of the Judgment according to Works in Matthew 25:31–46 This paper argues that the righteous in Matt 25:31–46 stand out not only by their works of mercy, but also by their attitudes. Comparable descriptions of judgment emphasize the self-confidence of the righteous, based on their own knowledge of their good deeds. In contrast, those acquitted in Matt 25:31–46 are characterized by their ignorance of their own righteousness and their overall inability to help themselves. The passage therefore serves as a fitting conclusion to the teaching on discipleship in the Gospel of Matthew, contrasting the true disciples with the hypocrites (cf. 7:21–23) and bringing together the twin Matthean emphases on the faith of the helpless and the works of the righteous. NT 50/4 (2008) 313–331

761 Olivier-Thomas Venard, La parole comme enjeu narratif et théologique dans la passion selon saint Matthieu: un commentaire littéraire de Mt 26–28 In the context of an overall investigation of literary artistry in the Gospel according to Matthew, this study shows how the Passion Narrative gives rise to a particular view of the proclamation of the Good News in its origin, development, and meaning. Then a few possible consequences are drawn concerning the quest of the historical Jesus. RB 115/1 (2008) 56–96

762 Catherine Sider Hamilton, “His Blood Be Upon Us”: Innocent Blood and the Death of Jesus in Matthew Explicating the paradigm of innocent blood, the author demonstrates how the legend of the death of Zechariah informs and interprets Jesus’ death and the people’s climactic words in Mt 27:25. The result is twofold. (1) The paradigm of innocent blood places the narrative squarely within a Jewish pattern of reflection on the destruction of Jerusalem. (2) Precisely that pattern of reflection suggests a more nuanced reading of the fate of Jerusalem in Matthew, and so of the people’s words in 27:25, than either the traditional or the ironic reading allows. With the traditional reading, the paradigm of innocent blood insists on the ominous character of the people’s cry. Yet it leaves room also for hope: the people who bear the real consequences of innocent blood are still God’s people, and it is for their salvation, now in Jesus as many times before, that God acts. CBQ 70/1 (2008) 82–100

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763 David C. Sim, Matthew, Paul and the origin and nature of the gentile mission: The great commission in Matthew 28:16–20 as an anti-Pauline tradition The Great Commission at the conclusion of Matthew’s Gospel is one of its key texts. In this tradition the risen Christ overturns the previous restriction of the mission to Israel alone and demands that the disciples evangelise all the nations. The gospel they were to proclaim included the observance of the Torah by Jew and Gentile like. Matthew’s account of the origin and nature of the Gentile mission differs from Paul’s view as it is found in the epistle to the Galatians. Paul maintains that he had been commissioned by the resurrected Lord to evangelise the Gentiles and that the gospel he was to preach did not involve obedience to the Torah. The later and alternative version of Matthew can be understood as an attempt by the evangelist to undermine these claims by Paul. Such an interpretation is consistent with Matthew’s anti-Pauline polemic that emerges elsewhere in the Gospel. HTS 64/1 (2008) 377–392

Mark: general

individual passages

764 Martin Ebner, Das Markusevangelium. Neu übersetzt und kommentiert Ebner offers a fresh German translation of Mark that aims at being literal in order to convey the spirit of the original as closely as possible. Ebner dates Mark to the years immediately following 70 CE. The most likely place of writing is the city of Rome, for which the Roman coin (quadrans) mentioned in Mark 12:42 is but one piece of evidence. The commentary includes an interesting ‘theological map of Mark 3–8’ (p. 176): a map that shows that the author sets the scenes either west of the Sea of Galilee (in Jewish territory) or east of the Sea of Galilee (in Gentile territory). Verlag Katholisches Bibelwerk, Stuttgart (2008) 1–176 (BL)

765 Udo Schnelle (ed.), Texte zum Markusevangelium Wettstein (1693–1754), professor in Amsterdam, published in 1751/2 a critical edition of the New Testament in two heavy tomes. Of particular relevance is the apparatus with copious references to parallel passages from classical and Hellenistic authors. Various collections of ancient sources relevant for the study of the NT have benefited from Wettstein’s work. In 1996, a ‘new Wettstein’ began to be published, now with the ancient references in German translation, with occasional addition of individual words or expressions in the original language. The present volume uses the material collected by Wettstein, adds further excerpts, and presents it in the form of a running commentary to the gospel of Mark. Although the relevance of the parallel passages is not always clear, this is a most valuable scholarly resource, and it is to be hoped that the material here collected will challenge scholars to consider the fact that early Christianity belongs more to Hellenistic Judaism than to proto-rabbinic Judaism (as suggested by the analogous commentary on the NT from Talmud and Midrash, by Paul Billerbeck). Occasionally, one wonders whether the editor’s decision was wise, e.g. when offering a reconstruction of what may have been the original wording of the Testimonium Flavianum rather than the text found in the Manuscripts of Josephus’s Jewish Antiquities (p. 14); or when using an eighteenth-century German translation of an ancient Greek source (pp. 13, 42); or when translating tribôn as ‘Kutte’ (rather than ‘Mantel’, p. 41). Neuer Wettstein. Texte zum Neuen Testament aus Griechentum und Hellenismus, Band I.1.1; de Gruyter, Berlin (2008) VII/1–879 (BL)

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766 Hans F. Bayer, Das Evangelium nach Markus This evangelical commentary relies for its historical perspective upon the work of Richard Bauckham ( Jesus and the Eyewitnesses, 2006). Fifteen special studies, scattered through the commentary, discuss important historical questions in the form of small essays; some of the subjects are the Pharisees, 7Q5 (the author does not commit himself to seeing it as a fragment of Mark), Hellenism, the messianic kingdom, the Roman system of taxation, the relationship between following Jesus and loyalty to one’s family, Pontius Pilate, the chronology of Mark 15:25 and John 19:14. – This commentary forms part of what is the first scholarly New Testament commentary in German that is written from an Americanstyle evangelical perspective. Historisch-theologische Auslegung; SCM R. Brockhaus, Witten (2008) 1–651

767 Johannes Majoros-Danowski, Elija im Markusevangelium. Ein Buch im Kontext des Judentums The way in which the gospel of Mark presents John the Baptist and Jesus is strongly reminiscent of the figure of Elijah (and occasionally Elisha) as found in the Old Testament. Unlike earlier research on this striking fact, Majoros strives to offer a complete, rather than piecemeal, exegesis of the relevant passages. The author’s conclusion is that Mark uses a haggadic method for his presentation. Among the many suggestions made by the author, the following ones merit mentioning: (1) the gospel of Mark most likely originated some time between 59 and 61 CE; (2) the institution of baptism seems to echo the baptism of Naaman the Syrian by Elisha, as told in 2 Kings 5:14; (3) the allusion to the heavenly ascent of Elija in Mark 15:33–39 (of which the language is based on 2 Kings 2:11–15) implies the heavenly ascent of Jesus. – This is a fresh and valuable new perspective on the gospel of Mark. Oddly, the gospel of Mark does not figure in the otherwise very complete scriptural index. BWANT 180; Verlag W. Kohlhammer, Stuttgart (2008) 1–284 (BL)

768 Susanne Pramann, Point of View im Markusevangelium Diese narratologische Analyse des Point of View im Markusevangelium kommt zu dem Ergebnis, dass das Markusevangelium keine unmittelbare Erzählung ist. Es überwiegen diegetische Erzählstrategien, der Rezeptionsprozess wird von der Stimme der Erzählerin gesteuert. Eine individuelle Haltung der Erzählerin zu den erzählten Ereignissen wird dabei jedoch nicht sichtbar. Weder reflektiert die Erzählerin die erzählten Ereignisse, noch tut sie ihre Meinung kund. Im Hinblick auf die Darstellung von Innenwelt der Figuren ist ein interessantes Ergebnis dieser Studie, dass innere Regungen der Figuren in der Regel äußerlich zum Ausdruck kommen, zum Beispiel in Form von Gesten und Gebärden oder indem sie zur Sprache gebracht werden. Europäische Hochschulschriften Reihe XXIII Theologie 887, Peter Lang, Frankfurt am Main (2008) 1–323 (SP)

769 Friedrich Gustav Lang, Maßarbeit im Markus-Aufbau. Stichometrische Analyse und theologische Interpretation Der Markus-Aufbau ist äußerst kunstvoll gestaltet: inhaltlich analog einer antiken Tragödie, formal mit ausgefeilter, stichometrisch rekonstruierbarer Disposition. Prolog (1,1–13) und Epilog (16,1–8) rahmen fünf “Akte”: 1,14–3,6; 3,7–8,21; 8,22–10,45; 10,46–13,37; 14,1– 15,47. Mit dem 15-Silben-Stichos als Maßzeile beträgt der Umfang insgesamt 48 × 34 = 1632 Stichoi; davon entfallen z.B. auf Galiläa (1,14–8,21) und Judäa (10,1–16,8) jeweils genau 21 × 34 = 714. Die Gliederung in Tabellenform zeigt im Einzelnen vielfach Ringkompositionen sowie Proportionen des Goldenen Schnitts, was literarischen Anspruch erkennen lässt. Theologisch höchst reflektiert unterscheidet der Autor ( Johannes Markus?) zwischen Christus (König Israels) und Gottessohn (universale Herrschaft), zwischen vorösterlichem

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“Anfang des Evangeliums” und österlichem “Evangelium”, wobei Galiläa – via relecture – zum Ort der Ostererscheinungen wird. BN 140 (2009) 111–134; 141 (2009) 101–115

770 C. Clifton Black, Mark as Historian of God’s Kingdom In every major aspect of Mark’s Gospel – Jesus’ teaching, couched in riddles (4:1–34; 12:1–12); his works, at once blatant yet secreted, unsatisfying, and inexplicable (3:7–12; 4:35–41; 5:1–20; 6:45–56; 7:31–37; 8:11–21; 11:13–20); a messiahship crowned by contemptuous execution and God’s silence (15:22–39); a vindication announced though never witnessed and immediately hushed (15:38; 16:1–8) – ambivalent traces of God’s intervention are acknowledged without rational explanation or any verification whatever. At day’s end Mark proves nothing. It is as though the author realized, as both theologian and historian, that such kingdom as Jesus presented is intrinsically impatient of proof, even or especially for sympathetic readers. By intuitive understanding, the historian of God’s kingdom attempts to convey the inner being of the future as it has pushed its way into the past. CBQ 71/1 (2009) 64–83

771 Camille Focant, Une christologie de type ‘mystique’ (Marc 1.1–16.8) Comment l’identité narrative de Jésus se décline-t-elle dans l’évangile selon Marc? La question est traitée en quatre étapes, à commencer par un examen de l’impact christologique des limites du récit marcien, son prologue et sa finale suspendue. Dans un deuxième temps, l’attention se porte sur le développement de 1’intrigue de situation à partir des actions du protagoniste et des réactions qu’elles suscitent. En troisième lieu, 1’intrigue de révélation et l’évolution des manières de désigner Jésus est analysée. Enfin, sous mode de synthèse, l’hypothèse est avancée d’une christologie ‘mystique’ de Marc, hypothèse préférée à la théorie devenue classique du secret messianique. NTS 55/1 (2009) 1–21

772 David J. Neville, Moral Vision and Eschatology in Mark’s Gospel: Coherence or Conflict? Neville offers a review of recent interpretations of Markan eschatology by J. Carroll, T.-S. B. Liew, M.A. Tolbert, K.D. Dyer, N.T. Wright, J. Riches. The traditional parousia interpretation of Mark’s future-oriented Son-of-Man sayings has not been overturned. On the other hand, the main alternative interpretation of these sayings has not relieved the tension between Mark’s moral vision and his eschatology, except perhaps in K.D. Dyer, The Prophecy on the Mount: Mark 13 and the Gathering of the New Community, 1998. Both interpretations incline toward envisaging God resorting to violent retribution to achieve the divine purpose, despite Mark’s vastly different idea of God’s way of working in the world via the ministry of Jesus. JBL 127/2 (2008) 359–384 (BL)

773 Ernest van Eck, Eskatologie en koninkryk in die Markusevangelie This article investigates the concepts of eschatology and kingdom in Mark from a narratological point of view. Special attention is given to the narrator’s use of story time and plotted time, the narrative function of Mark, 13, and the Son of man sayings in the Gospel. The two most important conclusions reached are that Mark uses the Son of man sayings in a non titular way, and that the coming of the Son of man (parousia) refers to Jesus’ vindication by God at his resurrection. In Mark the kingdom is equated with Jesus’ new household, a household that replaces the temple. The concepts of kingdom (new household), eschatology and Son of man are thus so closely linked in Marks’s narrative that eschatology is the kingdom and the kingdom is eschatology. A possible socio-historical

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setting for Mark’s community, in which the above understanding of the concepts of kingdom, eschatology and Son of man sayings would have made sense is also postulated. HTS 64/1 (2008) 567–597

774 Mark McVann, The “Passion” of John the Baptist and Jesus before Pilate: Mark’s Warnings about Kings and Governors This article compares the fates of John the Baptist and Jesus in Mark’s Gospel by examining the parallel structures of their encounters with unjust authority: Herod and Pilate. It is argued that herodian and Roman justice are indistinguishable and that Mark warns his readers that they should expect no better treatment from the authorities with whom they may have to deal than John and Jesus had. It is also argued that because of this portrayal of both Judean and Roman authorities as shameless, Mark is not in any way trying to illustrate that Jesus is politically neutral and that Rome therefore has no reason to regard Christians with suspicion: the last thing Mark does in his Gospel is flatter unjust and shameless men, no matter their social rank. His objective is instruction in discipleship, nothing less. BTB 38/4 (2008) 152–157

775 A. Edward Gardner, Bad News and Good News: Comparing the Narratives of the Death of John and the Anointing of Jesus in Mark The narrative analogies of John’s death (Mk 6:14–29) and the anointing of Jesus (Mk 14;1–11), when compared and contrasted, show how interconnected and parallel the narratives are. They illumine one another and the death of Jesus and the death of John. The death of John is the central crisis of the Gospel of Mark, and, for Jesus, it is his defining moment. The anointing of Jesus defines Jesus’ way forward to his sacrificial death on the cross as his response to John’s death and the precedent that it provided. The bad news of John’s death become transformed in Jesus’ anointing as the good news of God’s saving purpose. John’s life is taken from him, but Jesus gives his life for the world. Encounter 69/4 (2008) 65–73

776 Angelika Strotmann, Der markinische Petrus im Kontext des antiken Männlichkeitskonzeptes. Ein Charakter in Entwicklung Die markinische Petrusdarstellung scheint sich an der Männlichkeitskonstruktion der griech.-röm. Antike zu orientieren, zeichnet aber keinen perfekten männlichen Charakter. Die Lebendigkeit des markinischen Petrusbildes basiert dabei auf der Mischung aus Eigenschaften, die in der Antike jeweils als männlich und weiblich definiert wurden. Problematisch für christliche Frauen und Männer heute ist jedoch die positive Bewertung männlich definierter Eigenschaften. BiKi 63/3 (2008) 156–161

777 Johannes Klein, David, Jesus und der Sabbat (Mk 2,23–28; 1 Sam 21,1–6). Eine Rabbinische Diskussion In Mk 2,23–28 weist Jesus auf ein Ereignis aus 1 Sam 21,7 hin, wonach David Schaubrote gegessen habe, um seinen Hunger zu stillen. Der Evangelist referiert die Ereignisse aus 1 Sam jedoch ganz anders, als sie dort überliefert sind. In der Forschung ist deshalb allgemein anerkannt, dass Mk 23,25f sekundär in seinem Kontext sind. Im vorliegenden Beitrag wird anhand von Talmudtexten und Targum Jonathan gezeigt, dass es sich in den genannten Versen nicht um einen Zuwachs, sondern lediglich um eine fehlerhafte Wiedergabe der Worte Jesu handelt. In bMen 95b vertritt R. Simeon die Auffassung, dass David

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die Diener des Hohenpriesters am Sabbat beim Brotbacken antraf. Dieser Hohepriester ist es dann auch, der das Essen der Schaubrote am Sabbat erlaubt. Die Jünger Jesu raufen am Sabbat Ähren aus, so wie die Diener des Hohenpriesters am Sabbat Brot backten. Jesus erlaubt das Essen der ausgerauften Ähren, so wie der Hohepriester das Essen der Schaubrote erlaubt hatte. Damit wird deutlich, dass sich Jesus nicht in Parallele zu David, sondern zum Hohenpriester gesetzt hat. SaSc 6/1 (2008) 20–29

778 John J. Vincent, Outworkings: Twelve as Christian Community ‘Practice Interpretation’ of Gospel passages was pursued in the Expository Times with Mark chapter 2 as heard and lived within a small street-corner inner-city congregation (ET 118/7, 2007, 326–330; IRBS 53:801). Here, distinctive aspects of the tradition of the calling and tasking of the Twelve disciples in Mark chapter 3 are responded to in the life of the alternative group, intentional community, and Christian para-church. The growing phenomenon of post-denominational ‘fresh expressions’ communities and congregations might find commonality also in the Twelve-type Christian community. ET 119/12 (2008) 582–588

779 Peter-Ben Smit, Eine neutestamentliche Geburtstagsfeier und die Charakterisierung des “Königs” Herodes Antipas (Mk 6,21–29) The celebration of Herod’s birthday is analyzed with a close look to similar general contemporary ceremonies. Not only are Herod’s qualities as a ruler disqualified by the motif of the birthday celebration and its references to pagan traditions, the reputation of all the guests is called into question by the conversation and the dance performed by Herodias’ daughter. The celebration can therefore be seen as an anti-celebration, negating the usual attributes of a sovereign. The characterization of Herod may lead to a further examination of the feeding in Mk 6:32–44 under comparative views. Seven aspects of comparison are presented, leading to the final conclusion that Herod’s anti-“gospel” clearly contrasts, and thus emphasizes the glory of the kingdom of god. BZ 53/1 (2009) 29–46 (SSt)

780 Jason Robert Combs, A Ghost on the Water? Understanding an Absurdity in Mark 6:49–50 According to ancient belief, water is not the ideal location for a specter’s nightly stroll. In fact, it represents a hazard for ghosts. It is clear that no one familiar with this tradition would believe that a ghost could walk on water. JBL 127/2 (2008) 345–358 (BL)

781 Kenneth Bailey, A Banquet of Death and a Banquet of Life: A Contextualized Study of Mark 6:1–52 Als ein ‘markinisches Mosaik’ versteht der Verf. die Zusammenstellung einzelner Ereignisse aus dem Leben Jesu durch den Evangelisten. Die auf den ersten Blick unabhängigen Episoden ergeben durch ihre Verknüpfung ein größeres, theologisch durchdachtes Bild. In diesem Beitrag wird dies anhand Mk 6:1–52 demonstriert: Dem herodianischen Mahl des Todes wird hier die Speisung der Menschen durch ihren guten Hirten und neuen Moses – Jesus – entgegengestellt. ThRev 29/2 (2008) 67–82 (DL)

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782 Jürgen K. Zangenberg, Observations on the Function, Character and Localization of the New Testament Toponym Gennesareth (Mark 6:53; Matthew 14:34) Before the period of the crusades the toponym referred to the lake and the plain el-Guwêr west of it. The toponym in Mark and Matthew does not refer to an individual settlement but to the fertile plain north of Magdala. NT.S 130; Rieuwerd Buitenwerf et al. (eds.), Jesus, Paul, and Early Christianity; Brill, Leiden (2008) 439–470 (BL)

783 Yvan Bourquin, Point de vue et “vision floue” chez Marc La guérison relatée en Mc 8,22–26 a toujours intrigué: que vient-elle faire à cet endroit de la narration de Marc, au milieu d’une séquence où il est essentiellement question de Jésus et des disciples? L’exégèse historico-critique tend à ne voir dans ce récit qu’une interpolation maladroite. Dans l’analyse narrative qu’il en propose, H.V. Bourquin défend l’hypothèse qu’il pourrait s’agir d’une mise en abyme de l’ensemble du deuxième Évangile. ETR 83/3 (2008) 405–412

784 Wim Hendriks, Marc 8:26: ne le dis à personne dans le village The prohibition to the healed blind man, do not even go into the village, is rather remarkable: if the blind man doesn’t live in the village, the prohibition is superfluous, but on the other hand, if his house is in the village, the prohibition is nonsensical. According to Marie-Joseph Lagrange, the intention of Jesus, when he sends the man home, clearly is to keep the man from speaking. But the canonized text does not say such a thing. Did Jesus say: go to thy house and tell no one in the village? According to Willoughby Charles Allen, this reading of Codex Bezae may be original. RB 114/2 (2007) 255–272

785 Simon S. Lee, Jesus’ Transfiguration and the Believers’ Transformation: A Study of the Transfiguration and Its Development in Early Christian Writings The transfiguration of Jesus and three of his closest followers is told in Mark 9:2–10, and often retold in other contexts. The author of this monograph offers a long exegetical chapter on Mark 9 (pp. 9–48), and then considers: Paul and the transfiguration (with special emphasis on 2 Cor 3); the transfiguration story rewritten in Matthew and Luke; further accounts in 2 Peter and the non-canonical Apocalypse of Peter; finally, Acts of Peter 20–21. One structural feature pointed out by the author is that in Mark’s account, three ‘earthly’ figures (Peter, James, and John) are opposed to three ‘heavenly’ figures (Moses, Elijah, and Jesus). While in Mark (and the other gospels), only Jesus is transformed, Pauline and later texts refer to the transformation of believers as well. Lee traces the transfiguration motif back to its scriptural source that he finds in the account of Moses’ transfiguration on Mt Sinai (Exod 34:29). The Old Testament echo can also be discerned in the fact that the ‘six days’ of Mark 9:2 echo Exod 24:16. WUNT II.265; Mohr Siebeck, Tübingen (2009) XI/1–244 (BL)

786 Peter Spitaler, Welcoming a Child as a Metaphor for Welcoming God’s Kingdom: A Close Reading of Mark 10.13–16 The purpose of this article is threefold: to analyze the structural markers in Mk 10.13–16 that signal that the reader should render the simile in 10.15 ‘welcoming the kingdom of God as one welcomes a child’, to sketch the narrative and symbolic functions of this

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simile within its immediate literary context, and to highlight those aspects of 10.13–16 that indicate this passage is an expanded Markan relecture of 9.33–37. JSNT 31/4 (2009) 423–446

787 Andrew D. Clarke, ‘Do not Judge who is Worthy and Unworthy’: Clement’s Warning not to Speculate about the Rich Young Man’s Response (Mark 10.17–31) Since the earliest commentators, Mark’s account of the rich man has almost universally been read as evidently suggesting the character’s ultimate rejection of Jesus’ call. However, if this man is typical of Mark’s portrayal of minor characters, then he may be regarded as a positive foil to the disciples; and his sadness in departure is nonetheless consistent with considered reflection on the severe cost of discipleship. Such a reading is also consistent with Mk 8–10, which challenges that true discipleship is indeed costly, and not to be entered upon lightly. Jesus subsequently gives a critical rejoinder to the precipitate self-congratulation of the disciples – ‘many who are first will be last, and the last will be first’. Mark’s silence about whether or not the rich man did, after due reflection, accept Jesus’ invitation encourages the reader to focus rather on the cost of following Jesus, than speculating about what has been left unstated. JSNT 31/4 (2009) 447–468

788 John M. McDermott, Didn’t Jesus Know He Was God? Mark 10:17–22 Criticizing Benedict XVI’s Jesus of Nazareth, G. Vermes argued from Mark 10:18 that Jesus did not consider himself divine. After reviewing current exegetical opinion, this article analyzes the text in the context of Mark’s whole Gospel to demonstrate Jesus’ consciousness of his divinity, his use of analogy (negative theology), and the congruence of his claim for absolute adherence with his preaching of the Kingdom of God. The pericope’s implications for discipleship and evangelical poverty are further explicated in Mark 10:23–31. God’s love demands an absolute response since he first emptied himself for mankind’s redemption. IThQ 73/3–4 (2008) 307–333

789 Ernest van Eck, Jesus en geweld: Markus 12:1–12 (en par) en Thomas 65 An ideological-critical reading of Mark 12:1–12 (and par) indicates that the canonical versions of the Tenants – in which Jesus condones violence – cannot be seen as reflecting the historical Jesus’ attitude towards violence. Jesus’ stance on violence is rather reflected in GThom 65, in which Jesus is pictured as criticizing all kinds of violence. This study also reiterates the necessity of reading the Biblical text from an ideological-critical perspective to avoid the peril of “gospelizing” Jesus. HTS 64/4 (2008) 1735–1765

790 Jean-Pierre Lémonon, Der Denar des Kaisers. Eine Fangfrage der Pharisäer Pharisäer und Anhänger des Herodes stellen Jesus die Frage (Mk 12,13–17): Muss man, darf man angesichts des Umstands, dass die Römer das Land mit Gewalt besetzt halten, dem Kaiser Steuern zahlen? Die Frage klingt zunächst einfach, doch verbergen sich dahinter vielschichtige ideologische und spirituelle Zusammenhänge. Das zeigt die Antwort Jesu, die ebenfalls einfach klingt, aber tiefgründig ist: Er relativiert die Legitimität des Kaisers von Gott her und verweist darüber hinaus den Einzelnen auf seine eigene freie Willensentscheidung. Jesus verändert mit seiner Aussage das Verhältnis des gläubigen Menschen zum Geld und zur Macht. WUB 47 (2008) 52–55

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791 Nicole Wilkinson Duran, The Power of Disorder: Ritual Elements in Mark’s Passion Narrative The passion of Christ was not staged as a ritual, but it is described in ritual terms so as to make it meaningful. To make this point, Duran draws upon J. Derrida, E. Durkheim, M. Douglas, V. Turner, and R. Girard. LNTS 378; T&T Clark, London (2008) VI/1–134

792 Heinz-Jürgen Görtz, Das Gebet in Getsemani – Mk 14,32–42 In Ort und Zeit – konkret: in Getsemane und der Stunde dort – kommt das spannungsreiche Ereignis gott-menschlicher Begegnung zum Ausdruck. Der Vollzug des Ringens und der Hingabe Jesu ereignet sich hier wie auf Golgata im Gebet. Die sprachliche Gestalt der Getsemane-Erzählung Mk 14,32–42 lässt so auf eigene Weise sehen, inwiefern die “Bibel” als Zeugnis und Ereignis gottmenschlicher Beziehung aufgeschlossen werden kann. BiLi 81/4 (2008) 258–263 (CB)

793 Rupert Allen, Mark 14,51–52 and Coptic Hagiography The question of the identity of the young man who flees naked at the end of the Markan Passion narrative has elicited a great variety of responses from exegetes. Early commentators merely refer to existing hagiography, often identifying the man as ‘James, the brother of the Lord’ because of his supposed aestheticism. In the 19th century the idea that the young man was a type of signatory device by the evangelist came to the fore in critical biblical literature. Research into Coptic MSS now reveals the identification of the young man with the Evangelist in fact finds its root in 13th century Egyptian hagiography. Bib. 89/2 (2008) 265–268

794 Adela Yarbro Collins, Ancient Notions of Transferral and Apotheosis in Relation to the Empty Tomb Story in Mark The story of the empty tomb is a Markan innovation, implying that Jesus has left the world of human beings and been transferred to the heavenly realm. Behind this story one can recognize two models of transformation: (1) the first is Elijah whose appearance at the transfiguration of Jesus reveals that Jesus’ resurrection would be analogous to the transferral of Elijah to heaven; (2) the second model is the apotheosis of Roman emperors with the story of Romulus as the prototype. Ekstasis 1; Turid Karlsen Seim et al. (eds.), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity; W. de Gruyter, Berlin (2009) 41–57 (BL)

795 Ulrike Metternich, Die Seherinnen des Lichtes (Mk 16,1–8). Wie Auferstehungs- und Heilungserzählungen sich gegenseitig auslegen Heilungs- und Auferstehungsgeschichten in Mk teilen ein gemeinsames Vokabular, mit dem sie die Intensität und Hochspannung menschlichen Empfindens einzufangen suchen. Eindrücklich schildert Mk 16,1–8 die Intensität der Gotteserfahrung der Frauen, die den Glanz des himmlischen Lichtes gesehen und die Botschaft des Jünglings gehört haben. Die Erzählung ist wie eine große Heilungsgeschichte ausgestaltet, sie reißt den Himmel auf, verbindet mit der Kraft Gottes öffnet den Blick auf eine neue Wirklichkeit und gibt eine Erfahrung in Sprache wieder, die sich eigentlich nicht mit Worten zum Ausdruck bringen lässt. BiKi 64/2 (2009) 99–103

796 Matthijs J. de Jong, Mark 16:8 as a satisfying Ending to the Gospel The gospel of Mark implies that the meeting between the raised Christ and the disciples in Galilee would happen, and from the perspective of the readers had happened. Mark’s

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reason for not narrating it is that it fell outside the scope of his story: the earthly ministry of Jesus. NT.S 130; Rieuwerd Buitenwerf et al. (eds.), Jesus, Paul, and Early Christianity; Brill, Leiden (2008) 123–147 (BL)

Luke: general

individual passages

797 François Bovon, Das Evangelium nach Lukas. 4. Teilband: Lk 19,28– 24,53 This is the fourth and concluding instalment of Bovon’s magisterial commentary on the gospel of Luke, presented in Peter Strauss’s German translation of the French manuscript. From volume to volume one could see how during the two decades of work on his commentary, Bovon’s interest in ‘reception history’ or the history of interpretation has increased. Thus each section of the commentary ends with several pages in which a certain passage was understood or responded to from patristic times onwards (generally until the theology of Karl Barth). At the end of the volume, there are indexes that cover all four volumes: passages from Luke and Acts, Greek words, subjects. Evangelisch-katholischer Kommentar zum Neuen Testament III.4; Neukirchener Verlag, Neukirchen-Vluyn (2009) VIII/1–670

798 Christopher M. Hays, Marcion vs. Luke: A Response to the Plädoyer of Matthias Klinghardt In his 2006 paper Markion vs. Lukas: Plädoyer für die Wiederaufnahme eines alten Falles (NTS 52/4, 2006, 484–513; IRBS 53:822) M. Klinghardt offered reasons to reject the traditional view that Luke preceded Marcion’s Gospel, pointing especially to the apparently inconsistent redactional practice implied by the theory, as well as the lack of analogy for the phenomena of textual excision without corresponding expansion. In turn, he resumed the thesis of Marcionite priority, which he substantiated through an alternative interpretation of the redactional function of Luke 4, as well as an appeal to a canonical redaction in the Lukan prologue. This essay examines Klinghardt’s case sequentially for the purpose of critically evaluating both his rejection of Lukan priority and his positive case for Marcionite priority. A discussion of the plausibility of the timeframe implicit in Klinghardt’s construction caps the analysis, and the author concludes with some methodological suggestions for future research on the relations between Marcion’s and Luke’s Gospels. ZNW 99/2 (2008) 213–232

799 Peter Egger, “Dass sie alle seine Taten und Worte bei sich erwägen”. Der “Agricola” des Tacitus und das Evangelium nach Lukas: eine Konfrontation Der Verf. untersucht das LkEv (zwischen 80–90 n.Chr. verfasst) und Tacitus’ lateinische Erstlingsschrift Agricola (um 96 n.Chr.), die beide wegen ihrer biographischen Bausteine eine gattungsmäßige Ähnlichkeit zeigen. Beide Schriften beginnen mit einem Proömium, während die Protagonisten ( Jesus; Iulius Agricola) erst nach einer kurzen Vorgeschichte in Erscheinung treten. Bei Tacitus klingt eine Vielzahl an Motiven schon im Proömium an, die erst im Verlauf der Schrift ihre Auflösung erfahren. Lk hingegen nimmt mehrere Motive vorweg, die später entfaltet werden; insbesondere Jesu Positionierung als begnadeter, mit Weisheit erfüllter Sohn Gottes. Sowohl Lk als auch Tacitus deklarieren das Weiterleben einer speziellen “Lehre” (Lehre vom auferstandenen Christus; die vorbildhafte virtus Agricolas) in Wort und Tat, welche Vorbildcharakter für alle Welt besitzt. Während Agricolas Ruhm auf eigener Leistung beruht, fügt sich Jesus widerspruchslos dem Willen Gottes, und führt dessen Heilsplan aus. Thomas Schmeller (Hg.), Neutestamentliche Exegese im 21. Jahrhundert. Grenzüberschreitungen; Verlag Herder, Freiburg (2008) 82–113 (Lew)

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800 Brigid Curtin Frein, Genre and Point of View in Luke’s Gospel This study examines how the relationships between Luke’s Gospel and other extant literary works shape the Gospel’s narrative point of view. It discusses and evaluates the major proposals for identifying the genre of Luke-Acts and shows that none of the proposed genres alone can account for all the major literary characteristics of the Gospel. The second section considers how the genre characteristics of Gospel, Hellenistic historical/biographical narrative, and biblical narrative each convey elements of the ideological, spatial/temporal and psychological aspects of point of view of Luke’s Gospel. BTB 38/1 (2008) 4–13

801 Harry T. Fleddermann, The Doublets in Luke Scholars often puzzle over Luke’s response to the doublets he encountered in Mark and Q , and some have suggested that Luke avoids doublets. A complete survey of Luke’s gospel demonstrates, though, that Luke creates doublets on his own, and he frequently enhances the doublets he takes over from Mark and Q by assimilating the two forms to each other. When Luke omits doublets, he always drops the Marcan form; and most often the omission occurs because he drops a Marcan block while pursuing a broad compositional goal like integrating Q smoothly into the Marcan outline. Luke does not omit doublets because they are doublets. EThL 84/4 (2008) 409–444

802 Claire-Antoinette Steiner, L’enfant malgré tout. Passions et enfantement dans l’Évangile de Luc L’Évangile de Luc met en relation la mort du Fils et la destruction de Jérusalem. Le rejet du Fils fait planer l’ombre du jugement sur la ville qui est représentée, au travers de l’épisode des pleureuses du chemin du Golgotha, comme une femme menacée dans sa maternité. Malgré son expulsion hors de la ville cependant, celui qui meurt aux côtés des criminels s’offre une ultime fois comme l’enfant, le Fils donné aux hommes. C.A. Steiner propose de lire cette mort en écho à la promesse aux femmes sans enfants du début de l’Évangile, Marie et Élisabeth. ETR 83/2 (2008) 177–185

803 Christopher M. Hays, Hating Wealth and Wives? An Examination of Discipleship Ethics in the Third Gospel The Gospel of Luke often couples instructions on the proper use of wealth with teachings on family relations, sometimes addressing these topics in atone that smacks of antipathy. This essay contends that the twin ‘hostilities’ towards wealth and family in the Gospel of Luke derive from theological roots, specifically, from Luke’s endorsement of the imitation of Christ and his teaching on eschatological judgement. To support this thesis, and to delineate certain contours of Lukan ethics, this investigation offers examinations of Luke 9:57–62; 14:25–35, and 17:20–35. TynB 60/1 (2009) 47–68

804 Garwood P. Anderson, Seeking and Saving What Might Have Been Lost: Luke’s Restoration of an Enigmatic Parable Tradition A distinguishing feature of the Lucan parables is their startling employment of characters of questionable rectitude who respond to crises with dubious virtue. Luke’s parabolic characters resist binary labels as “good” or “bad”. Not a few, but indeed most, of the lucan parables are beset with moral ambiguity. This is the enigmatic parable tradition that Luke inherited. But Luke is anything but a passive tradent. He bears witness to the polyvalence of parables detached from performative contexts, even while he set himself

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to safeguarding his performance of the parables from the same fate. Luke is a conservator of a tradition so enigmatic that it required an abundant supplement of interpretative coordinates. Although perhaps still the best explanation for Luke’s preponderance of parable material remains the supposition of Lucan Sondergut, it cannot be ruled out that some, perhaps several, of the “Lucan” parables were no less available to the other evangelists. Finally one must say that if Luke has domesticated the parables, softening their sharper edges, tying up their looser ends, he has still offered the NT’s most radical and decentring picture of Jesus. CBQ 70/4 (2008) 729–749

805 Elizabeth Dowling, Slave Parables in the Gospel of Luke – Gospel “Texts of Terror”? Several of the parables in the Gospel of Luke feature slaves and their master, and demonstrate both the vulnerability of the slaves’ bodies to physical abuse and the slaves’ status as non-persons. As such, some of these parables may be considered Gospel “texts of terror.” Furthermore, translations and interpretations frequently diminish the impact of the violence suffered by the slaves, marginalising the significance of the slaves’ bodies. Other Lukan parables and texts, however, partially subvert this dominant image and counter some of the “terror” aspects of the Lukan portrayal of slaves. An exploration of Luke’s slave texts must be nuanced, but any text or interpretation which ignores the violence inflicted on slaves calls for critique. ABR 56 (2008) 61–68

806 Ph. Wargnies, Le ‘tiers inclus’ dans l’évangile de Luc The Gospel of Luke gives a great deal of attention to mercy. Numerous scenes and parables insist on this disposition and enable the reader to see how it is put into practice. In this regard one encounters in the narrative of the third Gospel a typical and recurrent configuration of triangular relations between persons, real or in parables. Deepened through some more representative episodes, these relations clearly reveal the invitation offered to the reader: it is a matter of receiving this gift in order to share oneself in the way that Christ lavishes the mercy of the Father upon all without exception. NRT 131/1 (2009) 3–22

807 Robert Simons, The Magnificat: Cento, Psalm or Imitatio? Scholars have already long noted the prominence of LXX words and themes in the Magnificat (Luke 1.46–55). Various attempts have been made to explain this prominence. Some have suggested that the Magnificat is a sort of cento, others that it is modelled upon the OT Psalms. This study proposes that it is an example of what was known in the Graeco-Roman rhetorical tradition as speech in character (prosōpopoiïa) employing the technique of imitation, and shows that many details in the text of the hymn seem to support this hypothesis. TynB 60/1 (2009) 25–46

808 Jesús Luzarraga, El Magnificat (Lc 1:46–55) a través del arameo After having offered his own translation of the Benedictus (Luke 1:68–79; Bibl. 80, 1999, 305–359) into Palestinian Aramaic, the author now presents his Aramaic version of the Magnificat. The Aramaic text is printed on p. 28 and begins merômemâ naphshî le-maryâ. Gr. 90/1 (2009) 5–28

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809 Verlyn D. Verbrugge, The Heavenly Army on the Fields of Bethlehem (Luke 2:13–14) There are two (spiritual) armies at war in the New Testament: the legions at the bidding of Satan and the legions under the command of Jesus. In the story of the birth of the Saviour, Christ the Lord, these spiritual soldiers are ready to serve, to do battle on behalf of the Son of God. They are ready to fight against the spiritual hosts of wickedness that are gearing up to destroy Jesus. This is the stratia ouranios that appears on the hills of Bethlehem. CTJ 43/2 (2008) 301–311

810 Bradley S. Billings, ‘At the age of 12’: The Boy Jesus in the Temple (Luke 2:41–52), the Emperor Augustus, and the Social Setting of the Third Gospel Several childhood stories about the emperor Augustus circulated. According to one, he at the age of twelve delivered the funeral oration for his grandmother (Suetonius, Lives of the Caesars: Augustus 8). Luke, who writes for an audience of Greeks and Romans, presents Jesus as superior to the deified emperor. Journal of Theological Studies 60/1 (2009) 70–89 (BL)

811 John C. Poirier, Jesus as an Elijianic Figure in Luke 4:16–30 Reading the entire account of Jesus’ preaching in his home synagogue (Luke 4:16–30) through an Elijianic lens – a lens incorporating a priestly (rather than prophetic) messianic model – presents several challenges to the usual interpretation. For one thing, an Elijianic reading of the Isaian passage emphasizes the compositional unity of the entire Lucan passage by showing that vv. 25–27 fit more naturally with the rest of Jesus’ words. In other words, the Elijah and Elisha analogy is not likely to be the stray logion that scholars have often supposed it to be. Furthermore, the crowd’s violent reaction to what Jesus says about Elijah and Elisha has nothing to do with any sort of insularity or anti-Gentile sentiments, as scholars have often claimed, but rather with Jesus’ implying that the Nazareth crowd is the antitype to the Israel of Elijah’s and Elisha’s day. CBQ 71/2 (2009) 349–363

812 Yvan Mathieu, Pierre, Lévi et les douze apôtres en Luc 5,1–6,19. Les conséquences théologiques d’une mise en discours A study of the textual indicators of Luke 5:1–6:19 reveals a concentric seven branch structure with 5:27–39 as the central element. However, this does not mean that the call of Levi (5:27–28) is more important than the call of Simon Peter (5:1–11) and the vocation of the Twelve (6:12–16). First, the central element in the chiastic structure of the entire text is not limited to the call of Levi, but it includes five units that form one pericope. Furthermore, in 5:27–39, Levi and the publicans are mere agents in the development of the plot. The protagonists of the episode are Jesus and the other disciples. The pericope at the end of the chiasm (6:12–29) confirms and develops the characterization of the disciples begun in the central pericope: the disciples are configured to the Master and prepared for future mission. Peter and the other apostles, however, cannot be considered in isolation of the other disciples: without the latter, they lose their raison d’être. ScEs 60/2 (2008) 101–118

813 Rudolf Hoppe, Lk 5,1–11 unter anthropologischem Aspekt The episode of the massive catch of fish is an ‘ideal scene’, featuring Peter as the ‘ideal disciple’, to explain to the reader of the gospel the possibilities that are given to humans in the context of the Kingdom of God inaugurated by Jesus. BEThL 218; J. Verheyden et al. (eds.), Miracles and Imagery in Luke and John; Peeters, Leuven (2008) 35–45 (BL)

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814 Paul Hoffmann, Blinde Führer? Christliche Gemeindeleitung im Visier des Lukas Lk 6,39–40 ist in Lk 6,20–49 eingefügt. Die Einfügung macht Sinn im Rahmen des Makrotextes, nämlich des lukanischen Doppelwerks: Hier fand der Evangelist den passenden Ort, um zu sagen, dass die verantwortlichen Führer an den Maßstab des Lehrers Jesus gebunden sind. BEThL 218; J. Verheyden et al. (eds.), Miracles and Imagery in Luke and John; Peeters, Leuven (2008) 1–33 (BL)

815 John J. Kilgallen, ‘Mysteries’ in Luke 8,10 The term ‘mysteries’ is used only once by Luke. The reference is to truths about the kingdom of God, revealed by Jesus; as can be seen from the parables, to these mysteries belong the universality of God’s kingdom, its growth, insight into its reception (and nonreception), use of money and possessions, and the teaching about prayer. J.N. Aletti et al. (eds.), Biblical Exegesis in Progress; Editrice Pontificio Istituto Biblico, Roma (2009) 335–370 (BL)

816 John B. Weaver, The Noble and Good Heart: kalokagathía in Luke’s Parable of the Sower Luke 8:15 uses a standard formula of Greco-Roman culture. The noble heart’s hold on the word in Luke 8 recalls ancient descriptions of the persistent pursuit and preservation of philosophical and religious teachings by the kalós kai agathós. NT.S 129; Patrick Gray et al. (eds.), Scripture and Traditions; Brill, Leiden (2008) 151–171 (BL)

817 Louise J. Lawrence, ‘The Stilling of the Sea’ and the Imagination of Place in a Cornish Fishing Village This article documents the contextualizing of the ‘Stilling of the Sea’ (Lk 8:22–25) in the Cornish fishing village of Newlyn. The images of ‘the boat’, ‘the journey to the other side’, ‘the sea and storm’ and ‘the sailors’ offered vivid touchstones not only with past experiences but also compelling incentives for future development. ET 120/4 (2009) 172–177

818 Patrice Galup, Trois remarques sur la parabole dite du “bon Samaritain” (Lc 10, 25–37) P. Galup analyse ici trois termes clés de la parabole dite du “bon Samaritain” (Lc 10, 25–37): plêsion (v. 27, 29 et 36), antiparêlthen (v. 31 et 32) et tis (v. 30, 31 et 33). ETR 83/3 (2008) 413–418

819 R. Zimmermann, The etho-poietic of the parable of the good Samaritan (Lk 10:25–37). The ethics of seeing in a culture of looking the other way Within a culture of “Looking the Other way” there are not only empirically ascertainable reasons why help is not given in acute emergency situations there is also a “Theory of Not-Helping” that attempts to demonstrate argumentatively why it may even be better not to help. According to the article, the parable of the “good Samaritan” invites the readers, however, to “look closely”. Four invitations of the text are developed, each with an emphasis on ethics: 1) The narrated Samaritan (The appeal structure of ethics); 2) The touched Samaritan (Ethics in the Context of Love); 3) The partisan Samaritan (Universal ethos of helping – or: Ethics of open partisanship); 4) The charitable Samaritan (Social ethics instead of ethics of conscience). Verbum et Ecclesia 29/1 (2008) 269–292

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820 Sandra Hübenthal, Das Notwendige erkennen. Christus im Hause der Maria und Martha – Lk 10,38–42 Mit Hilfe des Bildes “Jesus im Hause der Maria und Martha” (1552) von Pieter Aertsen wird die gleichnamige Perikope als Aufruf zur Entscheidung zwischen dem Einen, dem Eigentlichen, und dem Vielen, die immer wieder zu treffen ist und zu ständiger Sorge verführt, gedeutet. BiLi 81/4 (2008) 263–267 (CB)

821 F. Gerald Downing, On Avoiding Bothersome Busyness: Q/Luke 12.22–31 in Its Greco-Roman Context In Luke 12:22–31 and Matt 6:25–34, fifteen subjects can be isolated and studied in ancient Greco-Roman sources that deal with the general theme of “tranquillity”: concerns, body and soul, inner resources, wild animals, flowers, kings and wealthy others, human worth, women and men (in the gospels represented by “spinning and weaving” and “sowing and reaping”), toil as such, possessions, food as readily available, divine provision, human limitations, God’s kingdom, sufficient to the day. Parallels from Jewish sources, sometimes adduced, are irrelevant, for they use the nature analogy to encourage, rather than discourage, work. The gospel text, written in a very natural Greek, is richly paralleled in non-Jewish Greco-Roman sources, and most closely in Cynic ones. The passage, in other words, is clearly Cynic in inspiration. The Social World of Biblical Antiquity, Second Series 2; F.G. Downing, God with Everything; Sheffield Phoenix Press, Sheffield (2008) 91–114 (BL)

822 Genoveva Nieto Guerrero, Cuando los Cuerpos Hablan. Relectura del Texto de Lucas 13,10–17 Diese Lektüre der Erzählung von der Heilung der gekrümmten Frau versteht die Haltung der Frau als Körpersprache, die für unterdrückte Bevölkerungsgruppen Partei ergreift und deren Rechte einfordert. Jesus versteht die Körpersprache der Frau als Imperativ, der ihn zum handeln auffordert und er folgt dieser Aufforderung. QOL 48 (2008) 57–89 (SP)

823 Rainer Schwindt, Zu Christologie und Zeitverständnis in Lk 13,31–33 The short episode 13:31–33 taken from Luke’s special material is discussed with an eye on Luke’s comprehension of time. As 13:32 implies continuance, but 13:33 focuses on progression, a Lukan understanding of Christology comprising a comprehensive view on Jesus’ work not only in, but also on his way to Jerusalem is presented. Further, the author gives a detailed analysis of the narrative structure of the short dialogue, a broad discussion on the context and a short exegesis, being summed up to an understanding of Luke’s concept of historical and theological time. BZ 53/1 (2009) 47–68 (SSt)

824 Claus-Peter März, Das Fest des göttlichen Erbarmens – Lk 14,1–24 Das Mahl als Realisierung von Gemeinschaft und Freude ist in der Bibel als Gabe Gottes auch Bild und vorgreifende Erfahrung der kommenden Vollendung. Diese Verkündigung des Mahlgedankens ist einerseits mehr und mehr auf alle ausgerichtet, Grenzen überschreitend, zeigt aber andererseits auch Verwerfungen und Blindheit für konkrete reale Situationen auf. Trotz allem bleibt das Mahl jedoch das große Bild auf die Vollendung hin. BiLi 81/4 (2008) 249–253 (CB)

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825 Detlev Dormeyer, Das Gleichnis von den zwei Brüdern (dem verlorenen und dem daheimgebliebenen Sohn) und dem gütigen Vater (Lk 15,11–32). Narrative Erzähltextanalyse und grenzüberschreitende Auslegungsmöglichkeiten Ausgangspunkt des Verf. ist die narrative Analyse des Gleichnisses von den zwei Brüdern von J. Ratzinger – Benedikt XVI. Im Vergleich mit der historisch-kritischen Methode werden die Chancen der narrativen Analyse, die vor allem in einem Identifikationsangebot für die Leser bestehen, deutlich hervorgehoben. Wie nachgewiesen werden kann, ist diese Methode auch für Fragen nach der Rezeption biblischer Überlieferungen im Koran ein großer Gewinn. Thomas Schmeller (Hg.), Neutestamentliche Exegese im 21. Jahrhundert. Grenzüberschreitungen; Verlag Herder, Freiburg (2008) 33–50 (EB)

826 Joseph Verheyden, The Violators of the Kingdom of God: Struggling with Q Polemics in Q 16:16–18 Q 16:16 can be read as a fabricated piece of criticism its opponents (the Pharisees) express against the invitation Jesus extends to all who want to hear the message. The saying does not reflect what these would actually have said. Rather, it is a hyperbolical representation of how Q assesses their opposition to the Christian mission. NT.S 130; Rieuwerd Buitenwerf et al. (eds.), Jesus, Paul, and Early Christianity; Brill, Leiden (2008) 397–415 (BL)

827 John S. Kloppenborg, The Parable of the Prodigal Son and Deeds of Gift The author illustrates the parable – or more properly, Luke 15:12 – from ancient documents relating to the transfer of property. The most likely source of the wealth of a prodigal young man is such a transfer or ‘deed of gift’. NT.S 130; Rieuwerd Buitenwerf et al. (eds.), Jesus, Paul, and Early Christianity; Brill, Leiden (2008) 169–174 (BL)

828 T.S. Maluleke, Justice in post-apartheid South Africa: Towards a Theology of Restitution Having dabbled with the metaphors of liberation, reconstruction and reconciliation, the time may have come for (South) African prophetic theology to seriously consider the metaphor of restitution. In this essay, the author outlines the contours of a theology of restitution. The starting point is the existing but mostly unspoken theologies for and against various forms of restitution. An exploration of the contours of a theology of restitution is conducted. In order to illustrate the tasks and challenges of a theology of restitution, the author refers to the parable of Lazarus and the rich man (Lk 16,19–31). For him a credible theology of restitution is a theology capable of restoring Lazarus before not after he dies. Verbum et Ecclesia 29/3 (2008) 681–696

829 Kenneth E. Bailey, The New Testament Job: The Parable of Lazarus and the Rich Man. An Exercise in Middle Eastern New Testament Studies Eingebettet in eine Festrede zum 75. Jahrestag der Near East School of Theology befindet sich eine Analyse der Parabel von Lazarus (Lk 16,19–31), wobei das besondere Augenmerk des Verf. den Überlieferungs- bzw. Übersetzungsunterschieden in diversen Sprachen und kulturellen Räumen gilt. Lazarus wird dabei zu einem ‘Middle Easterner’, und dessen

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irdisches Leid zum Leid der Kirche im Nahen Osten. Die Übersetzung seiner Erfahrungen für die restliche Welt bleibt nach der Ansicht des Verf. eine wichtige Aufgabe für die Theologen im Nahen Osten. ThRev 29/1 (2008) 12–30 (DL)

830 John J. Kilgallen, Luke 20,13 and isōs Many translations understand the father of the vineyard (parable in Luke 20,9–19) thinking that he will send his beloved son to the vineyard workers because they possibly might accept him; this seems faulty reasoning on the part of the father. It seems better to re-read isōs (v. 13) in accord with its basic sense, which in turn allows the father a proper logic: “they will give my son a treatment that is equal to his dignity as my beloved son”. Bib. 89/2 (2008) 263–264

831 Marc Rastoin, Simon-Pierre entre Jésus et Satan: La théologie lucanienne à l’oeuvre en Lc 22,31–32 In the history of research, Luke 22:31–34 has been on the whole judged to be a rather awkward composition consisting of traditional material and Lucan wording. This article intends to show the completely Lucan character of the passage as well as the theological meaning Luke attached to it. In these verses, Luke reveals his literary mastery as well as his theological overall project in Luke-Acts: the primacy of Peter is rooted in the prayer of Jesus Christ himself during His Passion. Bib. 89/2 (2008) 153–172

832 Carlos Olivares, Quiasmos y paralelos en Lucas 24:1–46. Análisis e implicaciones This article discusses various structures in Luke 24, highlighting the presence of two chiasms, both of which meet around a thematic ‘hinge’, that strengthens, in the structural relation of the chiasms, the unity of the chapter. As opposite thematic topics the chiasms emphasise the credibility and the incredibility of the empty grave. DavarLogos 7/1 (2008) 33–50

833 Adelbert Deneaux et al., The Meaning of the Double Expression of Time in Luke 24,29 Luke understands the double expression as pointing to the period between noon and sunset. He situates the meal at Emmaus around 3 p.m., the time of the evening sacrifice. BEThL 218; J. Verheyden et al. (eds.), Miracles and Imagery in Luke and John; Peeters, Leuven (2008) 67–88 (BL)

John: general

individual passages

834 Michael Theobald, Das Evangelium nach Johannes. Kapitel 1–12 This first instalment of a major German commentary on John understands the Fourth Gospel as a ‘dramatic narrative’ (dramatische Erzählung), i.e. a highly literary text. Nevertheless, Theobald also systematically tries to uncover the author’s sources and, beyond these, historical events. Theobald thinks that the Fourth Gospel originated between 80 and 90 CE, most likely in Syria. Theobald offers a long introduction (pp. 13–99), a commentary on chaps. 1–12 (pp. 100–844), a series of special studies scattered through the commentary (the Johannine Logos; the word about the ‘lamb’; traditions pertaining to John the Baptist in John and in the Synoptic tradition; the wedding at Cana and the cult of Dionysos, and many others); a bibliography (pp. 845–883), indexes, and maps. The

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author humbly admits that most of what scholars claim to know about the Fourth Gospel remains conjectural. – A major reference work on John. Regensburger Neues Testament; Verlag Friedrich Pustet, Regensburg (2009) 1–903 (BL)

835 John F. McHugh, John 1–4 The late author (d. 2006) was to write the volume on the gospel of John for the International Critical Commentary series. He managed to finish the manuscript of the commentary on chaps. 1–4, which is here offered in print. So what we get is the fragment of a larger book that the author could never write. The commentary is full of detail, but there is no general introduction. The reader will find that McHugh finds traces of the ‘history of salvation’ in John (e.g., p. 17), a perspective that according to R. Bultmann was quite foreign to John. Fourteen thematic notes are included in the book, dealing with subjects such as: the structure of the prologue; the meaning of monogenês in John 1:14.18; Bethany beyond the Jordan; the Son of Man; a literary source for John 2:1–11?; the interpretation of John 3 in the twentieth century; John the Baptist and his followers; and others. – A valuable addition to Johannine scholarship. International Critical Commentary; T & T Clark International, London (2009) XL/1–324 (BL)

836 Folker Siegert, Das Evangelium des Johannes in seiner ursprünglichen Gestalt. Wiederherstellung und Kommentar Siegert suggests a new hypothesis concerning the origin and the original form of the gospel of John. Living as a Christian teacher in Ephesus, John composed this book exclusively orally, though he wrote 2 John and 3 John. Only after his death was his gospel written down by his disciples, who subsequently added material. Literary criticism permits us to reconstruct the original text that began at John 1:1 and ended at 20:31. Siegert reconstructs the beginning as follows: John 1:1–31; 3:29–30; 1:35–50; 2:1–12; 4:46–54. The result is a gospel without dualism (which is a typical second-century CE ingredient, then fashionable in Christian circles) and Gnosticism-like elements. Jesus appears as a kind of Socratic figure, someone who enjoys engaging in dialogue. See also: F. Siegert, Der Erstentwurf des Johannes, Münster 2004. Schriften des Institutum Judaicum Delitzschianum 7; Vandenhoeck & Ruprecht, Göttingen (2008)

837 Warren Carter, John and Empire: Initial Explorations The gospel of John, written in Ephesus toward the end of the first century CE, reflects the program of a distanced relationship to the Roman imperial power. The gospel resists those who would be more open to and involved in societal participation. The “sectarian” scenario used by much of recent Johannine research is deemed inadequate. An appendix deals with the Johannine letters and their Christology. Following M. Coloe, Warren argues that John 14 evokes Jewish temple traditions to create a “temple-as-community” identity for those who believe in Christ. – The author makes full use of ancient sources and refers to the methods suggested by postcolonial studies. T & T Clark International, London (2008) XII/1–423

838 Tom Thatcher et al. (eds.), Anatomies of Narrative Criticism: The Past, Present, and Futures of the Fourth Gospel as Literature In the introductory paper, T. Thatcher (Anatomies of the Fourth Gospel: Past, Present and Future Probes, pp. 1–35) reports on narrative research on the gospel of John. The work of the following authors is highlighted: R. Bultmann (1941), R. Fortna (1970), J.L. Martyn (1968), H. Leroy (1968), D. Wead (1970), M. de Jonge (1977), A. Culpepper (1983 – a turning point in the history of Johannine research). Culpepper draws upon the narrative theorist S. Chatman (1978) who distinguishes between the abstract story world behind a narrative and the presentation of that world to the audience. Chapman’s

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paradigm allowed Culpepper to approach central questions in the interpretation of the gospel of John without reference to the history of the text’s composition. – The other contributions to the volume pursue the perspective introduced by Culpepper. One paper, on John 19:26–27, is by Culpepper himself. Resources for Biblical Study 55; Society of Biblical Literature, Atlanta, Ga. (2008) X/1–304 (BL)

839 Georg Rubel, Erkenntnis und Bekenntnis. Der Dialog als Weg der Wissensvermittlung im Johannesevangelium Im Vergleich zu den Synoptikern weist das Johannesevangelim einen deutlich höheren Anteil an Dialogen auf. Besondere Bedeutung kommt den Dialogen Jesu mit Einzelpersonen zu, in deren Verlauf Nathanaël, die Samaritanerin, der Blindgeborene, Martha, Maria Magdalena und Thomas zur Erkenntnis seiner Person geführt werden. Die neu gewonnene Einsicht wird jeweils abschließend in einem christologischen Bekenntnis des Dialogpartners zum Ausdruck gebracht. Über die Form des Dialogs lässt der Johannesevangelist den Leser die Wissensvermittlung nachvollziehen. Die Arbeit enthält einen Abriss der Geschichte des Dialogs in nichtchristlicher Literatur (S. 11–15). Neutestamentliche Abhandlungen NF 54, Aschendorff Verlag, Münster (2009) XIII/1–385

840 Maria Neubrand, Das Johannesevangelium und “die Juden”. Antijudaismus im vierten Evangelium? In the course of history (Wirkungsgeschichte) the term “the Jews” in the Gospel of John (and especially Joh 8:44) has been interpreted univocally and the Gospel therefore has been seen as being anti-Semitic or anti-Jewish. An exact semantic analysis of the texts and its meaning in the historical context do not admit such an interpretation. It is not the Gospel of John which is anti-Jewish but its readings. New Testament Exegesis is challenged to provide a non-anti-Jewish reading of the New Testament. Theologie und Glaube 99 (2009) 205–217

841 Corina Combet-Galland, La Bible, le bruissement de ses langues, le grain de ses voix Passant du jardin de l’Évangile de Jean à celui du Cantique des cantiques, C. CombetGalland s’interroge non seulement sur les contenus des énoncés bibliques, mais sur la voix qui les parle, le grain de cette voix, le poids du corps dans la musicalité de la voix. Elle suggère ainsi que la question de la voix touche la quête de l’origine, que la voix de l’amour se livre dans les “Je Suis” fragiles et souverains de Jésus, que l’amour se chante en duo par la voix de l’homme et de la femme, rythmé par l’élan de la fugue et l’arrêt de l’admiration mutuelle, coloré par le jeu imaginatif du langage avec les sens et les sons. ETR 83/2 (2008) 153–175

842 Frédéric Manns, Traditions sacerdotales dans le quatrième Evangile The author studies the priestly traditions present in the Gospel of John. He doesn’t accept the thesis that the Gospel was written by a Sadducee, since the idea of the resurrection is accepted in the Gospel. After a short enumeration of the priestly traditions the author tries to explain the importance of such traditions in a Gospel written after the destruction of the Temple. LASBF 57 (2007) 215–228

843 Jörg Frey, ‘. . . dass sie meine Herrlichkeit schauen’ ( Joh 17.24): Zu Hintergrund, Sinn und Funktion der johanneischen Rede von der doxa Jesu The idea of doxa is a crucial theme of the Fourth Gospel and a test case for scholarly approaches. Starting from two recent monographs, the article develops the central issues

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to be discussed. In debate with the approaches of Bultmann, Käsemann, and Bornkamm, it is shown that the Johannine narrative is focussed on the act of ‘glorification’ in Jesus’ hour, which the author considers foretold in Isaiah and in which the universal salvation is rooted. The Johannine image of Christ as revealing his glory during his earthly ministry is, therefore, a retrojection from the post-Easter perspective. Even more is the notion of his preexistent glory a final consequence rooted in the view of the glorification of the crucified one in his ‘hour’. NTS 54/3 (2008) 375–397

844 Mavis M. Leung, The Narrative Function and Verbal Aspect of the Historical Present in the Fourth Gospel The author analyzes the historical present’s narrative function in the light of recent studies on verbal aspect and discourse analysis. The two predominant usages are for introducing new participants and for initiating speeches. Less frequently, the historical present is also used to begin new paragraphs, to portray closing events or to indicate the movement of individuals to different geographical settings. Expressing prominence is the most obvious use observed in the pericopae where a number of historical presents are clustered, such as in chapters 13 and 20 of the Gospel. The results of this study, however, do not comport with the simplistic assumption that all historical presents in the Fourth gospel are used for discourse purposes or signalling prominence. Authorial idiosyncrasies and particular writing styles need to be taken into consideration as possible factors behind the use of a particular tense in any given work. JETS 51/4 (2008) 703–720

845 Jerome H. Neyrey et al., Telling time in the Fourth Gospel Learning to tell time entails three theoretical considerations: a definition of time, key classifications of it, and special attention to what the ancients meant by past, present and future. Through these lenses the Fourth Gospel is analysed in this paper. As the authors consider each classification, they suggest a brief meaning of it from the experts on time, then present a body of Greco-Roman materials illustrative of the classification, and finally use it to gather and interpret data in John. HTS 64/1 (2008) 291–320

846 John C. Poirier, Hanukkah in the Narrative Chronology of the Fourth Gospel It is almost universally supposed that the narrative chronology of the Fourth Gospel does not turn to Hanukkah until 10.22, but the first explicit reference to ‘the feast of Dedication’ need not represent the point at which the narrative first turns to that feast. This article argues, in turn, for a Hanukkah setting throughout John 10, then throughout chap. 9, and finally throughout chap. 8 (minus vv. 1–11). Thus Jesus’ claim to be ‘the light of the world’ (8.12) invokes the symbolism of Hanukkah rather than of Sukkoth. NTS 54/4 (2008) 465–478

847 Nicole Chibici-Revneanu, “The hour comes and now is here” ( John 4,23; 5,25). The eschatological meaning of the Johannine hōra Several times, the Fourth Gospels announces and states the coming of a certain “hour”. While it is obvious that this “hour” is linked to Jesus’ Passion, this contribution argues that the link extends to the present of the believers which is understood to be part of the hōra. By the term hōra, the Evangelist links the Passion as a basic event in the past to the eschatological age determined by this event. This hōra concept could account for the “hermeneutische Horizontverschmelzung” stated in the Fourth Gospel as well as for some aspects of the Gospel’s juxtaposition of realized and future eschatology: The hour

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has already come, it is present; yet there is also a future within the hour that is still to be waited for. The hōra comprises both present and future and ties them back to the decisive initial event in the past: the Passion, the beginning of the hōra. SaSc 6/1 (2008) 73–94

848 Christina Petterson, Moses and Abraham Go Arctic This paper reads the Gospel of John as expounded by Musa W. Dube in her article ‘Savior of the World but not of This World: A Post-Colonial Reading of Spatial Construction in John’ (1998) alongside the religious situation in contemporary Greenland, itself an often ignored example of the dilemmas of colonisation and postcolonialism. Tensions between the Danish Lutheran State Church and anti-Danish members of the indigenous Inuit populations over the place of Christianity in contemporary Inuit identity are analogous to the tension in John’s gospel over who can claim to be Israel. It is concluded that both the New Testament and the contemporary situation reveal the complexity of identities which simple categories of ‘coloniser’ and ‘colonised’ do not encompass. BI 16/4 (2008) 363–374

849 Gerhard Voss, Astralsymbolische Charakterisierungen der Jünger Jesu im Johannesevangelium Die Astrologie bietet einen bisher vernachlässigten Schlüssel zum Verständnis des Johannesevangeliums, insbesondere zur Charakterisierung der Jünger Jesu. Folgende Perspektiven ergeben sich: der Widdertyp Petrus; Andreas, Erbe und Repräsentant der Stierzeit; das Kommen des Lammes (= Christus) im Widderzeitalter; Nathanael, die Gabe Gottes im Zeichen des Wassermanns; Konfrontation mit Judas Iskariot – die Auseinandersetzung um Leben und Tod im Zeichen des Skorpions; die Brücke zu denen, die nicht sehen und doch glauben: Thomas, der Zwilling. US 63/4 (2008) 279–303 (BL)

850 A. van de Beek, Waren Judas en Thomas gnostici? Het evangelie naar Johannes met gnostische ogen gelezen The discoveries of Gnostic texts since the mid of the twentieth century challenge biblical scholarship to read NT texts from new point of view. It is remarkable that Jesus’ disciples who are prominently present in Gnostic texts, especially Jude, Thomas and Philip are also more conspicuous characters in the Gospel of John than in the synoptic gospels. This challenges scholars to read these sections in relation to Gnosticism. The article aims at reading the scenes dealing with Jude and Thomas in John’s gospel with a Gnostic framework in mind. These texts gain more profile than by a traditional reading which is often based on a psychological understanding of Jude and Thomas. The article demonstrates that the author of John’s gospel uses these passages in an anti-Gnostic discourse. Thomas is a Gnostic who could fully understand Jesus’ words in a Gnostic way until he encounters the bodily risen Lord. Jude does not make such a conversion and disappears in the night. These are the options for Gnostics: either convert to the type of Christianity the Gospel of John teaches or being lost in darkness. HTS 64/1 (2008) 395–413

851 Jan van der Watt et al., Geweld in ’n evangelie van liefde: Die Evangelie van Johannes se perspektief op geweld teen Jesus en sy dissipels This article is the first of two articles in which violence in the Gospel of John is discussed. In these articles strong techniques of vilification in the Gospel are pointed out, according to which the status of the opposing group is radically discredited by the Jews on the one hand, and the followers of Jesus on the other hand. In this first article violence and vilification by the Jews, or disciples of Moses against the followers and disciples of Jesus

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are investigated. It is argued that the central issue of the conflict revolves around the question: Where is God’s presence to be found – among the Jews or among the followers of Jesus? The conflict and violence in John could be understood against the backdrop of this important question. HTS 64/4 (2008) 1793–1812

852 Jan van der Watt et al., Jesus en sy dissipels se reaksie op geweld in die Johannesevangelie This article is the second of two articles in which violence in the Gospel of John is discussed. It is argued that Jesus’ disciples used techniques of vilification in the Gospel, inter alia as way of dealing with the violence they experience at the hands of their opponents. Closer investigation reveals that they use vilification against their opponents as a pragmatic device for missionary purposes. HTS 64/4 (2008) 1813–1835

853 Douglas S. Earl, ‘(Bethany) beyond the Jordan’: The Significance of a Johannine Motif There are three occurrences of the phrase peran tou Iordanou in John (1.28; 3.26; and 10.40) at a location identified in 1.28 (problematically) as Bethany. The significance of the phrase and location is developed first by exploring Bethany as Bashan via Micah 7.14–15, Jer 50.19–20 and Ps 68, and secondly by considering the significance of ‘crossing the Jordan’ in the OT and 1QS. The gospel is shown to invert the traditional motif; for John one finds life with God in Jesus by crossing the Jordan out of Israel, to Bashan, indicating an unexplored symbol in the Fourth Gospel. NTS 55/3 (2009) 279–294

854 Hans Weder, Ursprung im Unvordenklichen. Eine theologische Auslegung des Johannesprologs John 1:1–18 uses an early-Christian liturgical hymn that has been reworked and adapted for its present location in the gospel of John. Weder offers an interpretation both of the (reconstructed) hymn and the present biblical text. The message of the Logos remains concealed in the prologue, but the message is then given in the course of the subsequent narration. BThSt 70; Neukirchener Verlag, Neukirchen-Vluyn (2008) 1–156

855 Günter Kruck (ed.), Der Johannesprolog The following papers are included in this volume: G. Kruck, Zur theologischen Bedeutung des Prologs im Johannesevangelium; C. Sticher, ‘Frau Weisheit hat ihr Haus gebaut’. Alttestamentliche Anknüpfungspunkte der johanneischen Logos-Christologie; J. Zumstein, Der Prolog, Schwelle zum vierten Evangelium; J. Beutler, Der Johannes-Prolog – Ouvertüre des Johannesevanegliums; A. Wucherpfennig, Gnostische Lektüre des Johannesprologs am Beispiel Herakleons; L. Hell, Wort vom Wort. Augustinus, Thomas von Aquin und Calvin als Leser des Johannesprologs. – Beutler highlights the fact that the author of the gospel opens his account with the quotation of an early-Christian hymn that was composed for worship. – The work lacks an index. Wissenschaftliche Buchgesellschaft, Darmstadt (2009) 1–153 (BL)

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856 Saskia Wendel, Der Johannesprolog – Joh 1 Im Anfang war dem Urtext des Prologs entsprechend nicht allein das schöpferische Wort, sondern die schöpferische Vernunft. Das Wort ist demnach als pars pro toto für das gesamte schöpferische Vermögen zu deuten. In seinem Wort hat sich nun Gott selbst mitgeteilt, sich selbst zum Teil seiner Schöpfung gemacht. Dies drückt sich im Fleisch aus, im Leib Jesu. Umgekehrt ist der leibliche Ausdruck schon Realisation des Wortes. Das Wort des Johannes-Prologs wird demnach nicht nur hörend vernommen und intellektuell gedeutet, sondern von den Zeugen der göttlichen Gegenwart tatsächlich geschaut. BiLi 81/4 (2008) 268–272 (CB)

857 Johannes Beutler, ‘Und die Finsternis hat es nicht ergriffen’. Zur Deutung von Joh 1,5 There is a whole spectrum of interpretations, but the most likely one is: the humans, who were supposed to welcome the divine Logos, have not done so. The expression is to be seen as an echo of a wisdom myth – Wisdom came into the world, but did not find a home. Neutestamentliche Abhandlungen 52; Konrad Huber et al. (eds.), Im Geist und in der Wahrheit; Aschendorff Verlag, Münster (2008) 29–40 (BL)

858 Maarten J.J. Menken, ‘Born of God’ or ‘begotten by God’? A Translation Problem in the Johannine Writings In spite of the universal tendency of Bible translations to render ek toû theoô gennâsthai ( John 1:13; 1 John 2:29, etc.) as ‘to be born of God’, the evidence the article presents from ancient authors such as Plutarch and Cassius Dio point to the alternative rendering. ‘To be begotten’ ascribes a (metaphorical) male sexual role to God. NT.S 130; Rieuwerd Buitenwerf et al. (eds.), Jesus, Paul, and Early Christianity; Brill, Leiden (2008) 329–347 (BL)

859 Stephen S. Kim, The Relationship of John 1:19–51 to the Book of Signs in John 2–12 The Johannine Testimonium ( John 1:19–51) prepares the reader for the messianic revelations about Jesus in the Gospel narrative, particularly the sign miracles in the Book of Signs (chaps. 2–12) and their attendant contexts. Seven messianic titles of Jesus are highlighted in the Testimonium: the Lamb of God (1:19, 36), the Chosen One of God (v. 34), the Messiah (v. 41), the One about whom the Scriptures spoke (v. 45), the Son of God (v. 49), the King of Israel (v. 49), and the Son of man (v. 51). These seven titles portray Jesus as the divine Messiah promised in the Old Testament. Literarily the Testimonium and the Prologue (vv. 1–18), prepare the reader for the kind of revelations to come about Jesus Christ as He is introduced in clear messianic terms. BS 165/3 (2008) 323–337

860 Tze-Ming Quek, A text-Critical Study of John 1.34 Scholars continue to divide over whether John the Baptist acclaims Jesus as ‘the Son of God’ or ‘the Chosen One of God’ at John 1.34. This article argues that transcriptional and intrinsic probabilities, supported by the testimony of a few early manuscripts, favour the latter reading. However, in adopting this reading, the claims that (a) the variation took place in the course of a battle against adoptionism and (b) ‘the Chosen One of God’ supplies corroboration that the original tradition underlying the Synoptic baptismal accounts was based solely on Isa 42.1, are found to be unnecessary and methodologically problematic respectively. NTS 55/1 (2009) 22–34

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861 Lars Kierspel, “Dematerializing” Religion: Reading John 2–4 as a Chiasm After offering a critical analysis of F.J. Moloney’s synthetical parallelism for John 2–4 ( JSNT.S 2, 1980, 185–213, IZBG 28:971), this article argues for a chiastic structure of the Cana-to-Cana cycle which directs the reader from the visible signs (2,1–12+4,43–54) and physical properties of religion (2,13–22+4,1–42) to Jesus as the metaphysical agent of God’s salvation and judgment (3,1–21+3,22–36). The new ‘dematerialized’ faith thereby subverts expectations of material restoration and reorients the believing eye not towards a sanctuary but towards the Son. Bib. 89/4 (2008) 526–554

862 Wilfried Eisele, Jesus und Dionysos. Göttliche Konkurrenz bei der Hochzeit zu Kana ( Joh 2,1–11) Das Dionysos-Mosaik aus Sepphoris zeigt unter anderem vier Motive, die auch für die Erzählung von der Hochzeit zu Kana konstitutiv sind: den (Wein)gott, die Mutter bzw. die Amme des Wundertäters sowie dessen Jünger. Obwohl dieses Mosaik nach der KanaErzählung entstanden ist, verarbeitet es dionysische Motive, die auch schon in früherer Zeit im Umkreis von Kana belegt sind. Anhand des Münzfundes von Nysa-Skythopolis ist ein solcher Nachweis möglich. Die Münzen zeigen nicht nur den Weingott Dionysios als die wichtigste Gottheit der Stadt, sondern bringen ihn seit dem 1. Jh. n. Chr. nachweislich auch mit seiner Amme Nysa in enge Verbindung. Der auffallende Auftritt Jesu in Kana zusammen mit seiner Mutter und das bei diesem Anlass gewirkte Weinwunder entpuppen sich als Gegenbild zum Weingott Dionysios und seiner Amme Nysa. Die einfache Erzählung vom Sieg Jesu über Dionysos bildet dann in der Semeia-Quelle die erste Offenbarung seiner Herrlichkeit. Der jüdische Messias demonstriert mit seinem Weinwunder seine souveräne Überlegenheit über den heidnischen Gott des Weines, ja mehr noch: im Wein ist nicht mehr Dionysos, sondern Jesus. ZNW 100/1 (2009) 1–28

863 Pierre-Marin Boucher, Genēthēnai anōthen: La valeur de l’adverbe anōthen en Jn 3,3 et 7. Ire partie: La réception chrétienne This article investigates the Christian reception of John 3,3 and 7 (modern translations, Old Versions, Greek Fathers) and questions the validity of resorting to the ambiguity of the word anōthen to explain the narrative of John 2,23–3,21. RB 115/2 (2008) 191–215

864 Pierre-Marin Boucher, Gennēthēnai anōthen: La valeur de l’adverbe anōthen en Jn 3,3 et 7. IIe partie: Les acceptions du terme anōthen en grec classique et koinè sémitisé In order to shed some light upon the understanding of the syntagm gennēthēnai anōthen ( John 3, 3. 7), this article relates the polysemic evolution of the adverb anōthen (desuper – denuo) in classical and non semitized koinè Greek and takes stock of the spatial and temporal senses of the Greek word. RB 115/4 (2008) 568–595

865 Tobias Nicklas, Jesus zweites Zeichen ( Joh 4,43–45.46–54): Abgründe einer Glaubensgeschichte Recent exegetes have offered a variety of conflicting interpretations of this passage. Nicklas argues that the text is ambiguous and open to such a variety. What we have here is an “open work of art” (U. Eco). BEThL 218; J. Verheyden et al. (eds.), Miracles and Imagery in Luke and John; Peeters, Leuven (2008) 89–104 (BL)

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866 Nicole Chibici-Revneanu, Königlicher Glaube. Der basilikos in Joh 4,46–54 als Paradigma eines nachösterlichen Jüngers Die Wundergeschichte in Joh 4,46–54 wird oft im Sinne einer Kontrastierung von Wortglauben auf der einen und Wunderglauben auf der anderen Seite verstanden. In diesem Beitrag wird die Ansicht vertreten, dass zwar tatsächlich der Glaube im Zentrum des Interesses steht, aber in seinem Bezug auf das Wort Jesu, das durch das Wort von Zeugen bestätigt wird. Der basilikos, dessen Sohn aus der Ferne geheilt wird, lässt sich als Paradigma eines nachösterlichen Jüngers verstehen, der die Erfahrung macht, dass Jesus Leben geben kann, ohne unmittelbar (leiblich) anwesend zu sein. Er ist in diesem Sinne ein basilikos, der zu dem basileus der johanneischen Passionserzählung gehört: dem gekreuzigten Jesus. BN 136 (2008) 85–104

867 Stephen S. Kim, The Christological and Eschatological Significance of Jesus’ Miracle in John 5 This article analyzes the first of five sign miracles in the Festival Cycle – Jesus’ miracle of healing the lame man at the Pool of Bethesda (5:1–15) – and its attendant narrative and discourse. This miracle demonstrates Jesus’ authority to forgive sin and to judge, and His work as the Messiah who will give Sabbath rest to the nation Israel. BS 165/4 (2008) 413–424

868 Reinhart Ceulemans, The Name of the Pool in Joh 5,2. A Text-Critical Note Concerning 3Q15 Since 3Q15 11,12 offers no external evidence, one has to rely on the internal criteria for establishing the correct spelling of the pool’s name in Joh 5,2. Bethzatha then is the least unsatisfactory reading. ZNW 99/1 (2008) 112–115

869 Tim O’Donnell, Complementary Eschatologies in John 5:19–30 The text of 5:19–30 presents two visions of judgement and eternal life as complementary. They are not resolved into a single coherent teaching. Instead, the two viewpoints remain in a thematic tension, but the text links them artfully through a series of verbal and syntactical parallels that serve to express a complementary relationship at the level of ideas. Each view is, in principle, complete, but together they offer a fuller vision of the Son as life-giver and judge than either one could achieve on its own. Read this way, the eschatological teachings of the speech support its central Christological message, both for the audience in the narrative (“the Jews” listening in the temple precinct) and for the presumed audience of the Fourth Gospel (Christians within and beyond the Johannine community). CBQ 70/4 (2008) 750–765

870 J. Albert Harrill, Cannibalistic Language in the Fourth Gospel and Greco-Roman Polemics of Factionalism ( John 6:52–66) Anthropophagy served Greek and Roman culture as a traditional way of thinking about threats to society. Anthropophagy articulated a ‘poetics’ of consumption in which the human became the beast. A version of such language can be found in Josephus, Jewish War 4:540–542; 5:2–5; 5:526. A likely scenario for explaining the presence of cannibalistic language in John 6 is this: the Johannine community was polemically charged with cannibalism, but responded by appropriating that charge. Cannibalism was used in a way to offend the Jewish interlocutors. Here we have another case of the Fourth Gospel’s message of ‘alienation’. JBL 127/1 (2008) 133–158 (BL)

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871 Mary B. Spaulding, Commemorative Identities: Jewish Social Memory and the Johannine Feast of Booths John 7–10 reflects numerous themes that derive from Sukkot, the Jewish ‘feast of Booths’; but they no longer function within a festal context. Instead, they are being transferred to the person of Christ. Spaulding argues that the notion of ‘commemorative identity’ provides the key to understanding this phenomenon. Both Jews and Christians have inherited a festal tradition that flourished in Second Temple times. After the destruction of the temple in 70 CE, this tradition was re-appropriated and served to forge new identities – Jewish or Christian. LNTS 396; T & T Clark International, London (2009) XIII/1–198 (BL)

872 Joseph Verheyden, Een irenische dialoog met Wim Weren over geweld in Johannes 7:53–8:11 This essay engages in a dialogue with Wim Weren’s contribution in the same volume. It first discusses some hermeneutical perspectives on violence in the pericope on the adulteress woman in John 7:53–8:11. It then discusses the use of Deuteronomy in this passage against the background of Jesus’ radical new perspective on violence. HTS 64/4 (2008) 1787–1791

873 Wim J.C. Weren, Het gebruik van geweld bij het bestraffen van overspel in Bijbelse teksten (Deuteronomium 22:13–29 en Johannes 7:53–8:11) In this article, the focus is on the extent to which in biblical texts violence is deemed acceptable in punishing adultery. Jesus’ attitude to this severe punishment is discussed. Jesus concurs with the sanction imposed by Moses but the effect of his requirement that each individual in the group of executioners be without sin, is in fact that the punishment cannot be carried out. The way in which Jesus intervenes is in line of discussions in the Old Testament and in early Judaism that are aimed at imposing restraints of the use of violence in punishing sexual offences. The article concludes with and evaluation of the topical relevance or irrelevance of the two discussed biblical passages. HTS 64/4 (2008) 1767–1785

874 Edward W. Klink III, Expulsion from the Synagogue? Rethinking a Johannine Anachronism The ‘expulsion from the synagogue’ in John 9 has been dominated for nearly four decades by reconstructed ‘glimpses’ popularized in the two-level reading of the Fourth Gospel by J. Louis Martyn. The key insight Martyn provided the last generation of students of John is the anachronism in 9:22, an insight that although it has been criticized at the level of historical reconstruction, has dominated nearly every reading of the gospel. But Martyn has guided his students to an exaggerated reading of the ‘expulsion from the synagogue’ passages, and his focus on the situation behind John has minimized the Gospel’s explicit interest in the past. Even the term aposynagōgos, the key evidence for Martyn, reflects a historicity that has been too easily suppressed. This paper argues that a fresh examination of the historical reflections in the ‘expulsion of the synagogue’ passage in John 9 reveals not only John’s theological interest in the past, but also some potential ‘glimpses’ on the life and ministry of the historical Jesus. TynB 59/1 (2008) 99–118

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875 Johann Maier, Das jüdische Verständnis des Psalms 82 und das Zitat aus Ps 82,6a in Joh 10,34–35 Der Evangelist hat wahrscheinlich eine Überlieferung aufgegriffen, in der Ps 82,6 zur Abwehr eines Blasphemievorwurfs gegen Jesus diente, wobei älohim auf ‘Richter’ gedeutet war. Neutestamentliche Abhandlungen 52; Konrad Huber et al. (eds.), Im Geist und in der Wahrheit, Aschendorff Verlag, Münster (2008) 15–28 (BL)

876 Bart J. Koet et al., The Image of Martha in Luke 10,38 and in John 11,1–12,8 In Luke 10, Martha is invited to grow in discipleship by learning from Jesus’ teachings. In John’s interpretation of Luke’s material, her capacity to do so is exploited to the full. BEThL 218; J. Verheyden et al. (eds.), Miracles and Imagery in Luke and John; Peeters, Leuven (2008) 47–66 (BL)

877 Sonja Angelika Strube, Bibelverständnis zwischen Alltag und Wissenschaft. Eine empirisch-exegetische Studie auf der Basis von Joh 11,1–46 Die empirisch-exegetische Studie vergleicht zehn Alltagsbibellektüren (fünf christliche/fünf nichtreligiöse Leserinnen und Leser) und zehn neuere exegetische Auslegungen von Joh 11,1–46 mittels Methoden qualitativer Sozialforschung. Herausgearbeitet werden das jeweilige Profil alltäglichen und exegetischen Bibellesens sowie prägnante Parallelen und Unterschiede zwischen den Lesarten. Die Alltagslektüren wurden mittels Einzelinterviews erhoben. Sie werden qualitativ auf ihre Inhalte, Methoden und implizit praktizierte Hermeneutiken ausgewertet; in gleicher Weise werden die Exegesen analysiert. Zahlreiche inhaltliche wie methodische Konvergenzen verweisen auf solide und reflektierte Leseweisen bei den Alltagslesern, einige markante Divergenzen auf hermeneutische Reflektions- bzw. Kommunikationsdefizite der Exegese; sie eröffnen aber auch positiv eine neue Sicht ihrer theologischen Dimension. Erstmals bringt eine bibelwissenschaftliche Studie Exegese und Alttagsauslegung direkt und gleichrangig miteinander ins Gespräch. Den Abschluss bildet eine auf der Basis der gewonnenen Erkenntnisse formulierte Auslegung von Joh 11,1–46. Tübinger Perspektiven zu Pastoraltheologie und Religionspädagogik; Lit-Verlag, Münster (2009) 1–464 (Sonja Strube)

878 Silvia Pellegrini, L’ultimo segno. Il messaggio della vita nel racconto della risurrezione di Lazzaro Die Auferweckung des Lazarus ( Joh 11) fasziniert und befremdet die Leser aller Epochen: Warum zögert Jesus zu retten? Wie ist der Zusammenhang zwischen Glaube und Wunder zu verstehen? Kann man glauben, dass der Glaube den Tod überwindet ( Joh 11,25f )? Bezieht sich der Evangelist auf die gegenwärtige oder auf die eschatologische Wiedererweckung? Ist Lazarus wirklich wiedererweckt worden? – Als Antwort auf diese und andere Fragen bietet die Monographie eine ganzheitliche Interpretation des Textes nach den Prinzipien der semiotischen Lektüre. Exegetisch fundiert und hermeneutisch orientiert, bildet sie Beispiel für die Überwindung des traditionellen Auslegungsansatzes. Der Leser wird an den Text herangeführt, indem der reale Leserhythmus respektiert und reflektiert wird. Die Darstellung der zeitgenössischen Auferstehungshoffnung, die Interpretation relevanter Knotenpunkte des Textes, die Zeichen-Theologie des 4. Evangeliums, die systematische Reflexion über die Auferstehung und die historische Frage betreffs der Wunder finden in der Abhandlung einen eigenen Platz. Der Leser erhält neben einem Forschungsbericht (S. 13–72) und einer Einführung in die Theologie des 4. Evangeliums ausführliche historische und literarische Information. Den im Text angesprochenen existenziellen Fragen wird nicht ausgewichen. Scienze religiose, nuova serie 20; Edizioni Dehoniane, Bologna (2009) 1–273

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879 Scott Celsor, The Human response in the Creation and Formation of Faith: A Narrative Analysis of John 12:20–50 and its Application to the Doctrine of Justification One area of lingering tension between Lutherans and Roman Catholics on the doctrine of justification relates to the necessity, or even the possibility, of a human response in one’s justification. In this article, the author argues that the Gospel of John can address this lingering tension and, in doing so, it acts as a counter balance to the Pauline corpus. Through narrative and inner-textual analysis, the article claims that John 12:20–50 informs the reader that Christ, the light of the world which allows humanity to see where to walk, has been sent into the world by God the Father. In this critical passage, the point at which the light of Christ is to be taken out of the world, one discovers that John corroborates Catholic concerns that the gift of God’s grace, God’s light, empowers and requires a human response. Such a response, however, must not be understood as independent of God’s gift of grace, or light, both in its origin and continuing efficaciousness. HBT 30/2 (2008) 115–135

880 Joseph Lê-Minh-Thông, “Aimer sa vie” et “Haïr sa vie” ( Jn 12,25) dans le quatrième évangile Beginning with the contrasted expressions of Jn 12:25, “the one loving his life” and “the one hating his life”, this article deals with the link between love and hate in the Gospel of John. “To love his life” is what those do who “love the darkness” and “hate the light” (cf. 3:10–20). Face to face with those who want his own death, Jesus is the first one who hates his life (12:25), like the fallen grain of wheat that bears fruit (12:24). In their turn his disciples should face the world’s hate (15:18–25) by hating their own life, i.e. by giving it (cf. 15:13). Therefore they have not only to love, but also to hate. The hostile world also uses these two attitudes: it hates Jesus and his disciples, whereas it loves what is its own (15:19). The closer context of 12:25, as well as the whole gospel, shows the complexity of the Johannine use of the verbs of love and hate: depending on their object, they can evoke either the access to eternal life or the loss of life. RB 115/2 (2008) 216–244

881 Luise Abramowski, Der Apostel von Johannes 13,16 Die Parallele doulos/apostolos in Joh 13,16 enthält einen Hinweis auf einen ganz bestimmten Apostel, nämlich auch Paulus und seine Selbstbezeichnung als doulos und apostolos. Hierbei muss allerdings auch der größere Kontext, d.h. die Situation des letzten Mahls, in die die Fußwaschung eingepasst ist, bedacht werden. Die Deutungen der Fußwaschung durch ihren Stifter sind ja ebensoviel Begründungen für die Einführung dieses neuen Elements ins Abschiedsmahl. Der nur leicht anonymisierte Hinweis auf Paulus und auf den begrenzten Auftrag eines Apostels ist mit seinem kritischen Unterton nur sinnvoll, weil Paulus einer der Tradenten der älteren Abendmahlsüberlieferung war, welche die nun proklamierte Einsetzung einer weiteren heilsnotwendingen Handlung – der Fußwaschung – nicht kannte. ZNW 99/1 (2008) 116–123

882 D. François Tolmie, Jesus, Judas and a Morsel: Interpreting a Gesture in John 13,21–30 Some exegetes (W. Howard-Brook, J. Buckley) link the eating of the morsel to Satan entering Judas. The author of the present paper rejects this interpretation. What we have here, he argues, is a case of Johannine irony. BEThL 218; J. Verheyden et al. (eds.), Miracles and Imagery in Luke and John; Peeters, Leuven (2008) 105–124 (BL)

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883 Jan A. du Rand, The Johannine “Group” and “Grid”: Reading John 13,31–14,31 from Narratological and Sociological Perspectives The Johannine community is what sociologists call a closed group. In Mary Douglas’s anthropology, the Johannine community as portrayed in John 13–14 corresponds to the “strong group, high grid” register: “a constraining group boundary dominates; life support comes from the group which controls individual behaviour, and emphasis is on behaviour and group loyalty” (p. 135). BEThL 218; J. Verheyden et al. (eds.), Miracles and Imagery in Luke and John; Peeters, Leuven (2008) 125–139 (BL)

884 Giorgio Giurisato, Gv 16,16–33: analisi retorico-letteraria, struttura e messaggio The literary structure of John 16,16–33 is still fluctuating. This article analyses the composition of the paragraphs and their connection on the ground of the verbal parallelism. Particular attention is given to the rhetorical “figurae”. The pericope is shown to be divided into eight paragraphs, connected two by two; their parallelism delimitated the text. The paragraphs can be read one after the other or according to their parallelism. This second reading strategy points out the dialectical rhythm, which characterizes the paschal message of the pericope: from seeing to not seeing and to seeing again, from suffering to joy, etc. These antitheses are founded upon two time’s indications: “till now” and “the hour will come”. LASBF 57 (2007) 171–214

885 Peter G. Kirchschläger, Die Frage nach der Wahrheit im Johannesevangelium anhand der Pilatusfrage ( Joh 18,33–38a) Die Rede Jesu von seinem Königtum hat bei Pilatus Gehör gefunden, da ein solches geistiges Königtum für das Römische Reich nicht zum Problem werden konnte. Pilatus repräsentiert den römischen Kaiser, und Kaiser Augustus hatte Apollo, den Gott der Philosophie und des Logos, ins Zentrum der Gottesverehrung gerückt und den Versuch unternommen, dadurch das Goldene Zeitalter wieder zu erreichten. Die Frage des Pilatus (V. 38) ist als Hinweis darauf zu verstehen. STAC 51; Rainer Hirsch-Luipold u.a. (Hg.), Religiöse Philosophie und philosophische Religion der frühen Kaiserzeit; Mohr Siebeck, Tübingen (2009) 251–269

886 Beate Kowalski, ‘Was ist Wahrheit?’ ( Joh 18,38a). Zur literarischen und theologischen Funktion der Pilatusfrage in der Johannespassion Joh 18,38 fällt aufgrund sprachlicher Merkmale als Leserlenkungssignal auf, ist es doch der letzte alêtheia-Beleg im Evangelium und die einzige Frageformulierung. ‘Wahrheit’ ist im Johannesevangelium personal und auf Offenbarung hin ausgerichtet. Sie wird mit der Sendung Jesu identifiziert. Neutestamentliche Abhandlungen 52; Konrad Huber et al. (eds.), Im Geist und in der Wahrheit; Aschendorff, Münster (2008) 201–227 (BL)

887 Peter-Ben Smit, The final verdict. A note on the structure of Jesus’ trial in the Gospel of John Commonly, Jn. 19:16 is subdivided into two parts, the first is the end of Jesus’ trial and the second is the beginning of the narrative of Jesus’ crucifixion, thus neatly distinguishing between trial and execution. This paper challenges this view of things on grammatical and narratological grounds, arguing that even though some shifts take place in Jn. 19:16, the narrative of Jesus’ trial in fact continues – against the background of the crucifixion –

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until Jn. 19:22, after which the narrative undergoes a much clearer shift in focus and thematic from Jn. 19:23 onwards. This leads to the conclusion that not Pilate’s handing over of Jesus in Jn. 19:16, but rather his statement in Jn. 19:22, “What I have written I have written,” upholding his “proclamation” of Jesus as King of the Jews, is his final verdict on Jesus. RB 115/3 (2008) 383–395

888 David Crump, Who Gets What? God or Disciples, Human Spirit or Holy Spirit in John 19:30 Interpretations of John 19:30 historically have divided themselves into three categories: (1) Jesus surrenders his spirit in death (traditional view); (2) Jesus gives the Holy Spirit to disciples at the cross (E.C. Hoskyns); and (3) a combination of these two, wherein the explicit description of death also implies the Spirit’s future denouement. Here a new interpretation is offered that is more congruent with Johannine theology and vocabulary: Jesus is actually returning the Holy Spirit to his Father in preparation for the sending of the Paraclete as promised in John 7:39. NT 51/1 (2009) 78–89

889 Vera Krause, Hautnah: so oder ganz anders – Joh 20 Der auferstandene Christus lässt sich von Thomas und Maria finden, jedoch ist das jeweilige Geschehen ganz gegensätzlich zu deuten. Was Maria loslassen muss, muss Thomas erst einmal begreifen. Dies zeigt, dass Wege zu Gott nicht exklusiv sind, sondern dass sich die lange Geschichte Gottes nur im eigenen Leben je anders erfahrbar macht. BiLi 81/4 (2008) 272–277 (CB)

890 William Meacham, What did John ‘see and believe’ in the tomb? Countless Easter sermons and many Bible commentators may have got it wrong This article examines the varying interpretations of John 20:6–9. There is a 1,600-year division of opinion on the subject, with eminent figures in church history on opposing sides of the issue. Simply put, the two interpretations are (1) the mundane, that the evangelist believed what the women had said (the body was removed); or (2) the miraculous, that he believed Christ had risen from the dead. In the last two centuries, opinion has shifted significantly away from the mundane interpretation, due in part to a misunderstanding or mistranslation of the terms used for burial cloths. The author argues that the mundane is more consistent with the wording, the style of the gospel, and the relevant passages in Luke. ET 120/7 (2009) 322–326

891 Karlijn Demasure, Noli me tangere: A Contribution to the Reading of Jn 20:17 Based on a Number of Philosophical Reflections on Touch This article examines the encounter between the risen Christ and Mary Magdalene in the light of recent philosophical reflections on the sense of touch. Drawing especially upon the works of Z. Baross, J.-L. Nancy, and L. Irigaray, the author highlights the theological depth and the rich interpretative potential of the enigmatic words of Jesus to Mary, ‘Noli me tangere’, in John 20:17. The meanings attributed to these words range from prohibition to a declaration regarding the distance between the human and the divine. This article weighs the claims of recent interpreters and invites the reader to reflect on the existential significance of this irreducibly ambiguous passage. LouvSt 32/3 (2007) 304–329

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892 Ulrike Bechmann, Der Lebenshauch Gottes. Die Verwandlungskraft des Geistes Gottes am Beispiel von Ez 37,1–14 und Joh 20,19–23 Die erste Begegnung mit dem Auferstandenen im Joh-Ev. ( Joh 20,19–23) steht in der Tradition biblischer Geisttheologie. Gottes Atem und Geist war der Anfang allen Lebens, seine ruah belebte am Beginn der Schöpfung die Menschen, durch diese ruah überwanden sie den Tod. Gen 2,7 und Ez 37 markieren Wegstrecken der alttestamentlichen Geisttheologie, die das verliehene Leben zunächst innerweltlich versteht, später aber auch über den Tod hinaus denkt. Joh 20,19–23 verknüpft die Auferstehung Jesu mit der Gabe seines Leben spendenden Hauchs, der die Gemeinde erst zum Leben in der Nachfolge Jesu befähigt. BiKi 64/2 (2009) 87–92

893 Tobias Hägerland, The Power of Prophecy: A Septuagintal Echo in John 20:19–23 As it is demonstrated in this paper with the example of John 20:19–23, the fourth evangelist repeatedly associated Jesus with prophetic characteristics that are found also in the LXX Balaam cycle and its earliest interpretations. Among these can be mentioned the following: 1. Inspiration by the Spirit; 2. Hearing and seeing hidden things (the mantic function); 3. Obedience to God’s word; 4. Speaking the word (the prophetic function); 5. Distance to the mediated message; 6. Disinterest in personal gain and honour. These characteristics serve to portray the Johannine Jesus in terms of a Balaam typology. In fact, most of them are to be viewed more properly as emulating Mosaic traditions. They do indicate, however, that John knew of Hellenistic Jewish reinterpretations of prophecy and that he did not hesitate to employ these categories to characterize Jesus. CBQ 71/1 (2009) 84–103

894 Christoph Rau, Die Summe des Ganzen: 153 große Fische The 153 fish ( John 21:11) can be explained by gematry: it is the sum of the three key words of the gospel of John – logos, phôs, agape. A similar view was suggested by R. Bauckham in NTS 36 (2002) 82–84. Christoph Rau, Die Vier um den Einen. Wesensart und spiritueller Hintergrund der Evangelien; Verlag Dieter Winkler, Bochum (2008) 122–125 (BL)

895 Ilaria Ramelli, “Simon Son of John, Do You Love Me?” Some Reflections on John 21:15 In John 21:15 the much-debated expression agapas me pleon toutōn ought to be interpreted “Do you love me more than you love these things?,” i.e. all the rest. This conclusion is strongly supported by compelling arguments concerning grammar (primarily the absence of sy as a subject and the frequently attested use of pleon toutōn in the sense of pleon ē tauta [accusative]), Johannine, NT and first-century linguistic usage (in John and the NT nominative personal pronouns are always expressed whenever emphasis lies on them, even when they are not particularly stressed, and in John the only other occurrence of pleon + genitive precisely corresponds to pleon ē + plural accusative neuter pronoun), context and sense, ancient versions of this passage (Latin, Coptic, and Syriac), and some Patristic interpretations. NT 50/4 (2008) 332–350

Luke-Acts general

Acts: general

individual passages

896 Christoph Stenschke, Neue Monographien zum lukanischen Doppelwerk. Ein Forschungsbericht This review gives a detailed survey and evaluation of eight new German and English monographs on Luke’s double work. The books chosen are representative of the differ-

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ent problems and methods developed in recent research and are repeatedly applied to one another. The beginnings of different perspectives that emerge from interaction with these studies are shown. The report facilitates a visit to the ‘workshop’ of contemporary international work on the Lucan writings and demonstrates where further work can and must be undertaken. JETh 22 (2008) 69–105

897 Patricia Walters, The Assumed Authorial Unity of Luke and Acts: A Reassessment of the Evidence L’évangile de Luc et le livre des Actes des Apôtres se présentent comme un seul ouvrage (Actes 1,1–3), et la majorité des historiens du Nouveau Testament accepte ce que cet ouvrage nous affirme lui-même. Une autre possibilité serait de considérer l’unité comme le résultat d’une manipulation rédactionnelle (datant du deuxième siècle ap. JC?), comme l’ont proposé Albert C. Clark (1933) et A.W. Argyle (1974). C’est cette dernière hypothèse que Patricia Walters explore. Elle montre qu’il est tout à fait difficile d’affirmer la cohérence parfaite des deux ouvrages. Selon les statistiques que Walters établit tout spécialement pour les textes rédactionnels (sommaires et textes de transition), c’est surtout le style littéraire et le langage qui sont différents, mais on peut y ajouter que c’est aussi vrai pour le vocabulaire employé et la théologie. Walters s’adresse à un public des chercheurs dont elle espère qu’ils s’intéresseront au problème qu’elle a exposé. Or, il semble bien que la genèse littéraire de Luc/Actes est plus compliquée qu’on a cru. SNTS.MS 145; Cambridge University Press, Cambridge (2009) XV/1–238 (BL)

898 Scott Shauf, The ‘Word of God’ and Retribution Theology in LukeActs The connection between the prophetic portrayal of the protagonists of Acts, the idea of divine retribution, and the proclamation of the divine word (= the word preached by the Christian missionary) is particularly evident in the response Paul receives to his first reported missionary speech, at Antioch in Pisidia (Acts 13:42–52). In rejecting the divine word, Paul tells the Jews, ‘you judge yourselves unworthy of eternal life’ (v. 46). NT.S 129; Patrick Gray et al. (eds.), Scripture and Traditions; Brill, Leiden (2008) 173–191 (BL)

899 Allen Black, ‘Your sons and your daughters will prophesy . . .’: Pairings of Men and Women in Luke-Acts Black’s paper includes lists of male-female pairings in Luke and Acts; one example of such a pairing is Mary and Zechariah (Luke 1), another women at the tomb – Peter at the tomb of Christ (Luke 24). Prophetic texts – Joel 2:28; Isa 43:6–7; 49:22; 60:4 – have been repeatedly overlooked in discussions of the pairing of men and women in Luke-Acts. NT.S 129; Patrick Gray et al. (eds.), Scripture and Traditions; Brill, Leiden (2008) 193–206 (BL)

900 David G. Peterson, The Acts of the Apostles This monumental commentary’s emphasis is on Lukan theology. The introduction includes a long sketch of Lukan theology as it emerges from the book of Acts (pp. 53–97), with the following sections: God and his plan; Jesus as Messiah and Lord; the Holy Spirit; salvation; the gospel; the atoning work of Jesus; witness and mission; miracles; magic and the demonic; the church. Peterson thinks highly of the historiographical reliability of the work, and suggests that it may have been composed as early as 62–64 CE. The Pillar New Testament Commentary; Apollos, Nottingham (2009) LV/1–790

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901 Mikeal C. Pearsons, Acts The book of Acts, written ‘within the first two decades of the second century, ca. AD 110’ (p. 3), is here explained in a straightforward yet scholarly way, with much information given in boxed inserts that give outlines of the biblical text or explain subjects such as ‘embedded letters’ (p. 217) and the rhetorical devices of ‘refining’ (expolitio, p. 61), ‘inflection’ (p. 71), and ‘reduplication’ (p. 74). The help of tables and plates is also enlisted to make this a very useful and accessible work. Bibliography, index of modern authors, and index of scriptural passages are included and enhance the work’s value for scholars. Paideia Commentaries on the New Testament; Baker Academic, Grand Rapids, Mich. (2008) XXV/1– 438 (BL)

902 Alan J. Thompson, One Lord, One People: The Unity of the Church in Its Literary Setting The themes of unity and disunity are prominent in ancient discussions of the reigns of rulers, evaluations of laws and forms of government. Equally prominent are discussions of the contrasting effects of unity and disunity in the destruction and preservation of people and cities. The theme of unity in ancient discussions of kingship (particularly Roman imperial claims) provides a plausible context for the juxtaposition of Christological claims for the kingship of Christ and ecclesiological claims for the unity of his people in the book of Acts. LNTS 359; T & T Clark International, London (2008) XIV/1–218

903 Alan J. Thompson, Unity in Acts: Idealization or Reality? This article briefly notes those studies that regard this material (= references to unity in Acts) as evidence of unrealistic idealization; then several assumptions about the nature of historicity relevant to the theme of unity in Acts is clarified. The article then argues that the evidence of ancient discussions of unity and the narrative of Acts itself indicate that it is misreading Luke to assume his portrait of the unity of the Christian community is simply unrealistic idealization. JETS 51/3 (2008) 523–542

904 James A. Meek, The Gentile Mission in Old Testament Citations in Acts: Text, Hermeneutic, and Purpose Four passages are studied in this doctoral dissertation: Acts 2:17–21 (reflecting Joel 3:1–5), and 3:25 (Gen 22:18); 13:47 (Isa 49:6); 15:16–18 (Amos 9:11–12). All four quotations are used in a manner consistent with the sense in their original contexts. The quotations function as ‘proof from prophecy’, cited to demonstrate the legitimacy of the gentile mission as conducted by the early church. LNTS 385; T & T Clark International, London (2008) VIII/1–179

905 Detlef Ziegler, Dionysos in der Apostelgeschichte – eine intertextuelle Lektüre This study, a thesis accepted by the Technical University of Dortmund, Germany, explores the Dionysian cults of Hellenistic-Roman times as a reality that shaped the cultural world of the book of Acts. The following correspondences are explored: Gamaliel – Teiresias (voices of warning); Maenadic existence – Stephanus; Theomachus – Paul’s change of status, liberations out of prison; the new Dionysus – Paul. This work is remarkable for its author’s idea of abandoning the notion that early Christianity has little to do with ancient paganism. Religion und Biographie 18; Lit Verlag, Münster (2008) 1–223

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906 Eric Noffke, Il libro degli Atti tra sinagoga e impero This article proposes to see the Acts of the Apostles in the frame of the New Testament view about the relationship between the Kingdom of God and the Empire (and political power in general). Indeed, Luke doesn’t wish to talk to the Empire, he rather urges believers of his time to respect political authority, but also to stand firm when it over-steps its boundaries. In order to make these boundaries clear, Luke uses symbolic historical figures: Jewish authorities or King Agrippa I, whose terrible death gives Luke the opportunity to condemn every form of cult of the emperor. Protest. 63/4 (2008) 315–328

907 David H. Wenkel, Imprecatory Speech-Acts in the Book of Acts Theologies of prayer in Acts have long neglected imprecatory prayers or curses as integral to the theological agenda of Luke. This article seeks to survey the instances of imprecations in Acts to determine how they function as speech-acts. The article makes two conclusions about imprecations in Acts based on the survey. First, imprecations identify the true People of God in the midst of competing claims. Second, imprecations reveal how one can participate in the salvific work of God. AsbJ 63/2 (2008) 81–93

908 Gail R. O’Day, The Citation of Scripture as a Key to Characterization in Acts Luke interprets Scripture through his characters, but also characterizes his protagonists through quoting Scripture, as is shown here with reference to Peter in Acts 1; 2; 15. NT.S 129; Patrick Gray et al. (eds.), Scripture and Traditions; Brill, Leiden (2008) 207–221 (BL)

909 Kristell Köhler, Unterwegs in göttlicher Mission. Paulus in der Apostelgeschichte Mit dem zweiten Teil des lukanischen Doppelwerkes eröffnet sich für den interessierten Leser der Bibel eine einmalige Chance. Sind die Texte selbst sonst die einzige Möglichkeit, mehr über die Verfasser und damit über die Personen hinter den neutestamentlichen Schriften zu erfahren, so bietet die Apg die Gelegenheit, Paulus aus der Perspektive eines externen Beobachters kennenzulernen. Von keinem anderen Apostel werden so ausführlich Begebenheiten und Reden erzählt, kein anderer wird so facettenreich gezeichnet wie Paulus. WUB 51 (2009) 68–72

910 William O. Walker Jr., The Portrayal of Aquila and Priscilla in Acts: The Question of Sources This study argues in three stages that virtually everything the Book of Acts says about Aquila and Priscilla can be derived or inferred from materials in the Pauline letters or can plausibly be attributed to the author’s own literary, theological, and/or apologetic agenda. The argument supports the following propositions: (a) that the author of Acts knew and used at least some of the Pauline letters, (b) that Acts reflects a distinctly anti-feminist bias, (c) that the author’s agenda included an anti-Marcionite component, and (d) that Acts is to be dated in the second century and perhaps as late as the middle of the century. NTS 54/4 (2008) 479–495

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911 David P. Moessner, Luke’s ‘Plan of God’ from the Greek Psalter: The Rhetorical Thrust of ‘the Prophets and the Psalms’ in Peter’s Speech at Pentecost Psalm 16 (15 LXX) and 110 (109 LXX) are basic to the understanding of Acts 2. Jesus’ path to life at ‘the right hand of the Lord God’ has already been blazoned through David’s path to life ‘at his right hand’. NT.S 129; Patrick Gray et al. (eds.), Scripture and Traditions; Brill, Leiden (2008) 223–238

912 Michael Zugmann, ‘Hellenisten’ in der Apostelgeschichte Das Wort hellenistai wird in der Apostelgeschichte nur dreimal gebraucht (Apg 6,1; 9,29; 11,20), doch es gewährt uns einen Einblick in die sozialen Verhältnisse der frühen christlichen Gemeinde. Es handelt sich um Rückwanderer aus der griechischsprachigen Diaspora, die wegen ihrer Sehnsucht nach Tempel, Tora und Heiligkeit des Landes nach Palästina gekommen waren. Wie uns der ‘Fall Stephanus’ (Apg 6,8–14) lehrt, gab es unter den Hellenisten in Jerusalem zwei Parteien – eine christliche und eine antichristliche Partei. Für die christliche Richtung (der Stephanus zugehörte) verloren Tempel und Tora ihre Bedeutung, während die antichristliche Partei auf deren Bedeutung insistierte. – Das Buch enthält ein wertvolles Kapitel über ‘Hellenisten im jüdischen Bereich: griechischsprachige Juden’ (S. 89–294 – eigentlich ein eigenes Buch!). WUNT II.264; Mohr Siebeck, Tübingen (2009) XII/1–497 (BL)

913 Craig Keener, Novels’ “Exotic” Places and Luke’s African Official (Acts 8:27) Aus literar-kritischer Sicht enthält die Erzählung von der Taufe eines Äthiopiers in Apg 8,26–40 keine typischen novellistischen Züge: Lukas scheint nicht am ‘Fremden’ bzw. ‘Exotischen’ in der Episode interessiert zu sein. Die Nüchternheit, mit der er die Erzählung gestaltet, deutet auf eine genuin historische Erzählung aus dem Bereich jüdisch-nubischer Kulturkontakte. AUSS 46/1 (2008) 5–20 (DL)

914 James H. Park, Overcoming Internal Barriers: The “Conversion” of Ananias and Peter in Acts 9–10 While external barriers such as language, culture, and worldview are often recognized by the church in its mission, the invisible, but very real internal barriers which exist in the hearts of the members, are often overlooked. The story in Acts 10 which has often been called “The conversion of Cornelius” could just as well be known as “The conversion of Peter.” This study uses this pericope and the parallel narrative of Saul and Ananias in Acts 9 in order to uncover the hidden internal barriers and make recommendations for the present witness of the church. JAAS 12/1 (2009) 19–35

915 Rieuwerd Buitenwerf, Acts 9:1–25. Narrative Theology based on the Letters of Paul The basic elements of the story told in Acts 9 are all present in Galatians and 1 and 2 Corinthians. The structure of the passage parallels that of Gal 1, and there are also verbal agreements between Acts 9 and the Pauline correspondence. The author’s choice of the pattern of punishment and repentance echoes Paul’s own account of his calling in Gal 1:11–17 and 1 Cor 15:8–10. NT.S 130; Rieuwerd Buitenwerf et al. (eds.), Jesus, Paul, and Early Christianity; Brill, Leiden (2008) 61–88 (BL)

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916 Teresa Reeve, Divine Ritualizing and the Transformation of Paul in Acts 9 The narrator’s account of Saul’s experience on the road to Damascus in Acts 9:1–20 is particularly rich in detail characteristic of rites of passage recorded elsewhere in Luke-Acts and in Greco-Roman narrative. This study examines the account from the standpoint of ritual studies to consider the validity of such an approach and what it can reveal about the narrator’s presentation of this event and its significance in the work of Luke-Acts as a whole. JAAS 11/2 (2008) 129–143

917 Jason T. Lamoreaux, Social Identity, Boundary Breaking, and Ritual: Saul’s Recruitment on the Road to Damascus Within the context of collectivist cultures, moving from one group to another, or changing identities, is an arduous and sometimes violent task. Saul’s move from zealous Judean to follower of Jesus is depicted as a violent time of separation and aggregation. In this study, the author uses the anthropology of Ritual and Social Identity to construct a model of Social Identity and Boundary Breaking Ritual so that modern interpreters can better understand what is happening to Saul on the road to Damascus. Furthermore, utilizing terminology from the study of New Religious Movements, he argues that “recruitment” be used as a more accurate term than “conversion” in this context. He also compares the passage to other similar passages found in the literature of the Greco-Roman world. The models and comparisons provide a methodological framework to help modern interpreters better avoid anachronistic readings of Acts 9:1–19a. BTB 38/3 (2008) 122–134

918 Jean-Pierre Sterck-Degueldre, Eine Frau namens Lydia. Erstbekehrte nach dem Apostelkonvent In Apg 16,11–15 berichtet Lukas von der Erstbekehrung nach dem Apostelkonvent: An einer Frau vollzieht sich nun vollends die auf dem Konzil beschlossene Öffnung zum Heidentum. Der Verfasser arbeitet historisch solide Angaben zur Gemeindegründung in Philippi und der Taufe der Lydia geschickt ein, deren Verhalten für den Leser paradigmatischen Charakter erhält. BiKi 64/1 (2009) 39–43

919 Stephen B. Chapman, Saul/Paul: Onomastics, Typology, and Christian Scripture The book of Acts consistently refers to ‘Saul’ prior to Acts 13:9 and ‘Paul’ thereafter. Why? The theory that Saul took the name ‘Paul’ from Sergius Paulus, the proconsul of Cyprus whom he met, is to be rejected; Saul most likely inherited the name of Paul from his parents (who likely gained the name through manumission or the bestowal of citizenship). In the context of the book of Acts, the shift from Saul to Paul is occasioned by the reference to the Old Testament figure Saul the son of Kish (Acts 13:21). The reference to Saul son of Kish established an unsettling analogy with Saul of Tarsus: Saul son of Kish is a type for those Jews who oppose the gospel of Jesus, Son of David, just as Saul of Tarsus had done in his life before being confronted with the resurrected Jesus on the road to Damascus. J. Ross Wagner et al. (eds.), The Word Leaps the Gap; Eerdmans, Grand Rapids, Mich. (2008) 214–243 (BL)

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920 Friedrich Gustav Lang, Neues über Lydia? Zur Deutung von “Purpurhändlerin” in Apg 16,14 Für die “historische Lydia” lässt sich als Ergebnis festhalten: nichts spricht dagegen, sie als Händlerin zu verstehen, ob sie nun Rohwolle oder fertigen Stoff verkaufte; auch wenn denkbar ist, dass sie mit einem Färbereibetrieb in Verbindung stand, wird sie deswegen noch nicht zur “Arbeiterin am Farbtrog”. Auch wenn das Wort “Purpur” bisweilen für Purpur-Ersatz verwendet wurde, darf man weiterhin annehmen, dass Lydias Purpur “echt” war – und dann stammten jedenfalls ihre Kunden nicht aus dem Arbeitermilieu. Für die “lukanische Lydia” wird man sagen können: Das Stichwort “Purpur” gehört mit Gold, Silber und Edelsteinen in die Reihe der sprichwörtlichen Luxusgüter (vgl. z.B. Ez 27,16; Lk 16,19; Offb 18,12.16). Mit Lydias Berufsbezeichnung hat Lukas wohl bewusst ein Zeichen gesetzt. Er hat ein deutliches Interesse am gesellschaftlichen Status der Bekehrten. Wenngleich keine reiche Dame aus der Oberschicht, so kann er immerhin eine Unternehmerin, die mit Luxuswaren handelt, erwähnen. ZNW 100/1 (2009) 29–45

921 Lorenzo Scornaienchi, Paolo, Luca, Cicerone: il dibattito sulla natura della divinità e la citazione di Arato di Soli in Atti 17,28 The theology of early-Christian authors is in no way innovative. Paul’s speech in Acts 17 has a clear idea of the variety of religious perspectives held by people living in the first century CE. It presents the Christian message as part of the philosophical debate about God and as a critique of pagan religious practice with the help of a quote from Aratos. Protest. 63/3 (2008) 209–230 (BL)

922 Christos Karakolis, “Alle schlugen Sosthenes, Gallio aber kümmerte sich nicht darum” (Apg 18,17). Zur Bedeutung eines narrativen Details Bei der in Apg 18,12–17 geschilderten Situation ist anzunehmen, dass bereits eine Verbindung des Sosthenes zu Paulus bestanden hat. Mit Apg 18,17 wollte Lukas speziell auf das Verhalten der Juden gegenüber einem später zum Christen gewordenen Volksgenossen hinweisen, aber auch exemplarisch auf ihr Verhalten gegenüber zum Glauben an Christus gekommenen Juden überhaupt. Mit der Erfolglosigkeit ihrer Anklage müssen die Juden letztlich die Macht Jesu Christi bestätigen. ZNW 99/2 (2008) 233–246

923 Alexander Weiß, Der Aufruhr der Silberschmiede (Apg 19,23–40) und das Edikt des Paullus Fabius Persicus (I. Ephesos 17–19) The edict of Paullus Fabius Persicus is taken as an argument for a certain historicity of the riot in Ephesus (Acts 19:23–40), approaching this issue by analyzing the political situation in Ephesus. While corruption was among daily life in Ephesus, an impending economical decline and the Roman intervention terminating the corruption set a breeding ground for an overreaction as might have taken place here. The riot lead by Demetrius, virtually a too drastic reaction on the current situation as described in Acts 19, could be based on historic happenings as has been shown in this article. BZ 53/1 (2009) 69–81 (SSt)

924 Justin R. Howell, The Imperial Authority and Benefaction of Centurions and Acts 10.34–43: A Response to C. Kavin Rowe C. Kavin Rowe has rightly argued that, when encountering the statement houtos estin pantōn kyrios (Acts 10.36), Luke’s auditors throughout the Roman Empire would have associated this slogan with imperial-cult propaganda. The relevance of such a connection within a

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speech delivered to Cornelius and his household, however, requires further analysis. Evidence from Luke-Acts and other ancient literary texts and inscriptions depicts centurions as imperial authorities who – as benefactors, judges and promoters of the imperial cult – were notorious for abusing their power to the detriment of those under their authority. Alongside Luke’s implicit censure of the emperor and his cult, one should understand his seemingly positive characterization of Cornelius as rhetorical irony (i.e., applying to character traits that are contrary to reality). The more holistic criticism of the imperial cult in the context of Acts 10.34–43 includes not only the emperor, but also his subordinate authorities. JSNT 31/1 (2008) 25–51

925 Robert F. O’Toole, The Christian Mission and the Jews at the End of Acts of the Apostles Acts 28:16–31 is to be interpreted in the light of a repeated Lukan pattern: Jewish rejection of Christ does not prevent the preaching of the message to the next available Jewish audience. The end of Acts does not justify calling Luke’s narrative a ‘tragedy’. J.N. Aletti et al. (eds.), Biblical Exegesis in Progress; Editrice Pontificio Istituto Biblico, Roma (2009) 371–396 (BL)

Letters and Book of Revelation Pauline letters in general 926 Stanley E. Porter et al. (eds.), As It Is Written: Studying Paul’s Use of Scripture The papers included in this volume focus on: (1) Paul’s engagement with Scripture in the form of quotations, allusions, use of scriptural language and ideas, and biblical narratives; (2) Paul and his audiences (starting with an essay, by S.E. Porter, on Paul’s education and access to Scripture); (3) Paul’s intertextual backgrounds in Romans; (4) Paul’s use of Scripture through the lens of postcolonialism and feminism. Mark D. Given defines Paul’s use of Scripture in terms of Pauline ‘apocalyptic logocentrism’ (Paul and Writing, pp. 237–259). Symposium Series 50; Society of Biblical Literature, Atlanta, Ga. (2008) XI/1–376

927 Maren Bohlen, Die paulinischen Briefe Dieser Beitrag innerhalb des Themenheftes ‘Paulus – Wegbereiter des Christentums’ der WUB bietet eine Kurzeinführung in sieben echte paulinische Briefe (1 Thess, 1/2 Kor, Phlm, Phil, Gal, Röm) als älteste Zeugnisse über die entstehenden christlichen Gemeinden, über ihre Situation, ihre Probleme und Hoffnungen (die deuteropaulinischen Briefe werden in einem weiteren Artikel auf S. 50–53 erörtert). WUB 51 (2009) 33.39 (DL)

928 David Lincicum, Paul and the Testimonia: Quo Vademus? The author offers a short review of the history of the question about Paul’s engagement with the OT, sets forth the testimonia-hypothesis, i.e. that Paul and other NT authors may have made use of collections of excerpted quotations or topically arranged testimonia rather than having direct recourse to the OT. However, he argues that such approaches are not able to provide a sufficient context for Paul’s scriptural engagements. A concluding attempt, therefore, is made to articulate an account of what alternative approaches

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must accomplish in order to successfully defend themselves against the challenge posed by such theories. JETS 51/2 (2008) 297–308

929 David Lincicum, Paul’s Engagement with Deuteronomy: Snapshots and Signposts Recent research has turned from general studies of the role of the Old Testament in Paul’s theology to consideration of Paul’s engagement with individual biblical books. While much of the interest has so far centred on Isaiah, attention is increasingly paid to Deuteronomy. This article surveys current trends in approaches to Deuteronomy in Paul’s letters, focusing especially on three types of studies: textual and methodological studies of Paul’s citation technique and Vorlage, considerations of Deuteronomy in Paul’s theology, and investigations of the role of Deuteronomy in the formation of Paul’s ethics. After surveying the major recent contributions, several areas for further research are suggested. CBR 7/1 (2008) 37–67

Romans: general

individual passages

930 J.R. Daniel Kirk, Unlocking Romans: Resurrection and the Justification of God This theological commentary on Romans underscores the centrality of resurrection in Paul’s thought. Romans functions as a defense of the faithfulness of the God of Israel to the promises contained in Scripture. W.B. Eerdmans Publishing Co., Grand Rapids, Mich./Alban Books, Edinburgh (2008) XIV/1–245

931 Philip F. Esler, Conflitto e identità nella lettera ai Romani Italian translation of a key study on the social setting of Romans: Conflict and Identity in Romans, Minneapolis, Min. 2005; see IRBS 50:1092. Introduzione allo studio nella Bibbia. Supplementi 40; Paideia Editrice, Brescia (2008) 1–489

932 Ian J. Elmer, I, Tertius: Secretary or Co-author of Romans This article explores the nature of letter writing in the first-century and how it relates to the composition of the Pauline letters. In particular, the article focuses on the question of Tertius, whose interpolated greeting to the recipients of Paul’s letter to Romans (Rom 16:22) is unique in the Pauline corpus and, therefore, raises questions about his role in the composition of Romans and his relationships with Paul and the churches in Rome. While no definitive answers to these questions can be determined, their examination leads to other issues regarding the way in which Paul’s letters were written and challenges longheld assumptions about authorship, co-authorship and community. ABR 56 (2008) 45–60

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John M.G. Barclay, Is it Good News that God is Impartial? A Response to Robert Jewett, Romans: A Commentary Beyond general and highly estimable qualities, the principal contribution of R. Jewett’s commentary on Romans lies in two spheres: (1) in its novel thesis regarding the original context and purpose of the letter, as a missive addressed to very particular conflicts among the Roman Christians, laying the practical and ideological foundation for Paul’s forthcoming Spanish mission; and (2) its fresh articulation of the subject-matter of Romans, as an announcement of the impartial grace of God which outlaws every competitive quest for honour, whether Jewish or Gentile. In this paper, it is argued that there are weaknesses

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in both parts of Jewett’s thesis – both its historical reconstruction and its theological reexpression of Paul’s gospel. JSNT 31/1 (2008) 89–111

934 Robert Jewett, Love without Respect is Bogus: A Reply to John Barclay The author answers in this paper to J. Barclay’s critique on his commentary on the letter to Romans. While in Barclay’s view, divine impartiality is far from central for Romans and God’s love defies the concept of ‘fairness’ having no bearing on social discrimination, Jewett maintains that in the situation of mutual discrimination reflected throughout Romans, respect for the other was required to allow love to be ‘genuine’ or ‘without pretence’ (Rom 12.9), but otherwise love was a condescending vehicle to maintain the guise of moral or cultural superiority. In contrast to other Pauline letters, respect comes first because the Roman congregations were treating each other with contempt, and this imperialistic behaviour followed by the ‘weak’ as well as the ‘strong’ needed to be overcome before the gospel of Christ crucified could be credibly preached to the so-called ‘barbarians’ in Spain. JSNT 31/1 (2008) 113–118

935 Bernard Faivre, Dynamique du péché et logique de l’amour dans la lettre de saint Paul aux Romains St. Paul makes the readers of his letter to Romans witnesses to the dramatic confrontation between the devastating power of sin and the logic of creative love, a confrontation where love ends by winning but at a very high cost. Everyone is invited to receive in faith the logic, both admirable and disconcerting, of a God who, in his crucified Son, turns away the destructive power of sin for the benefit of mankind. This logic unfolds around the three key words: gratuity, solidarity, reciprocity. NRT 131/2 (2009) 196–210

936 Claudia Janssen, Gottes Gericht: düstere Drohung oder Hoffnung auf Zukunft? Röm 1–3 und die Eschatologie des Neuen Testaments Der durch die Tora verschärfte Blick auf die Wirklichkeit des Imperium Romanum lässt Paulus feststellen, dass alle Menschen ohne Ausnahme Unrecht begangen haben und sich vor dem Gericht Gottes verantworten müssten. Gleichzeitig ist Paulus von tiefem Vertrauen erfüllt, dass Gott zugunsten der Menschen, zugunsten des Lebens eingegriffen hat. Er klagt über die Strukturen des Todes, in die alle, auch er selbst, verwickelt sind. Und er ist zugleich fest davon überzeugt, dass Gottes Gerechtigkeit und Gottes Macht größer sind als diese Strukturen. BiKi 63/4 (2008) 226–232

937 Jean-Noël Aletti, Romains 1–3 La finalité de l’argument de Paul est d’exclure l’exception juive et non de décrire la situation dramatique de l’humanité sans Christ. Paul ne commence pas par une histoire qui, de la faute d’Adam, avec ses tristes conséquences, mènerait l’humanité à espérer et demander un sauveur, il place bien plutôt son lecteur juif en un contexte de rétribution divine, passée, présente et surtout finale, pour le mener là où il ne pensait pas. J.N. Aletti et al. (eds.), Biblical Exegesis in Progress; Editrice Pontificio Istituto Biblico, Roma (2009) 469–499 (BL)

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938 Douglas A. Campbell, The Meaning of dikaiosynê theoû in Romans: An Intertextual Suggestion Rom 1:17 is informed by Ps 98:2–3. This psalm is a psalm of divine kingship: Romans develops the ancient discourse of kingship in relation to Christ from the outset. Thus, the expression means “the deliverance of God”. Symposium Series 50; S.E. Porter et al. (eds.), As It Is Written: Studying Paul’s Use of Scripture; Society of Biblical Literature, Atlanta, Ga. (2008) 189–212 (BL)

939 Douglas A. Campbell, An Echo of Scripture in Paul, and Its Implications Romans 1:17 – the famous passage in which Paul introduces the notion of dikaiosynê theoû – echoes Psalm 98:2–3. Psalm 98 is a psalm of divine kingship. In the ancient world, people expected from a human and a divine king acts of liberation or deliverance. In Romans, Paul refers to the decisive saving and delivering act of power by God, the divine King, on behalf of his royal representative, Jesus. The correct translation must be something like ‘the deliverance of God’. J. Ross Wagner et al. (eds.), The Word Leaps the Gap; Eerdmans, Grand Rapids, Mich. (2008) 367–391 (BL)

940 Erwin Ochsenmeier, Romans 1,20: Knowing God Through His Acts in History Romans 1,20 could be read to refer not to the possibility of knowing God by the creation but primarily by his acts in history. This interpretation establishes a connection with Ps 97 LXX and the book of Habakkuk and coheres with the use of the OT in Romans. It may also help explain the en autois in 1,19; God’s revelation in Rom 1 would refer to his manifestation in history among the Jews and the nations (cf. Lk 1,2). In Rom 1,16–32 Paul may be using some Judeo-Hellenistic and Greek philosophical vocabulary, but he weaves it into an OT point of view that will satisfy an audience obviously concerned that the Gospel he preaches is the fulfilment of the OT promises. ZNW 100/1 (2009) 45–58

941 Heinz Giesen, Gott begegnen in Christus Jesus (Röm 3,19–26) Für Paulus steht fest: Alle Menschen sind vor Gott schuldig; niemand kann sich selbst das Heil beschaffen (3,19f ). Nach der offenbarungsgeschichtlichen Wende wird Gottes Gerechtigkeit für alle an Christus Glaubenden wahrnehmbar gemacht (V. 20–22). Vorher haben alle gesündigt und entbehren deshalb die Herrlichkeit Gottes (V. 23f ). Gott hat Christus Jesus zum Ort der Gottbegegnung (hilastêrion) gemacht, um den Menschen mit sich zu versöhnen (V. 25). Hintergrund dieser Vorstellung ist weder das Sühnopfer der Märtyrertheologie noch das Weihegeschenk, sondern die goldene Platte auf der Bundeslade (Lev 16). Die vor der Wahrnehmung der Gerechtigkeit Gottes begangenen Sünden hat Gott aufgrund seiner Nachsicht durchgehen lassen, um Umkehr zu ermöglichen (V. 25.26a). Von Jesu Auferstehung an bis zu seiner Parusie gilt zwar diese Nachsicht noch, die Sünden werden aber dadurch vergeben, dass Gott jeden aufgrund seines Glaubens an Jesus gerecht macht (V. 26). SNTU 34 (2009) 115–146

942 Mark Forman, The Politics of Promise: Echoes of Isaiah 54 in Romans 4.19–21 In recent years significant evidence has been unearthed with regard to the socio-political nature of Paul’s corpus. Despite this, there are politically provocative texts which remained unexamined. One of these is Rom. 4.13–25. This article proposes that, by drawing on the Abraham and Sarah birth tradition in vv. 19–21, Paul is evoking a perspective profoundly socio-political in nature. Using Richard Hays’s criteria as a guide, the article argues that

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Paul here echoes Isa. 54.1–3 and that he does so because this passage and the interpretive tradition associated with it offer hope specific to the believers in the heart of the Roman Empire. Whereas interpreters often dismiss the phrase ‘inherit the world’ (Rom. 4.13) as a curious anomaly, this article explores the ways in which the phrase coheres with the following verses and therefore contributes to an overall counter-imperial perspective in Rom. 4.13–25. JSNT 31/3 (2009) 301–324

943 Karl Olav Sandnes, Abraham, the friend of God, in Rom 5. A Short Notice The ungodly Abraham who became the friend of God is a paradigm for Paul’s description of the believers in Rom 5,1–11. Abraham as God’s friend forms a crossroad between Old Testament traditions and a commonplace in Hellenistic thought. ZNW 99/1 (2008) 124–128

944 Peter J. Leithart, Adam, Moses, and Jesus: A Reading of Romans 5:12–14 In this paper a reading of Romans 5:12–14 is offered that takes Paul’s reference to the Law seriously, escaping the charge of triviality by insisting that the introduction of Torah significantly changed the configuration of sin and death in relation to Adamic humanity. CTJ 43/2 (2008) 257–273

945 Emma Wasserman, The Death of the Soul in Romans 7 According to R. Bultmann and E. Käsemann, the ‘I’ of Rom 7 represents the whole person that is physically invaded by sin, a quasi-demonic entity, from outside the body. The present book rejects this interpretation as based upon modern notions of the human person. On the basis of ancient sources, an alternative view can be suggested and defended as more plausible: ‘sin’ is a representation of the human passions that are already ‘inside’ the soul. Indebted to the Platonic model of the soul as a bundle of reasoning dispositions and capacities, Paul presents a self-narration of the mind. Reason here reflects on the fact that it cannot put its good judgments and plans into action because it has lost the battle to be the primary source of motivation. WUNT II.256; Mohr Siebeck, Tübingen (2008) X/1–171 (BL)

946 Stefan Krauter, Eva in Röm 7 Das Ziel dieses Beitrags ist es, die von A. Busch vorgebrachte These zu überprüfen, in Röm 7 rede nicht Adam, sondern Eva. Das geschieht von der Traditionsgeschichte herkommend in vier Schritten. Zuerst wird in einem direkten Vergleich von Röm 7 und Gen 3 die prima-facie-Plausibilität dieser These untersucht. Dann wird 1 Kor 11,3, der einzige paulinische Text, in dem explizit von Eva die Rede ist, herangezogen. Dies führt weiter zu der Frage, wie die Sündenfallgeschichte und dort speziell die Rolle Evas im antiken Judentum verstanden wurde. Im vierten und letzten Schritt geht es darum, wie Paulus diese Traditionen aufgenommen hat und welche Folgen sich für die Deutung von Röm 7 ergeben. Fazit: Die traditionsgeschichtlichen Untersuchungen bestätigen Buschs These. ZNW 99/1 (2008) 1–17 (MH)

947 Jan Lambrecht, Eschatological Newness in Romans 7,1–6. Paul’s Reasoning Um den radikalen Wechsel für gläubig gewordene Gemeindeglieder im Hinblick auf das Gesetz angesichts des Christusereignisses aufzuzeigen, gebraucht Paulus in Röm 7,1–6 ein Bild vom Tod des Ehemanns und der daraus folgenden Befreiung von gesetzlichen Pflichten der Ehefrau. Dieser Beitrag untersucht das paulinische Gesetzesverständnis, sowie

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die Tragweite der genannten Entsprechung, wobei der Verf. dafür plädiert, die Lücken des etwas holprig wirkenden Vergleichs offen zu lassen. Thomas Schmeller (Hg.), Neutestamentliche Exegese im 21. Jahrhundert. Grenzüberschreitungen; Verlag Verlag Herder, Freiburg (2008) 114–124 (DL)

948 Jan Dochhorn, Röm 7,7 und das zehnte Gebot. Ein Beitrag zur Schriftauslegung und zur jüdischen Vorgeschichte des Paulus Der vorliegende Beitrag zeigt eine ganz beträchtliche Affinität zwischen Röm 7,7–25 und ApkMos 15–30 auf. Beide Texte basieren auf einer exegetischen Beobachtung am hebräischen Text von Gen 3,6, derzufolge dieser mit dem zehnten Gebot assoziiert werden kann; beide setzen diese Beobachtung narrativ unter Zuhilfenahme der Septuaginta um. Sie wenden beide eine dämonologische Hermeneutik auf Gen 3 an. Gemeinsam ist ihnen zudem die Täuschungsmotivik sowie möglicherweise ein Wissen um einen Todesfall, welcher der Intrige im Paradies voranging. Freilich sind auch Differenzen zu beobachten: Die Todesfolge des Geschehens, bei Paulus selbstverständlich, ist bei ApkMos 15–30 nicht bekannt. Auch ist zu beachten, dass in ApkMos 19,3 das zehnte Gebot anders als bei Paulus nicht zitiert, sondern nur alludiert wird. In der narrativen Makrostruktur gibt es ebenfalls einen wichtigen Unterschied: Paulus fokussiert auf Adam, ApkMos 15–30 bildet die Personenkonstellation des biblischen Textes unter Hinzunahme des Teufels genau ab. ZNW 100/1 (2009) 59–77

949 Jean-Sébastien Viard, L’identification aporétique du sujet egô: une relecture narrative de Rm 7,7–25 Il s’agit d’un sujet coupé du monde et hors du temps, dont le seul élément d’identification est sa condition charnelle. Paul n’applique cette déscription du ‘moi’ à personne en particulier. LTP 65/1 (2009) 105–119

950 Marc Rastoin, Une bien étrange greffe (Rm 11,17): correspondances rabbiniques d’une expression paulinienne Cette note se penche sur l’étrange expression de la greffe utilisée par Paul en Rm 11,17 pour parler de l’entrée des Nations dans l’héritage d’Israël. Une métaphore analogue se rencontre dans un midrash, cité par le Talmud de Babylone (Yeb 63a), pour commenter la bénédiction d’Abraham en Gn 12,3. Même s’il faut se garder de raisonner en termes d’emprunts, cela témoigne d’un arrière-plan intéressant pour comprendre l’image paulinienne, d’autant plus que Paul a longuement développé l’exemple d’Abraham en Rm 4 et que nous savons, grâce à Ga 4, sa connaissance de traditions de type haggadique sur l’histoire d’Abraham. RB 14/1 (2007) 73–79

951 Christopher R. Bruno, The Deliverer from Zion: The Source(s) and Function of Paul’s Citation in Romans 11:26–27 This article argues that Paul’s Old Testament citation in Romans 11:26–27 includes Isaiah 59:20–21, 27:9, and 2:3. For Paul, Christ’s first advent inaugurates the fulfilment of these Isaianic prophecies; therefore, the salvation of ‘all Israel’ is not an exclusively future reality. The theme of Gentile blessing also accompanies these prophecies. Therefore, Paul expects that Gentile inclusion is part of the fulfilment of the promises to Israel. The implications of this argument are that the majority position of ‘all Israel’ in v. 26 as a reference to the future salvation of ethnic national Israel is untenable and that the emphasis on Gentile inclusion found earlier in Romans continues throughout the epistle. TynB 59/1 (2008) 119–134

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952 J. Gerald Janzen, A New Approach to “logikēn latreian” in Romans 12:1–2 The author of this paper proposes that the term eusebēs logismos in 4 Maccabees and the term logikē latreia in Romans 12:1 are semantically equivalent and serve similar functions in their respective contexts of discourse. Paul agrees with Eleazar that genuine logismos cannot be practiced apart from its grounding in God and the polity God has instituted. But whereas for 4 Maccabees God’s polity is definitively constituted through the giving of the law at Sinai, a law that is in harmony with the workings of the natural world as God’s creation, for Paul, anyone who is “in Christ” finds oneself within a “new creation,” and within this new cosmic frame of reference, the divine polity is newly instituted in Christ. It is this Christ-focused divine polity that henceforth, for Paul, identifies what constitutes logikē latreia. And that latreia is meant, not so much to draw a boundary between Christians and other communities, as to draw a boundary as wide as creation itself and invite all creatures into it (there is a correction of some typographical errors and a short amendment to this paper in Encounter 69/4). Encounter 69/2 (2008) 45–83; 69/4 (2008) 81–83

953 John C. Poirier, The Measure of Stewardship: Pistis in Romans 12:3 A tiny handful of studies have recognised that pistis in Romans 12:3 could be rendered as something like ‘stewardship’, ‘trusteeship’, etc. This article argues that this option deserves to be more widely visited. The explanatory power of this rendering is far greater than that of other options, and the strength of its philological backing (which includes entries from Josephus) has not yet been fully appreciated. One reason this rendering has not received the hearing it deserves is that earlier studies have failed to understand how it fits with the use of pistis in 12:6. TynB 59/1 (2008) 145–152

954 John W. Marshall, Hybridity and Reading Romans 13 Interpreters of Paul have made substantial progress in identifying anti- or counter-imperial strands in the writings of the apostle. In many cases, postcolonial theory has been an important resource for such interpretations. It has emphasized the imperial (or colonial) character of Roman rule and provided avenues of analysis of resistant action and discourse that are well grounded in theoretical and comparative context. Postcolonialism, however, does more than identify and valorise resistance; it also attends to the discourses of affiliation that colonial subjects so often generate. Homi Bhabha’s articulation of ‘hybridity’ as a rubric under which to understand the relationship between resistant and affiliative responses by colonial subjects enables a deeper understanding of Paul specifically in that area that the politically engaged readings of Paul have made even more enigmatic, namely the relationship of the affiliative Rom. 13.1–7 to the apostle’s evidently resistant discourse elsewhere in his literary corpus. JSNT 31/2 (2008) 157–178

955 Jean-Noël Aletti, La soumission des chrétiens aux autorités en Rm 13,1–7. Validité des arguments pauliniens? Rm 13,1–7 has been interpreted in many different ways, often incompatible. This article is an attempt to show that this passage cannot be understood without its immediate context and also that its aim is neither to work out a political doctrine, nor to ground the legitimacy of political power; nor does Paul push Christians to influence political life, but he urges them to overcome a possible attitude of fear and implicitly to extend their agape to all human beings. In doing so he innovates. Bib. 89/4 (2008) 457–476

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956 Al Wolters, Iounian (Romans 16:7) and the Hebrew Name Yehunnî Iounian may actually be a form of the masculine name Iounías, reflecting the Hellenized form of a Hebrew name. However, if one opts for a female name (i.e., Junia), then it is a Latin name. JBL 127/2 (2008) 397–408 (BL)

1/2 Corinthians general – 1 Corinthians: general

individual passages

957 Moisés Mayordomo, Paulus und die Korinther im Netz antiker Männlichkeit Männlichkeit bildet in der griechisch-römischen Antike eine zentrale Kategorie zur Deutung und Konstruktion der Wirklichkeit. Der Apostel Paulus setzt demgegenüber eigene Akzente, die mit seinem Verständnis des Kreuzes zusammenhängen. Das führt zum Teil zu einer anderen Erfahrung des männlich normierten Körpers. Andererseits stimmt Paulus in seiner Ablehnung “weiblicher” Männer auch mit kulturellen Konstruktionen seiner Zeit überein. BiKi 63/3 (2008) 149–155

958 Barry N. Danylak, Tiberius Claudius Dinippus and the Food Shortages in Corinth A number of recent scholars have proposed that the reference to ‘the present distress’ in 1 Corinthians 7:26 is a reference to a food shortage occurring in Corinth around the time of Paul’s visit to the city in AD 51. This paper examines all the available epigraphic evidence for the office of curator of the grain supply (curator annonae) in Corinth, and those who served in the office. Special attention is given to reconstructing the career of Tiberius Claudius Dinippus, who served as curator in the mid-first century, to reassess when and how long he probably served the office. The study confirms that there was a longstanding recurring pattern of food shortage in the city; such a crisis was especially acute in the period around AD 51, when Paul had contact with the city. TynB 59/2 (2008) 231–270

959 Jerome Murphy-O’Connor, Keys to First Corinthians. Revisiting the Major Issues This collection reprints 16 papers on 1 Corinthians some of which were originally published in Revue biblique and Catholic Biblical Quarterly. One of the author’s key ideas is that 1 Corinthians includes a few (though not very many) non-Pauline passages (1 Cor 4:6 and 14:34–35). All papers are printed in their original form, but the author engages in dialogue with his critics in a ‘postscript’ added to each paper (normally several pages long) – and this is the explanation for the book’s subtitle: ‘revisiting the major issues’. Oxford University Press, Oxford (2009) XII/1–307 (BL)

960 Benjamin L. Gladd, Revealing the Mysterion: The Use of Mystery in Daniel and Second Temple Judaism with Its bearing on First Corinthians In the book of Daniel, ‘mystery’ has a direct link to eschatological events. Both the (Qumran) Teacher of Righteousness and the historian Josephus viewed themselves as Danielic figures, i.e. as individuals who receive eschatological revelations. In 1 Corinthians a density of allusions to the book of Daniel can be detected. These cluster around Paul’s relationship to ‘mystery’ (1 Cor 2:1, 4:1–5, 13:1). He calls himself a ‘steward of mysteries’; in other words: he considers himself another Danielic figure. Paul sees himself as an inspired interpreter of Old Testament passages that hint at eschatological realities;

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this is why Paul quotes Gen 2:7 in 1 Cor 15:45 in the context of his teaching about resurrection. BZNW 160; W. de Gruyter, Berlin (2008) XXIII/1–351

961 V. Henry T. Nguyen, God’s Execution of His Condemned Apostles. Paul’s Imagery of the Roman Arena in 1 Cor 4,9 The arena spectacle was a suitable imagery for Paul to employ in order to correct the Corinthians’ exploitation of “wisdom” and their factionalism, by providing the proper context for: bringing social reform in the church; upsetting the Corinthians’ status-driven values, and reconfiguring their identity; and confirming God’s “foolishness” in making a public spectacle out of the apostles, as he did of Christ. Not only does Paul use this “foolish” metaphor to depict his cruciform identity, but he also uses it to help advocate his cruciformity as a paradigm for the Corinthians to follow (4,16; 11,1). ZNW 99/1 (2008) 33–48

962 Jonathan Schwiebert, Table Fellowship and the Translation of 1 Corinthians 5:11 The proper translation is this: ‘As it is, I wrote to you not to associate – if someone who is called as brother should be a pornos . . . – do not eat with such a person.’ Paul regards ‘do not associate with’ and ‘do not eat’ as prohibitions that are on the same level. JBL 127/1 (2008) 159–164 (BL)

963 Reimund Bieringer, ‘Reconcile yourselves to God’: An unusual Interpretation of 1 Corinthians 5:20 in Its Context The translation ‘reconcile yourselves to God’ is linguistically justified. The initiative is with the humans, and not with God (or the apostles as mediators), as some authors suggest. NT.S 130; Rieuwerd Buitenwerf et al. (eds.), Jesus, Paul, and Early Christianity; Brill, Leiden (2008) 11–38 (BL)

964 Nijay K. Gupta, ‘But you were acquitted . . .’ 1 Corinthians 6.11 and Justification and Judgment in its Socio-Literary and Theological Context 1 Corinthians 6.1–11 poses a number of challenges to the interpreter including comprehending how it fits in the overall context of Paul’s discourse. In the analysis of this passage, Paul’s language of justification (dikaioō) in 6.11 is hardly ever brought into the discussion as many scholars presume he is reciting a preformed creedal statement about salvation. However, given the extensive use of the dikai* word-group in this pericope, the employment of dikaoō in 6.11 plays an important part in recasting the Corinthians’ understanding of Justice and acquittal within the context of his concern over litigation, judgment and appropriate social and eschatological boundaries. Attending to the forensic nature of this conversation eschews an attempt to harmonize his use of dikaoō with ‘traditional’ justification language as found in Galatians or Romans and encourages a more appropriate translation ‘you were acquitted’ rather than ‘you were justified’. IBSt 27/3 (2008) 90–111

965 Jerome Murphy-O’Connor, The fornicator sins against his own body (1 Cor 6:18c) Une plus grande attention à la signification de “Christ” dans ce contexte, et à ce que Paul dit ailleurs au sujet de l’homosexualite, montre bien que l’expression ‘contre son propre

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corps’ est une simple fleur de rhetorique – et non pas, comme on le pense souvent, une affirmation sur ce que la fornication à d’exceptionnel du point de vue moral. RB 115/1 (2008) 97–104

966 Roy E. Ciampa, Revisiting the Euphemism in 1 Corinthians 7.1 To date, the euphemism of ‘touching’ in 1 Cor. 7.1 has only been examined in light of eight examples in Greek literature, and these have led most scholars to conclude that it is a general euphemism for sexual intercourse. This study examines 25 examples of the euphemism, shows how it relates to the common ancient distinction between sex for pleasure and sex for procreation, and concludes that it is only used for the former and typically has to do with a man’s use of a woman (or boy) for his sexual gratification. The article concludes with a consideration of 1 Cor. 7, which argues that the context here also favours understanding the Corinthians’ use of the euphemism as a critique of certain kinds of sexual relations rather than a rejection of sex in general. JSNT 31/3 (2009) 325–338

967 John Granger Cook, 1 Cor 9,5: The Women of the Apostles The women of the apostles in 1 Cor 9,5 have posed a riddle in the history of interpretation. With few exceptions commentators over the last one hundred years have identified them as wives and dismissed the text in a few lines. Recent research on the role of women in early Christian mission has brought a fresh assessment, concluding that the women were missionary assistants to the apostles. This essay develops an extended argument to solidify the thesis using the history of interpretation, the nature of missionary partnerships in the Pauline epistles, semantics, some important parallels from the Greco-Roman world, and the nature of ancient households. Bib. 89/3 (2008) 352–268

968 Jens Schröter, Die Funktion der Herrenmahlsüberlieferungen im 1. Korintherbrief. Zugleich ein Beitrag zur Rolle der “Einsetzungsworte” in frühchristlichen Mahltexten In den beiden von ihm aufgenommenen Überlieferungen 1 Kor 10,16 und 11,23b–25 korrigiert Paulus die an heidnischen Kultmählern orientierte korinthische Mahlpraxis mit Hilfe urchristlicher Mahlüberlieferungen. Dabei geht es ihm nicht um einen liturgischen Mahlverlauf, sondern um die exklusive Bedeutung des christlichen Kultmahls im Gegenüber zu heidnischen Kultmählern sowie um dessen rechte Feier angesichts der Spaltungen in der korinthischen Gemeinde. Ein bestimmter Ablauf des christlichen Mahles lässt sich dem ebenso wenig entnehmen wie eine liturgische Funktion der Einsetzungsworte. Paulus setzt die aufgenommenen Überlieferungen vielmehr argumentativ im Sinne der genannten Ziele ein. Die urchristlichen Mähler wurden demnach offenbar zunächst in Anlehnung an Mahlformen der paganen bzw. jüdischen Umwelt gefeiert und mit neuen Inhalten besetzt. Die Entstehung eigener Mahlformen und -liturgien war erst ein hierauf aufbauender Schritt und kann für die ersten Jahrzehnte noch nicht vorausgesetzt werden. ZNW 100/1 (2009) 78–100

969 Franz Annen, “Alles geschehe so, dass es aufbaut” (1 Kor 14,26). Paulus und die Gottesdienstpraxis in Korinth Die Situation der Korinther Christen in einer lebendigen Großstadt mit multikultureller und permissiver Gesellschaft ist nicht weit entfernt von der Situation heutiger GroßstadtPfarreien. Die damaligen Gemeindeprobleme – kulturelle Gegensätze, Glaubenskrisen und Polarisierungen – sind auch heutigen nicht unähnlich. Mittels konkreter Fallberatung postuliert Paulus in 1 Kor 11–14, dass dem Gottesdienst eine würdige Ordnung zukommen soll, dieser in Respekt vor dem Einzelnen und zum Aufbau der Gemeinde gefeiert werden

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müsse, allgemein verständlich sein und somit eine missionarische Dimension haben solle. Diese Anweisungen sollten auch heute weiter berücksichtigt werden. BiLi 81/3 (2008) 171–180 (CB)

970 Clint Tibbs, The Spirit (World) and the (Holy) Spirits among the Earliest Christians: 1 Corinthians 12 and 14 as a Test Case The texts of 1 Corinthians 12 and 14 contain the phrases “the spirit” and “the one spirit,” which, upon a superficial reading, seem to give a nod to later trinitarian theology of the one Holy Spirit. But these texts also exhibit the forms “spirits,” “[a] spirit,” “[a] spirit of God,” and “[a] holy spirit,” which arguably pose a juxtaposition of the one Holy Spirit with the many holy spirits that is difficult to resolve or, at least, to explain. If there were many holy spirits in earliest Christianity, then the problem arises: What is the nature of the relationship between many holy spirits and the one Holy Spirit? Furthermore: Did the earliest Christians believe that there was only one Holy Spirit as espoused by fourthcentury trinitarian theology? CBQ 70/2 (2008) 313–330

971 James Greenbury, 1 Corinthians 14:34–35: Evaluation of Prophecy Revisited The article discusses the most popular evangelical view that Paul’s prohibition in 1 Corinthians 14:34–35 relates only to evaluation of prophecy by women in church. Paul is prohibiting women only from participation in the oral sifting of prophecies. But there a great number of difficulties associated with this view. So “our loyalty to the text of Scripture must take precedence over adhering to views that are found to be inadequate” (731). JETS 51/4 (2008) 721–731 (BF)

972 Claudia Janssen, Mit welchem Körper werden wir auferstehen? Auferstehung und Neuschöpfung in 1 Kor 15 ‘Gott gibt Leben – jetzt und in Zukunft’ – das ist die Antwort des Paulus auf die Frage nach der Auferstehung der Körper. Leben “in Christus” ist für Paulus ein lebendiges Leben im Lebensraum Gottes, das die Todesstrukturen, denen durch Christi Auferweckung die Macht genommen wurde, nicht mehr bestimmen können. Lebende und Tote bilden die Gemeinschaft der Auferstandenen im soma Christou. BiKi 64/2 (2009) 93–98

973 David M. Moffitt, Affirming the “Creed”: The Extent of Paul’s Citation of an Early Christian Formula in 1 Cor 15,3b–7 The actual length of the “creed” in 1 Cor 15 is longer than it has generally been granted. The collocation of the structural and stylistic phenomena and the progression of Paul’s argumentation suggest that the citation of an early Christian “creed” here consists of 1 Cor 15,3b–6a and 7. ZNW 99/1 (2008) 49–73 (MH)

974 Michael Russell, On the Third Day, According to the Scriptures In 1 Corinthians 15:4b Paul claims Jesus being risen on the third day according to the Scriptures. In light of this study from Genesis to Jonah, ‘three days’ conveys the idea of ‘sufficient time for certainty’. That is, first the three days in the tomb were sufficient to be sure that Jesus was dead. Second, the resurrection of Jesus exemplifies the Old Testament pattern of God’s involvement with people ‘on the third day’. The term ‘according to the Scriptures’ in 1 Corinthians 15:4b refers to these two Old Testament patterns. RTR 67/1 (2008) 1–17

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2 Corinthians: general

individual passages

975 Reimund Bieringer et al. (eds.), 2 Corinthians: A Bibliography This bibliography lists ca. 1900 items up to 2007, with an emphasis on publications from the 1960s. The titles are classified as follows: commentaries (alphabetically arranged); monographs on individual passages (arranged according to chapter and verse of 2 Cor); themes (alphabetical, from Adam Christology and addressees to weakness and ‘yes’). In a final list, all items are listed again – alphabetically under the author’s name. One possibility of improving a tool such as this one would be the addition of references to abstracts published in IRBS and New Testament Abstracts. – This valuable reference work will serve to update whatever biblical commentary one is used to consult – e.g. that by H.D. Betz (‘Hermeneia’, 1985) or E. Grässer (2002, 2005), and one can recommend the system of classification that is used here. Biblical Tools and Studies 5; Peeters, Leuven (2008) XX/1–352 (BL)

976 Ivor H. Jones, Rhetorical Criticism and the Unity of 2 Corinthians: One ‘Epilogue’, or More? The endings of Pauline letters have been studied as providing clues to the letters’ contents. The text of 2 Corinthians is no exception. But what constitutes the ending of that text, and is there more than one letter-ending in it? Rhetorical criticism provides some criteria for attempts to answer those questions, and has sometimes been claimed as providing evidence for the unity of 2 Corinthians. This article reviews that evidence and questions its reliability. The possibility that there may be more than one letter-ending points to a different solution and exposes important features of the text’s composition. NTS 54/4 (2008) 496–524

977 Johan Buitendag, Ecclesia reformata semper reformanda – die ongemaklike eis Against the fourth-century background of Emperor Constantine’s “church politics”, this paper reflects on the first-century rhetoric of the Apostle Paul in 2 Corinthians 10:3ff and 17ff about non-worldly, divine weapons of warfare, and about boasting and self-commendation. It shows how Paul understood oral rhetorical words as theatrically performed by employing the genre of the so-called “Fool’s speech” by means of which Paul argues that masks disguise the authentic identity of Christ-followers. Paul’s rhetoric is applied in the article as an appeal to the modern-day church to be ecumenically open and anthropologically inclusive. HTS 64/1 (2008) 123–138

978 Yon-Gyong Kwon, Arrabōn as Pledge in Second Corinthians This article argues that arrabōn in 2 Corinthians (1.22 and 5.5) does not mean ‘down payment’ or ‘first instalment’ but ‘pledge’ without any sense of pars pro toto. After showing that the meaning of the word depends on its context, the study goes on to examine the two occurrences of the word, concluding that Paul either appeals to the Spirit as God’s pledge for his apostolicity (1.22) or as a pledge for the surety of bodily resurrection (5.5). The common view that arrabōn depicts the Spirit as the present realization of salvation is thus exegetically unfounded. NTS 54/4 (2008) 525–541

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979 David Hellholm, Moses as diakonos of the palaia diathēkē – Paul as the diakonos of the kainē diathēkē. Argumenta amplificationis in 2 Cor 2,14–4,6 The following text-sequences can be observed on level one: 1.) prooemium with thanksgiving in 2,14–16b; 2.) propositio in form of a question and its confirming answer in 2,16c–17, and 3.) probatio ( first part) with various sub-texts as proofs in 3,1–4,6. Following D.A. Koch, the opponents in the text-fragment 2,14–7,4 most likely are the same as those in the textfragment 10,1–13,10 since they are evidently characterizing themselves in 11,22–23 as Hebraioi, Israēlitai, sperma Abraam and finally diakonoi Christou, i.e., Jewish-Christian wandering missionaries. They compared Paul to his disadvantage with their glorious figure of Moses, and drew the conclusion that his alleged new covenant must be totally unauthentic, since he lacks the splendour of the mediator of the Sinai-covenant. In opposition to such accusations against his ministry Paul was forced to defend himself and attack his adversaries by all means at his disposal, not least by reference to and willful interpretation of scripture. ZNW 99/2 (2008) 247–289

980 George H. van Kooten, Why Did Paul include an Exegesis of Moses’ Shining Face (Exod 34) in 2 Cor 3? Against his opponents who may have stressed Moses’ strength and bodily well-being, Paul portrays a Moses whose glory was only temporary. The transient glory of Moses is surpassed by the permanent glory of the new covenant. Themes in Biblical Narrative 12; George J. Brooke et al. (eds.), The Significance of Sinai; Brill, Leiden (2008) 149–181 (BL)

981 Raúl Quiroga, Back to Basics: Possible Intertextual Links between 2 Corinthians 4:1–5:10 and Genesis 1–3 This study seeks to expound possible intertextual links in 2 Corinthians in relation to the MT. As a basic hypothesis this study argues for thematic and linguistic connections that the apostle Paul seems to borrow specifically from the first chapters of Genesis in order to build the scriptural foundations of his ministry. The verification is done by comparing the vocabulary used in both section. Literary structures from both passages are also analyzed as well as possible shared themes and topics of the chapters. The section is studied in a verse-by-verse way, taking as main texts of comparison the Greek text of the NT, the LXX and the Hebrew MT. JAAS 11/1 (2008) 21–42

982 Jane Heath, Corinth, a Crucible for Byzantine Iconoclastic Debates? Viewing Paul as an Icon of Christ in 2 Cor 4,7–12 The philosophical categories that were formulated in the Byzantine iconoclastic controversy for thinking about the image of Christ are helpful for the interpretation of 2 Cor 4. This text presents Paul as an icon of Christ and discusses how human beings relate to God by means of the icon. STAC 51; Rainer Hirsch-Luipold et al. (eds.), Religiöse Philosophie und philosophische Religion der frühen Kaiserzeit; Mohr Siebeck, Tübingen (2009) 271–284

983 W.C. Vergeer, Kleipotte wat maklik breek? ’n Herverstaan van 2 Korintiërs 4:7 Translations of and commentaries on the Bible see the image of clay pots Paul uses in 2 Corinthians 4:7 as a derogatory self-characterisation which is used to depict the fragility, ordinariness, cheapness or expendability of those that serve in the ministry. It is generally held that the brittleness of the clay pots in a paradoxical way underlines the “allsurpassing power of God”. In this article the thought structure, syntactical, grammatical

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and socio-historic basis for this understanding of 2 Corinthians 4:7 is researched and (re)interpreted. The results suggest that the metaphor of clay pots should be understood in a complementary rather than a paradoxical way. IDS 42/2 (2008) 253–280

984 Kenneth Schenck, 2 Corinthians and the Pistis Christou Debate The most likely interpretation of 2 Cor 4:13 sees Paul identifying with the faith of Jesus as Jesus looked toward his own resurrection after suffering. It is in this context that Paul quotes Ps 115:1 LXX: episteusa, dio elalēsa. This enigmatic citation of the psalm is usually taken in reference to the suffering of some anonymous psalmist with whom Paul identifies. Paul’s train of thought in 2 Corinthians 4, however, is much tighter, more coherent, and full of meaning if we suppose that he was reading Psalms 114 and 115 LXX christologically. The words of Psalm 115:1 become prophetic words to be read as the words of Jesus and, thus, as a statement of Jesus’ faith. Paul sees that Jesus had faith that God would raise him from dead. Paul and his co-workers also have this faith, for the same God who raised Jesus from the dead would raise them as well. CBQ 70/3 (2008) 524–537

985 Jan Lambrecht, A Matter of Method. 2 Cor 4,13 and Stegman’s Recent Study Otherwise than Th.D. Stegman (CBQ 69/4, 2007, 725–745; IRBS 54:1008) one should not suppose in 2 Corinthians the underlying story of the righteous sufferer depicted in Psalms 114–115 LXX. Paul does not read the quotation of Ps 115,1a in 2 Cor 4,13 christologically, i.e., as a self-testimony of the risen Jesus. Believing in this verse most probably means trusting, not being faithful. Stegman’s method overloads the text with more meaning than it can bear. EThL 84/1 (2008) 175–180

986 Morna D. Hooker, On Becoming the Righteousness of God: Another Look at 2 Cor 5:21 At the end of 2 Corinthians 5, in which he is defending his style of ministry, Paul appeals three times to the gospel which he proclaims (vv. 14–15, 18–19, 21). These summaries are worded in ways that indicate the implications of the gospel for his ministry. At the same time, however, what is true of Paul should be true of all believers: they, too, should be living for the one who died and was raised for them (v. 15) and passing on the message of reconciliation to others (vv. 18–19). In the final summary, Christians are said to “become the righteousness of God” (v. 21). Käsemann’s understanding of dikaiosynē Theou here as a reference to God’s active power of salvation fits the context well: “in Christ”, believers become what he is, and God’s righteousness is manifested through them. NT 50/4 (2008) 358–375

987 Per Pettersson, Charis och reciprocitet i 2 Kor 8–9 In the ancient Greco-Roman system of benefaction, charis was used to describe both the generosity of the benefactor and the gratefulness of the client, and also of the actual gifts exchanged. It was used as a reciprocal concept, and giving or receiving charis implied mutual obligations and duties. Studying carefully the text of 2 Cor 8–9, where charis is frequently used by Paul in a variety of ways, the author of this paper comes to the conclusion that charis in these chapters is used in the same reciprocal way as in the system of benefaction. The concept also has close connections to sociological concepts such as honour and status. The conclusion that charis is used by Paul as a reciprocal concept where receiving charis implies obligations and duties, is an important challenge

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to a simplified unilateral understanding of the concept of grace or traditional theological formulas such as sola gratia. SEÅ 73 (2008) 101–121

988 Dennis Duling, “2 Corinthians 11:22: Historical context, rhetoric, and ethnicity” In this article historical criticism, rhetorical criticism and ethnicity theory are combined to interpret Paul’s boasting about his ethnicity in 2 Corinthians 11:22. Partition theory helps to establish the historical/social context that 2 Corinthians 10–13 is a fragment of the “tearful letter,” which represented the low point (high conflict) of Paul’s relations with the Corinthians. Rhetoric – the theatrical “Fool’s Speech,” which contains irony, self-praise, and comparison – helps to understand Paul’s boastful argumentation in his self-defence; and ethnicity theory helps to interpret Paul’s construction of his ethnic identity. Paul boasted of his ethnicity by taking up rhetorical comparison and self-praise. But he did so in the so-called “Fool’s Speech”, which is full of irony: his ethnic heritage was part of his argument that he was equal to that of his opponents, but – here is the chief irony – his ethnicity “in the flesh” ultimately meant nothing to him. HTS 64/2 (2008) 819–843

989 Ariel Álvarez Valdéz, ¿Tuvo San Pablo Revelaciones Privadas? Mit der Schilderung seiner Vision will Paulus seinen Gegnerinnen in Korinth vermitteln, dass nicht Offenbarungen der Herrlichkeit Christi, sondern die von ihm, Paulus, verkündigte Kreuzestheologie den Kern des christlichen Glaubens bildet. QOL 47 (2008) 63–73 (SP)

Galatians 990 D.F. Tolmie, Geweld in Galasiërs? Although the Letter to the Galatians attracts much scholarly attention, the role that violence plays in it, is seldom investigated. Addressing this subject this article investigates three issues: The occurrence of explicit references to violence in the letter; the violent rhetoric used by Paul; the question whether the theology of Galatians can be described as a violent theology. HTS 64/4 (2008) 1699–1714

991 Martinus C. de Boer, The New Preachers in Galatia: Their Identity, Message, Aims, and Impact The ‘new preachers’ are Christian Jews who address Gentiles with a gospel different from that of Paul. These new preachers insisted on the observance of the Jewish Law and on circumcision. NT.S 130; Rieuwerd Buitenwerf et al. (eds.), Jesus, Paul, and Early Christianity; Brill, Leiden (2008) 39–60 (BL)

992 Jeremy W. Barrier, Marks of Oppression: A Postcolonial Reading of Paul’s Stigmata in Galatians 6:17 In this paper Gal. 6.11–17 is investigated in light of current studies in postcolonialism, in order to see the influences that the Roman Empire had upon Paul in regard to Paul’s understanding of his stigmata (‘marks’). The purpose of this article is (1) to evaluate the contemporary historical and social-scientific interpretations of the stigmata and argue for the importance of understanding these ‘marks’ in light of ancient rhetoric, (2) it is argued

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to situate this discussion within a postcolonial dialogue with a specific definition of postcolonialism that rejects overly simplistic ‘dualistic’ rubrics and investigates a text looking for domination/coordination/subordination relationships, (3) reconsider Paul’s stigmata in light of the slavery metaphor by comparing Paul’s stigmata to the ancient slave concept of basanos, and (4) offer a new interpretation of the stigmata as it reveals Paul’s suppressed status as a colonized Jew looking for an alternative language to express his deep need for a master worthy of his loyalty. BI 16/4 (2008) 336–362

993 Bernard O. Ukwuegbu, Paraenesis, Identity-defining Norms, or Both? Galatians 5:13–6:10 in the Light of Social Identity Theory Gal 5:13–6:10 is Paul’s attempt to construct an ethos associated with the mythos of his symbolic universe “in Christ”. The important things Paul has to say are “theological” in nature – theological broadly understood as referring to God’s plan for humanity and how believers should align themselves with it. But Paul’s message is also deeply intertwined in group-oriented issues. Because his theology was developed in a particular social context, it presupposes an understanding of the nature of this contextualization. From this perspective, one discovers that both the objective and distinctively “theological” statements and the subjective and distinctively “theological” statements and the subjective and distinctively “ethical” ones seem to converge on the issue of human identity and human self-understanding. The paraenetic exhortations of Galatians (5:13–6:10), rather than being an appendix or a footnote to the primary theological concerns of the letter, serve as the zenith of Paul’s argument, and as part and parcel of the singular matter that Paul has been addressing all long: the corporate identity of the Christian community. CBQ 70/3 (2008) 538–559

Ephesians 994 Jody A. Barnard, Unity in Christ: The Purpose of Ephesians Discerning the purpose of Ephesians is a notoriously difficult task since the letter lacks the necessary specificity for identifying a particular life-setting to explain its composition. This article explores the extent to which recent scholarship has disclosed the rationale behind this letter. Various contributions are considered, evaluated and integrated as one seeks to arrive at an understanding of the purpose of Ephesians. ET 120/4 (2009) 167–171

995 Carmelo Martines, La Iglesia: cuerpo de Cristo y plenitud de Dios Interpreting Ephesians as the gospel of the Church this paper evaluates the relationship between the Church and the World from the perspective of this letter. The question under discussion is, if the church and its members might exercise a political function in the ‘World’. DavarLogos 7/2 (2008) 113–134

Philippians: general

individual passages

996 Mark J. Keown, Congregational Evangelism in Philippians: The Centrality of an Appraisal for Gospel Proclamation to the Fabric of Philippians Is missionary evangelism the task of specialists like Paul himself, or does the whole community share in this task? The present study offers a nuanced answer: According to Philippians, the actual missionary task rests with specialists, but somehow, the entire congregation participates, Paul equips ‘general believers’ to share the gospel and to witness to it. The imitation of Christ and the proclamation of Christ are closely linked. Paternoster Biblical Monographs; Paternoster, Milton Keynes (2008) XXI/1–360

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997 Andreas Hölscher (Red.), Paulus und seine Lieblingsgemeinde Mit der ‘Lieblingsgemeinde’ im Titel dieser Ausgabe der BiKi ist die von Paulus auf seiner zweiten Missionsreise gegründete Gemeinde von Philippi gemeint, zu der der Apostel eine freundschaftliche wenn auch nicht kritiklose Verbindung pflegte. Die Beiträge bieten eine Einführung in den Brief an die Philipper (S. Bieberstein, 2–9) und erörtern einzelne theologische Konzepte (Christuslob in Phil 2, Szenarien der Heilsvollendung) dieses Briefes. Eine ‘Ortsbegehung’ des antiken Philippi (P. Pilhofer, 11–17) liefert den historisch-topographischen Hintergrund für den Inhalt des Briefes. Ein Beitrag über die Bekehrung von Lydia in Apg 16 gewährt einen Einblick in das Wirken des Paulus in der makedonischen Stadt. BiKi 64/1 (2009) 2–43 (DL)

998 Steven J. Kraftchick, Self-Presentation and Community Construction in Philippians Paul wrote his letter to the Philippians in order to correct the Philippians’ communal self-understanding. He helps the church develop a sense of Christian civitas. To do this he presents himself as a model of one who has adopted ‘the mind of Christ’. NT.S 129; Patrick Gray et al. (eds.), Scripture and Traditions; Brill, Leiden (2008) 239–262 (BL)

999 Brian K. Peterson, Being Church in Philippi Contrary to widespread assumptions, neither Paul’s pattern of church-planting nor his vision of those churches’ mission was focused on efforts by those churches to draw and make more members for the church. Rather, Paul saw the church’s life itself, both in relation to one another and in relation to their neighbours, as its calling and its mission. For Paul, the church’s mission is to live out its identity in Christ as God’s new creation in the face of empire. A careful look at Philippians in particular makes the contours of such a mission clear. HBT 30/2 (2008) 163–178

1000 Christophe Rico, Une métaphore financière de l’épître aux Philippiens: Peplērōmenoi karpon dikaiosynēs (Ph 1,11) Die vom Verf. dieser Notiz vorgeschlagene Übersetzung von Phil 1,11 lautet: “[vous avez] reçu, pour solde de tout compte (peplērōmenoi), les dividendes (karpon) de la justice qui nous viennent par Jésus-Christ dans la gloire et la louange de Dieu”. Der Beitrag diskutiert das semantische Feld der Schlüsselbegriffe dieses Verses sowie die sich aus der vorgeschlagenen Übersetzung ergebenden Konsequenzen für das Verständnis des Gesamtkontextes im Brief an die Philipper. RB 114/3 (2007) 447–451 (DL)

1001 Paul A. Holloway, Alius Paulus: Paul’s Promise to Send Timothy at Philippians 2.19–24 Interpreters of Paul’s letter to the Philippians continue to struggle to understand the place of Paul’s promise to send Timothy (Phil 2.19–24) in the overall rhetoric of the letter. However, if one reads Philippians as a letter of consolation the problems associated with this text can be solved. In particular, it becomes evident that the imprisoned and possibly soon-to-be-executed Paul offers Timothy to his anxious readers as his replacement, as another Paul or alius Paulus, according to the topos ‘consolation by means of a replacement’ for which there are many pertinent ancient parallels. This reading also explains why Paul describes Timothy as his ‘child’ in the gospel ministry – children were

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often seen as replacements for dead parents – and why he insists that Timothy is ‘of like soul/mind’ to himself. NTS 54/4 (2008) 542–556

1002 Angela Standhartinger, ‘Join in imitating me’ (Philippians 3.17): Towards an Interpretation of Philippians 3 Philippians 3 is central to the question of integrity of the letter. While those who argue for three fragments struggle with the intention of the chapter, those who argue for the letter’s integrity vote for its function as an exemplum. This article argues that there is some truth in both positions. Philippians 3 imitates the Jewish testament genre in which an ideal biography is depicted to become a model of religious advice. But while Paul deals critically with genre, he became a religious hero in the canonical letter, which was edited by the Philippians in the early second century CE. NTS 54/3 (2008) 417–435

1003 Christian Strecker, Leben als liminale Existenz. Kulturanthropologische Betrachtungen zum frühchristlichen Existenzverständnis am Beispiel von Phil 3 Nach einer kurzen Sichtung der wichtigsten Forschungsparadigmen der Ritualforschung werden in diesem Beitrag die wegweisenden Theorien Victor Turners über rituelle Schwellenphasen und die darüber hinausreichenden Erscheinungsformen permanenter Liminalität vorgestellt. Dass sich Turners Einsichten und Modelle in der Paulusexegese fruchtbar anwenden lassen, wird anschließend exemplarisch an Phil 3 vorgeführt. Ausgehend von einem Dissens über die Bedeutung des Initiationsrituals der Beschneidung hebt Paulus dort hervor, dass die christusgläubige Existenz in einen umfassenden Transformationsbzw. Initiationsprozess ins Heil eingelassen ist. Kulturanthropologisch betrachtet weist dieser das typische dreigliedrige Strukturschema ritueller Prozesse auf. Die gegenwärtige christusgläubige Existenz ist dabei in der mittleren Schwellenphase zu verorten. Liminale Charakteristika prägen die paulinischen Ausführungen dementsprechend in vielerlei Hinsicht. Der Aufsatz schließt mit wenigen generellen Überlegungen zur Bedeutung der Ritualforschung für die neutestamentliche Exegese. EvTh 68/6 (2008) 460–472

1004 Dennis Duling, “Whatever gain I had . . .”: Ethnicity and Paul’s selfidentification in Philippians 3:5–6 While not being an exercise in Vernon Robbin’s groundbreaking sociorhetorical criticism in his The Tapestry of Early Christian Discourse and Exploring the Texture of Texts (London 1996) this study has much in common with Robbin’s “social and cultural texture”. It also touches “inner texture” in relation to Paul’s implied argument, “intratexture” with respect to the implied importance of scripture for Paul, and “ideological texture” in relation to Paul’s statements about the righteousness of God, millennial hopes, and ethical norms in contrast with his ethnic identity. These suggestions can only scratch the surface of possibilities for using socio-rhetorical criticism to interpret ethnicity in Philippians. HTS 64/2 (2008) 799–818

1005 Peter Hofmann, Paulus über die Erkenntnis Jesu Christi – Phil 3,7–10 Die Macht der Auferstehung und die Verbundenheit mit Christi Leiden und Tod bilden keinen Widerspruch, sondern die alles entscheidende Spannungseinheit des ChristusEreignisses. Wirkliche Gnosis erweist sich hier als Kenosis. Sie ist die Erkenntnis des kenotischen Christus, in dem sich Gott selbst “entleert” und so in seiner ganzen Macht und Fülle offenbart. BiLi 81/4 (2008) 278–281 (CB)

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1006 Greogry T. Tatum, Peplērōmenoi Phil 4:14–19 is not a separable thank-you note, but forms with Phil 1:7–11 the epistolary frame for this letter of friendship. Paul waves the technical financial language into a very precise statement of his grace-filled ties to the Philippians. Further, Paul applies the notion of partnership/profit to the collection for the saints in Jerusalem in 2 Cor 9:6–14 and Rom 15:25–28. RB 114/3 (2007) 451–453

Colossians 1007 Douglas J. Moo, The Letters to the Colossians and to Philemon The present volume includes two commentaries: a long one on Colossians (pp. 1–353) and a short one on Philemon (pp. 355–442). Moo accepts Colossians as an authentic Pauline letter, written in Rome in 60 of 61 CE, and thinks that it was written to argue against “a combination of Phrygian folk belief, local folk Judaism, and Christianity” (as argued by Clinton Arnold, The Colossian Syncretism, Tübingen 1995). The extensive notes and the detailed bibliographies enhance the value of this scholarly reference work. The Pillar New Testament Commentary; Apollos/Intervarsity Press, Nottingham (2008) XVI/1–471

1008 Jerry L. Sumney, Colossians: A Commentary According to this commentator, ‘an associate [of Paul] penned this letter soon after Paul’s death’ (p. 8). The letter is apparently written ‘against the view that all believers must attain visionary or mystical experiences to enjoy the fullness of God’s blessings’ (p. 13). Three thematic notes add value to the running textual commentary: (1) metaphors for the work of Christ in Col 1:12–23; (2) the Scythians; (3) reading the household code. Sumney has also published several scholarly papers on Colossians, notably ‘I fill up what is lacking in the afflictions of Christ’: Paul’s Vicarious Suffering in Colossians’, CBQ 68 (2006), 664–680. The New Testament Library; Westminster John Knox Press, Louisville, Ky./Alban Books, Edinburgh (2008) XXVII/1–305 (BL)

1009 Peter Müller (ed.), Kolosser-Studien Nine papers deal with as many subjects relating to Colossians. The subjects dealt with include: the political background of the prologue (A. Standhartinger), the hymn Col 1:15–20 ( J. Sánchez Bosch), the portrait of the apostle in Col 1:21–2:5 (Z. Geréb), social and political metaphors (B. Heininger), world view and group-related notions of space (L. Bormann), the household codes in Colossians and Ephesians (D. Hellholm), the epilogue as key to Colossians (G. Röhser), from Colossians to Ephesians (G. Sellin), the problem of the Pauline ‘school’ (P. Müller). Several passages – Col 1:15–20; 3:11 – remain difficult to understand and resist the effort of interpretation. BThSt 103; Neukirchener Verlag, Neukirchen-Vluyn (2009) VIII/1–197 (BL)

1010 Mxolisi Michael Sokupa, Holy Persons and Holiness in Colossians The subject of “holiness” has not received much attention, particularly with reference to Colossians. The aim of this study is to explore the significance of the use of holiness language, echoes, and allusions in the Epistle to the Colossians. This study also seeks to establish the value of such holiness texts for the interpretation of the epistle. JAAS 11/2 (2008) 145–158

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1011 Jerome Murphy-O’Connor, the Greeters in Col 4:10–14 and Phlm 23–24 Those who send greetings in Col 4:10–14 and Phlm 23–24 are not habitual companions of Paul, as is commonly supposed, but members of a delegation who came with Epaphras from Colossae. RB 114/3 (2007) 416–426

1012 Alfio Marcello Buscemi, Una riletura filologica di Colossesi 2,23 This research on Col 2,23 attempts to clarify some intricate problems of the text – like punctuation, syntactic issues – from a philological point of view. The author proposes the following translation of the verse: “Such human teachings, having indeed a reputation of wisdom in the sphere of an arbitrary worship made of humility and of bodily austerity, are without value/disadvantageous even in contrasting the insatiable satisfaction/avidity of the flesh.” LASBF 57 (2007) 229–252

1/2 Thessalonians 1013 P.G.R. de Villiers, The eschatology of 1 Thessalonians in the light of its spirituality This article investigates the eschatology of 1 Thessalonians from the perspective of its spirituality. It first analyses the way in which eschatology suits and reflects its Thessalonian context and the conversion of the Thessalonians. Secondly, it analyses how past events are presented in light of their final spiritual journey. Thirdly, it describes the present situation in Thessalonica and, fourthly, the future in terms of God’s ultimate soteriological and judicial actions for humanity. The article concludes with a discussion of the mystical nature of eschatology and the specific pronouncements about the future transformation of believers. ATh 28/1 (2008) 1–32

1014 Ulrich Schmidt, 1 Thess 2.7b, c: ‘Kleinkinder, die wie eine Amme Kinder versorgen’ Mit einer gemischten Metapher – Kleinkind/unmündig und Amme/Kindermädchen – identifiziert Paulus in 1 Thess 2,7 zwei Aspekte seines Apostolats: die Unschuld und Lauterkeit im Gegensatz zu angesprochenen hinterlistigen Konzepten sowie die Fürsorge der Gemeinde gegenüber. Als eine Person durch die Gott wirkt ist er ein Empfangender, der zugleich aber weiter gibt. NTS 55/1 (2009) 116–120 (DL)

1015 Michael A. Rydelnik, Was Paul Anti-Semitic? Revisiting 1 Thessalonians 2:14–16 Die Bemerkung “. . . die Juden . . . haben sogar Jesus, den Herrn . . . getötet” in 1 Thess 2,14f. ist in der Geschichte jüdisch-christlicher Beziehungen die Basis für einen christlich motivierten Antisemitisums gewesen. Dieser hart klingende Satz verliert jedoch deutlich an seiner Schärfe, wenn man sich bewusst macht, dass Paulus an dieser Stelle nicht das ganze jüdische Volk, sondern lediglich einzelne und konkrete Führer des Volkes kritisiert. BS 165/1 (2008) 58–67 (DL)

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1016 Michael W. Pahl, Discerning the ‘Word of the Lord’: The ‘Word of the Lord’ in 1 Thessalonians 4:15 The expression ‘the word of the kyrios’ refers to the proclaimed gospel message about Jesus, centered on his death and resurrection. In the context, one could translate: ‘in accordance with the message about the Lord’. LNTS 389; T & T Clark, London (2009) XII/1–203

1017 Eve-Marie Becker, Hōs di’ hēmōn in 2 Thess 2.2 als Hinweis auf einen verlorenen Brief Die These des Beitrags ist, dass die Wendung hōs di’ hēmōn in 2 Thess 2.2 nicht als direkter Hinweis auf den 1 Thess zu verstehen sei, sondern dass sich hier vielmehr der pseudonyme Verfasser mit einer nicht mehr erhaltenen brieflichen Fehlinterpretation des 1 Thess auseinandersetzt und sich so indirekt um eine ‘richtige’ Deutung des 1 Thess bemüht. Im Unterschied zu 2 Thess 2.2 ist 2 Thess 2.15 als direkter Hinweis auf die – nach Meinung des Verfassers – ‘richtige’ Paulus-Lehre, d.h. den 1 Thess oder den vorliegenden 2 Thess, zu verstehen. Mit dieser These schlägt der Artikel zugleich eine differenzierte Typologie der paulinischen und pseudo-paulinischen Diskurse vor. NTS 55/1 (2009) 55–72

1018 Nijay Gupta, An Apocalyptic Reading of Psalm 78 in 2 Thessalonians 3 2 Thessalonians has suffered from neglect in biblical scholarship for many reasons, such as its brevity, its similarities in content and structure with 1 Thessalonians and its supposed dubious authorship. However, detecting an allusion to Ps. 78.8 (LXX Ps. 77.8) in 2 Thess. 3.5 (that includes verbal and thematic parallels) may offer insight into literary features of the hortatory section of the letter – a portion commonly considered to be disjointed and almost incoherent. Psalm 78 recounts the history of Israel, demonstrating God’s goodness and Israel’s ingratitude and persistent stubbornness and failure. The psalmist’s hope that the ‘next generation’ would rise above the ‘wicked and perverse’ previous generation is re-envisaged by Paul in an apocalyptic fashion, with the new generation (those ‘in Christ’) able to attain a faith(fulness) not possible for the ‘Israel’ of the Psalm – an important message for a church in turmoil. JSNT 31/2 (2008) 179–194

Pastoral Epistles: general

1/2 Timothy

Titus – Philemon

1019 Michel Gourgues, Étude critique. La recherche sur les Pastorales à un tournant? Dieser Beitrag bietet eine Besprechung dreier neuer Werke zu den Pastoralbriefen. Besonderes Augenmerk des Rezensenten gilt dabei einer allgemeinen Entwicklung in der gegenwärtigen Forschung, die Pastoralbriefe nicht mehr als ein einheitliches Schriftencorpus zu sehen. Die besprochenen Monographien sind: (1) B. Fiore, The Pastoral Epistles. First Timothy, Second Timothy, Titus Sacra Pagina 12, Collegeville 2007; (2) P.H. Towner, The Letters to Timothy and Titus, The New International Commentary of the New Testament, Grand Rapids 2006; (3) J.W. Aageson, Paul, the Pastoral Epistles and the Early Church, Library of Pauline Studies, Peabody 2008. ScEs 61/1 (2009) 73–86 (DL)

1020 Nello Casalini, Corpus pastorale – Corpus constitutionale (La constituzione della chiesa nelle Pastorali) The author takes seriously the classification of the Pastorals, especially 1 Timothy and Titus ad mandata, together with the old hypothesis that 1 Timothy was, in fact, the first

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example of ‘Church Law’, to show that not only this letter, but all three were intended as ‘constitutional’ texts for the ‘administration of the church’, as institution, with her own officials and groups. LASBF 57 (2007) 253–315

1021 Jens Herzer, Rearranging the ‘House of God’: A New Perspective on the Pastoral Epistles The expression oikos theou is not related to a certain structure but to a certain behaviour. It does not function as a metaphor of the community structured according to ancient household codes (an idea current among exegetes who are committed to a social-science approach). 1 Tim 3:15 clearly identifies oikos theou as ‘house of God’, not as ‘household’ determined by Greco-Roman values, and this house serves as the pillar and bulwark of the truth. A. Houtman et al. (eds.), Empsychoi Logoi: Religious Innovations in Antiquity; Brill, Leiden (2008) 547–566 (BL)

1022 Karl Löning, “Von ihnen bin ich der Erste” (1 Tim 1,15). Paulus als soteriologische Schlüsselfigur in den Pastoralbriefen Die deutliche Betonung des Kontinuitätsprinzips in den Pastoralbriefen verfolgt nach Löning eine bestimmte Suggestion, die an die Pastoralbriefe-Leser in der 2. JahrhundertWende gerichtet ist; nämlich, dass die Bedeutung des apostolischen Dienstes des Paulus als lebendige Vorbildfigur in der Nachfolge Christi literarisch vergegenwärtigt wird, um den Kern der christlichen Soteriologie, mit Paulus als soteriologischen Musterfall, nachhaltig fruchtbar zu machen. Der Verf. erörtert die These, “dass die Pastoralbriefe dabei einen spezifischen Zusammenhang zwischen der besonderen apostolischen Rolle des Paulus und der auf alle Glaubenden bezogenen Soteriologie herstellen” (132). Anhand spezifischer Bausteine wird die Paulus-Darstellung in den Pastoralbriefen (v.a. in 1 Tim; Tit) durchleuchtet, um herauszuarbeiten, dass die literarische Vergegenwärtigung der Paulus Figur in soteriologischer Absicht steht. Thomas Schmeller (Hg.), Neutestamentliche Exegese im 21. Jahrhundert. Grenzüberschreitungen; Verlag Herder, Freiburg (2008) 131–150 (Lew)

1023 Yann Redalié, Le rôle de la figure de Paul dans la théologie des épîtres pastorales In the last years, the debate around the Pauline authenticity of the Pastoral Epistles has shifted. The opposition between Catholics and Protestants no longer exists, and some authors strongly doubt the pseudepigraphical characterization of those Epistles. The theological inner tension of the Pastorals shows up in the dynamic between a parenetical discourse and a soteriological statement. If one still speaks about pseudepigraphy, it should be understood as a “fictional auto-reference” by Paul, last authorized interpretation of the previous pauline texts. The image of Paul is, in this way, at the junction of parenesis and theology. On the one hand, he is the author of the exhortations, and on the other hand, he is the place where salvation becomes visible. His teaching and his spiritual experience become archetypes for communities getting farther and farther away from the primitive form of Christianity. RB 115/4 (2008) 596–612

1024 Jens Herzer, Juden – Christen – Gnostiker. Zur Gegnerproblematik der Pastoralbriefe This paper examines the highly disputed profile of the opponents in the Pastoral Epistles as related to the process of the differentiation between Judaism and Christianity from the

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late first to the middle of the second century CE. The investigation aims at a more precise characterisation of the opponents beyond the common picture that blends Christian, Jewish, and Gnostic aspects to some kind of Jewish Christian Gnosticism. However, the analysis suggests the identification of three different profiles of opponents in the Pastoral Epistles respectively. BThZ 25/1 (2008) 143–168

1025 Armin D. Baum, Semantic Variation within the Corpus Paulinum: Linguistic Considerations Concerning the Richer Vocabulary of the Pastoral Epistles It is generally conceded that the vocabulary of the Pastoral Epistles is substantially richer than the vocabulary of the other ten Paulines. Both in terms of syntax and semantics the style of the Pastoral Epistles simply has a greater affinity to written language than that of the rest of the Corpus Paulinum which more closely resembles (conceptual) orality. Therefore the historical question concerning the authorship of the Pastorals cannot be answered primarily on the basis of their stylistic peculiarities. In his often quoted study P.N. Harrison concluded that particularly for stylistic reasons the Pastorals cannot have been written by the same author as the rest of the Pauline epistles. However, in the light of recent linguistic research this conclusion appears to be questionable. Indeed, other criteria must be judged more significant than the semantic (and syntactic) peculiarities of the Pastorals. TynB 59/2 (2008) 271–292

1026 Rob van Houwelingen, Een godvechter wordt voorvechter The Pastoral Letters refer twice, in biographical notes, to the religious past of the apostle Paul. In 1 Timothy 1 he is qualified as “blasphemer and a persecutor and a violent man” (NIV). These qualifications are the stereotypes of a “godfighter” (theomachos), as they are known in secular and early Jewish literature of antiquity. Nevertheless, Paul did not become a recipient of divine vengeance, but of the grace of the Lord. He thus became a fighter for God: the advocate of Christianity. Against this background, how can 2 Timothy 1 state of the same Paul that he, like his Jewish ancestors, has continued to serve God with a clear conscience? This could be seen as a strange discrepancy. Exegesis of both statements in context makes clear, however, that the Pastoral Letters draw a consistent picture of Paul. He had to redefine his faith, but in doing this he did not engage in the worship of any other God than the God of his forefathers. HTS 64/4 (2008) 1715–1733

1027 Karl Paul Donfried (ed.), 1 Timothy Reconsidered The following papers are included in this collective volume: K.P. Donfried, 1 Timothy reconsidered: a review of the major issues; L.T. Johnson, First Timothy 1,1–20; M. Mitchell, Corrective composition, corrective exegesis: the teaching on prayer in 1 Tim 2,1–15; Th. Söding, 1 Tim 3: Der Episkopos und die Diakone in der Kirche; Y. Redalié, “Sois un modèle pour les croyants”: Timothée, un portrait exhortative, 1 Tim 4; D.G. Horrell, Disciplining performance and ‘placing’ the church: widows, elders and slaves in the household of God (1 Tim 5,1–6,2); V. Mihoc, The final admonition to Timothy (1 Tim 6,3–21); K.P. Donfried, Rethinking scholarly approaches to 1 Timothy; L.T. Simon, Crescere nella “bella professione di fede”: la responsabilità per il vangelo secondo la prima lettera a Timoteo. – The papers of this volume add up to a commentary. Donfrid’s two contributions serve as an introduction (that summarizes the contributions of this volume) and a conclusion. One point emphasized by Donfried and the contributors relates to the much-debated notion of the “household of God”; although D.G. Horrell thinks that

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1 Timothy’s church = household idea reflects the institution of the patriarchal household, others note that such is not actually the case, because the house of God seems to echo notions of the temple (as is argued elsewhere by Jens Herzer). Colloquium Oecumenicum Paulinum 18; Peeters, Leuven (2008) VIII/1–2001 (BL)

1028 Korinna Zamfir et al., Text-Critical and Intertextual Remarks on 1 Tim 2:8–10 After reassessing the various ways of dealing with the ellipsis in 1 Tim 2:9, it is argued that boulomai proseuchesthai offers a plausible resolution. Yet the ambiguity of the text suggests that 1 Tim 2:8–15 resulted from using several sources. The intertextual analysis shows that 1 Timothy very likely used as a pre-text the cultic rule found in 1 Cor 11 and its context. A second pre-text consists of a station code tradition and of Neo-Pythagorean exhortations. This complex intertextual enterprise allows 1 Tim to “correct” Paul’s more permissive attitude regarding the role men and women can play in public worship. NT 50/4 (2008) 376–406

1029 Gregory S. MaGee, Uncovering the “Mystery” in 1 Timothy 3 In the Pauline corpus, mysterion is the divinely established apostolic interpretation of the Christ event. In 1 Tim 3:9 and 3:16, Paul’s mystery is tightly bound to a vision of the church marked by comprehensive godliness. TrinJ 29/2 (2008) 247–265

1030 Abraham J. Malherbe, How to Treat Old Women and Old Men: The Use of Philosophical Traditions and Scripture in 1 Timothy 5 The author of the pastoral letters, including 1 Timothy, wrote in the persona of an old man (see Malherbe, Paulus senex, Restoration Quarterly 36, 1994, 197–207). The present paper demonstrates that the injunctions concerning the elderly in 1 Tim 5 echo ancient philosophical exhortation. The ancients often expressed a negative attitude toward the elderly. Relevant key texts are Hierocles, On Duties (quoted in Stobaios, Anthologion 4.25.53); the second-century CE letter from Egypt translated in Jo-Ann Shelton, As the Romans Did, Oxford 1998, 23; and Plutarch, On Brotherly Love 479 F. The basic thrust of early-Christian author’s moral instruction is derived from Hellenistic moral tradition. He demands that some old men and women be honored, which means that they are to receive financial assistance from the church because of their need or for their ongoing service. NT.S 129; Patrick Gray et al. (eds.), Scripture and Traditions; Brill, Leiden (2008) 263–290 (BL)

1031 Nils Neumann, Kein Gewinn = Gewinn: Die kynisch geprägte Struktur der Argumentation in 1 Tim 6:3–12 In the last chapter of 1 Timothy there is one passage arguing passionately and polemically against differently minded teachers. It calls on its readers to beware of the different teaching (1 Tim 6:3–12). This New Testament text brings forward a train of thought that shows far reaching parallels to the Cynic Philosophy of the 1st and 2nd centuries AD. The criticism which 1 Timothy passes on its opponents corresponds to the criticism of the contemporary Cynics against their adversaries. It mainly concerns the hypocritical motivations that lead the differently minded teachers to preach their message: according to the view of their critics they only aim to make money out of their teachings. In this reasoning polemical and paraenetical components unite. The careful consideration of this New Testament passage’s similarity to the cynic world of thought also facilitates the description of the specific character in the intention of 1 Timothy against the cynic background, i.e. the Christological accentuation of the favoured good teaching and lifestyle. NT 51/2 (2009) 127–147

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1032 Gregory S. MaGee, Paul’s Response to the Shame and Pain of Imprisonment in 2 Timothy The purpose of this article is to demonstrate how an understanding of Roman imprisonment as portrayed in various ancient sources contributes to an elucidation of Paul’s predicament and outlook in 2 Timothy. It is shown that Paul’s second letter to Timothy exhibits characteristics of the shame and hardship of confinement that are illustrated and confirmed by other ancient depictions of prison life. Within this context, though, Paul resisted societal pressures and refused to be ashamed, since his captivity was for the sake of the gospel. BS 165/3 (2008) 338–353

1033 George M. Wieland, Roman Crete and the Letter to Titus Crete is rarely taken seriously as a plausible actual destination for the NT letter to Titus. Investigation of Roman Crete, however, yields intriguing points of contact with puzzling features of the letter. Patterns of social organisation on the island correlate closely to the structure of behavioural instruction in Titus 2.1–10, suggesting that it might have been shaped specifically to that environment. Unusual elements of the major theological statements in Titus correspond to aspects of Cretan religion in ways that could represent intentional engagement. There are implications for identifying the letter’s provenance and interpreting it as a missionary document. NTS 55/3 (2009) 338–354

1034 Robert M. Bowman Jr., Jesus Christ, God Manifest: Titus 2:13 Revisited The author discusses the book of Gordon D. Fee, Pauline Christology: An Exegetical-Theological Study (Peabody, MA, 2007) and points out that the coming of Jesus Christ will not only be the final manifestation of God’s glory. Paul’s Christology includes an affirmation of Jesus Christ as God himself, a point of view to which Gordon Fee would object. Titus 2:13 should be understood as referring to Jesus Christ as ‘our great God and Saviour’. JETS 51/4 (2008) 733–752 (BF)

1035 Klaus Wengst, Lettera a Filemone. Traduzione, introduzione e commento Italian translation of: Der Brief an Philemon, Stuttgart 2005. Wengst, who teaches at the University of Bochum, Germany, specializes in the study of the social and political history of the New Testament period. He brings his expertise to the study of a small, understudied Pauline letter. Studi biblici 157; Paideia Editrice, Brescia (2008) 1–147

1036 Roy R. Jeal, Blending Two Arts: Rhetorical Words, Rhetorical Pictures, and Social Formation in the Letter to Philemon This article examines the visual power or “rhetography” of the New Testament letter to Philemon to see how visuality drives the rhetoric along toward the development of a new social situation where a slave can become “more than a slave” as a “beloved brother.” The visuality evoked by the words of the letter forms a rhetoric of pictures that aims to be socially formative. A new social situation is formed, or at least is formed in the minds of Paul, Philemon and other readers of the letter, where the usual relationship of master and slave is altered and transcended. The visual blending of words and pictures is part of what brings about the social change. The essay thus investigates what the visualization of images in the text is able to do to its audiences. SCS 5 (2008) 9–38

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Hebrews: general

individual passages

1037 Ben Witherington III, Letters and Homilies for Jewish Christians This commentary on Hebrews, James and Jude is another volume of Witherington’s by now well-known and almost complete commentary on the New Testament. One of its special features is the insertion of short thematic essays called “a closer look”. Such essays include: (1) on Hebrews – God and the Son; the Psalms in Hebrews and elsewhere in the New Testament; the rhetoric of encomium; the completion/perfection of Jesus and his brothers; Sabbath rest; eschatology in Hebrews; Hebr 6:1–6 in Protestant debate; high priest, covenant or testament?; epideictic rhetoric; resident aliens; Hebrews 11:32–38; (2) on James – the interpretation of Fred O. Francis; word or law?; the voice of Jesus in the rhetoric of James; James – sapiential scribe or creative sage?; the use of the terms “Lord” and “Righteous One” in James 5; (3) on Jude – Jude’s use of sacred texts and traditions; inspiration and authority and the citing of noncanonical texts. – A rich commentary. Intervarsity Press/Apollos, Nottingham (2007) 1–656

1038 James W. Thompson, Hebrews This is a detailed and scholarly, though not overly technical commentary on Hebrews, drawing upon a wealth of recent scholarship, especially on studies of the epistle’s rhetorical structure and argumentation. Illustrations and inserted boxes with outlines or brief factual information make this an attractive tool for students. The position adopted is that of critical mainstream scholarship. – A valuable commentary. Paideia Commentaries on the New Testament; Baker Academic, Grand Rapids, Mich. (2008) XVIII/1–328

1039 Richard Bauckham et al. (eds.), A Cloud of Witnesses: The Theology of Hebrews in Its Ancient Contexts N. MacDonald, Introduction; J. Laansma, Hidden stories in Hebrews: cosmology and theology; P. Landgraf, The structure of Hebrews; A. Caneday, The eschatological world already subjected to the Son [Hebr 1:6]; T. Sill. Christos as pistos: the faithfulness of Jesus; C. Richardson, The passion: reconsidering Hebr 5:7–8; D. Moffitt, ‘If another priest arises’: Jesus’ resurrection and the high priestly Christology of Hebrews; B. Whitfield, Pioneer and perfecter: Joshua traditions and the Christology of Hebrews; C. Blomberg, ‘But we see Jesus’: the relationship between the Son of Man in Hebr 2:6 and 2:9 and the implications for English translations; B. Joslin, Hebr 7–10 and the transformation of the Law; P. Gräbe, The New Covenant and Christian identity in Hebrews; G. Cockerill, Melchizedek without speculation [Hebr 7]; P. Church, ‘The true tent which the Lord has pitched’: Balaam’s oracles in Second Temple Judaism; D. Lindsay, Pistis and emunah: the nature of faith in the epistle to the Hebrews; S. Muir, The anti-imperial rhetoric of Hebr 1:3: charactêr as a double-edged sword; C. Clivaz, Hebrews 5:7, Jesus’ prayer on the Mt of Olives and Jewish Christianity; I. Ramelli, The universal and eternal validity of Jesus’ priestly sacrifice. LNTS 387; T & T Clark International, London (2008) XIV/1–238

1040 Kevin B. McCruden, Solidarity Perfected: Beneficent Christology in the Epistle to the Hebrews Two major suggestions are made in this study: (1) the social setting of the anonymous letter is an early-Christian house church undergoing persecution in or near the city of Rome; (2) Christ, here seen as benefactor exercising philanthrôpía, is portrayed in the image of Herkules, esp. in Hebr 2; both heroes are designated archhêgós and both of who are benefactors who share a common mythology. Mention is made of D.E. Aune, Heracles and Christ, in: D.L. Balch et al. (eds.), Greeks, Romans, and Christians, Minneapolis, Min. 1990, 3–19; W.L. Knox, The Divine Hero Christology in the NT, HThR 61 (1948), 228–249. BZNW 159; W. de Gruyter, Berlin (2008) VIII/1–157 (BL)

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1041 Franco Manzi, II sacrificio di Cristo nella Lettera degli Ebrei According to Hebrews, the death of Jesus reveals the nature of authentic sacrifice that is pleasing to God. The authentic sacrifice of those who believe in Christ cannot be other than personal, existential, and ‘spiritual’, as is that of Christ himself, in which they participate in both ritual and life. ScC 137/1 (2009) 5–33

1042 Alphonso Groenewald, Exodus, Psalms and Hebrews: A God abounding in steadfast love (Ex 34:6) The author of Hebrews heavily depends on the Pentateuch and the Psalms. The Pentateuch, for the most part, offers him material for reflection on redemptive history, and the Psalms provide his Christological material. The great debt the book of Hebrews owes to the OT, however, is not simply a matter of general background and copious quotation, but also extends to fundamental OT ways of thinking which are constantly presupposed and which underlie all passages in the book. The concept of œsœd (“faithfulness, kindness, grace, steadfast love, solidarity” etc.) is one of those. According to the Hebrew Scriptures, God revealed himself to his people at Sinai. This article deals specifically with the reference to the Sinai revelation as it appears in three Psalms. This discussion is followed by a short overview of this specific text in the Pentateuch. Then, this paper concludes by briefly indicating a possible influence of these OT texts on the book of Hebrews. HTS 64/3 (2008) 1365–1378

1043 Knut Backhaus, Zwei harte Knoten: Todes- und Gerichtsangst im Hebräerbrief Hebrews 2.14–15 goes beyond the epistle’ cultic symbolism and embeds its image of Christ in a poly-mythic framework, thereby illuminating its existential relevance. Faith enables the believer to see through death in order to cope with fear of death. The author does not reflect explicitly on anxiety about death but integrates it into the Christ drama, thus inspiring his addressees to transform their conceptualization of self and purpose (‘terror management’). Arousing eschatological fear of judgment (6.4–8; 10.26–31; 12.16–17) forms part of the deliberative rhetorical strategy. Immediately subsequent to the warnings, the addressees are guided to the opposite emotion of hope. To postulate a theological perpetuum (exclusion of ‘second repentance’) on the basis of a pathetic temporale would be to miss the emotion-centred guidance of the hearer, the rhetorical truth game, and the pragmatic intention of Hebrews. NTS 55/2 (2009) 198–217

1044 Basil Lourié, Calendrical implications in the Epistle to the Hebrews The study is focused on the liturgical meaning, according to the Epistle to the Hebrews, of the Sabbath and the Day of Atonement in their relation to the feast of Passover. The corresponding tradition is to be found in a recently published pre-Christian Aramaic Targum to Joshua and in a Qumranic Joshua fragment (4Q522). The main sanctuary of the addressee community was localized on the Mt Sion. RB 115/2 (2008) 245–265

1045 Gabriella Gelardini, From “Linguistic Turn” and Hebrews Scholarship to Anadiplosis Iterata: The Enigma of a Structure The “linguistic turn” (the turn toward the text) occurred in three schools: (a) the French School in the area of textual composition by using literary-rhetorical criticism complemented by inclusion and symmetry with mainly Christological interest; (b) the German School which was missing in the French model the correspondence of form and content shifting the main interest from Christology to paraenesis (c) the early American School

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which applied rhetorical criticism against the simplistic structural solutions of the German School and rehabilitated covenant theology while the younger school applied discourse analysis and narrative criticism with the particular interest in the effect of the text on the addresses. The author’s own proposal for a macrostructure of Hebrews begins with attention to hook words in their natural relationship to the figure of anadiplosis (a repetition of the final word, phrase, clause or concept of the previous line at the beginning of the next one) and results in a five-partite two-dimensional and concentric arrangement with a climax at the centre. HThR 102/1 (2009) 51–73 (WSch)

1046 Susan Docherty, The Text Form of the OT Citations in Hebrews Chapter 1 and the Implications for the Study of the Septuagint This paper offers a detailed investigation of the LXX texts underlying the seven OT citations in Hebrews chapter 1, taking account of significant twentieth-century manuscript discoveries and recent developments in the field of Septuagintal Studies. The findings are then related to the study of the use of the OT in the NT more generally, and to some important current issues in the study of the LXX, such as the value of Lucianic readings. This investigation supports the growing consensus that the author of Hebrews reproduced his scriptural citations faithfully, so that the burden of proof should now rest with those who argue for a deliberate alteration of his source. NTS 55/3 (2009) 355–365

1047 James Swetnam, ho apostolos in Hebrews 3,1 The word apostolos in Heb 3,1 is seen as a reference to the risen Jesus in Heb 2,12 who has been “sent” by God to reveal God’s name as Moses was “sent” to reveal God’s name. Since Heb 2,12 is an allusion to the Christian tôdâ known as the Eucharist, the parallel with the word archiereus is appropriate. The risen Christ is the son who reveals his father to those who have faith-trust as Jesus had faith-trust in the face of death. Bib. 89/2 (2008) 252–262

1048 Wolfgang Kraus, Heb 3,7–4,11 as a Midrash on Ps 94 (LXX) Num 14 and 32 say that the complaining desert generation should not enter the land God had promised the ancestors. Ps 94 LXX (= Ps 95 Hebr.) refers to this tradition, but interprets the entering into the land as entering into God’s rest. Heb 3–4 is a Christian application of Ps 94:7–11 LXX. According to Hebrews, God’s rest is the heavenly place of salvation, the sanctum, where God resides and to which Christ provided access for the believers. See also W. Kraus, Das Heilige Land als Thema einer biblischen Theologie, in: W. Kraus et al. (eds.), Frühjudentum und Neues Testament im Horizont biblischer Theologie, WUNT 162, 2003, 251–274. BEThL 224; Hans Ausloos et al. (eds.), Florilegium Lovaniense; Peeters, Leuven (2008) 275–290 (BL)

1049 Casey W. Davis, Hebrews 6:4–6 from an Oral Critical Perspective The author of Hebrews is teaching to an audience who is stuck on elementary teaching. In 6:4–6 he shows them that if “in their state of immaturity, they ‘fall away’, he cannot help them; he cannot ‘restore them again to repentance’ because they have already been there” “Therefore, you must re-repent. I cannot give you the status of the repentant. I can only be of service to you when you decide to move on in your understanding” (767). JETS 51/4 (2008) 753–767 (BF)

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1050 Clinton Wahlen, “The Pathway into the Holy Places” (Heb 9:8): Does it End at the Cross? Heb 9:8 is a crucial verse for understanding Christ’s work as High Priest. Often, however, it has been studied in isolation from the larger message of the book which portrays the Christian life as a journey along a pathway opened up by Jesus himself who now stands in the presence of God as the representative human being. This “pathway into the holy places” begins at the cross, extends “within the veil” into the heavenly sanctuary, and ends in the heavenly city. It reflects a contrast not between the holy and most holy places of the wilderness sanctuary but between the tabernacles of the old and new covenants. The final verses of the chapter clarify in a relative way the time of the judgment, associating it with the second advent of Christ rather than with his sacrifice. JAAS 11/1 (2008) 43–55

1051 Sebastian Fuhrmann, Christ Grown into Perfection. Hebrews 9,11 from a Christological Point of View The author suggests a Christological reading of Heb 9,11 in the sense that the genitive tōn genomenōn agathōn is understood as a genitivus qualitatis referring to the virtues that Christ obtained during his earthly life through his suffering. With regard to the problem of textual criticism, the interpretation argues for genomenōn instead of mellotōn. Bib. 89/1 (2008) 92–100

1052 L.R. Martin, Judging the Judges: finding value in these problematic characters The biblical judges are well known for their less than exemplary behaviour. In the past, these judges have been appreciated largely as examples of how a charismatic leader should not behave. In spite of the judges’ questionable morals, the writer of the book of Hebrews commends four of them (Barak, Gideon, Jephthah, and Samson) for their faith. This paper evaluates these judges in light of their characterisations in Hebrews 11 and in the book of Judges and suggests that the present readers’ struggle with the judges parallels the contemporary integrity crisis in Christian leadership. Verbum et Ecclesia 29/1 (2008) 110–129

1053 Matthew Thiessen, Hebrews 12.5–13, the Wilderness Period, and Israel’s Discipline Since the author of Hebrews locates his readers in Israel’s wilderness period in Heb 3.1–4.11 and 11.8–39, the discussion of paideia in 12.5–13 should be interpreted in light of early Jewish conceptions of Israel’s time in the wilderness. Confirmation that this is the correct context in which to understand 12.5–13 are found in Deuteronomy, Wisdom, Philo, and Josephus, all of whom, like Hebrews, consider endurance of the disciplinary period of the wilderness necessary in order to inherit the promised rest. For this reason, Hebrews warns of Esau, the paradigmatic example of the undisciplined person who forfeits his inheritance. NTS 55/3 (2009) 366–379

1054 John T. Fitzgerald, Proverbs 3:11–12, Hebrews 12:5–6, and the Tradition of Corporal Punishment When the author of Hebrews quotes Prov 3 (LXX) he is drawing upon an ancient tradition of education that placed a high premium, at both home and school, on corporal punishment. The paper documents this tradition from a wide variety of ancient Near Eastern and Hellenistic textual sources. NT.S 129; Patrick Gray et al. (eds.), Scripture and Traditions; Brill, Leiden (2008) 291–317 (BL)

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1055 David Allen, Constructing “Janus-Faced” Exhortations. The Use of Old Testament Narratives in Heb 13,1–8 Whilst the scholarly consensus now concurs that Hebrews 13 forms part of the original text, the way in which it interacts with, or relates to, the previous chapters, remains a matter for debate. This paper establishes the relationship in terms of the use of the OT, particularly the way in which Hebrews 13 appropriates narratives from OT figures already discussed in chapters 1–12, thereby (re-)using them for its ethical discourse. Where the bulk of the letter (i.e. Hebrews 1–12) casts the OT protagonists as looking forwards to perfection under Christ, Heb 13,1–8 exhorts its readers to look backwards and learn from the model (or otherwise) behaviour of these same OT figures. Bib. 89/3 (2008) 401–409

Catholic Epistles: James

1/2 Peter

1–3 John

Jude

1056 Craig L. Blomberg et al., James The two commentators – C. Blomberg and M.J. Kamell – take James’s letter to be an authentic document of the brother of Jesus. It is the first extant Christian writing of any kind we know of. The volume is part of a new commentary series. The text of the commentary is arranged in two columns, and there are bibliographical notes and indexes. Zondervan Exegetical Commentary on the New Testament; Zondervan, Grand Rapids, Mich. (2008) 1–280

1057 William R. Baker, Searching for the Holy Spirit in the Epistle of James: Is ‘Wisdom’ Equivalent? The search for the Holy Spirit in James often stops with Kirk’s article ‘The Meaning of Wisdom in James: An Examination of a Hypothesis’ (NTS 16/1, 1969/70, 24–38; IZBG 18:953), which contends that the way in which James uses wisdom ‘is more or less interchangeable with that in which other writers of the New Testament use the concept of the Holy Spirit.’ This paper examines Kirk’s position and arguments closely as a window into the question of whether wisdom in James should be read as equivalent to the Holy Spirit elsewhere in the NT. The basic conclusion is that Kirk (followed by Davids) has made the case for the importance of Jewish wisdom theology to James but his tantalising claims have too often not been read in the light of his sobering conclusions. James’ orientation toward wisdom is without regard to the Holy Spirit as developed in Paul or elsewhere in the New Testament. It should be read as aligning somewhere between Septuagintal wisdom literature and the Jesus tradition. TynB 59/2 (2008) 293–315

1058 Thomas Söding (Hg.), Hoffnung in Bedrängnis. Studien zum Ersten Petrusbrief First Peter does not promise ‘ein schiedlich-friedliches Nebeneinander, gar eine konstruktive Kooperation von Polis und Eklesia. Er macht vielmehr das Leiden Christi und der Christen zum großen Thema, ähnlich wie die jesuanische Kreuzesnachfolge und die paulinische Passionsmystik. Er berührt nicht das heute so drängende Problem der Theodizee. Aber er zeigt einen Weg, trotz ungerechten Leidens sinnvoll zu leben” (p. 8). The following papers are included in this volume: Th. Söding, Grüße aus Rom: Die Stellung des 1. Petrusbriefes in der Geschichte des Urchristentums und im Kanon; A. Weihs, Teilhabe an den Leiden Christi; R. Vorbolt, Das Ende ist nahe (1 Petr 4,7): Eine Skizze zur Eschatologie des 1. Petrusbriefes; C. Münch, Geschwister in der Fremde: Zur Ethik des 1. Petrusbriefes; R. Kampling, Bekenntnisrede: Zur Funktion des öffentlichen Zeugnisses (1 Petr 3,15f.);

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M. Sigismund, Identität durch Leiden. Anmerkungen zur Leidensthematik . . . im Rahmen einer frühchristlichen Gedächtnisgeschichte. SBS 216; Verlag Katholisches Bibelwerk, Stuttgart (2009) 1–206

1059 Christoph Stenschke, Reading First Peter in the Context of Early Christian Mission This paper argues that 1 Peter should be read against the background of early Christian mission. The readers of 1 Peter have a predominantly Gentile background. The letter assures these Gentile Christians that they now share the status and spiritual privileges of Israel. However, this cherished status also includes an existence as exiles and strangers in the world they live in. This experience was hitherto unknown to them. As God’s people they have a new task: to share their faith in Christ by conduct and by word. Their experience of slander and persecutions cannot and need not bring their calling into question but is part and parcel of being God’s people in the world. TynB 60/1 (2009) 107–126

1060 Ellen Juhl Christiansen, Election as Identity Term in 1 Peter With a View to a Qumran Background In the Jewish Bible, the Dead Sea scrolls and 1 Peter the concept of election is a central motif with a possible link between the texts. This paper detects briefly the most important elements in the Jewish Bible’s theology of election. Some representative Qumran texts are then analysed for their use of election as an identity term to see whether these texts reveal a consciousness of election different from the Biblical use of the idea. Finally, the concept of election and its related terms in some key texts of 1 Peter are analysed with the focus on 1 Peter’s particular reinterpretation of election. Applying Biblical concepts generally, and election in particular, “Peter” incorporates them into his teaching in order to address a specific problem or situation. He interprets them primarily from his Christological position, but also with a view to the ecclesiological and eschatological consequences that follow from his Christology. SEÅ 73 (2008) 39–64

1061 Philip L. Tite, Nurslings, Milk and Moral Development in the GrecoRoman Context: A Reappraisal of the Paraenetic Utilization of Metaphor in 1 Peter 2.1–3 A scholarly tradition exists linking the nursling-milk metaphor in 1 Pet. 2.1–3 with Jewish (or Jewish-Christian) motifs from, for example, the Odes of Solomon and Qumran. This article attempts to broaden the cultural associations of this metaphor to include the broader Greco-Roman world – specifically the role of the wet nurse, the idealized mother, and formative moral development of the child through breast-feeding and childminders (nutrix and nutritor). The article then links these cultural referents to the rhetorical strategy of this section of 1 Peter’s paraenesis. JSNT 31/4 (2009) 371–400

1062 Paul Deselaers, “Der verborgene Mensch des Herzens” (1 Petr 3,4). Ein Leitbild biblischer Anthropologie Bei dem Petruswort in 1 Petr 3,4 geht es auf den ersten Blick um das persönliche Menschsein, das im Herzen verborgen liegt und erweckt werden möchte. Zu allererst aber geht es um das Werk der Erschaffung jeden Menschen. Er ist sich selbst vorgegeben und findet nur in seiner Selbstannahme die Möglichkeit zum Glauben, der auf die Liebe hin lebt. Dafür bedarf es der Neuschöpfung im Geist. BiLi 81/4 (2008) 281–284 (CB)

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1063 John H. Elliott, Elders as leaders in 1 Peter and the early Church Addressing a hostile situation that called for courageous and exemplary leaders, the letter of 1 Peter employed in 5:1–5 a cluster of vocabulary and images (elders, overseers/exercise oversight, shepherds, flock) representing a growing coalescence of terms for leaders and their functions in the early Jesus movement. As one of the earliest witnesses to this constellation and its symbolization of community leaders as elders-pastors-overseers, the text of 1 Peter 5;l–5a deserves more attention than it has hitherto been accorded in the study of early Christian ministry and church order. HTS 64/2 (2008) 681–695

1064 Robert Harvey et al., 2 Peter & Jude This non-technical commentary explains the biblical text in uninterrupted form on the upper portion of each page, while dealing with other issues underneath in notes keyed to individual words or verses. The commentators – R. Harvey on 2 Peter, Philip Towner on Jude – explain that they think authentic apostolic authorship is more likely than pseudepigraphy. A bibliography concludes the volume. The IVP New Testament Commentary Series; Intervarsity Press, Nottingham (2009) 1–249

1065 Thomas Scott Caulley, “They Promise Them Freedom”. Once again, the pseudodidaskaloi in 2 Peter The Balaam saga (Num 25) was used in Jewish and Christian Tradition to argue against assimilation to Hellenistic culture. Of special concern were intermarriage and eating meat offered to idols, but one finds in 2 Peter another concern: the author’s use of anti-assimilation language, his argument from inspiration, and the allusion to Balaam all point to an attack on both the opponents’ ideas of prophecy and the resultant inadequate Christology, as well as eschatological skepticism fostered by a Hellenistic worldview. 2 Peter addresses his letter to believers he considers at risk, urging them to lead “lives of holiness and godliness, waiting for and hastening the coming day of God” (3,11–12). ZNW 99/1 (2008) 129–138

1066 Stanley E. Porter, Toûto prôton givôskontes hóti in 2 Peter 1:20 and Hellenistic Epistolary Convention The disclosure formula (an epistolary convention expressing the author’s desire that the audience know something) has abundant currency in the Greco-Roman and NT epistolary tradition. On the basis of this material, one should reject the suggestion of T. Callan, JBL 125 (2006) 143–150 and return to the majority view of the passage. JBL 127/1 (2008) 165–171 (BL)

1067 Bradly S. Billings, ‘The Angels who Sinned . . . He Cast into Tartarus’ (2 Peter 2:4): Its Ancient Meaning and Present Relevance Like many formed by the same thought world, the author of 2 Peter is familiar with the extensive mythology generated by Genesis 6:1–4. What has often gone unacknowledged is the manner in which the writer seeks to create a ‘linguistic bridge’ into the socio-cultural context being addressed, by appropriating (in 2 Peter 2:4) the particular language of Graeco-Roman mythology. In doing so, the writer of 2 Peter provides a ready template for theological and evangelistic communication in the Postmodern milieu. ET 119/11 (2008) 532–537

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1068 Stephen Smalley, 1,2,3 John Originally published in 1983, the present book is here offered in a revised edition. Smalley argues that the letters reflect part of the story of the Johannine community, and to grasp some of this history, one has to read the entire extant Johannine corpus – the letters, the book of Revelation, and the Fourth Gospel. The inspiration behind the distinctive theology of the Fourth Gospel came from John the apostle, the beloved disciple, himself. Some followers of John published the final version of the gospel at Ephesus after his death (ca. 80 CE). These followers were not directly involved with the production of the Johannine letters. The letters originated in the area of Ephesus around 90 CE, in response to heretical groups within the Johannine community. This commentary is based on the author’s own specialized research and interacts with international scholarship. – A standard resource for scholars. Word Biblical Commentary 51; Thomas Nelson, Nashville, Tenn. (2007) XXXI/1–376 (BL)

1069 D. Moody Smith, The Epistles of John: What’s New Since Brooke’s ICC in 1912? A.E. Brooke’s commentary remains a worthwhile help in interpreting the Johannine Epistles, although it now seems conservative on such issues as authorship. Brooke entertains the possibility that the Fourth Gospel and the Epistles were written by different authors, but maintains that the arguments for that position are not strong enough to warrant abandonment of the tradition, although the author cannot be confidently identified as the son of Zebedee. Nevertheless, he is a leading figure exercising authority within a circle of churches. First John presumes the Gospel, since, for example its prologue becomes readily intelligible on the basis of the Gospel’s, while the reverse is not the case. In place of common authorship of Gospel and Epistles, one may now speak of a Johannine community and, perhaps anachronistically, of a Johannine ‘canon’ in which these documents alone functioned authoritatively. One notices the pervasive dualism, as Brooke did not, and must ask whether it poses a challenge for contemporary interpretation in a world marked by the kind of diversity which the Johannine writings seem not to tolerate. The historical circumstances of the Johannine writings may go far to explain this state of affairs. Yet the delineation of those circumstances is a matter of controversy in contemporary scholarship, and this leads back to the perennial question of the role of history and historical reconstruction in the task of interpretation. ET 120/8 (2009) 373–384

1070 M.J.J. Menken, The Opponents in the Johannine Epistles: Fact or Fiction? The letters must be considered against the background of a real process of interaction between two early-Christian groups. There is no need to see the opponents as a creation of the author in the service of the Johannine system of meaning. AGJU 73; Alberdina Houtman et al. (eds.), Empsychoi Logoi: Religious Innovations in Antiquity; Brill, Leiden (2008) 191–209 (BL)

1071 Horst Hahn, Tradition und Neuinterpretation im ersten Johannesbrief 1 John is not a self-referential text, but one that re-interprets the message of the gospel of John in a specific situation. The author recommends the use of the term ‘relecture’ (rather than ‘intertextuality’), for he is interested not in a vague connection between texts, but in the active interaction with, and re-interpretation of, a specific text or tradition. Thus 1 John understands sin in the same way as the Fourth Gospel, but adds a new element. 1 John may actually be part of the canon because it serves as a guide to a proper, i.e. orthodox, reading of the Fourth Gospel. – Hahn indicates that 2 Thess may be seen as relecture of 1 Thess, Ephesians as relecture of Colossians, the gospels of Matthew and

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Luke as re-readings of the gospel of Mark. Thus relecture is to be seen as an essential ingredient in the canonical process. Theologischer Verlag Zürich, Zürich (2009) 1–402 (BL)

1072 Ricardo López Rosas, Ejercicio exegético sobre 1 Jn 2,3–11 Dieser Beitrag bietet eine linguistische Untersuchung von 1 Joh 2,3–11: Abgrenzung und Gliederung des Abschnitts, Kohäsion und Kohärenz sowie intertextuelle Beziehungen insbesondere zu anderen Stellen im 1 Joh und zum JohEv. Fazit: Der Autor des Briefes mahnt die adressierte Gemeinde, die praktizierte Geschwisterliebe als Maßstab für wahren Glauben zu nehmen. So können sie eine Gruppe innerhalb der Gemeinde, die sich selbst als “erleuchtet” bezeichnet, als “lügnerisch” und “blind” entlarven. Der Beitrag enthält eine ausführliche Literaturliste. QOL 47 (2008) 3–46 (SP)

1073 Maarten J.J. Menken, The Image of Cain in 1 John 3,12 The image of Cain as it was current in early Judaism and early Christianity at the end of the first century CE perfectly fitted the opponents of the Johannine community, as the author of 1 John saw them. It was especially the combination of Cain’s fratricide and his greed, both arising from wikedness, that made the parallel obvious: just like Cain, the opponents are evil and perform evil acts, and their wickedness produces a hatred towards their brothers (leading to murder). BEThL 218; J. Verheyden et al. (eds.), Miracles and Imagery in Luke and John; Peeters, Leuven (2008) 195–211 (BL)

1074 Igor Lorencin, Hospitality Versus Patronage: An Investigation of Social Dynamics in the Third Epistle of John Hospitality, as a reciprocal relationship, calls for serving others, while, in turn, being served by others. Such balanced reciprocity produces equality among all participants. A patronage attitude with inequality, exploition, and domination has no place in a Christian community. Instead, equality, subordination to the needs of each other, and deference to everyone is what a church needs; this is the context in which the Elder argued in 3 John for hospitality rather than patronage. AUSS 46/2 (2008) 165–174

1075 Gene L. Green, Jude and 2 Peter The publication of this long commentary is another sign of renewed interest in these seemingly ‘marginal’ pieces within the corpus of New Testament letters. Other recent commentaries are by P.H. Davids (The Letters of 2 Peter and Jude, 2006) and R.A. Reese (2 Peter and Jude, 2007). Green adopts the conservative position, arguing that 2 Peter is by the apostle Simon Peter, and not by a second-century author who adopts the mask of Peter. Equally, Jude is taken to be an authentic apostolic letter, written with the help of someone with the linguistic skills that the apostles themselves were lacking. (Page 8, line 3 read: ‘militate against’.) Baker Exegetical Commentary on the New Testament; Baker Academic, Grand Rapids, Mich. (2008) XXII/1–420 (BL)

1076 Robert L. Webb et al. (eds.), Reading Jude with New Eyes: Methodological Reassessments of the Letter of Jude The following papers are included in this volume: D. Lockett, Purity and polemic: a reassessment of Jude’s theological world; J.F. Hultin, Bourdieu reads Jude: reconsidering the

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letter of Jude through Pierre Bourdieu’s sociology; B. Baumann-Martin, Postcolonial pollution in the letter of Jude; J.D. Charles, Polemic and persuasion: typological and rhetorical perspectives on the letter of Jude; R.L. Webb, The rhetorical function of visual imagery in Jude. – The letter of Jude is here studied with a variety of new methods: sociology, postcolonial studies, and rhetorical analysis. In the case of Webb, the focus is on how visual imagery shapes the argument of Jude, an approach the author calls ‘rhetography’. LNTS 383; T & T Clark International, London (2008) IX/1–154 (BL)

1077 Geert Van Oyen, Is there a Heresy that necessitated Jude’s letter? Many elements in the text of Jude make clear that the message of Jude is not directed to a specific group of opponents that could be qualified by a single title. The opponents remain vague. AGJU 73; Alberdina Houtman et al. (eds.), Empsychoi Logoi: Religious Innovations in Antiquity; Brill, Leiden (2008) 211–226 (BL)

1078 Merling Alomía, Cristología en la epístola de Judas Nach einigen einführenden Bemerkungen zur Identiät des Apostels Judas und der Authentizität des Judasbriefes erörtert der Verf. theologische Hauptmotive dieser Schrift. Die vielen – oft verkannten – Aussagen über Christus (z.B. als ‘der Herr’, ‘der Spender ewigen Lebens’, ‘der Heiland’ etc.) machen den Judasbrief zu einem unverzichtbaren Bezugstext für eine neutestamentliche Christologie. DavarLogos 7/2 (2008) 73–99 (DL)

1079 Robert L. Webb, The Use of ‘Story’ in the Letter of Jude: Rhetorical Strategies of Jude’s Narrative Episodes Jude’s use of ‘story’ is integral to his rhetorical argument. The author uses narrative episodes drawn from the Jewish scriptural tradition, the story of Jesus, and the story of the Christian community to whom he writes to accomplish his rhetorical purposes. The narrative episodes drawn from the Jewish scriptural tradition and from the story of Jesus do not create a coherent story with a plot, but the narrative episodes concerning the Christian community do have a coherent story with plot and conflict. Jude weaves narrative episodes from the Jewish scriptural tradition and from the story of Jesus into the story of the readers’ Christian community in order to have a rhetorical impact on the direction of the future plot-line of this community’s story. JSNT 31/1 (2008) 53–87

1080 Thomas Scott Caulley, BALAAK in the ∏72 Text of Jude 11: A Proposal This article proposes that the variant Balaak in the ∏72 text of Jude 11 be read in light of theological tendency in the Bodmer codex, especially as evidenced in the christological variants of ∏72. Initially, scholarly opinion dismissed the ‘Balaak’ reading as nothing more than an inexperienced copyist’s careless mistake. Though recognizing the older view to be unsatisfactory, recent explanations are found also inadequate. Given neutral or positive traditions about Balaam in Judaism, and in the context of the early Christian belief that the Spirit of Christ inspired the OT Prophets (including Balaam), the article makes a case for reevaluation of the variant. NTS 55/1 (2009) 73–82

Revelation: general

individual passages

1081 Akira Satake, Die Offenbarung des Johannes Satake dates the book of Revelation to the age of emperor Domitian, i.e. to the final years of the first century CE. But this date is that of the “final form”, and Satake traces

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the (admittedly hypothetical) story of this book in some detail. The author, before joining the Christian community after 70 CE, was a Jewish apocalyptist. Much textual material, including chap. 10 (which depends upon Ezek 2:8–3:3) and the 21:9–22:5 seem to date from before the author’s conversion. In other words: Satake postulates the existence of an author who wrote and rewrote passages of his apocalyptic book for many years, and from one point onwards, Christian materials began to be introduced. Meyers kritisch-exegetischer Kommentar über das Neue Testament; Vandenhoeck & Ruprecht, Göttingen (2008) 1–429 (BL)

1082 James L. Resseguie, The Revelation of John: A Narrative Commentary Unlike other commentaries, the emphasis of the present book is on the overall plot told in the book of Revelation, and not on the explanation of individual verses or words. The resulting expository text can be read as a whole, rather than be merely consulted. This approach does not prevent the author from delivering all the scholarly paraphernalia: notes, Greek words, bibliography, and index. Baker Academic, Grand Rapids, Mich. (2009) 1–288

1083 Gerhard Maier, Die Offenbarung des Johannes. Kapitel 1–11 This is the first part of a two-volume commentary on the book of Revelation in German, written by a German evangelical scholar (and former bishop of the Evangelical Church of Baden-Württemberg), author of a book on the demise of the historical-critical method in biblical studies. Accordingly, he frequently appeals to conservative authorities such as Ad. Schlatter and J.A. Bengel, and considers Revelation a work of John the apostle, compiled ca. 95 CE. However, it would not be wise to dismiss the book as a work of evangelical apologetics. Maier is a careful exegete who insists on the identification of the author of Revelation as an authentic visionary, and not merely a bricoleur who combines written sources or invents his visions on the basis of an existing apocalyptic repertoire. (P. 39, read de novissimis). Historisch-theologische Auslegung; SCM-Verlag, Witten (2009) 1–542 (BL)

1084 Ian Paul, Ebbing and Flowing: Scholarly Developments in Study of the Book of Revelation Revelation has always presented major challenges for study, interpretation and application. Over the last twenty years there have been some significant developments in a number of areas, including greater understanding of Revelation’s first-century setting, some settling of debate about the nature of its language, engagement with questions of the complexity of its structure, and a growing awareness of the impact of its rhetoric, both in its original contexts and in the history of interpretation. Yet there still remains a substantial gap between much scholarly insight and its appropriation at a more popular level. ET 119/11 (2008) 523–531

1085 Richard A. Sabuin, Historicism: The Adventist Approach? A Response to the Challenges to Historicism The purpose of this article is to respond to various challenges against the historicist approach to the book of Revelation. After presenting debates among scholars, including Adventist scholars, concerning the historicist approach, this study proposes an approach that is based on the original readers’ perspective as they read the Apocalypse. Rev 1:19, 4:1, and 21:6 establish the sectional division of the book: from ha eisin “things which are” (1:19), through ha dei genesthai “things that must take place” (4:1), until gegonan “they have taken place” (21:6). This suggests that the Apocalypse itself calls for historicism. JAAS 11/2 (2008) 159–174

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1086 Alan S. Bandy, The Layers of the Apocalypse: An Integrative Approach to Revelation’s Macrostructure The structure of John’s Apocalypse represents a perennial problem, drawing much attention while managing to elude a consensus around any one structural model. This article posits that the structure of the Apocalypse comprises a tripartite framework of individual layers woven together in a cohesive literary unity. The surface structure represents the first layer and provides the most accessible means for understanding the major and minor divisions. A second layer of intertextual parallels is evidenced by the way the Apocalypse apparently models portions of the Old Testament. A final layer consists of intratextual connections linking repetitive terms and phrases in a complex system of internal crossreferences. By recognizing the surface structure, the intertextual layer and intratextual layer, interpreters can further explore how these individual layers influence the structure of the Apocalypse. This approach may also prove useful when investigating the meaning of the text through its structure. JSNT 31/4 (2009) 469–499

1087 Elisabeth Schüssler Fiorenza, Die Johannesapokalypse in kritisch-feministischer Perspektive The main rhetorical topic in the Book of Revelation is the matter of power and justice. This topic is nested into a complex use of language: In a first view the author considers the emotional and poetic aspect of the language, presenting traditional Jewish and Grecoroman symbols used in the text. Contrasting this, a second view focuses on used symbols of the Roman Imperial cult and its antagonism against the Roman colonial power. Based on this, a short analysis of feminine symbols is presented, summarizing into hermeneutic reflections on today’s understanding and use of the Book of Revelation. ZNT 22 (2008) 13–19 (SSt)

1088 Rita Müller-Fieberg, Paulusrezeption in der Johannesoffenbarung? Auf der Suche nach dem Erbe des Apostels im letzten Buch des biblischen Kanons The Revelation of John was written in Asia Minor, a region evangelized by the Apostle Paul. The author of this paper asks to what degree can traces of Paul’s influence still be found at the end of the 1st century – not only with regard to the Seven Churches addressed and their conflicting tendencies, but also with regard to the author of the book of Revelation itself – and how one can describe John’s attitude towards the perceived legacy of the great missionary to the Gentiles. The answer provides additional insight into the diversity of early Christian life. NTS 55/1 (2009) 83–103

1089 Sigve Tonstad, Appraising the Myth of Nero Redivivus in the Interpretation of Revelation In this paper the role of the myth of Nero’s return and its alleged role in the Revelation are criticised. The myth mirrors issues that reflect “the claims of patriotism and religion,” but the imperial threat is neither fully paradigmatic nor climactic in the sense suggested by the metaphors of Revelation. Reiterating the conviction that Revelation’s perspective originates in the theme of cosmic conflict, the momentum of this theme remains undiminished and is, in fact, further enhanced by the depiction in Rev 13. As the eschatological phase of the cosmic conflict concerns “the testimony of Jesus” (12:17), the conflict described in Rev 13 shows that “the perseverance and the faithfulness of the saints” (13:10) are patterned on the enduring legacy of “the faithfulness of Jesus” (14:12). Discerning the nature of Jesus’ faithful witness is decisive because the end-time subversion envisioned in Revelation builds

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credibility for itself by a persuasive imitation and not only by a parody on the order of the myth of Nero’s return. AUSS 46/2 (2008) 175–199

1090 Paul B. Decock, Beeldspraak over oorlog en schepping, geweld en geweldloosheid in de Openbaring van Johannes Much of the violent imagery of Revelation can be seen as inspired by the image of God as the Divine Warrior who will overcome the chaotic forces threatening creation and who will bring creation to its fulfilment. This violence is reserved for God and the exalted Jesus although the prophetic ministry of churches shares to some extent in this divine power and even in its violence (11:5–6). However, human victory is won through worship of God instead of worship of Satan and the Beast, and through prophetic witness unto death in order to bring the inhabitants of the world to repentance and so to overcome sin that destroys creation. This human victory is made possible by the “blood of Jesus” and requires that his followers persevere in the works of Jesus to the end (2:26) in order to share in the new creation of which Jesus is God’s agent from the beginning (3:14). HTS 64/4 (2008) 1837–1853

1091 Rebecca Skaggs et al., Lion/Lamb in Revelation As long as the Apocalypse has existed scholars have acknowledged the significance of the symbols of the lion and Lamb for understanding the message of the Apocalypse. The relationship between the two figures is particularly pivotal to the debate. There is, however, little scholarly consensus as to the nature of this relationship. The purpose of this study is to articulate and clarify the scholarly debate on this issue in order to shed light on the issues involved and to suggest some possible solutions. CBR 7/3 (2009) 362–375

1092 Bogdan G. Bucur, Hierarchy, Prophecy, and the Angelomorphic Spirit: A Contribution to the Study of the Book of Revelation’s Wirkungsgeschichte Revelation exemplifies an archaic ‘angelomorphic’ pneumatology similar to the one discernible in other early-Christian writings, one that occurs in tandem with Spirit Christology, within a theological framework marked by binitarianism. The ‘seven spirits’ of Rev 1:4; 3:1; 4:5; 5:6 stand for what the early church more often refers to as ‘Holy Spirit’. However, the book of Revelation is binitarian, i.e. refers consistently to God and Christ (and not to a third divine reality, the Holy Spirit). Thus we must conclude that God and Christ interact with humanity through an angelic hierarchy headed by seven leading angelic spirits. JBL 127/1 (2008) 173–194 (BL)

1093 David A. deSilva, Out of our Minds? Appeals to Reason (Logos) in the Seven Oracles of Revelation 2–3 Although John relies on narrative and on ‘radical rhetoric’ to effect persuasion, he also develops appeals to rational argumentation (logos), particularly within the seven oracles, using basic strategies known from classical rhetorical handbooks and progymnastic exercises. He supports his conclusions and exhortations with arguments from analogy, from the consequences, from the contrary, from historical example and from the revelation of contradictions. He employs topics of courage, the just, the feasible, the (in)expedient and relative expediency in framing enthymemes. John’s argumentation, however, requires previous acceptance of certain premises derived from Christian ‘cultural knowledge’, for example, that Christ will come again in judgment, both in interim and ultimate inter-

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ventions, that Christ makes his intentions known through prophetic speech, and that Christ’s story provides a paradigm for the disciples to follow per aspera ad astra. Rational argumentation indeed tempers the authoritarian dimension, but these appeals to reason will largely only work within Christian culture and would likely be dismissed outside of early Christian congregations. JSNT 31/2 (2008) 123–155

1094 Leslie N. Pollard, The Function of loipos in the Letter to Thyatira This examination of loipos (i.e., “remnant, rest”) in Rev 2:24 demonstrates that the foundational themes associated with the remnant of Rev 12:17 are presented as a prolepsis within the letter to Thyatira. The localized conflict between the “Jezebel” figure and the loipos in Thyatira anticipates the author’s globalization of the war against the remnant of Rev 12:17 by Queen Babylon and the enemy powers presented in the latter half of the book. AUSS 46/1 (2008) 45–63

1095 David Seal, Shouting in the Apocalypse: The Influence of First-Century Acclamations on the Praise Utterances in Revelation 4:8 and 11 The article discusses form and function of acclamations used during the early Roman Empire. As a result it shows that many of the attributes of these acclamations are also characteristic of the praise utterances in Rev 4:8 and 4:11: a popular form of media to communicate a counter-imperial message, namely that God reigns. JETS 51/2 (2008) 339–352 (BF)

1096 Matthijs Den Dulk, Measuring the Temple of God: Revelation 11.1–2 and the Destruction of Jerusalem Rev 11.1–2 refers to the destruction of the temple in 70 CE. The measuring of the temple area does not signify that it will be protected, as is commonly thought, but symbolises that it falls under God’s judgment. The underlying idea is that the destruction of the temple at the hands of the Gentiles has been possible only because it was preceded by God’s judgment, a notion also found in contemporary apocalyptic literature. John argues that God has given the Gentiles the authority to ‘trample the holy city’, including the temple, for a limited period of time. NTS 54/3 (2008) 436–449

1097 Boris A. Paschke, Die damnatio und consecratio der zwei Zeugen (Offb 11) With regard to the prophecy of the death, desecration, resurrection, and ascension of the two witnesses (Rev 11,7–13) most exegetes reckon with a Jewish background. However, the Jewish parallels they refer to stem from different works, contexts, and epochs. Some exegetes also consider the passion, resurrection, and ascension of Jesus the background of Rev 11,7–13. However, the itinerary of Jesus (as presented in the New Testament) significantly differs from the events described in Rev 11,7–13. The present article suggests the Roman damnatio and consecratio as an alternative (or at least complementary) historical background for Rev 11,7–13. In contrast to both the Jewish and Christian traditions/sources, this background is both encompassing and coherent. Thus, the Roman damnatio and consecratio should be taken into account as an exegetical framework for Rev 11,7–13. Bib. 89/4 (2008) 555–575

1098 Peter Trummer, Die Frau und der Drache. Skizzen zu Offenbarung 12 Although the Dragon, seven times the grammatical subject in Rev 12, is clearly the chapter’s protagonist, he is not actually a person. Instead, he must be understood as a symbol or

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sign, pointing to everything inimical to Christ. Reference is made to much recent work on the passage, such as: G. Häfner, Die ‘Sonnenfrau’ im Himmel und ihr Kind (Offb 12), Münchener Theologische Zeitschrift 56 (2005) 113–133; M. Koch, Drachenkampf und Sonnenfrau, WUNT II.184, 2004; D. Treacy-Cole, Women in the Wilderness, in: R.S. Sugirtharajah (ed.), Wilderness, London 2005, 45–58; M. Karrer and H. Wahl, Apocalisse e psicanalisi, in: E. Bosetti et al., Apokalypsis, Assisi 2005, 753–795. Neutestamentliche Abhandlungen 52; Konrad Huber et al. (eds.), Im Geist und in der Wahrheit; Aschendorff, Münster (2008) 363–384 (BL)

1099 John Ben-Daniel, Towards the mystical Interpretation of Revelation 12 Modern scholars are almost unanimous in their acceptance of the historico-mythological interpretation of Revelation 12, with the result that it has effectively replaced the mariological and spiritual interpretations. This paper critically re-examines these three forms of interpretation with the aim of developing a new approach based on insights from mystical theology. The resulting ‘mystical’ interpretation of Revelation 12 identifies the vision of the signs in heaven and the birth of the male child with a type of mystical experience, and links this to the special mission of the 144,000 males described elsewhere in the text. This approach not only comprehensively explains the details of the text within its eschatological context, but also helps to resolve some outstanding issues concerning the 144,000. RB 114/4 (2007) 594–614

1100 Laslo Gallus, The Exodus Motif in Revelation 15–16: Its Background and Nature The whole exodus tradition, from themes of plagues to the conquest, is comprehended in the vision of the “Seven Bowls” of Rev 15–16 in a creative way that shows to some extent respect for the chronological order. The author of Revelation has not slavishly and consistently followed the sequence of the exodus narrative, but suited certain details of the exodus tradition to his theological purpose. Although the theme of judgment is the dominant theme of the vision, the other components of the exodus tradition also receive significant attention. Only the idea of conquest/inheritance is not clearly emphasized, but still it is not entirely excluded. The possible reason for this neglect is the fact that the topic is addressed elsewhere in the book in more detail. AUSS 46/1 (2008) 21–43

1101 Stephan Witetschek, The Dragon Spitting Frogs: On the Imagery of Revelation 16.13–14 In Rev 16.13–14 one can encounter minor characters of the book’s diabolic bestiary, ‘three unclean spirits like frogs’ that proceed from the mouths of the Dragon and the two Beasts. This article attempts to understand this detail in relation to the metaphorical connotations other ancient Greek and Jewish writers attributed to frogs: they were mostly connected with silliness and loquaciousness. In this context, the picturesque detail of frog-like demons belongs to John’s strategy of reassuring his audiences by ridiculing the Dragon and the Beasts and the powers they represent. NTS 54/4 (2008) 557–572

1102 Craig R. Koester, Roman Slave Trade and the Critique of Babylon in Revelation 18 The slave trade was a hallmark of Roman commerce in Asia Minor, and it was an integral part of the local economies in the cities where John’s readers lived. Inscriptions not only show a network supplying the human cargo, but also that slave dealers claimed a public place in society. The Book of Revelation calls for disengagement from commercial practices that are inconsistent with the faith, and the slave trade is one of these. John does not take

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up slavery as a topic in its own right, but the way he tells of merchants selling human “souls” along with gold, grain, cattle, and horses underscores the problems inherent in a society that turns everything into commodities that can be sold to meet the insatiable demand of the ruling power. John’s visions work by shaping the basic commitments of the readers. He warns that the commercial practices associated with Rome/Babylon fall under divine judgement, and if this is the case, then readers must ask what implications this might have for the way they live in the present. They are called away from the allure of Babylon, the power that reduces human beings to one commodity among others. And they are called to faithfulness toward the God of the new Jerusalem, where those who are called God’s “slaves” are given life and honour. CBQ 70/4 (2008) 766–786

1103 Pieter G.R. de Villiers, Die ontmaskering van die bose: Eksegetiese perspektiewe op geweld in Openbaring 18 Investigating violence in Revelation 18 this paper first discusses the complex meaning of violence in the light of the intricate composition of the book as a whole and this chapter in particular. It argues that, in contrast to what is often said in contemporary research about the incoherence of this passage, Revelation 18 is in fact a carefully composed ring composition in which the constitutive elements determine its meaning decisively and in which violence is a seminal motif. It also discusses how the rest of the text confirms the author’s literary skills and the neat composition of Revelation 18 as a text about a violent city. The article then shows how the different elements in the text ironically delineate the downfall of the violent city of Babylon and the reasons for it. It sketches how the consequences of Babylon’s fall are developed from an earthly and divine perspective. In all these different parts the prevalence of violence is spelled out. HTS 64/4 (2008) 1855–1893

1104 Thomas Johann Bauer, Das tausendjährige Messiasreich der Johannes offenbarung. Eine literarkritische Studie zu Offb 19,11–21,8 (1) Rev 19:11–21:8 is intended as a unified passage that portrays a clearly recognizable sequence of events: eschatological war, binding of the dragon, millennium, return of Satan, judgment of the dead, new creation. The millennium must therefore be in the future and contemporaneous with the binding of Satan (and thus not contemporaneous with the history of the church, as suggested by G.K. Beale). The millennium is meant as a real, this-worldly period, to be expected in the future. (2) The passage analyzed is apparently based on an anthology of excerpts from Jewish apocalyptic material, as can be seen from the fact that Rev 18:4; 21:3.7–8 has the same quotations as 2 Corinthians 6:14–7:1 (a post-Pauline interpolation). The notion of a this-worldly messianic period is not directly inspired by the book of Ezekiel, but by a tradition closer to 4 Ezra and 2 Baruch and Iranian traditions. (3) The book of Revelation is critical of Pauline Christianity as it can be documented from Colossians, Ephesians, 1 Peter, and the Pastoral Letters. The passage here studied is best explained as being directed against Christian (i.e., Pauline) enthusiasm and libertinism that tended to shed original Christianity’s apocalyptic basis. In other words: the author of the book of Revelation seeks to re-apocalyptize Christianity. BZNW 148; W. de Gruyter, Berlin (2008) XI/1–442 (BL)

1105 Andreas Hock, From Babel to the New Jerusalem (Gen 11,1–9 and Rev 21,1–22,5) There are some salient points of contact between the narrative of Babel, Gen 11:1–9, and the vision of the New Jerusalem, Rev 21:1–22:5. These parallels are starkly contrastive. Among the most stunning parallels are the way man’s initiative is underscored in Gen, while God’s initiative is emphasized in Rev. Human accomplishment appears to be at the heart of the narrative in Genesis, whereas God’s accomplishment is presented in Rev. Moreover, worldly reputation is set in opposition to heavenly fame, as well as a worldwide

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dispersion in Gen as it is being contrasted with a worldwide unification in Rev. The essay’s conclusion is that the protological text is brought to fulfilment in the eschatological one in an inverse archetypal sense. Bib. 89/1 (2008) 109–118

1106 Jonathan Moo, The Sea That is No More: Rev 21:1 and the Function of Sea Imagery in the Apocalypse of John The enigmatic phrase in Rev 21:1, “the sea is no more”, has yet to be adequately explained or related cogently to the rest of the book. In this article the author categorises the multiple roles in which thalassa appears in Rev 4–20 and address the potential implications of each use of sea imagery for explaining its absence from John’s vision of the new heaven and earth. Along the way, the various theories that have been proposed by other interpreters are assessed; this is followed by a brief consideration of the potential relevance of several parallels that have been suggested. On the basis of these investigations and an analysis of the context of Rev 21–22, it is proposed that the difficult phrase in 21:1c is best explained in terms of the use of a new-creation typology that serves to highlight the way in which this new creation differs from that described in Gen 1. NT 51/2 (2009) 148–167

EXTRABIBLICAL SOURCES Inscriptions General – proto-Canaanite 1107 Reinhard G. Kratz, Memoria, Memorabilia, and Memoirs: Notions of the Past in Northwest Semitic Inscriptions of the First Millennium BCE The commemoration of the deceased and the story of their lives, the works and deeds of kings as well as memorable events are essential in this fragmentary body of evidence. Hans M. Barstad et al. (eds.), The Past in the Past: Concepts of past Reality in Ancient Near Eastern and Early Greek Thought, Novus Press, Oslo (2009) 111–131 (BL)

1108 Clyde E. Fant et al., Lost Treasures of the Bible: Understanding the Bible through Archaeological Artifacts in World Museums This is not a list of ‘lost items’, as one might suppose when reading the title. As the preface explains, the archaeological treasures tend to be overlooked by the visitors of museums. What the authors offer is brief commentary on the Bible, based on ancient texts and objects. The book begins with a presentation of the epic of creation (Enûma elish) end ends with early New Testament papyri and manuscripts. Ancient texts dominate the collection, as can be seen from the chapter ‘the period of the monarchy’: Gezer calendar, Mesha stela, Tel Dan inscription, ivory plaque mentioning Hazael (and so on). Each entry begins with a short list giving the essential information, including the present location and museum number of the object or text discussed. One section deals, wisely, with forgeries. – The appended museum index can help the visitor organize museum visits and make these into more enlightening events. W.B. Eerdmans Publishing Co., Grand Rapids, Mich./Alban Books, Edinburgh (2008) XXVII/1–471 (BL)

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1109 Jan Dušek, Ruling of Inscriptions in Hellenistic Samaria The purpose of this study is to present the practices in the ruling of texts by scribes in Hellenistic Samaria. Under investigation are forty-five fragments of inscriptions written in Aramaic and some inscriptions in paleo-Hebrew script. Having presented some patterns of ruling in the inscription the author concludes that some of the examples were ruled by a person who did not know the form of the inscription. Maarav 14/2 (2007) 43–65

1110 Esther Eshel, Three Inscriptions from the Upper City of Jerusalem Three inscriptions found in the 1970s in different areas in Jerusalem are presented in this paper with drawings, transliteration, translation, and a short philological discussion: (1) One ostracon with Late Iron Age Hebrew inscriptions written on two sides of the sherd from the Jewish Quarter of the Old City of Jerusalem; (2) An ostracon from the Late Temple Period which lists some names, i.a. Jerusalem and Petra; (3) An Aramaic inscription incised on the inner side of a body of a limestone krater of the Second Temple Period found in the north part of the Herodian Quarter which includes a list of transactions probably made by a person for his own use. Maarav 14/2 (2007) 27–41.105–106

1111 Erasmus Gass, Moab im Spiegel vorderorientalischer und ägyptischer Quellen This book chapter offers a survey of all ancient epigraphical sources relating to the Moabites in biblical times. The Mesha stela figures prominently (pp. 5–65), but other inscriptional evidence such as the Dibon fragment (apparently earlier than the Mesha inscription), the fragment of el-Kerak, and neo-Assyrian inscriptions are also discussed in detail. Abhandlungen des Deutschen Palästina-Vereins 38; E. Gass, Die Moabiter; Harrassowitz Verlag, Wiesbaden (2009) 5–137

1112 Martin Leuenberger, Blessing in Text and Picture in Israel and the Levant. A Comparative Case Study on the Representation of Blessing in Hirbet el-Qom and on the Stela of Ye awmilk of Byblos This article elaborates the relevance of the topic of blessing in the Levant of the 1st Millennium BCE on the basis of an exemplary case study on two primary sources: The irbet el-Qom-inscription (Qom 3) and the stela of Ye awmilk of Byblos consist of text and picture. In a methodically reflected procedure, both artefacts are compared in order to depict and interpret in an adequate manner the brk-basic constellation, which is based on a significant synergy effect of text and picture. BN 139 (2008) 61–77; 141 (2009) 67–89

1113 Bernd Janowski et al. (eds.), Omina, Orakel, Rituale und Beschwörungen This new volume of the well-established TUAT series is a feast for all those who place their scholarly work within a firm historical and philological paradigm. Included are documents in Akkadian, Hittite, Ugaritic, Egyptian, and Greek, spanning close to three millennia. Of inimediate relevance, and much sought after, are the prophetic texts, one of which is from the Mari correspondence (pp. 54–55); and Demotic texts from the Leiden/London magical papyrus (pp. 334–350). Another important text is the Akkadian compendium of physiognomic omina bearing on women (pp. 40–47); one example: huge vaginal lips are preferred to small ones (p. 46). The final piece included in the volume is the translation of a circular letter that puts a ban on magical practices in Egypt in

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199 CE. – The book belongs to the essential resources for all who are involved with scholarly research on ancient cultures. Texte aus der Umwelt des Alten Testaments, Neue Folge 4; Gütersloher Verlagshaus, Gütersloh (2008) XXI/1–462 (BL)

1114 F.F. Bruce, Außerbiblische Zeugnisse über Jesus und das frühe Christentum, einschließlich des apokryphen Judasevangeliums This book was first published in 1974 in English. The German version, translated and revised by Eberhard Güting, includes more material, especially in the present fifth edition. The editor has added much recent bibliography and topical chapters on recently discovered material such as the Gospel of Judas (pp. 146–167, with a complete translation) and the ‘brother of James’ ossuary (pp. 204–205; incidentally, the epigrapher A. Lemaire teaches at the Ecole des Hautes Etudes, not at the Sorbonne). Occasionally, a text is given in Latin (pp. 14 and 21) or even in Hebrew (p. 205) – one should like to see more of this! – A helpful scholarly resource. Brunnen Verlag, Gießen (2007) 1–223 (BL)

1115 Gordon J. Hamilton, A Proposal to Read the Legend of a Seal-Amulet from Deir Rifa, Egypt as an Early West Semitic Alphabetic Inscription Item US 51354 (Petrie Museum of the University College, London) is inscribed L QN HZ = ‘belonging to Qn, the seer’, in proto-Canaanite script. The date is ca. 1700 BCE (plus or minus 150 years). Journal of Semitic Studies 54/1 (2009) 51–79 (BL)

Aramaic

Akkadian

Egyptian

Greek

1116 Lisa Fosdal, Was the Tel Dan Inscription Referring to “BYTDWD” as a Fundamentalistic Faction? A Greimassiati structural semantic analysis indicates a linguistic correlation between the use of “BYT-DWD” in the biblical narratives and its occurrence on the Aramaic inscription from Tel Dan. Several problems arise when the modern structural semantic linguistic approach is applied to the discipline of the Old Testament research and the method must therefore be assimilated accordingly. Even though the modification results in a more adequate approach, it can never definitively establish a correlation between the two lexemes of “House of David.” Still certain linguistic traits cannot be denied and the question of the semantic “meaning” becomes the focal point: Is the Aramaic inscription from Tel Dan in fact referring to David in the biblical narratives or is the meaning more subtle? SJOT 23/1 (2009) 85–102

1117 Christopher A. Rollston, Heshbon A4 (= Heshbon II): A New Reading of a Personal Name Heshbon A4 (Heshbon II) is written in the Aramaic script and language and dates to the late sixth century BCE. The personal name in line 3 has been read as Tmk’l. To be sure, this personal name is well attested in the Ammonite onomastica. However, based on new collations of this ostracon, it can be stated with confidence that the morphology and stance of the graphemes require that this personal name should be read as Gmr’l. BASOR 350 (2008) 87–90

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1118 Wayne T. Pitard, Watch That Margin! Understanding the Scribal Peculiarities of CAT 1.4 Obverse Der Text der größten bisher in Ugarit gefundenen Keilschriflttafel – CAT 1.4 – wurde von dem Schreiber Ilimalku/Ilimilku hergestellt, dessen genauer Status umstritten bleibt. Die in diesem Beitrag präsentierten technischen Unzulänglichkeiten und Differenzen in der Aufteilung des Textes im Vergleich zu anderen bekannten Dokumenten desselben Schreibers deuten darauf hin, dass Ilimalku/Ilimilku als ein jünger Schüler-Schreiber den Text von CAT 1.4 aus einer Vorlage (zu Übungszwecken) kopiert hatte. Es erscheint daher wahrscheinlich, dass diese Vorlage wie auch weitere Keilschrifttafeln aus derselben Schule immer noch auf ihre Entdeckung in Ugarit warten. Maarav 15/1 (2008) 27–37, pl V–XII (DL)

1119 Mordechai Cogan, The Raging Torrent: Historical Inscriptions from Assyria and Babylonia Relating to Ancient Israel While many of the historical cuneiform inscriptions (including the inscription of the Black Obelisk and the Cyrus Cylinder, both kept in the British Museum, London) are actually available in up-to-date translation in the German series Texte aus der Umwelt des Alten Testaments (TUAT) and in W.W. Hallo’s Context of Scripture (COS), this is not the case for all. Cogan collects all the relevant material – forty-seven items – and offers fresh annotated English translations with individual historical commentary. This is an essential tool for biblical studies, and Cogan is to be congratulated on his fine achievement. Even specialists will use it with profit, not least because of the up-to-date bibliographies compiled for each item. – In the USA, the book is distributed by Eisenbrauns, Winona Lake, Ind. Carta Handbook; Carta, Jerusalem (2008) XIV/1–250 (BL)

1120 Gershon Galil, Israelite Exiles in Media: A New Look at ND 2443+ This paper reexamines ND 2443+, a Neo-Assyrian administrative record excavated at Calah in 1952, and first published by Barbara Parker in 1961 (Iraq 23, pp. 27–28). A new translation of this important text is presented, followed by a few notes and a discussion on the relation between the Israelite exile Hilqī-Iāu, and the city Sagbat/Bīt-Sagbat in Media. The text should be dated to the last years of Tiglath-pileser III since it mentions Bēl-Harrān-bēlu-u ur, the nāgir ekalli, first appointed ca. 775 BCE, and the Israelites HilqīIāu and Gir-Iāu, probably exiled from Israel after the 733–732 BCE campaign. In light of the new interpretation of ND 2443+ the issue of “the cities of Media” (1 Kgs 17:6; 18:14) is reconsidered, and it is suggested that ND 2443+ indicates the deportation of Israelites to Media in the last years of Tiglath-pileser III. VT 59/1 (2009) 71–79

1121 Ludwig D. Morenz, Wortwitz – Ideologie – Geschichte: “Israel” im Horizont Mer-en-ptahs In this essay an epigraphic and philological analysis is presented of the couplet in the victory stele of Pharaoh Merneptah which is relevant for the term “Israel”. It is possible to show from the open way of writing the lexeme pr.t, the close association of the cola which refer to “Israel” and “Syria” and their position in the structure of the stele, that the alternative interpretations which have long been prevalent (pr.t as “offspring” or “grain”) do not do justice to what the text is saying. The consciously adopted ambiguity shows instead that this couplet is a prize example of the Egyptian royal rhetoric of supremacy

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and reveals, together with the portrayal of Merneptah’s expedition to Canaan at the temple of Karnak, the historical background of the stele. ZAW 120/1 (2008) 1–13

1122 Rupert L. Chapmen III, Putting Sheshonq I in his Place In 1925 a key piece of evidence, a fragment of Sheshonq I’s victory stela, was discovered at Megiddo during the preparations for the excavations of the Oriental Institute of the University of Chicago. Unfortunately it was found on the surface, on one of the spoil heaps of the previous German excavations. The Chicago team tentatively assigned the fragment to the lowest level reached in the area, initially called Stratum IV, but said little more about it. In recent years, fresh information concerning both the location and the circumstances of the discovery has been published, which, in the author’s view, makes it possible to locate the context in which the stela fragment was found, both horizontally and vertically. It is now clear that the lowest level reached in the area was Stratum V, and the author suggests that the fragment was reused in Stratum VA, the stela having originally been set up in Stratum VB, dated to the 9th century BCE by the current excavators. PEQ 141/1 (2009) 4–17

1123 Catherine Saliou, Inscriptions de la region de Gaza Some fragmentary Greek inscriptions (hell.-rom. Period) from the archaeological dig at Blakhiyah (ancient Anthedon) are presented here, as well as a Greek inscription on a mosaic floor, dated 586 AD., discovered by chance in the central part of the Gaza Strip, on the coast. RB 115/2 (2008) 275–286, pl. I–II

1124 Doron Ben-Ami et al., A Greek Abecedary Fragment from the City of David This paper deals with a Greek alphabetic inscription uncovered in Jerusalem. It was found in the course of excavations carried out in the Tyropoean Valley, in the western spur of the City of David. Its stratigraphic context testifies to its dating in the Late Second Temple period. It joins other abecedaries found in various archaeological contexts and ranging in chronology from the beginning of alphabetic script to the Early Muslim period. Most scholars interpret these inscriptions as scribal exercises. However, it seems they did not constitute one homogenous phenomenon; rather, they must have fulfilled different purposes. A considerable number of these alphabetic scripts clearly points to their mystic character. PEQ 140/3 (2008) 195–202

1125 Peter M. Head, Named Letter-Carriers among the Oxyrhynchus Papyri This paper analyses the role played by named letter-carriers among Greek personal letters in the Oxyrhynchus papyri as possible background for Pauline practice, and within the context of recent proposals concerning the role of the letter-carriers within Pauline practice. Around forty letters are discussed, with three examples analysed in more depth (P.Oxy. 113; P.Oxy. 3313; P.Oxy. 3505). It is seen that, when named and identified within the letter, the letter-carrier frequently supplements the written communication with some oral supplement. Against some recent proposals no evidence is found in support of the view that the letter-carrier ever read the letter itself to the recipient. JSNT 31/3 (2009) 279–299

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1126 Hershel Shanks, Inscription Reveals Roots of Maccabean Revolt The Maccabean revolt of 165 BCE aimed to rid Judea and the Jerusalem Temple of the pagan cults that had been forcefully imposed by the Seleucid king Antiochus IV. A major new inscription of Seleucus IV that recently surfaced on the antiquities market and has been acquired by the Israel Museum in Jerusalem indicates, however, that Judean discontent with their Seleucid overlords began more than a decade earlier. The new text (unfortunately of unknown provenience!) documents Seleucid efforts to control the Temple treasury, which may have ignited the first embers of a Jewish revolt. This paper provides a picture of the new stela and discusses the contents of the inscription.” BAR 34/6 (2008) 56–59

Hebrew

Phoenician

1127 Shmuel Ahituv, Echoes from the Past: Hebrew and Cognate Inscriptions from the Biblical Period Ahituv’s anthology of ancient Hebrew inscriptions excludes the – real or alleged – forgeries that are currently much debated; seals are also excluded. Included is inscriptional material from Philistia, Edom, Ammon, and Moab, because of its linguistic affinity to Hebrew. The Aramaic Tel Dan (or “House of David”) inscription is dealt with in an appendix. Ahituv offers detailed but nevertheless brief philological discussions of each item. Some of his translations are fresh and offer new perspectives. In some cases, however, one might wish to have fuller explanations; thus one passage in the Kuntillet Ajrud texts is rendered “to Yahweh the Teman and his Asherah” (p. 318), but no further explanation is offered (Ahituv understands the Asherah as a cult symbol rather than a goddess; see IRBS 53:1807). Most welcome is the juxtaposition of readings over which experts disagree (see pp. 233 and 235). – Anson F. Rainey, the translator, is to be thanked for his accurate work. For the original Hebrew publication, see IRBS 52:1123. A Carta Handbook; Carta, Jerusalem (2008) XIV/1–512 (BL)

1128 Johannes Renz, Die vor- und außerliterarische Texttradition. Ein Beitrag der palästinischen Epigraphik zur Vorgeschichte des Kanons This is a survey of what we know about writing in ancient Israel from epigraphical documents written in paleo-Hebrew. Renz explains that writing originally had to do with administrative and legal matters, but not with literature. What we call literature originally existed in oral form. Some of the epigraphical documents reflect oral lore, e.g. the inscriptions from Hirbet Beit Lay (‘Yahweh is the God of all the earth, the hills of Judah belong to the god of Jerusalem’). Some longer inscriptions such as the tunnel inscription of Hezekiah belong to what one may call ‘inscriptional literature’. A particular feature of Israelite culture seems to have been the absence of monumental inscriptions, votive inscriptions, and inscriptions relating to dynastic forms of religion. FAT 62; Joachim Schaper (ed.), Die Textualisierung der Religion; Mohr Siebeck, Tübingen (2009) 53–81 (BL)

1129 Ronny Reich et al., A Fragmentary Palaeo-Hebrew Inscription from the City of David, Jerusalem A fragment of a monumental inscription was found in February 2008 at the City of David, discarded within a thick fill. As only a part of two lines of the inscription is preserved with three letters in each line the translation and dating of the inscription on the basis of the text and shape of the letters are not possible. On the basis of the large amount of eighth-century BCE pottery found within the fill in which the inscription was found, it is likely that it was incised sometime during the eighth century, and that within the same

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century the inscribed slab was broken into small fragments, which were scattered on the slope of the hill, and embedded in debirs. IEJ 58/1 (2008) 48–50

1130 Hermann Michael Niemann, A New Look at the Samaria Ostraca: The King-Clan Relationship The Samaria Ostraca reveal systemized interaction between the royal residence in Samaria and the surrounding clan elites as well as a royal attempt to align, influence and control tribal elites in Israel during the first half of the 8th century BCE. Joash and/or Jeroboam II tried to extend and stabilize prestige and authority in the Manassite tribal area around the royal residence. The king invited elite members of the Manassite clans to reside at the royal court as ‘honoured guests’, thus assuring himself of their loyalty. This suggests a traditional type of rule that belongs to the first stage of the development of state administration. Tel Aviv 35/2 (2008) 249–266

1131 Esther Eshel et al., A Late Iron Age Hebrew Letter Containing the Word nôqedîm Publication of a paleo-Hebrew ostracon (collection of Dr. David Jeselsohn, Zurich) dating from ca. 600 BCE. The word nqd is used twice in the Bible (Am 1:1, 2 Kgs 3:4). The meaning is ‘overseer of herdsmen’. Chaim Cohen et al. (eds.), Birkat Shalom: Studies in the Bible; Eisenbrauns, Winona Lake, Ind. (2008) vol. 2, 571–584 (BL)

1132 B.A. Mastin, The Inscriptions Written on Plaster at Kuntillet ‘Ajrud Although conclusions must to some extent remain provisional, enough is known about the inscriptions from Kuntillet ‘Ajrud which were written on plaster for an estimate of their significance to be made. If the portion of text which can be studied on a photograph is typical, the script includes both Hebrew and Phoenician letters and indicates a link with north Palestine or with an area with which the Phoenicians traded. Meshel’s opinion that the language of these inscriptions is Hebrew is justified. The way in which one text speaks of El, or God, is not in accordance with what is known about Phoenician practice, but is consistent with the usage of the Old Testament. Thus in this text El and Baal are not Phoenician gods. It is likely that information about the men who were in charge of this site can be deduced from these texts: they were from north Palestine. VT 59/1 (2009) 99–115

1133 Martin Leuenberger, Die Segensinschriften auf Pithoi in Kuntillet Agrud Der Aufsatz trägt einen langen Untertitel: ‘Ein Beitrag zur religions- und theologiegeschichtlichen Relevanz und Eigenart von Segen und Segenstheologien in den althebräischen Primärtexten’. Segen funktioniert als selbstwirksame Heilssphäre, an der menschliche Sprecher anderen Anteil geben können. Die Segensvermittlung ereignet sich innerhalb einer Ellipse mit den beiden Brennpunkten des menschlichen Segensvollzugs und der dieser bestätigenden göttlichen Ursache. BEAT 55; Matthias Augustin et al. (eds.), Thinking towards New Horizons; Peter Lang, Bern (2008) 161–171 (BL)

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1134 Angelika Berlejung, Ein Programm fürs Leben. Theologisches Wort und anthropologischer Ort der Silberamulette von Ketef Hinnom The two amulets of the Persian period from Ketef Hinnom were marked with the names of their owners and were therefore clearly designed for a particular person and not transferable. As a kind of portable presence of their God they gave the people who wore them blessing and protection against, for example, illness and loss of possessions or honour. The wearers of KH 1/2 lived in a close relationship with their God Yahweh, under his blessing, and by means of the amulets they declared their loyalty to him. In their lifetime they were intent on experiencing God’s presence and nearness, and when they took the amulets with them to the grave, or rather were buried with them, the hope was expressed that they could continue to experience this presence of God in the grave, where there was nothing more to look forward to but much to fear. The protective patterns of life were thus prolonged in to the grave and up to (but not beyond) the gates of the underworld. ZAW 120/2 (2008) 204–230

1135 Ada Yardeni, A New Dead Sea Scroll in Stone? The stone slab with an inscription presented here is of unknown provenance, possibly from Jordan, and appeared one day in the antiquities market. The script dates to the turn of the era and the ink writing is laid out in prepared columns – just like the script of the Dead Sea Scrolls. The text has not been identified yet, but it is clearly a literary composition similar to biblical prophecies written by a person with the name Gabriel. Therefore, this inscription is named ‘Gabriel’s vision’ by the author of this paper. BAR 34/1 (2008) 60–61

1136 Israel Knohl, The Messiah Son of Joseph: ‘Gabriel’s Revelation’ and the Birth of a New Messianic Model The Hebrew inscription of 87 lines first published – without translation – by A. Yardeni (BAR 34/1, 2008, 60–61; see www.biblicalarchaeology.org/dssinstone for the Hebrew text) is here translated and studied for the first time. The inscription dates from the late first century BCE and seems to imply the tradition of the Messiah son of Joseph who is killed. BAR 34/5 (2008) 58–62.78 (BL)

1137 Yuval Goren, Micromorphologic Examination of the ‘Gabriel Revelation’ Stone A limestone stele of unknown provenance bearing the so called ‘Vision of Gabriel’ Hebrew inscription has been subjected to laboratory examination to address the question of authenticity of the inscription, and to investigate the possible provenance of the stele through microarchaeological examination of the rock and the attached sediment. As the methods used in this study reveal, there was no indication of modern treatment of the surface of the stone. Yet it must be emphasised that by no means does this statement indicate that the entire inscription or parts of it were created in antiquity beyond and trace of doubt. While the geological origin of the stone cannot be determined, the soil attached to it suggests that it was brought from the area east of the Lisan peninsula, east of the Dead Sea. IEJ 58/2 (2008) 220–229

1138 Moshe Bar-Asher, On the Language of ‘The Vision of Gabriel’ This study discusses briefly the orthographic practices found in the text of ‘The Vision of Gabriel’ and compares them with contemporaneous and other texts. The author

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evaluates then certain issues of phonology and morphology, and studies in detail two distinctive linguistic features attested in the text. These details seem to provide support for the view of A. Yardeni / B. Elitzur, as well as I. Knohl, that the text dates from late Second Temple times. RdQ 23/4 (2008) 491–524

1139 Gary A. Rendsburg, Linguistic and Sytlistic Notes to the Hazon Gabriel Inscription This article presents four notes on the recently discovered Hazon Gabriel inscription. Attention is paid to (1) the word qj w in line 24; (2) the phrase mj ’nkj in line 77; (3) the presence of alliteration in the text; and (4) the use of variation, especially in the assorted “thus says YHWH” phrases present throughout the composition. DSD 16/1 (2009) 107–116

1140 André Lemaire, Leonard Wolfe’s Assessment of Unprovenanced Seals In a long article in KUSATU 6, 2006, 139-188, L. Wolfe has published a “Critical Assessment of Unprovenanced Seals, and other Artifacts Known since 1968 and characterised by a ‘Lame Bet’ ”. After analysing his forgery criteria A. Lemaire concludes that despite some sound observations, Wolfe’s paper reveals lack of epigraphic knowledge, flawed methodology and many a priori inconsistencies and errors. Wolfe’s paper is therefore totally unconvincing: there is no ‘lame bet workshop’ that would have forged so many different shapes of bet and there is no ‘lame bet’ at all but only bets with a more or less important influence from the cursive script. KUSATU 8.9 (2008) 195–218

1141 Aren M. Maeir et al., A Late Iron Age I/Early Iron Age II Old Canaanite Inscription from Tell e - âfī/Gath, Israel: Palaeography, Dating, and Historical-Cultural Significance In this paper, a late Iron Age I/Early Iron Age II Old Canaanite inscription from Tell e - âfī/Gath is presented and discussed. The inscription derives from a clear archaeological context and is written on a fragment of a chronologically indicative, red-slipped and hand-burnished ceramic bowl. The authors suggest reading the inscription as two personal names, ‘alwt and wlt[. . .], which they believe are Philistine names of Greek or Anatolian origin. The significance of this inscription is discussed with several points in mind, including the ramifications for dating the typological development and sequence of the alphabet during the early Iron Age; the implications for understanding the origin and development of the Philistine culture; and the problem of the relationship of the personal names in question to the onomasticon of the biblical Philistines. BASOR 351 (2008) 39–71

1142 Christopher A. Rollston, The Dating of the Early Royal Byblian Phoenician Inscriptions: A Response to Benjamin Sass Because of palaeographical concerns investigated in this paper, B. Sass’s proposal to redate the Early Royal Byblian inscriptions to ca. 850–750 BCE turns out to be very problematic and not cogent at all. However, in contrast, the standard dating of these inscriptions (to the horizon of the tenth century and early ninth centuries) remains a very convincing construct of the convergence of the data. Maarav 15/1 (2008) 57–93, pl. XIII–XVI

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1143 Stephen A. Kaufman, The Phoenician Inscription of the Incirli Trilingual: A Tentative Reconstruction and Translation The Incirli Stela with a Phoenician inscription was discovered in 1993 during a routine regional survey of the Kharamanmarash region of Turkey in a private garden. This paper presents the transliteration, reconstruction, translation and some philological comments on particular items. The inscription was written on behalf of the by now well-known King of the Danunites, Awarikku, stemming from an outcome of the fabous rebellion of western states led by Matiel of Arpad against Tiglath-Pilesar III in the late 740’s BCE. In contrast with the assumption of previous scholars, the text of the inscription insists that Que (i.e., the King of the Danunites) remained loyal to Assyria during these events and was rewarded with an annexation of territory at the expense of neighbouring Kummuh. Maarav 14/2 (2007) 7–26.107–120

1144 Hans-Peter Mathys, Das Astarte-Quadrat The most famous – and still mysterious – magic square from antiquity is the Latin ‘sator arepo’ square that seems to date from the first century CE. Similar texts, in Phoenician script, came to light in 1903 when the temple of Eshmun in the city of Sidon (Bostan es-Sheikh) was excavated. Two of the Sidon squares were immediately published, others remained unpublished, with photos being stored (and forgotten) in the Archaeological Institute of the University of Basel, Switzerland. Mathys publishes and re-publishes all these inscriptions and offers an interpretation. The inscriptions start with the name ‘Ashtoret’, and date from the 4th century BCE. These texts seem to play with divine names that apparently point to one single divine being. If this interpretation is accepted, the inscriptions attest theological speculations that announce the Stoic notion of the deity. This is all the more remarkable since Stoic thought seems to echo Phoenician notions. – This experimental study will interest those who seek to understand the interaction of Greek and Semitic cultures. Theologischer Verlag Zürich, Zürich (2008) 1–207 (BL)

Philistine

Moabite – Ammonite

1145 Israel Finkelstein et al., Writing in Iron IIA Philistia in the Light of the T$ēl Zayit/Zētā Abecedary The recent discovery of the T$ēl Zayit/Zētā Iron IIA abecedary (BASOR 344, 2006, 5–46; IRBS 53:1138) redirects attention to a group of Shephelah/foothills inscriptions. The beginnings of this group are rooted in the 13th century BCE, but the present paper deals chiefly with those belonging to the Iron IIA. In this article the authors (1) challenge the excavator’s description of the stratigraphy of T$ēl Zayit; (2) point out the similarity between the Iron IIA pottery assemblage from T$ēl Zayit and its counterpart from temporary stratum 4 at nearby Tell e - āfi (Gath), and date both to the late 9th century BCE; (3) argue that the T$ēl Zayit abecedary is a ‘Philistian’ inscription of the second half of the 9th century BCE; (4) propose that T$ēl Zayit was a settlement in the territory of the city of Gath and that both were destroyed in the course of Hazael’s campaign in the late 9th century BCE. ZDPV 124/1 (2008) 1–14

1146 Ron E. Tappy et al. (eds.), Literate Culture and Tenth-Century Canaan: The Tel Zayit Abecedary in Context The abecedary found in 2005 (IRBS 53:1138) leads specialists to re-think tenth-century BCE scribal culture. David Carr; for instance, offers tentative speculations about Tel Zayit as a local administrative center in Judah (p. 126). Christopher Rollston offers a survey of early-Israelite inscriptions and suggests that the soundest conclusion is still that of J. Naveh – that distinctive features of Israelite writing do not appear before the ninth century BCE (p. 89). This fascinating early abecedary will continue to challenge scholarship, and the

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present book will serve as the basis for all further studies. – A major scholarly resource for the study of ancient Hebrew epigraphy. Eisenbrauns, Winona Lake, Ind. (2008) XII/1–40 (BL)

1147 Stephen R. Berlant, The Mysterious Ekron Goddess Revisited After discussing some hypotheses about the spelling of the name of the goddess from the Ekron inscription the author supports M. Görg’s reading Ptryh (see BN 93, 1998, 9–10; IZBG 44:1495) which may be a Hebraized form of Pidray, the name of Baal’s daughter in Ugaritic mythology under the influence of the stem ptr (see Gen. 40:8) to identify this goddess as a divine seer. JANES 31 (2008) 15–21 (DL)

1148 Łukasz NiesioŁowski-Spanò, The New Type of Inscription from Ekron – Revisited Die Lesart “für Baal und für Padi” (den biblischen König von Ekron) der auf dem Tell Miqne (Ekron) gefundenen Kruginschrift in der editio princeps erweist sich in dieser Untersuchung als nicht plausibel. Wahrscheinlicher sind zwei andere Vorschläge des Verf: (1) “Für Baal, wlprz” (= Eine Person namens wlprz hat es Baal gewidmet); (2) “Für den Herrn und den Gouverneur (paraz)”; Im Hinblick auf Hab 3,14 bevorzugt der Verf. die zweite Lesart. KUSATU 8.9 (2008) 97–109 (DL)

1149 Peter van der Veen, ‘To Ba‘al and to Paraz’? A Palaeographic Rejoinder Dieser Artikel setzt sich mit L. Niesiołowski-Spanòs These, den zweiten Teil der Ekron Kruginschrift als einen Amtstitel ‘paraz’ (Gouverneur) zu lesen, kritisch auseinander. Angesichts seiner sorgfältigen paläographischen Studien am Inschriftträger selbst, hält der Verf. gegen Niesio owski-Spanò die Lesart pdy (= Personenname ‘Padi’?) der editio princeps an dieser Stelle für richtig. KUSATU 8.9 (2008) 110–118 (DL)

1150 Jonathan Stökl et al., Kings, Heroes, Gods. The History of the Translation of the term ’r’l dwdh in Line Twelve of the Meša -Stele Der Verf. analysiert die in der bisherigen Forschung vorgeschlagenen Lesungen von dwdh in der Meschastele vor dem Hintergrund weiterer außerbiblischer Quellen. Angesichts des Parallelismus zwischen den Zeilen 17 und 18 in der Meschainschrift scheint die Interpretation des fraglichen Begriffs als Gottesname am wahrscheinlichsten. Da aber keine Gottheit namens Dōd aus den Quellen bekannt ist, erscheint es ratsam, den umstrittenen Begriff als einen Beinamen “Geliebter”, wohl für Jahwe, zu lesen. KUSATU 8.9 (2008) 135–162 (DL)

1151 Roy E. Gane, Jalul Ostracon 1 A sixth-century BCE Ammonite ostracon with cursive script has been found at Tall Jalul, Jordan. The text appears to be an agricultural economic tally (for taxation or loans?), consisting of personal names, hieratic numerals, and (arguably) symbols for units of measure. BASOR 351 (2008) 73–84

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Apocrypha and pseudepigrapha Old Testament: general 1 Enoch – Jub – 2 Enoch – 4 Ezra – 3 Macc – 2 Baruch – TestJob – ApocAbr – ParJer – JosAs 1152 Gerbern S. Oegema et al. (eds.), The Pseudepigrapha and Christian Origins R. Bauckham, The continuing quest for the provenance of the OT pseudepigrapha; L. DiTommasso, Pseudepigrapha research and Christian origins since the OTP (= J.H. Charlesworth, The Old Testament Pseudepigrapha, 2 vols., 1983/85); D. de Silva, Jewish martyrology and the death of Jesus; J.R. Levison, Adam and Eve in Romans 1:18–25 and the Greek Life of Adam and Eve; J. Tromp, The story of our lives: the qz-text of the Life of Adam and Eve, the apostle Paul, and the Jewish Christian oral tradition; J. Dunn, Adam in Paul; C.A. Evans, The pseudepigrapha and the problem of background ‘parallels’ in the study of the Acts of the Apostles; G. Oegema, The pseudepigrapha and the narratives in Luke-Acts; D. Aune, The Apocalypse of John and Palestinian Jewish apocalyptic; J. Charlesworth, The Parables of Enoch and the Apocalypse of John; G. Oegema, the reception of the book of Daniel (and Danielic literature) in the early church. Jewish and Christian Texts in Contexts and Related Studies; T & T Clark International, London (2008) XV/1–295

1153 Lorenzo DiTommaso, Pseudepigrapha Notes II: 3. The Contribution of the Manuscript Catalogues of M.R. James This is the second in a series of articles intended to present the results of manuscript research or provide bibliographic updates relevant to the study of the “OT Pseudepigrapha.” This article discusses the contribution of the manuscript catalogues compiled by M.R. James (1862–1936), FBA, and the author of Apocrypha Anecdota (1893), Apocrypha Anecdota II (1897), the Lost Apocrypha of the Old Testament (1920), and The Apocryphal New Testament (1924). For part I (1. Lunationes Danielis; 2. Biblical figures outside the Bible) see JSP 15/2, 2006, 119–144; IRBS 52:1147. JSP 18/2 (2008) 83–160

1154 Mary Anna Bader, Tracing the Evidence: Dinah in Post-Hebrew Bible Literature Genesis 34 tells the story of Dinah the daughter of Jacob: when visiting “the women of the land”, she was raped by Shechem, a young non-Israelite. This attractive volume traces the echo this story had in post-biblical and apocryphal texts, in Philo and Josephus, and in rabbinical literature. Most of these sources elaborate the account, though one source, the Testament of Job, ignores this incident and makes Dinah the husband of Job. A fragment of Theodotus, preserved by Alexander Polyhistor, refers to her as a girl who, like Jacob’s wives, “worked with wool”. Louis Ginzberg notes a tradition according to which Dinah was the mother of Aseneth, Joseph’s wife. These and many other traditions are surveyed and explained in this delightful book. Studies in Biblical Literature 102; Peter Lang Publishing, Bern (2008) XVI/1–223

1155 Peter Schäfer, The Origins of Jewish Mysticism The classic treatise on the emergence of Jewish mysticism is by Gershom Scholem (Major Trends in Jewish Mysticism, 1941), but he left unstudied much of the very early history that came into focus only when the Qumran body of writings became known. In 1993, Schäfer edited a volume entitled Gershom Scholem’s Major Trends in Jewish Mysticism: 50 Years after. More recent contributors to the subject include Philip Alexander, James Davila, and Rachel Elior

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(with each of whom Schäfer often disagrees). A key analytical term suggested by Schäfer is unio liturgica, the liturgical rather than nuptial union of the mystic with the divine. The book’s first chapter discusses ‘Ezekiel’s vision: the cosmos as temple’ (pp. 34–52), the other chapters deal with 1 Enoch, the Apocalypse of Abraham, the Songs of the Sabbath Sacrifice (a Qumran text), Philo, and early rabbinical texts such as Hekhalot, Schi’ur Qomah, and 3 Enoch (the latter of which is understood as an anti-Christian document). Mohr Siebeck, Tübingen (2009) XV/1–398

1156 Michael A. Knibb, Essays on the Book of Enoch and Other Early Jewish Texts and Traditions Knibb, emeritus of King’s College, London, published the standard edition of the Ethiopic book of Enoch in 1978, and contributed the English translation of this document to The Apocryphal Old Testament, ed. by H.F.D. Sparks (1984). These key publications are accompanied by numerous research papers, many of which are now available in the present volume. It shows the wide focus of Knibb’s scholarly interests that cover subjects such as the eschatology of the Dead Sea scrolls and temple and cult in the OT apocrypha and pseudepigrapha. A bibliography of Knibb’s publications, an index of textual references, and an index of names of modern scholars conclude the volume. Studia in Veteris Testamenti Pseudepigrapha 22; Brill, Leiden (2009) XVII/1–448 (BL)

1157 Steven Richard Scott, The Binitarian Nature of the Book of Similitudes In the Similitudes (1 Enoch 37–71; ca. 50/80 CE) God appears in two manifestations: (1) as the Chosen One = the Son of Man = the Name of the Lord of Spirits; (2) as the Lord of Spirits = El = Elohim. This distinction can already be found in Daniel 7. Particularly evident in 1 Enoch 39:6–13, it reappears in the New Testament’s distinction between the Lord Jesus Christ and the Lord God. JSP 18/1 (2008) 55–78 (BL)

1158 Kelley Coblentz Bautch, Decoration, Destruction and Debauchery: Reflections on 1 Enoch 8 in Light of 4QEnb This article takes up the distinctive text of Synkellos for 1 En. 8:1 and asks whether it offers the preferred reading or at least may be defended as an early variant rather than as an interpolation of the Byzantine chronographer. To that end, the article examines the Greek translation featured in Synkellos’s Chronography and compares the text to other manuscript traditions, especially to the Aramaic fragments of Enoch found in Cave 4 of Qumran. Close examination leaves the author reluctant to dismiss the reading of Synkellos. Further, the author argues that Genesis 4 and 6 might have provided a warrant for this sort of interpretative tradition inasmuch as culture bringers (i.e. the Cainites) precede the account of the angels’ descent and mating with women as one finds in Synkellos’s version of 1 En. 8:1. DSD 15/1 (2008) 79–95

1159 Ted M. Erho, The Ahistorical Nature of 1 Enoch 56:5–8 and Its Ramifications upon the Opinio Communis on the Dating of the Similitudes of Enoch Over the past several decades the hypothesis that 1 Enoch 56:5–8 alludes to the historical Parthian incursion into Palestine in 40 BCE has garnered increasing support, and it is by this alleged allusion that the Similitudes of Enoch are often assigned a Herodian date. In contrast, this article argues that a more fruitful approach to the interpretation of 1 Enoch 56:5–8 would be to understand the text as drawing upon a (proto-)apocalyptic tradition

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that expects foreign invaders to attempt to wage war against Jerusalem in an eschatological battle. Since other passages containing this tradition (Ezek 38–39; Sib. Or. 3.657–732; Rev 20:7–10; 4 Ezra 13:5–11) are not considered to be rooted in vaticinium ex eventu, the validity of using this text within the historical-allusional method of dating is consequently called into question. JSJ 40/1 (2009) 23–54

1160 Daniel C. Olson, ‘Enoch and the Son of Man’ Revisited: Further Reflections on the Text and Translation of 1 Enoch 70.1–2 This article is a response to criticism of the author’s 1998 article, ‘Enoch and the Son of Man in the Epilogue of the Parables’ ( JSP 18, 1998, 27–38). The author here concedes to his critics that the proper textual basis for 1 En. 70.1–2 cannot be determined by manuscript evidence alone, and he is willing to modify slightly his translation of the passage. Otherwise, this article defends the author’s original translation of these verses against such critics as Michael Knibb and against alternate translations such as that of George Nickelsburg and James VanderKam. New evidence is brought into the discussion (a Coptic Enoch apocryphon) and several fresh literary and linguistic arguments are presented in defence of the author’s original translation. JSP 18/3 (2009) 233–240

1161 Daniel K. Falk et al., Enoch and Jubilees This thematic issue of Henoch includes the following papers that deal specifically with the book of Enoch: D.K. Falk, Dating the Watchers: what’s at stake? (pp. 23–29, on the mythical chronology of the sin of the ‘sons of God’); S. Thomas, Enoch, Elijah and the (eschatological) Torah (pp. 54–59); C. Tretti, The treasury of heavenly wisdom. Differing modulations of the concept from 1 Enoch to medieval Jewish mysticism (pp. 59–65); H. Drawnel, Some notes on scribal craft and the origins of the Enochic literature (pp. 66–72, the purification of Babylonian scribal craft and knowledge was carried out by the flood of Enochic writings). Hen. 31/1 (2009) 10–122 (BL)

1162 Isaac Oliver et al., The Book of Jubilees: An Annotated Bibliography from the First German Translation of 1850 to the Enoch Seminar of 2007 This bibliography on the apocryphal early-Jewish book of Jubilees begins with a summary assessment of the history of research, and then offers a bibliographical list that is chronologically organized in the following sections: (1) the beginnings of modern research; (2) the discovery of the Hebrew fragments at Qumran; (3) major trends in contemporary research. – The same issue of Henoch includes several papers on Jubilees: B. Bayro, The use of Jubilees in medieval chronicles to supplement Enoch (pp. 10–17); Chr. Berner, 50 Jubilees and beyond? (pp. 17–23); G. Borgonovo, Jubilees’ rapprochement between Enochic and Mosaic tradition (pp. 29–35); B. Nitzan, Moses’ penitential-like prayer in Jubilees 1 (pp. 35–41); S.F. Saulnier, Jub 49:1–14 and the (absent) second Passover (pp. 42–48); W. Loader, Jubilees and sexual transgression (pp. 48–54); A. Bedenbender, The book of Jubilees – an example of ‘rewritten Torah’? (pp. 72–78), C. Carmichael, Law and narrative in Jubilees (pp. 78–83); K. Dobos, The consolation of history: a re-examination of the chronology of the Abraham pericope in the book of Jubilees (pp. 84–91); M. Grossman, Affective masculinity, the gender of the patriarchs in Jubilees (pp. 84–97); J.-D. Hopkins, The authoritative status of Jubilees at Qumran (pp. 97–104); G. Ibba, The evil spirits in Jubilees and the spirit of the bastards in 4Q 510 (pp. 111–116); D. Peters, Noah traditions in Jubilees (pp. 116–122). Hen. 31/1 (2009) 123–164

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1163 David Rothstein, The Titles of the “Secondary” Wives in Genesis and Jubilees: Literary and Legal Implications The status of women in biblical and post-biblical literature has been the subject of numerous recent studies. Not surprisingly, these sources reflect very different perspectives and assessments of women’s place in society. This paper shows that the author of Jubilees has taken great care in his (selective) use of the biblical text in order to further his view of the relationships obtaining between the patriarchs and their respective spouses, as well as the legal and literary implications of the status of each wife, especially in connection with Bilhah, which is easy comprehensibly in face of the importance that Jubilees attaches to the purity – moral and genetic – obtaining among Israel’s (paradigmatic) forebears. ZABR 14 (2008) 280–290

1164 Pieter M. Venter, Space, time and group identity in Jubilees 8–9 Jubilees 8–9 is a rewriting of Genesis 10. It changed a depiction of Israel’s identity in genealogical terms into one using spatial terms. This ideological construct was based on a Noah tradition and on Biblical texts describing the ideal borders of the land allotted to Israel. Using a triad of space, time and identity the author of Jubilees advanced his conviction of who the true Israel was. He emphasized the holiness of their land and demarcated the borders of the territory that God allotted them. HTS 64/1 (2008) 631–650

1165 Andrei A. Orlov, The Pillar of the World; The Eschatological Role of the Seventh Antediluvian Hero in 2 (Slavonic) Enoch In view of the later offices of Enoch-Metatron in the Hekhalot materials where in his celestial version the seventh antediluvian hero is portrayed as the sustainer of the created order, it is possible that in the Slavonic apocalypse one can see the rudimentary theological unfolding toward understanding Enoch-Metatron as the eschatological foundation of the world. These intriguing traditions again point to the formative value of the conceptual developments found in the Slavonic apocalypse that in many ways serve there as a bridge between Jewish apocalypticism and early Jewish mysticism. Hen. 30/1 (2008) 119–135

1166 Jan Du Rand, Theodicy Provides New Perspectives on God According to 4 Ezra Understanding and explaining the problem of evil and death in this world remains a crucial and difficult theological issue. It is called theodicy which can be defined in a rational (Eichrodt) or a social-religious (Berger) way. The answers lie on a rational-irrational continuum. Selected moments from Old Testament theodicy provide a comparable framework to evaluate 4 Ezra and the occurrence of evil and death as part of the righteous’ life on earth according to the New Testament. The answers of God through the angel Uriel on the problem of evil and misfortune of the righteous during the recent age have lead Ezra to come to new insights concerning theodicy, and these insights provide new perspectives on God. EThL 84/1 (2008) 123–133

1167 Joseph Mélèze Modrzejewski, Troisième livre des Maccabées This is a new annotated French translation of 3 Macc (pp. 128–174), with a long exegetical and historical introduction, a bibliography, and several indexes. The commentator highlights the Hellenistic flavour of the book, points out contacts with the historiography of Polybios, and offers reflections on the Dionysian cult as being in competition with Diaspora Judaism. – A valuable scholarly resource. La Bible d’Alexandrie 15.3; Editions du Cerf, Paris (2008) 1–190 (BL)

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1168 N. Clayton Croy, Disrespecting Dionysus: 3 Maccabees as Narrative Satire of the God of Wine 3 Macc is a satirical story in which the pagan god’s weaknesses bring about the downfall of his devotee, Philopator. See also N.C. Croy, 3 Maccabees (Septuagint Commentary Series), Leiden 2006. NT.S 129; Patrick Gray et al. (eds.), Scripture and Traditions; Brill, Leiden (2008) 1–19 (BL)

1169 Daniel M. Gurtner, The ‘Twenty-Fifth Year of Jeconiah’ and the Date of 2 Baruch This article argues that the phrase ‘twenty-fifth year of Jeconiah’ reflects a formula attested in the Hebrew Bible which provides a basis for dating the composition and setting of 2 Baruch of 95 CE. JSP 18/1 (2008) 23–32

1170 Eugen J. Pentiuc, ‘Renewed by Blood’: Sheol’s Quest in 2 Baruch 56:6 This article seeks to reconstruct the intricate contour of Sheol, from a full-fledged deity (the Emarite Shuwalu) to a demythologized yet personified underworld (Hebrew Bible’s Sheol), and back to a quasi-divine entity (2 Baruch’s Shiwul). A review of Sheol’s avatars is followed by brief remarks on the patristic theme of ‘divine deception’ featuring Sheol as Christ’s opponent. The Syriac text of 2 Baruch 56:6 depicting Sheol as a proactive deity in search for blood represents the missing link between the personified Sheol of the Hebrew Bible and the defeated deceiver of the Patristic writings. RB 114/4 (2007) 535–564

1171 William ‘Chip’ Gruen III, Seeking a Context for the Testament of Job It has been widely accepted that the Testament of Job is a retelling of the canonical book of Job. However, there is little agreement about where or when this pseudepigraphic work was produced and why the conflict between Job and Satan has been reframed. Instead of God offering Job to be tested by Satan, Job actively struggles against Satan, striking the first blow by destroying a pagan temple. This article aims to place the Testament of Job within Roman Egypt in the early to mid-second century. Specifically, it contextualizes the episode of temple destruction within the broader phenomenon of religious violence of the southeast Mediterranean. This study argues that the Jewish Diaspora Revolt during the reign of Trajan may have inspired the composition of the first twenty-seven chapters of the Testament of Job. JSP 18/3 (2009) 163–179

1172 Andrei A. Orlov, ‘The Gods of My Father Terah’: Abraham the Iconoclast and the Polemics with the Divine Body Traditions in the Apocalypse of Abraham The first eight chapters of the Apocalypse of Abraham recount the early years of the young hero of the faith who is depicted as a fighter against the idolatrous practices of his father Terah. The conceptual developments found in this section of the work, especially in the depictions of the idolatrous statues, seem to play an important role in the work’s overall retraction of the anthropomorphic understanding of the deity. In the depictions of the idol Bar-Eshath (‘the Son of Fire’) and some other human-like figures, whose features are vividly reminiscent of the familiar attributes of the anthropomorphic portrayals of the deity in Ezekiel and some other biblical and pseudepigraphical accounts, one can detect subtle polemics with the divine body traditions. This article investigates these conceptual developments in the Apocalypse of Abraham and seeks to understand their place in the larger anti-corporeal ideology of the Slavonic pseudepigraphon. JSP 18/1 (2008) 33–53

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1173 Anni Hentschel, Beobachtungen zur Textüberlieferung der Paralipomena Jeremiou (Langversion) Die von R.A. Kraft und A.-E. Purintun vorgenommene Einteilung der griechischen Handschriften der Langform der ParJer in drei Gruppen genügt dem mittlerweile erarbeiteten Befund nicht. Bei allen Gemeinsamkeiten und gegenseitigen Berührungen der einzelnen Texttypen der Erzählung muss man angesichts des gegenwärtigen Forschungsstands von mindestens fünf zum Teil voneinander abhängigen Strängen der Textentwicklung der Langform der ParJer ausgehen. ZNW 99/2 (2008) 149–166

1174 Uta Barbara Fink, Joseph und Aseneth. Revision des griechischen Textes und Edition der zweiten lateinischen Übersetzung The author, who worked for Chr. Burchard’s 2003 edition of the Greek text of JosAs (IRBS 49:1116), offers here an important supplement: a revised Greek text of the longer version, defended as reflecting the lost original text; and an edition of a medieval translation into Latin, of which the earliest manuscript dates from ca. 1200 CE. – An excellent piece of textual scholarship. Fontes et Subsidia ad Bibliam pertinentes 5; W. de Gruyter, Berlin (2008) XI/1–353 (BL)

1175 Ronald Charles, A Postcolonial Reading of Joseph and Aseneth Joseph and Aseneth is borne out of a certain construction of the Other. It is written with the objective of explaining or justifying to fellow Jews and Jewish sympathizers the intrusion of a non-Jewish woman (Aseneth, the daughter of an Egyptian priest) into the life of a biblical hero, Joseph. This study demonstrates that a postcolonial reading of this ancient tale can shed significant light on the different constructions of Otherness and gender relationships manufactured in the text. JSP 18/4 (2009) 265–283

New Testament: general GJudas GPeter – GThom – GJames – Secret Mark Acta Thecla – ApocPaul – Prayer of Paul – Didache – Aphroditian 1176 Pheme Perkins, What Is a Gnostic Gospel? Used in the oral sense for preaching a message about salvation revealed through the coming of Jesus, it is the content of their soteriology, not the term, that distinguishes Gnostics from Christians. Used in the mid-second century forward for written accounts of Jesus and his teaching commonly circulated among Christians, there is no special Gnostic Gospel. Gnostic teachers rely on the range of gospel traditions being circulated among Christians, with no greater tendency than believers to exploit apocryphal Gospels. In addition, the poetics of the Gnostic universe push its teachers away from imaginative engagement with the historical or physical world such as might produce additional Gospel narratives. Instead, one has a form of “metaphysical fiction”. Like other apocrypha, a significant collection of Gnostic texts does attach to a gap in the narratives of canonical Gospels and Acts, instruction received from the risen Jesus. If this genre of Gnostic writing is intended for public circulation and not esoteric instruction, then it may function as “gospel” in the limited sense of conveying instruction about salvation. CBQ 71/1 (2009) 104–129

1177 Thomas J. Kraus et al., Gospel Fragments This collective volume offers new, annotated editions, with plates and abundant scholarly apparatus, of some of the fragments of non-canonical gospels: T. Nicklas, The ‘Unknown Gospel’ on papyrus Egerton 2; M.J. Kruger, Papyrus Oxyrhynchus 840 (p. 167: ‘later than the canonical gospels, but early enough to reflect accurate knowledge of pre-70 temple

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realities’); Th.J. Kraus, Other Gospel Fragments i.e., P. Vindobonensis G 2325, P. Berolinensis 1710; P. Cairensis 10735 etc.). – This valuable edition of primary sources will be of much use for students and scholars of early Christianity. Oxford Early Christian Gospel Texts; Oxford University Press, Oxford (2009) XX/1–304 (BL)

1178 Petri Luomanen, Juutalaiskristilliset evankeliumit The article describes the commonly accepted theory that presupposes three Judeo-Christian Gospels (the Gospel of the Ebionites, the Gospel of the Nazarenes and the Gospel of the Hebrews), arguing that the theory is based on assumptions which may have been justified at the beginning of the 20th century but which now need to be reconsidered. The article introduces an alternative reconstruction that locates an anti-Rabbinic collection of passages in a Syriac version of the Gospel of Matthew and offers a new reconstruction of the Gospel of the Hebrews. TAik 114/2 (2009) 112–128

1179 Peter Nagel, Das Evangelium des Judas – zwei Jahre später Der Vf. bietet zunächst einen knappen Abriss der neueren Publikationsgeschichte des Judasevangeliums und stellt dann die seit der Jahresmitte 2007 vorliegende koptische Textausgabe des Kodex kurz vor, die von Rodolphe Kasser und Gregor Wurst herausgegeben ist. Danach werden vom Verf. einige Stellen des Textes kritisch besprochen: 33,16s; 33,18–21; 33,24–26; 37,25–26; 39,1–3; 40,2–3; 44,14/15 (13–18); 48,1–3; 56,24; 57,21–32. ZNW 100/1 (2009) 101–138

1180 Gesine Schenke Robinson, The Gospel of Judas in the Light of the New Testament and Early Christianity Contrary to what is claimed by many interpreters of the gospel of Judas, this ancient text does not attempt to portray Judas favourably. He is not defended. ZAC 13/1 (2009) 98–107 (BL)

1181 April D. DeConick, The Thirteenth Apostl: What the Gospel of Judas Really Says This is the second, updated edition of a book originally published in 1997; see IRBS 54: 1192. Two new chapters discuss ‘Judas the star’ and ‘the magical Judas’ (with the discussion of a magical gem inscribed ‘Judas’; Bibliothèque National de France, item 2169). – Many scholars consider this the most ‘sober’ scholarly book on the gospel of Judas. Continuum Books, London (2009) XXXII/1–259 (BL)

1182 Madeleine Scopello (ed.), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas Twenty-one contributions are included in this collective volume. The papers highlight two major approaches: one in favour of an interpretation of Judas as the most faithful disciple, entrusted with secret revelations, while the other figures him as enslaved to the schemes of the Demiurge. The significance of the term daimôn used for Judas could be understood either in a positive or a negative way. – In his contribution, S. Mimouni argues that the historical Judas actually was a nationalist disappointed by the way in which Jesus had fought his cause (p. 139). Nag Hammadi and Manichaean Studies 62; Brill, Leiden (2008) XV/1–404 (BL)

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1183 Silke Petersen, Warum und inwiefern ist Judas ein ‘Daimon’? Überlegungen zum Evangelium des Judas (Codex Tchacos 44,21) The question of whether Judas is a positively or a negatively portrayed figure is misleading. He is neither good nor bad, but a middle figure – a daimon – with the ability of receiving and communicating revelation. ZAC 13/1 (2009) 108–126

1184 Birger A. Pearson, Judas Iscariot Among the Gnostics National Geographic’s sensationalized publication of the previously unknown Gospel of Judas caused a media frenzy in the spring of 2006. This Gnostic text, it was claimed, painted a new portrait of Judas Iscariot, the disciple who betrayed Jesus. According to this new interpretation, Jesus had asked Judas to release him from his bodily shell, thus making Judas a hero. This view has now been challenged by several prominent scholars who say that the National Geographic’s team not only mistranslated parts of the Coptic but also misunderstood the meaning of this Gnostic text. The author of this paper joins the row of critics demonstrating some grave examples of mistranslation and explaining the Gnostic context of the Gospel of Judas. Thus, in this gospel Judas is no hero but a demon who has some special knowledge about Jesus likewise the demons in the NT and he appears as guilty for the death of Jesus as in the canonical gospels. BAR 34/3 (2008) 52–57

1185 Yannick Leroy, L’Évangile de Pierre et la notion d’“heterodoxie”: Serapion d’Antioche, Eusèbe de Césarée et les autres Scholars still puzzle over the circumstances which led to the Canon of the Scriptures, as it is known today. The formation of a corpus acknowledged as “divinely inspired” and its corollary, the apocryphal corpus, was the result of a complex procedure on which the earliest traces shed some light. The Gospel of Peter, from the beginning of the second century, seems here to be specially significant, because of the development of its status, illustrated by patristic testimonies, from the second century up to the sixth. The border between community literary production and suspicion of heterodoxy seems to have been very thin for this “Pseudepigraph”, so indicative of the destiny of many weightings quickly marginalized by the nascent Church. RB 14/1 (2007) 80–98

1186 Matti Myllykoski, Tears of Repentance or Tears of Gratitude? P.Oxy. 4009, the Gospel of Peter and the Western Text of Luke 7.45–49 In an article published earlier this year (NTS 55/1, 2009, 104–115), a full reconstruction of the less intelligible side of P.Oxy. 4009 (lines 1–13) was presented, and it was argued that this text belongs to the Gospel of Peter. These 13 lines parallel the Lukan pericope of the sinful woman (Luke 7.45–49) and demonstrate that the Gospel of Peter used manuscripts that represent the Western text of the earlier Gospels. The most notable Western feature, the omission of Luke 7.47b–48 in P.Oxy. 4009, is no coincidence. There are weighty arguments for the omission of these verses in the Lukan original as well. NTS 55/3 (2009) 380–389

1187 Matti Myllykoski, The Sinful Woman in the Gospel of Peter: Reconstructing the Other Side of P.Oxy. 4009 In 1993, Dieter Lührmann published a reconstruction of the more intelligible side of P.Oxy. 4009. He demonstrated that this side, which he called the recto, consists of passages

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parallel to Matt 10.16 par., Luke 10.3 and 2 Clem. 5.2–4. He also argued that the passage stems from the Gospel of Peter. However, Lührmann considered it impossible (‘ausgeschlossen’) to reconstruct the other side of the fragment. The aim of the present article is to demonstrate that a full reconstruction of this less intelligible side of P.Oxy. 4009, lines 1–13, is possible and that it enriches the present knowledge of the Gospel of Peter with a new pericope which is an interesting parallel of Luke 7.36–50. The reconstruction also demonstrates that the side reconstructed by Lührmann is actually the verso, and that both sides together point towards the well-known anti-Jewish redactional tendencies of the author of the Gospel of Peter. NTS 55/1 (2009) 104–115

1188 Matti Myllykoski, Pietarin evankeliumi: Akhmîm-fragmentin käännös ja kommentaari The Akhmîm fragment, found in Egypt in the late 19th century, contains a portion of the passion of Jesus from the Gospel of Peter. The text demonstrates that the writer of the Gospel, which was branded heretical, drew on all the canonical Gospels. However, this Pseudo-Peter was extremely cavalier in interpreting his sources, adding miraculous and strongly anti-Jewish features in particular. TAik 113/4 (2008) 291–300

1189 Reinhard Nordsieck, Zur Kompositionsgeschichte des Thomas-Evangeliums. Ein Blick in die Entstehung eines Spruch-Evangeliums Ähnlich wie bei der Logienquelle Q handelt es sich beim EvThom um ein Kompositionsgebilde, das sieben “Rede-Kompositionen” enthält, die durch Stichwort-Zusammenhange mit identischen oder auch ähnlichen Worten bzw. auffälligen motivischen Verknüpfungen gegliedert sind und an ihrem Ende durch besonders strukturierte “Brücken” oder “Scharniere” miteinander verbunden sind. Auch in seinem eigenartigen Gemisch von weisheitlichen und apokalyptischen Sprüchen besteht eine gattungsmäßige Nähe des EvThom zu Q. Bemerkenswert ist dabei, dass fast die Hälfte der Thomas-Logien Parallelen zu Q-Sprüchen aufweisen, und zwar regelmäßig zur ältesten Schicht von Q. Eine Übernahme von EvThom-Logien aus fertig vorliegenden kanonischen oder nicht-kanonischen Evangelienschriften ist angesichts der aufgewiesenen Entwicklung in “Kompositionsstufen” sehr unwahrscheinlich. BZ 52/2 (2008) 174–200

1190 Petr Pokorny, Die Eschatologie des Thomasevangeliums The spiritual, Platonizing eschatology of the Coptic gospel of Thomas may be seen as a conscious effort to restore the realized eschatology that existed in the earliest Christian community. ZAC 13/1 (2009) 48–54

1191 Abraham Terian, The Armenian Gospel of the Infancy. With Three Early Versions of the Protevangelium of James This long text, here presented in an annotated translation (pp. 1–149), reflects a lost Syriac original composition, is dependent upon the Protevangelium of James, and claims to be by James. The Armenian version seems to date from the sixth century, its lost parent text echoes traditions that date from the fourth century. The Gospel of Infancy begins with an account of the birth and childhood of Mary (pp. 9–12). The book is an important contribution to the study of early-Christian apocrypha. Oxford University Press, Oxford (2008) XXXIII/1–189

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1192 Pierluigi Piovanelli, L’Évangile secret de Marc trente-trois ans après, entre potentialités exégétiques et difficultés techniques This article looks back to the discovery and interpretation of the Secret Gospel of Mark, with particular reference to recent research by John Dart, Scott G. Brown and Stephen C. Carlson. Finally, it is evaluated what part this apocryphal text played and continues to play, in contemporary research on Christian origins and the historical Jesus. RB 14/1 (2007) 52–72; 14/2 (2007) 237–254

1193 Elisabeth Esch-Wermeling, Paulus lehrt – Thekla lauscht? Annäherungen an textstrategische Phänomene in den Theklaakten On the basis of a fruitful symbiosis of diachronic and synchronic analysis of the narrative about Thecla it becomes evident how the text sets its readers on a certain interpretative track. The analysis of these textual strategies is based on a historical-critical examination, which reveals two layers of the text’s genesis: the older one, the Antioch narrative, is framed by the Iconium narrative and the conclusion. Examined on a synchronic level, this framing device facilitates various, ever-changing meanings. Thecla’s character appears in a different light, depending on whether she is analyzed in the context of “the Acts of Paul and Thecla” or in the context of the older Antiochia narrative. lectio difficilior (2008) Ausgabe 2

1194 Michael Kaler, Flora Tells a Story; The Apocalypse of Paul and Its Contexts The Apocalypse of Paul (Coptic version), written in the late second or early third century by a Gnostic author (possibly a member of the Valentinian school), portrays Paul as an apocalyptic hero. The author promotes a Gnostic understanding not only of the Pauline letters, but also of the entire universe. The book includes a detailed history of research on this document, of which the most authoritative Coptic text is the one published in the Bibliothèque copte de Nag Hammadi series in 2005. A fresh English translation is included in the present book (pp. 1–11). Studies in Christianity and Judaism; Wilfrid Laurier University Press, Waterloo, Ont. (2008) XIV/1–258

1195 Jonas Holmstrand, Aposteln Paulus bön i Nag Hammadi This article presents a new translation into Swedish of The Prayer of Paul, a short Coptic text from Nag Hammadi Codex I (The Jung Codex), and discusses it from different angles under the following headings: language and style, structure and line of thought, basic ideas, details, and the function of the text in the codex. The text is found to be relatively advanced with regard to language, style and composition. It appears to connect with orthodox rather than gnostic thinking. The Prayer of Paul is written on the front flyleaf of the codex and is obviously meant to be a kind of introduction to it. In that capacity it suggests that the reader should use the Pauline letters as a frame of reference when reading the codex, presents to the reader basic ideas of God, the gifts of God and the way of salvation through Jesus Christ and his spirit, instructs the reader on the existential significance of the codex and in what way it should be read, and invites the reader to identify personally with the text. SEÅ 73 (2008) 175–197

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1196 Jonathan Schwiebert, Knowledge and the Kingdom: The Didache’s Meal Ritual and Its Place in Early Christianity The author identifies two independent trajectories of the Eucharist in early Christianity: (1) one focussed on “blood” and “body” (i.e., sacrificial terms) represented by Paul and the gospels; and (2) one focussed on thanking God for the knowledge that Jesus brought to humankind, represented by the Didache. The Didache’s sacred meal should not be confused with the Lord’s Supper known form the New Testament. These two trajectories are independent. LNTS 373; T & T Clark, London (2008) XIII/1–278 (BL)

1197 William C. Varner, The Didache “Apocalypse” and Matthew 24 This analysis of Didache’s eschatology shows that the Didachist clearly had an eye on Matthew 24 as a source for his own version of the last days. The similarities between the chapters (listed in Appendix A, p. 321) are real and the divergences (shown in Appendix B, p. 322) can be accounted for as later clarifications or enlargements of Matthew’s expressions. Rather than positing oral “Jesus tradition” as his source, the Didachist, it seems, either utilized the canonical Book of Matthew or an early Greek version of Matthew’s logia, which he called “the gospel of our Lord.” While preparing the believers for the imminently perilous events of the last days in his last chapter he did not promote any personal theological agenda. BS 165/3 (2008) 309–322

1198 Katharina Heyden, Die ‘Erzählung des Aphroditian’. Thema und Variationen einer Legende im Spannungsfeld von Christentum und Heidentum Die ‘Erzählung des Aphroditian’ ist ein Stück apokryphe Literatur, die sich an die Magierperikope Mt 2,1–12 anschließt. Erzählt wird die Geschichte der Magier: sie wurden aufgrund von wunderbaren Ereignissen im persischen Reichstempel ausgeschickt, um einen seltsamen Stern zu folgen; aus Palästina in ihre Heimat zurückgekehrt, berichten die Magier dem persischen König von dem, was sie am Zielort ihrer Reise gesehen haben – Jesus als zweijährigen Knaben. Die wichtigsten Zeugnisse dieser Legende werden auf S. 308–360 in Wort (zweisprachig: russisch bzw. griechisch und deutsch) und Bild (nach einer illuminierten Handschrift des 11. Jahrhunderts) dokumentiert. STAC 53; Mohr Siebeck, Tübingen (2009) XIV/1–440 (BL)

Qumran/Dead Sea Scrolls: general particular subjects Community Rule – Temple Scroll texts from caves 1–4 Qumran and the New Testament 1199 Joseph A. Fitzmyer, A Guide to the Dead Sea Scrolls and Related Literature This is an essential research manual on the Qumran scrolls. All texts are listed by their usual number, accompanied by a reference to the editio princeps. The author also offers an annotated guide to scholarly literature, especially to essential research tools, both printed and electronic. – This is an indispensable manual for all who work with the Dead Sea materials. W.B. Eerdmans Publishing Co., Grand Rapids, Mich./Alban Books, Edinburgh (2008) XVII/ 1–302

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1200 Torleif Elgvin, Sixty Years of Qumran Research: Implications for Biblical Studies The discovery of the Dead Sea scrolls, the delay in their publication from the 1960s to the early 1990s, and the knowledge of all the Qumran material since 1992 have stimulated public interest in the scrolls, in the Bible, and in biblical texts. Conspiracy theories were developed and speculative bestsellers have been written, from Baigent and Leigh’s The Dead Sea Scrolls Deception in 1991 to The DaVinci Code. But the public fascination with ancient writings that surfaced after 2000 years has given scholars and theologians a unique opportunity to interact with the public and share their knowledge. In this survey article the author relates to some of the relevant fields of scholarship, concentrating on questions of authority/canonicity and the development of the biblical texts. SEA 73 (2008) 7–28

1201 Charlotte Hempel, Texts, Scribes and Scholars: Reflections on a Busy Decade in Dead Sea Scrolls Research This article offers an overview of a number of developments in the study of the Dead Sea Scrolls in the last decade. This period witnessed the full publication of the corpus as well as some very important fresh perspectives on this extraordinary collection of ancient Jewish texts. ET 120/6 (2009) 272–276

1202 Przemys„aw Dec, Paleographic Dating of the Dead Sea Script. A Short Polemics to Traditional Paleography of the Dead Sea Scrolls Nach einem Überblick zur Geschichte der Qumran Paläographie führt dieser Beitrag in die Feinheiten moderner paläographischer Untersuchungen ein, wobei der Verf. betont, dass Paläographie allein niemals als einzige Methode zur Datierung von Schriften ausreichen kann. Bei der Untersuchung der Schriften vom Toten Meer wird die Datierung bis heute durch die archäologische Konzeption der Qumran Ausgrabungen von R. de Vaux beeinflusst, wonach alle Schriften zwischen 150v und 68n einzuordnen sind. Der Verf. dieses Beitrags unterscheidet hingegen 9 verschiedene Schrifttypen in den Rollen, die in die Zeit von 150v bis 100n zu datieren sind. QC 16/3–4 (2008) 89–106 (DL)

1203 Heinz-Joseph Fabry et al., Neue Texte vom Toten Meer. Bislang unbekannte Fragmente werden Qumranschriften zugeordnet Obwohl die Herausgabe der Qumrantexte inzwischen weitgehend abgeschlossen ist, erweitert sich der bekannte Textbestand immer noch durch bisher nicht publizierte Fragmente aus Privatsammlungen, deren Zuordnung sorgfältig untersucht und die ggf. auf ihre Echtheit geprüft werden müssen. Diese Reportage präsentiert – teils mit Fotos – acht solche in den letzten Jahren neu zugänglich gewordene Fragmente, die zum Teil zu bekannten Rollen gehören (u.a. 4QGenf, 4QJesb) und biblische Texte enthalten. Besonders interessant erscheint dabei ein Fragment aus dem 1. Jh.v., das den Text von Dtn 27,4b–6 enthält und ein Merkmal des samaritanischen Pentateuchs aufweist, was auf die Pflege dieser Textform schließen lässt und möglicherweise die Zugehörigkeit einiger QumranBewohner zu dieser Tradition offenbart. WUB 50 (2008) 2–7 (DL)

1204 Hanan Eshel, The Dead Sea Scrolls and the Hasmonean State The Dead Sea scrolls include references and allusions to historical persons and events: these are the subject of Eshel’s study. The author identifies the Wicked Priest as none other than Jonathan the Hasmonean, son of Mattathias. Eshel suggests that what came to

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be known as the Qumran sect originated as a sectarian group around 170 BCE, possibly in the wake of messianic expectations in Jerusalem under Antiochus IV. – An essential, invaluable contribution to the study of religious and political life during the Second Temple period. W.B. Eerdmans Publishing Co., Grand Rapids. Mich./Alban Books, Edinburgh (2008) XII/1–208

1205 Gudrun Holtz, Inclusivism at Qumran Within Early Judaism the Qumran Community is widely perceived as a strictly exclusivist group. A thorough analysis of Qumran texts, however, reveals, apart from the dominant strand of exclusivism, remarkably clear inclusivist tendencies. In Qumran literature inclusivist tendencies can be seen both in eschatological texts and in materials dealing with the self-understanding of the Qumran Community in historical time. The legal texts discussed basically confirm this pattern: the Community is to separate from Gentiles and from members of those Jewish groups with whom it earlier entertained close relations. At the same time it is to support the poor and the proselytes. Strictly legal statements prohibiting contacts with non-Essene Judaism as such are missing. In the literature discussed inclusivist and exclusivist tendencies have different weight. A pan-Israelite, e.g. inclusivist, perspective can be seen in 4QpNah, 4QFlor, 4QSM and especially in 4QMMT, 1QSa, and CD/4QD whereas in 1QS exclusivist tendencies predominate. DSD 16/1 (2009) 22–54

1206 Stephen Pfann, A Reassssment of Qumran’s Calendars The author discerns three different calendars in the Dead Sea scrolls – one Enochic, one instanced by Jubilees, and a third one found in Serekh ha-Yahad. One must abandon the idea that all the scrolls reflect the practice of the Qumran sectarian community. Hen. 31/1 (2009) 104–110 (BL)

1207 Steve Mason, Did the Essenes Write the Dead Sea Scrolls? Don’t Rely on Josephus The Qumran-Essene hypothesis relies in large part on supposed parallels between the customs attributed to the Essenes by Josephus and those described in the Dead Sea scrolls. But a careful review of both sides betrays a big difference in both tone and substance. As it is shown in detail in this paper many customs that Josephus attributes to the Essenes (e.g. prohibition of the use of oil on the skin, worship of the sun, etc.) are either unparalleled in the scrolls or antithetical to their ethos. Therefore, it must be admitted, that the identity of the Judean community who wrote the scrolls is today simply unknown. BAR 34/6 (2008) 61–65.81

1208 John S. Bergsma, Qumran Self-Identity: “Israel” or “Judah”? A careful analysis of the Qumran “sectarian” texts reveals a consistent preference for self-identification as “Israel” rather than “Judah.” In fact, they contain no unambiguous identifications of the community as “Judah” or its members as “Judeans”. Like most biblical texts and unlike Josephus and the authors of 1–2 Maccabees, the Qumran community does not equate Israelite with Judean. They regard themselves as the vanguard of the eschatological restoration of the twelve tribes; for them, the Judean state is not the sole heir of biblical Israel. DSD 15/1 (2008) 172–189

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1209 Eyal Regev, Cherchez les femmes: Were the ya ad Celibates? This article challenges the consensual view that the ya ad were a celibate group by raising the following arguments: (1) The silence of the Community Rule regarding women and family cannot attest to celibacy, since there are no passages in the scrolls which refer to celibacy; (2) The passage in CD 7:3–10 should not be regarded as alluding to the celibacy of the ya ad; (3) Comparisons with early-modern sects attest to the centrality of celibacy in the group ideology, hence it is impossible that celibacy was self-understood; (4) 4Q502 Ritual of Marriage mentions marriage, reproduction and children, and bears several lexical affinities with 1QS and other compositions of the ya ad. Therefore, it should be related to the ya ad. Consequently, the sweeping identification of the ya ad with the (mainly celibate) Essenes seems problematic. DSD 15/2 (2008) 253–284

1210 Krzysztof Pilarz, Concepts Concerning Family in Qumran Texts It is worth paying attention to a group of frequent comparisons which are present not only in the Bible but also in the Qumran texts which refer to the specific image of family. These comparisons clearly indicate that the relationship between JHWH and the Chosen Nation is de facto a family relationship. The very concept of “JHWH’s family”, according to the original meaning of ‘am. Thus, it is not surprising that the problem of family is – contrary to what is assumed at times – deeply rooted in the Qumran texts. QC 16/3–4 (2008) 157–172

1211 William R.G. Loader, Attitudes towards Sexuality in Qumran and Related Literature – and the New Testament Investigation of attitudes towards sexuality in Qumran and related literature shows that the myth of the Watchers served as an aetiology of wrongdoing, but not of sexual wrongdoing in particular as one might have expected, nor as its paradigm. Intermarriage was a major concern, although conflicts over sexual wrongdoing which feature in early sectarian writings disappear in what appear to be later ones. Extensions to holy space and time produce greater restrictions on sexual relations, but without disparaging them in proper space and time. Eschatology which leaves no space for sex created challenges for defending its place in the interim. NTS 54/3 (2008) 338–354

1212 Jonathan Ben-Dov et al., Qumran Calendars: A Survey of Scholarship 1980–2007 This article surveys the scholarship on the calendars represented in the Qumran texts and the Pseudepigrapha. The survey commences with the influential articles by VanderKam in the late 1970s, while relating also to Jaubert’s earlier hypothesis. After a presentation and classification of the relevant texts, the authors proceed to elucidate the prominent calendrical and historical themes: the calendar in Jubilees and the Temple Scroll; the early history of the 364-day year in Judah; the non-Jewish origins of the 364-day calendar tradition; intercalation and the beginning of the day; and the various accounts of lunar phases in writings from Qumran. Broadly speaking, present-day research tends to emphasize the schematic aspect of the 364-day calendar tradition, renouncing the older view of this system as a ‘solar’ calendar. In addition, Jaubert’s hypothesis on the antiquity of the 364day calendar, although still upheld in significant parts of current scholarship, is seriously challenged when viewed in a broader historical context. Finally, the Jewish astronomical and calendrical lore is increasingly explained on the background of astral sciences in the Hellenistic world – from Mesopotamia to Egypt. CBR 7/1 (2008) 124–168

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1213 Ida Fröhlich, “Invoke At Any Time . . .”. Apotropaic texts and belief in demons in the literature of the Qumran community 1Enoch and Jubilees were not only known in the community of Qumran, but belonged to its core tradition and inspired many ‘sectarian’ works. 1En 6–11, the story of the Watchers, is a narrative on the origin of the evil. Both, the originators (the Watchers) and the representatives of evil (the Giants) show demonic features. The rationale of the demons is impurity. 1En 6–11 is an alternative to the theology of the origin of evil in Genesis. Jubilees merges the traditions of Genesis and that of 1Enoch, adding new motives to the figure of the demonic evil who is called Mastema in Jubilees. Mastema is the head of a demonic hierarchy and a representative of both cosmic and ethical evil. Jubilees gives examples of persons who have power over evil demons. Persons who can obtain divine power and angelic help against evil are the righteous, which are owners of special knowledge. Apotropaic texts using the power of writing against demons hold the same ideas as 1Enoch and Jubilees. BN 137 (2008) 41–74

1214 Hermann Lichtenberger, “Heilige Engel sind in der Gemeinde”. Engel in den Schriften von Qumran Die Schriften von Qumran zeugen von einem hohen Interesse an Engeln. Sie wohnen in Gottes “heiliger Wohnung” und sind zugleich als Helfer inmitten der Gemeinde. Obwohl viele Engelvorstellungen in den Schriftrollen deutliche Parallelen zu den biblischen aufweisen, gehen sie zugleich über deren Schilderungen hinaus. Das liegt vor allem am apokalyptischen Weltbild. So spielt der Kampf zwischen den Engeln des Lichts und den Engeln der Finsternis in den Qumran-Schriften eine wichtige Rolle. WUB 50 (2008) 28–30

1215 Florentin Crih lmeanu, Origini della metafora simbolica del fuoco dello Spirito Santo nei testi di Qumran This article aims to study the origin of the symbolic metaphor of the Holy Spirit’s fire in the Qumran community texts. The topic is introduced by an overview of the symbolic use of “fire” in the cult and in Jewish apocalyptic-eschatological writings. Subsequently, the Qumran texts speaking about fire are discussed. The analysis demonstrates that the term is found as symbol of the Divine Presence, the Divine Glory, the Word of God or the Divine Voice. The term “fire” is in direct connection with other keywords: call and mission, devotion, fear of God, offering, answer to prayer. The same term is also used with its practical functions: it emphasizes, develops, accompanies, purifies, protects, consumes, challenges, consecrates, deifies. In conclusion, one can observe the continuity in the use and functions of the “fire” metaphor from Jewish literature including intertestamentary texts up to the Christian writings of the first centuries. SaSc 6/1 (2008) 30–43

1216 Daniel Timmer, Sinai ‘Revisited’ again: Further reflections on the Appropriation of Exodus 19–Numbers 10 in 1QS Little attention has been given to the use of the biblical Sinai pericope (Exod 19–Num 10) in 1QS to create the Qumran group’s self-identity. This article studies how 1QS uses the Sinai pericope’s presentations of divine presence and atonement to distinguish the Qumranite movement from the Judaisms around it. The group’s covenant and cult, improved with respect to the corresponding Sinaitic categories, identified them as the true Israel while they awaited God’s final coming. RB 115/4 (2008) 481–498

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1217 Aharon Shemesh, The Scriptural Background of the Penal Code in the Rule of the Community and Damascus Document This article analyzes the “Penal Code” of the Qumran sectarians, and argues that the list of sins and punishments included in it is based on three biblical pericopes concerning the holiness of the people of Israel and their dwelling place. Violators of these laws endanger the holiness of the community and thus need to be excluded. The idea that the structure of the penal code is based on readings of three specific biblical literal units bears interestingly on the understanding of the development of Midrash. This is taken up in the last part of the article. DSD 15/2 (2008) 191–224

1218 Daniel C. Timmer, Sectarianism and Soteriology. The Priestly Blessing (Numbers 6,24–26) in the Qumranite Community Rule (1QS) In an attempt to go beyond conventional sociological and anthropological analyses of the religious aspect of the Qumranite sectarian corpus, this article considers the reuse of the Priestly Blessing (PB) of Numbers 6 in the Community Rule (1QS). Comparison of how curses were applied elsewhere in Second Temple Judaism informs reflections on what this imaginative redeployment of the PB says of the ideology and self-identity of the Qumran group, highlighting their reconfiguration and exclusive appropriation of the covenants with Israel. Bib. 89/3 (2008) 389–396

1219 Alison Schofield, Rereading S: A New Model of Textual Development in Light of the Cave 4 Serekh Copies After the publication of the Cave 4 copies, reconstructing the textual history of the Community Rule (Serekh ha-Yahad or S) was further complicated. Because of both the divergences and the continuities between these versions, their relationship could no longer be explained by a simple chronological line of development. This paper offers a new, chronological-spatial model that better accounts for the textual history of S. In doing so, it asks larger methodological questions about the study of this text, and by extension, how one unnecessarily reads Qumran into S. Using this broader model, one can better resolve yet unexplained dilemmas concerning the relationship between 1QS and the Cave 4 copies. DSD 15/1 (2008) 96–120

1220 Simone Paganini, ‘Nicht darfst du zu diesen Wörtern etwas hinzufügen’. Die Rezeption des Deuteronomiums in der Tempelrolle: Sprache, Autoren, Hermeneutik The Temple Scroll can be understood as corrected, enlarged, and more systematic version of the book of Deuteronomy. Its authors were convinced of the validity of their legal writing, although they seem to have understood its validity as limited to a certain period of time. Envisioned is, in utopian manner, the construction of a new temple that is much larger than the existing one. It is not clear in what way the Temple Scroll was considered authoritative by the Qumran people. Beihefte zur ZABR 11; Harrassowitz, Wiesbaden (2009) XIII/1–329

1221 David Rothstein, The Meaning of “a Three-Days’ Journey” in 11 QTa: The Evidence of Biblical and Post-Biblical Sources 11QTa employs the expression “a three-days’ journey” in connection with two ritual laws: immolation of animals outside the temple and sale/redemption of the “second-tithe”. Most scholars have understood this expression as defining the “long-distance” dispensation stipulated by Deuteronomy (12:21; 14:24) in connection with these laws. By contrast,

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A. Shemesh has argued that “a three-days’ journey” constitutes a legal idiom signifying (the boundaries of ) the Land of Israel, leading him to conclude that 11QTa permits cultic immolation beyond the boundaries of the Land of Israel while requiring (qualified) observance of the second-tithe law in connection with produce grown in foreign lands. The present essay demonstrates that this idiom in 11QTa is expressive of the point separating short from long distances. RB 14/1 (2007) 32–51

1222 Lawrence H. Schiffman, The Unfinished Scroll: A Reconsideration of the End of the Temple Scroll In this study, the authors focus on one small aspect of the scroll’s physical character, namely the question of its last column and the conclusion of the Temple Scroll. They challenge Yadin’s conclusion that the end of the Temple Scroll is “preserved” in the so-called zero lines at the top of the last column. By comparing 11QTa and 4Q524, which preserves additional text from the end of the composition, and analyzing scribal techniques and literary contents, it seems probable that the Temple Scroll is an unfinished copy, from a more complete Vorlage, or an unfinished composition. DSD 15/1 (2008) 67–78

1223 Hartmut Stegemann, 1Q Hodayot a. With Incorporation of 1Q Hodayot b and 4Q Hodayot a–f The ‘Thanksgiving’ or Hodayot scroll was one of the first manuscripts from the Dead Sea discovery to be published and translated. The first edition was made by E.L. Sukenik and N. Avigad in 1954 (Hebrew edition) and 1955 (English edition). The Hebrew text has often been printed, translated and studied. The critical edition was to be prepared by Hartmut Stegemann, who died in 2005. The present edition was completed by Eileen Schuller, Carol Newsom and (for the plates) Ingo Kottsieper. As all the volumes of the present series, the text is heavily annotated and translated, though not interpreted in the form of a commentary. Nevertheless, the present edition will form the basis for all future work on the Hodayot. Discoveries in the Judaean Desert 40: Qumran Cave 1.III; Clarendon Press, Oxford (2009) XXI/1–402, plates (BL)

1224 Ira Rabin et al., On the Origin of the Ink of the Thanksgiving Scroll (1QHodayota) In this study the authors demonstrate the possibility to identify the production area of the scrolls, coupling non-destructive quantitative analysis of trace elements to spectroscopic investigation of the inks. This approach, that allows to determine the Dead Sea area as origin of lQHodayota, is of general validity. DSD 16/1 (2009) 97–106

1225 Daniel A. Machiela, “Each to His Own Inheritance”. Geography as an Evaluative Tool in the Genesis Apocryphon The Genesis Apocryphon has often been compared with the Book of Jubilees; especially the parallel accounts of Noah’s oversight of the earth’s post-flood distribution between his sons and grandsons (1QapGenar 16–17//Jub. 8:8–9:15). A close examination of the Genesis Apocryphon demonstrates that, while this comparison is valid, the two works are more different than scholars have typically assumed. Not only is the treatment of Noah’s special role and the earth’s proper division more widespread and prominent in the Apocryphon than in Jubilees, but the most directly corresponding passage exhibits a different arrangement.

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This may suggest a common cartographic source, and attests to a more robust interest in such geographic matters on the part of the Apocryphon. While both authors clearly drew on similar traditions, it is suggested that the author of the Genesis Apocryphon was more occupied with the right of Israel to the Promised Land than the author of Jubilees. DSD 15/1 (2008) 50–66

1226 Emile Puech, Qumrân Grotte 4. XXVII: Textes araménens, deuxième partie This volume publishes, or re-publishes, the Aramaic fragments 4Q 550–575a and 4Q 580–587 that were originally assigned to Jean Starcky (d. 1988) for publication. The most interesting text published here is 4QNew Jerusalem (= 4Q 554, 554a, 555), on pp. 91–152. Following the format adopted by the series, the focus is on reconstruction, palaeographic analysis, dating, and offering a translation, and not on a detailed commentary. The editor teaches at the Ecole biblique in Jerusalem. Discoveries in the Judaean Desert 37; Clarendon Press, Oxford (2009) XXVI/1–561, plates (BL)

1227 Matthew Goff, Recent Trends in the Study of Early Jewish Wisdom Literature: The Contribution of 4QInstruction and Other Qumran Texts This essay reviews major trends in the study of the Qumran texts commonly identified as wisdom literature. Among these texts, 4QInstruction and the so-called book of Mysteries have received the most attention. These compositions are making a significant contribution to the understanding of the Jewish wisdom tradition during the late Second Temple period. A key achievement of recent scholarship on the Qumran wisdom literature is the recognition that Early Jewish sapiential texts could draw on traditions that have little to do with the older wisdom of Proverbs, including in particular apocalypticism and the Torah. The Dead Sea Scrolls illustrate that there is a wide range of diversity among the Early Jewish wisdom texts. CBR 7/3 (2009) 376–416

1228 Albert L.A. Hogeterp, 4QMMT and Paradigms of Second Temple Jewish Nomism The article reconsiders 4QMMT’s perspective on Torah and justification in view of the recent debate about paradigms of covenantal nomism (E.P. Sanders) and of justification and variegated nomism (D.A. Carson, P.T. O’Brien, M.A. Seifrid). The hortatory part, in particular 4QMMT C 23–32, takes into account divine grace through forgiveness and search for the Torah as normative direction. Human works and divine justification are thereby not conflated in MMT’s understanding of Torah. The notion of covenant theology reflected in 4QMMT comes closer to that of the Damascus Document than to the more polarized notion of covenant in the Community Rule. DSD 15/3 (2008) 359–379

1229 Molly M. Zahn, The Problem of Characterizing the 4QReworked Pentateuch Manuscripts: Bible, Rewritten Bible, or None of the Above? This article engages the problem of whether the five manuscripts classified as 4QReworked Pentateuch (4Q158, 4Q364–367) should be considered extrabiblical compositions or simply expansive copies of the Pentateuch. Since similar methods of reworking scripture appear in both types of text, focusing on the ways scripture is reworked in the 4QRP manuscripts cannot solve the problem. Other criteria such as the literary voice, scope, and coverage of a work are more promising. The fragmentary state of the texts, however, precludes a definitive solution and requires that multiple possibilities be considered. DSD 15/3 (2008) 315–339

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1230 Moshe J. Bernstein, What Has Happened to the Laws? The Treatment of Legal Material in 4QReworked Pentateuch The biblical or non-biblical nature of the manuscripts currently identified as 4QReworked Pentateuch (4Q158; 4Q364–67) has been the subject of much scholarly discussion. This paper addresses a facet of those texts which has unfortunately been ignored in most of those discussions, namely their treatment of the legal material in the Pentateuch. An examination of the surviving legal portions of 4QReworked Pentateuch, manuscript by manuscript, indicates that much greater freedom is shown in handling the laws than in any known pentateuchal textual tradition. Some laws are omitted from their original locations in the Pentateuch, and, almost without exception, do not reappear in a new location. There also appears to be almost no exegetical reworking of the laws. It is concluded that one should not presume that the 4QRP texts included the entire Pentateuch, and that their omission of legal material characterizes some, if not all, of them as non-biblical. DSD 15/1 (2008) 24–49

1231 Eibert Tigchelaar, A Forgotten Qumran Cave 4 Deuteronomy Fragment (4Q38D = 4QDeutu) PAM 43.011 contains an unpublished Cave 4 Deuteronomy fragment, preserving parts of Deut 24:20–22, that cannot be assigned to an already published Deuteronomy manuscript. This paper provides the identification of the text, presents a photography of this fragment and discusses the repertoire of letters dating the fragment to the 2 century BCE. RdQ 23/4 (2008) 525–528

1232 Tal Ilan, Gender and Lamentations: 4Q179 and the Canonization of the Book of Lamentations In diesem Artikel wird ein Text aus Qumran untersucht (4Q179), der verblüffende Ähnlichkeit mit dem Buch der Klagelieder besitzt, aber dennoch keine Version dieses Buches ist. Es wird dargelegt, dass einer der grundlegenden Unterschiede zwischen den beiden Texten in der Behandlung der Geschlechter liegt. 4Q179 ist in dieser Hinsicht reicher als das masoretische Buch der Klagelieder. Anders als andere Autoren, deren Rekonstruktion der Beziehung zwischen den beiden Texten stets die Behauptung zu Grunde lag, dass 4Q179 beim masoretischen Text Anleihen machte, wird hier behauptet, dass es sich vielmehr um zwei zeitnah entstandene Texte handelt und dass die Entscheidung, den masoretischen Text zu kanonisieren und den qumranischen zu verwerfen von genderrelevanten Überlegungen herrührt. Es wird die These vertreten, dass Frauen, die zu aktiv oder zu sichtbar sind, oft beim Prozess der Kanonsierung gestrichen werden. lectio difficilior (2008) Ausgabe 2

1233 Robert A. Kugler, Whose Scripture? Whose Community? Reflections on the Dead Sea Scrolls Then and Now, By Way of Aramaic Levi Reexamination of the varieties of manuscripts testifying to Aramaic Levi suggests already that they reflect not a single, relatively consistent work as many have long thought, but a work that existed in diverse recensions, including more than one among the numerous manuscripts at Qumran. Examination of 4Q213b, line 1 and 4Q213a 3–4, 3a suggests even more, that the forms of the work found among the Dead Sea Scrolls were the result of a Qumran compositional strategy of deploying, revising, and supplementing existing texts and traditions in ways consistent with the interests of the community. This suggests not only that the Dead Sea Scrolls include “sectarian works” that are not yet acknowledged as such; it also warns against assuming that one can ever know the scope and nature of works only partially preserved at Qumran by comparing them with similar or even supposedly identical works attested outside of the Qumran Scrolls. DSD 15/1 (2008) 5–23

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1234 Vered Noam et al., A Qumran Composition of Sabbath Laws and Its Contribution to the Study of Early Halakah This article presents a composite edition, with new reconstructions, notes, and translation of a composition titled here “Sabbath Laws” (4Q264a and 4Q421). Three of these Sabbath laws are treated at length in comparison to rabbinic halakah: carrying and playing musical instruments, reading a scroll, and leaving coals burning. Mutually beneficial, this comparison contributes to our understanding, and reconstruction, of the history of halakah. DSD 16/1 (2009) 55–96

1235 Jean-Claude Dubs, 4Q321 ou le calendrier bien tempéré The 4Q321 calendar gathers together all the data of the Qumranian system, with a precisely renewable 364-day solar year, whose dates indefinitely fall on the same days of the week. In order to outmatch the lunar calendar, this solar calendar gives the solar dates of the full moon with the utmost precision, from the first Wednesday of world history (Gn 1,14–16), as well as the solar dates of the youngest moon nicknamed duqah (whose meaning is “sharp, but difficult to observe”). Thus the author discovers here a system where the nearly observable statement of an arithmetical relation between those two lunar phases, sets this liturgical calendar, amidst a self-regulated cosmographic framework. RHPhR 88/4 (2008) 417–450

1236 Matthew Thiessen, 4Q372 1 and the Continuation of Joseph’s Exile It has been argued that the fragment 4Q372 1 contains polemic against the Samaritans and their temple cult at Gerizim. While allusions to Samaritans are found in the text, their presence signifies to the restored southern tribes that their restoration is not yet complete. Since the northern tribes, represented by the person of Joseph, remain in foreign lands, the promised deliverance of Deut 32 remains unfulfilled. In contrast to those in the south who might be tempted to conclude, with Ps 78, that God had rejected Joseph, 4Q372 1 suggests that the south’s fate is inextricably intertwined with Joseph’s fate. DSD 15/3 (2008) 380–395

1237 David C. Mitchell, A Dying and Rising Josephite Messiah in 4Q372 This article draws attention to difficulties in the prevailing interpretation of 4Q372, which sees the text as referring to the fall of the historical northern kingdom. This study suggests the Joseph figure of 4Q372 appears to be a righteous king or ‘eschatological patriarch’ who quotes in his death-throes Psalms 89 and 22, like the suffering Ephraim Messiah of Pesikta Rabbati 36–37. This study therefore argues that the genre of 4Q372 is not history but prophecy, a view supported by its verbal forms. Such an interpretation has implications for the dating of the Josephite Messiah. JSP 18/3 (2009) 181–205

1238 Albert L.A. Hogeterp, Resurrection and Biblical Tradition: PseudoEzekiel Reconsidered Analysis of 4QPseudo-Ezekielb (4Q386) fragment 1 columns I–II reveals that this parabiblical Qumran composition stands in a more intricate dialogue with biblical tradition than previously assumed. This article refines previous argument that contrasted the apocalyptic vision of resurrection in 4QPseudo-Ezekiela (4Q385) fragment 2 to the prophetic vision of national restoration in MT Ezekiel 37 (/ MasEzek). 4QPseudo-Ezekielb 1 i–ii exhibits an apocalyptic vision which incorporates both resurrection for the pious in Israel and an eschatologized notion of restoration. Textual dialogue in Pseudo-Ezekiel together with textual tradition in Papyrus 967 attests to an eschatological reading of Ezekiel 37 constituting an early part of biblical tradition. Bib. 89/1 (2008) 59–69

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1239 Karlheinz Müller, Neutestamentliche Wissenschaft und Judaistik After the theological ‘system’ of K. Barth and the philosophical method favoured by R. Bultmann have lost their fascination, the history-of-religion approach, with its focus on Judaism, has regained popularity. However, New Testament specialists tend to base their notion of early Judaism frequently on ‘facts’ that are no longer recognized by specialists. This is very often the case when the Qumran documents or the ‘Qumran sect’ are invoked. New Testament specialists still tend to believe in an image formed on the basis of the writings found in cave 1, and they ignore the rest. Specialists in ancient Judaism no longer consider the Qumran community a heretical community, but as just one group within the broad spectrum of ‘Judaisms’. New Testament specialists often also fail to understand the rigorous priestly authority under which the Qumran group lived. FRLANT 226; Lutz Doering et al. (eds.), Judaistik und neutestamentliche Wissenschaft; Vandenhoeck & Ruprecht, Göttingen (2008) 32–60 (BL)

Jewish authors General – Jewish-Hellenistic authors – Philo 1240 Pieter W. van der Horst et al. (eds.), Early Jewish Prayers in Greek The following prayer texts are translated and explained in detailed commentaries: the Hellenistic synagogal prayers in the Apostolic Constitutions; Papyrus Egerton 5, P. Fouad 203, a prayer for Vengeance from Rheneia, the prayer of Manasseh, the prayer of Azariah, the prayer of Jacob, and the prayer of Joseph. This is an important scholarly resource on texts not easily accessible and, when accessible, then generally without scholarly apparatus. – For all research collections of Judaica and early Christianity. Commentaries on Early Jewish Literature; W. de Gruyter, Berlin (2008) XVI/1–298

1241 Christopher T. Begg, Jacob’s Descent into Egypt (Gen 45,25–46,7) according to Josephus, Philo and Jubilees Gen 45,25–46,7 tells of Jacob’s final journey and encounter with God as he descends to Egypt and experiences a theophany on the way. This essay provides a detailed comparative study of three ancient Jewish rewritings of the Genesis passage, i.e. Josephus, Ant. 2.168–176a; Philo, Jos. 252–255; and Jub. 43.23–44.8. All three rewritings, inspired by the divine injunction of Gen 46,3b that Jacob not “fear” to go to Egypt, introduce a segment concerning the nature of the patriarch’s fear that they place prior to their respective theophany accounts. Josephus’ version, e.g., compresses Jacob’s double biblical response to the sons’ report about Joseph’s being alive into a single one, and amplifies God’s word to him with an extended retrospective concerning the divine benefits accorded him throughout his life. Philo’s rendition focusses on Jacob’s varying psychological states over the course of the happening, and leaves aside many elements of the biblical narrative, e.g., Jacob’s halting at Beersheba and sacrifice there (Gen 46,1) and the initial exchange between him and the Deity reported in Gen 46,2–3a. Finally, Jubilees’ retelling evidences both a high degree of fidelity to the Bible’s wording, but also the insertion of numerous chronological indications, reflective of the author’s preoccupation with calendrical matters. EThL 84/4 (2008) 499–518

1242 Aristeas, Der König und die Bibel. Griechisch – deutsch The letter of Aristeas is presented here in a bilingual edition (pp. 43–165), accompanied by a long introduction (pp. 7–42) and a selection of collateral ancient texts that are also offered in Greek or Latin and German (pp. 166–223). Kai Brodersen, the editor and

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translator, seems to accept the date traditionally given to the Aristeas letter: the second century BCE. Brodersen does not offer a commentary, but has compiled all the ancient material that one needs to understand this valuable ancient book. Hopefully, this book will renew interest in one of the most fascinating texts of Hellenistic Judaism. Universal-Bibliothek 18576; Reclam, Stuttgart (2008) 1–228 (BL)

1243 David T. Runia et al. (eds.), The Studia Philonica Annual, vol. 20 The following works of Philo are studied by contributors to this regularly appearing publication: De sacrificiis (B.L. Mack); De vita contemplativa ( J.M. Scott), De Abrahamo (G.E. Sterling, D.T. Runia, J.R. Royse); one paper deals with the legacy of Philo in church father Gregory of Nyssa (I. Ramelli), and one with Philo in Hegel (C. O’Regan). The volume also includes a 2005 Philo bibliography with abstracts, and a preliminary bibliography of work published in 2006–2008. The Studia Philonica Annual 20 (2008) VIII/1–258

1244 Louis H. Feldman, Philo’s Portrayal of Moses in the Context of Ancient Judaism One way in which Hellenistic culture marginalizes Judaism was by exposing the apparent defects in Moses’ life and character. Philo’s De vita Mosis is a counterattack to these charges, and a vital attempt to reconcile Judaism and Hellenism. Feldman shows how Philo presents an aretalogy similar to that of a mythical divine and heroic figure by glorifying the birth, education, and virtues of Moses. He demonstrates that Philo is careful to explain in a scientific way those portions of the Bible, particularly miracles, that appear incredible to his skeptical Hellenistic readers. Moses, as presented by Philo, emerges as unique among ancient law givers. Christianity and Judaism in Antiquity 15; University of Notre Dame Press, Notre Dame, Ind. (2007) XIX/1–542

Josephus: general

Antiquities – Jewish War – Against Apion

1245 Michael Zugmann, Josephus Flavius und der Hellenismus Josephus seems to be a typical Hellenistic Jewish author of the Diaspora. But one have to keep in mind that he was a “Diaspora Jew by adoption” and that he had spent the first half of his life in Jewish Palestine. The author of this paper asks therefore, how was it possible for him to write his Bellum in very good Greek style only five years after arriving in Rome. It is argued in this paper, that Josephus was so acquainted with the Greek language from his earliest years in Jewish Palestine that he was able to learn very quickly how to write history in it (cf. Ant 20:262–264). PzB 17/2 (2008) 73–90

1246 Andreas Vonach, Josephus Flavius’ Bedeutung hinsichtlich der Topographie und Geographie der Levante in hellenistisch-römischer Zeit Flavius Josephus’ main works “Jewish War” and “Jewish Antiquities” are full of excurses on geography and topography of Palestine including information about economics, climate and society. These notes are mostly very precise and therefore seem to be the product of the author himself, who had broad knowledge of his country. Nevertheless they also contain some pieces of “ideal geography”, especially when they inform about the most important Jewish regions – as for example Galilee or Jerusalem – or the merits of Herod the Great. All in all they are a very important source about the geography of Palestine during Roman period. PzB 17/2 (2008) 127–137

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1247 Werner Urbanz, Das Gebet bei Flavius Josephus. Das Werk von Tessel Jonquière und weitere Überlegungen Following the works of Tessel Jonquière relating to the subject of prayer in the writings of Josephus these literary units are analyzed concerning their various functions in their context. In prayers, Josephus combines traditional Jewish thoughts with hellenistic and his own. Thus, prayers represent the tendencies of his whole work in their core. PzB 17/1 (2008) 15–28

1248 Johanna Erzberger, Gen 4 bei Flavius Josephus The order of nature is a central element of Josephus’ “ideology”, that expresses itself in Josephus’ interpretation of biblical texts, but to which modern readers have no other direct access. Moses’ order and the epitēdeuma of Judaism fulfil it in an ideal way. While Abel lives according to the order of nature, Cain forces his order on society and world. Cain’s epitēdeuma corresponds to the condition of the world after the end of the golden age. Education enables some kind of epitēdeuma according to the order of nature even after the end of the golden age. Against that setting Cain as anti-paidagōgos faces the paidagōgos God. LXX and rabbinic traditions represent alternative ways of reading and understanding according to another “ideology” and worldview. PzB 17/1 (2008) 1–13

1249 Marie-Odile Gruson, Flavius Josèphe. Miracles de Jésus et de Moïse This article examines the authenticity of Josephus’ testimony concerning Jesus in Ant. XVIII and underlines the neutrality of the affirmation: “doer of paradoxical works” that it contains. The authenticity of the additional material that can be found in the Slavic Russian version of the War of the Jews concerning the Thaumaturge and his servants is far from proven. Given this problem, the author points out parallels with certain Christian patristic or apocryphal writings. Moreover, since the note on the Thaumaturge contains the hyperbolic formulation: “if in any case it is appropriate to call him a man” as does the Testimonium, where it is generally considered a gloss, the author investigates how Josephus treats the category of the “divine man”, especially as it concerns Moses. MSR 65/4 (2008) 51–62

1250 Steve Mason, Josephus, Judea, and Christian Origins: Methods and Categories The following papers, mostly reprints of already published material, are included in this collection: Josephus as authority for first-century Judea; Of audience and meaning: reading Josephus’s Judean War in the context of a Flavian audience; Figures speech and irony in T. Flavius Josephus; Jews, Judeans, Judaizing, Judaism: problems of categorization in ancient history; Pharisees in the narratives of Josephus; The philosophy of Josephus’s Pharisees; The Essenes of Josephus’s Judean War: from story to history. – There are also papers with a New Testament focus: Paul’s announcement: ‘good news’ and its detractors in earliest Christianity; ‘For I am not ashamed of the gospel’ (Rom 1:16): the gospel and the first readers of Romans; Chief priests, Sadducees, Pharisees, and Sanhedrin in LukeActs and Josephus. – The author (b. 1957) is editor of the new annotated translation of the works of Josephus, published by Brill in Leiden. – In Europe the book is available from Alban Books, Edinburgh. Hendrickson Publishers, Peabody, Mass. (2009) XX/1–443

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1251 Christopher Begg, Samson’s Initial Exploits According to Josephus Josephus devotes a total of eighteen extended paragraphs of Antiquities 5 to his reproduction of Judges 14–15. Already this “quantitative” observation makes clear the historian’s interest in the passage. That interest becomes even more apparent when one attends to the manifold pains Josephus has taken in adapting the biblical presentation of Samson’s exploits to his own purposes in writing his history. LASBF 57 (2007) 317–341

1252 Michael Avioz, The Incineration of Saul’s and His Sons’ Corpses according to Josephus This article deals with Josephus’s retelling of the Bible story of the incineration of the bones of Saul and his sons in 1 Samuel 31. In several places in the biblical text, researchers have found echoes of the practice of cremation, a practice borne out in archaeological excavations. The question dealt with in the Bible is: How does Josephus treat the practice of cremation? This question is examined through comparison of earlier texts that retell the biblical accounts. It is argued that Josephus (Ant. 6.375–377) omits cremation from his account in order not to draw similarities between Israelite burial practices and pagan ones. JSP 18/4 (2009) 285–292

1253 Christopher Begg, Solomon’s Post Temple-Dedication. Initiatives according to Josephus This article studies Josephus’ version (Ant. 8.150–164) of the complex of notices concerning Solomon’s initiatives subsequent to the dedication of the temple found in 1Kgs 9,15–28 and 2Chr 8,3–18. The article focuses on three features of Josephus’ version: (1) its use of both biblical parallel passages; (2) the text-form(s) of these passages utilized by him; and (3) the rewriting techniques the historian applies to the data of his sources and the distinctiveness of his rendition that results from their application. BN 138 (2008) 89–105

1254 Christoph Niemand, Das Testimonium Flavianum. Befunde, Diskussionsstand, Perspektiven Josephus’ passage on Jesus (Ant 18,3,3 § 63–64) is much disputed: authentic, interpolated, or basically authentic with retouchings by Christian scribes? If, as a growing consensus suggests, the latter is the most plausible position, what would the original text of Josephus had looked like? How should one assess the use of this passage in the fields of Jesus research and oldest church history? This essay presents and discusses the textual evidence in manuscripts and the attestation by ecclesiastical authors. It goes on to give an overview of the possible positions in modern research and focuses on the assumption of the text being basically authentic with some insertions by Christian scribes as proposed by John P. Meier and others. On the basis of this hypothesis there are posed some further questions that attempt to scout possible yields in various areas of research on Jesus, Second-Temple-Judaism, and public perception of Christianity in the late 1st and early 2nd century CE. PzB 17/1 (2008) 45–71

1255 Flavius Josephus, Judean War 2. Translation and Commentary This extensive scholarly commentary on book 2 of Josephus’s Bellum Iudaicum is by Steve Mason, one of the world’s major experts on Josephus and Hellenistic Judaism. The major part of each page is used for the explanatory notes that are placed below the new English

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translation of Josephus’s text. One subject receives special treatment in the form of an excursus: the deliberative speech of Agrippa II (pp. 265–268). – An essential scholarly resource. Flavius Josephus. Translation and Commentary 1B; Brill, Leiden (2008) XX/1–522

1256 Mark Andrew Brighton, The Sicarii in Josephus’s Judean War: Rhetorical Analysis and Historical Observations Brighton offers a comprehensive study of the Sicarii in the Judean War. Departing from the classical proposal that the Sicarii were an armed and fanatical off-shoot of the Zealots, the author concludes that ‘Sicarii’ was a fluid term used to describe Jews of the Judean revolt who were associated with acts of violence against their own people for religious and political ends. Early Judaism and Its Literature 27; Society of Biblical Literature, Atlanta, Ga. (2009) XIV/1–184 (BL)

1257 Alan Appelbaum, “The Idumaeans” in Josephus’ The Jewish War “The Idumaeans” constitute a single, although collective, character in Josephus’ The Jewish War. This article discusses whom Josephus meant by “the Idumaeans,” and considers whether, in his mind, they were, as others have suggested, “Jews” from Idumaea or a separate nation or ethnic group. It argues that the character “the Idumaeans” is not in fact a representative picture of Idumaeans of Josephus’ time, but may be understood in terms of modern ethnic stereotyping, and that Josephus’ stereotype of “the Idumaeans” as bloodthirsty hooligans is ultimately drawn from a continuous Idumaean military tradition. The article concludes by re-reading the War stripped of Josephus’ ethnic prejudice against Idumaeans to learn more about the role of Idumaean fighting men in the first war against Rome. JSJ 40/1 (2009) 1–22

1258 Martin Stowasser, Pontius Pilatus in der Darstellung des Bellum Iudaicum The picture of Pontius Pilate, the fifth Roman governor in Judea, is all in all a negative one but it proves to be the result of a complex literary strategy in Josephus’ Bellum Iudaicum. Pilate’s figure is very much shaped by the narrative role that Josephus has assigned to him in the plot. The confrontations between Pilate and his provincial subjects show to the Jewish readers the right strategy to adopt in future situations of conflict with the Roman Empire. Besides, his portrayal has a sociological impact, too. The Prefect Pontius Pilate is used as a dark background in order to model the Legatus Augusti in Syria, Petronius, as the perfect Roman upper class citizen. Petronius’ character aims at inspiring the pagan reader to adopt a positive and fostering attitude towards the Jewish religion and tradition. The usual comparison between Pilate and the other Roman Prefects of Judaea contributes much less to his literary character just as the frequently emphasised responsibility of Pilate and his colleagues for the Jewish uprising is an unconvincing interpretation of Josephus’ literary concept in Bellum. PzB 17/2 (2008) 91–103

1259 Flavius Josephus, Über die Ursprünglichkeit des Judentums – Contra Apionem This is an annotated bilingual edition of Josephus’s Against Apion, edited by Folker Siegert on behalf of the Institutum Judaicum Delitzschianum of Münster, Germany. While the Greek (and Latin) text of Josephus is printed from Niese’s standard edition (vol. 2, pp. 137–177), the focus of the present work is its attention to textual witnesses and manuscripts overlooked or neglected by Niese. Most researchers will consult the edition for its detailed commentary that supplements that of John Barclay (in the Brill translation of

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Josephus, 2007; IRBS 53:1269). The contributors include Jan Dochhorn and Manuel Vogel. – Indispensable for research on Josephus and Hellenistic Judaism. Schriften des Institutum Judaicum Delitzschianum 6; Vandenhoeck & Ruprecht, Göttingen (2008) vol. 1, 1–218; vol. 2, 1–211 (BL)

Rabbinical literature 1260 Michael Krupp, Die Mischna. Schädigungen – Seder Neziqin The ten tractates included in the Neziqin section are here presented in a new German translation, complete with a detailed commentary (pp. 287–638) that makes up more than half of the book. The user should be alerted to the fact that not all the tractates here translated deal with “violations”. One of the tractates is Avot, i.e. the Sayings of the Fathers (pp. 244–278) that has become a favourite even among Christian students of classical Judaism. The publication reflects the work of a group of Jerusalem-based scholars led by Krupp and devoted to the study of the Mishna. Both Krupp and the publisher are to be congratulated on this fine volume. Verlag der Weltreligionen, Frankfurt (2008) 1–674 (BL)

1261 Berndt Schaller, Paul Billerbecks ‘Kommentar zum Neuen Testament aus Talmud und Midrasch’. Wege und Abwege, Leistung und Fehlleistung christlicher Judaistik Between 1922 and 1928, the five massive volumes of Billerbeck’s commentary on the New Testament from Talmud and Midrash were published (in German). Schaller lists predecessors and ponders the merits and demerits of Billerbeck’s compilation. While the compiler generally refrains from expressing value judgments, he does occasionally offer his personal opinion, and Schaller quotes examples. The work may still be used with profit, but one has to be cautious, and the user should never fail to consult more recent editions (or translations) of the sources quoted by Billerbeck. FRLANT 226; Lutz Doering et al. (eds.), Judaistik und neutestamentliche Wissenschaft; Vandenhoeck & Ruprecht, Göttingen (2008) 61–84 (BL)

1262 Michael Tilly, Die Targume – Zeugnisse der Rezeptionsgeschichte der Bibel im Judentum The Aramaic version of the Bible bears witness to the history of reception of the Holy Scriptures in Judaism. The article challenges the usual interpretation of the Targums as an integral part of the ancient synagogal service, generated by the need for translating the by now incomprehensible biblical text into the sociocultural horizon of the Jewish communities. After a short treatment of introductory questions the article offers a detailed assessment of the Targumists’ methods of translation and interpretation. The survey leads to the conclusion, that the primary “Sitz im Leben” of the Targums are the scriptural studies of the pious individual and the Rabbinic circles. Their later usage within the synagogal service is not determined by a demise of the Hebrew language. It should rather be interpreted as a result of the increasing necessity for an updating comprehension of the Hebrew Bible in Judaism after the destruction of the Second Temple. SaSc 6/1 (2008) 7–19

1263 Michael B. Shepherd, Targums, the New Testament, and Biblical Theology of the Messiah The messianic link between the Targums and the NT is of special importance for biblical theology. Both, the Targums and the NT exegete Scripture messianically. The author provides a brief discussion of the dating of the Targums, examines the Synagogue tradition and gives interesting examples of exegesis (e.g. Gen 1:1; 3:15; 49:1,8–12; Num 24:17;

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Is 52:13–53:12; Mic 5:1). The exegetical work of these separate corpora highlights the messianic theology of the Hebrew Bible itself. See also: S.H. Levey, The Messiah: An Aramaic Interpretation, Cincinnati 1974. JETS 51/1 (2008) 45–58 (BF)

PHILOLOGY Hebrew: general

lexicography

names

1264 Hadumod Bussmann, Lexikon der Sprachwissenschaft. 4. Auflage This is the authoritative linguistic dictionary in German, praised by experts for its conciseness, the inclusion of new discussions and results of research, and, not least, its up-to-date bibliographical references. Naturally, the focus is on Germanic and Romance languages, but there is also much about other linguistic families. No particular school of linguistics is favoured; instead, descriptions and key words of all current schools are given. The following well-informed, though not specialist references may be of particular relevance for the biblical linguist: Aramäisch, Griechisch, Hebräisch, Korpuslinguistik, Persisch, Schwa, Semantik, Semitische Sprachen. – All contributions remain unsigned, though a long list of collaborators is given. The biblical linguist will use this tool with much profit. Alfred Kröner Verlag, Stuttgart (2008) XLI/1–819 (BL)

1265 Anson F. Rainey, Redefining Hebrew – A Transjordanian Language This essay presents some preliminary observations that point to Hebrew as a language from the eastern steppe lands in contrast to the Cis-Jordanian language employed by the Canaanites (Phoenicians) in the twelfth century BCE and later. To underpin his thesis the author discusses consonantal phonemes, some lexems (the verb ‘to be’, ‘to do/make’, the terms for ‘gold’, ‘Governor/Chief Administrator’, and the relative pronoun ’ ašœr), and the syntagma of the narrative preterite. Maarav 14/2 (2007) 67–81

1266 Ian Young et al., Linguistic Dating of Biblical Texts The two authors of this study – I. Young and Robert Rezetko – distinguish between ‘Early Biblical Hebrew’ and ‘Late Biblical Hebrew’. They argue that these two linguistic styles do not represent different chronological periods in the history of literary Hebrew, but instead represent co-existing styles. They are best taken as representing two tendencies among scribes of the biblical period: conservative and non-conservative. Between extreme conservatism (e.g., Zechariah 1–8, a text using a restricted number of linguistic features) and extreme openness to linguistic variety (e.g., Ezra), there was a continuum into which other writings may be placed (e.g., Ezekiel and the Temple Scroll). – Volume 1: An introduction to approaches and problems; Volume 2: A survey of scholarship, a new synthesis and a comprehensive bibliography. Equinox Publishing, London (2008) vol. 1, XII/1–361; vol. 2, X/1–379 (BL)

1267 Chaim Cohen, New Directions in Modern Biblical Hebrew Lexicography (1) When it appears that a single root gives rise to diverse meanings that are not clearly connected semantically, the words are to be considered homonyms. (2) An important key to understanding the meaning of certain words is their occurrence hi parallelism. These two principles are discussed on the basis of many examples. See C. Cohen et al. (eds.), Companion to the Hebrew and Aramaic Lexicon of the Old Testament (forthcoming). Chaim Cohen et al. (eds.), Birkat Shalom: Studies in the Bible; Eisenbrauns, Winona Lake, Ind. (2008), vol. 1, 441–473 (BL)

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1268 David E.S. Stein, The Grammar of Social Gender in Biblical Hebrew In biblical Hebrew, women may be in view whenever, grammatically, males are addressed or referred to in the text. This fact is demonstrated with reference to nouns such as ish (man), ab (father), akh (brother), and ben (son). Grammatically, masculine inflections or pronouns and so-called male nouns bear little correlation to the social gender of the persons they point to. HebStud 49 (2008) 7–26 (BL)

1269 Paul Kruger, Nonverbal Communication and Narrative Literature: Genesis 39 and the Ruth Novella This contribution draws the attention anew to the relative neglect of the phenomenon of nonverbal communication in Hebrew Bible encyclopaedias. After a short survey of the most important studies published thus far on this topic in the fields of ancient Near Eastern and Hebrew Bible studies, a passage in the Joseph story (Gen 39:12) and some indicators of the nonverbal category “proxemics” (spatial behaviour) in the Ruth novella are selected as cases in point. This illustrates what interesting perspectives may be gained if the explicit focus is directed to some of these (apparently insignificant) nonverbal-symbolic details in these narrative accounts. BN 141 (2009) 5–17

1270 C.H.J. van der Merwe, The Biblical Hebrew Particle ’ap In this study the syntax and semantics of each instance of ’ap is investigated, and the most prototypical patterns of use are described and compared with those of gam. It is established that, although the two lexemes are sometimes near-synonyms, the former is prototypically a conjunctive adverb and the latter a focus particle. As far as the semantic potential of ’ap is concerned, five semantic-pragmatic polysemically-related categories (the most typical which are labelled as “noteworthy addition” and “affirmation”) are distinguished, as well as the syntactic constructions and translation values that could be associated with each category of use. VT 59/2 (2009) 266–283

1271 W. Boyd Barrick, BMH as Body Language: A Lexical and Iconographical Study of the Word BMH when not a Reference to Cultic Phenomena in Biblical and Post-Biblical Hebrew The Hebrew word bâmâh is a crux interpretum. Barrick contends that one should distinguish between two words: (1) the one refers to a cultic installation generally (but misleadingly) rendered “high place”, but apparently meaning “place of worship”; (2) and the other, an anatomical word, means “back, torso” or, more generally and by extension, “body” (e.g. in Deut 33:29; Job 9:8b). LHBOTS 477; T & T Clark International, London (2008) XIII/1–193 (BL)

1272 Shalom E. Holtz, The Case for Adversarial ya ad The words ya ad and ya dāw regularly denote the relationship between opponents in physical warfare. Evidence from Hebrew and Akkadian shows that they have a similar function in descriptions of legal disputes, as well. VT 59/2 (2009) 211–221

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1273 Na’ama Pat-El, Traces of Aramaic Dialectical Variation in Late Biblical Hebrew This paper discusses some uses of the particle lmh in Late Biblical Hebrew and suggests that its varying uses reflect an Aramaic calque which can best be explained in light of the different syntax of this particle in East and West Aramaic dialects. VT 58/4–5 (2008) 650 –655

1274 Tal Davidovich, ‘gb in the OT – a case of borrowing There is an agreement among scholars concerning the meaning of the Hebrew verb from the root ‘gb in the OT as “sexual desire”. However, this translation is based neither on the origin of this root nor on the study of all the verses in which it appears in the OT. The aim of this study is to show that this Hebrew verb is originated in another language where it has many other meanings. In addition, it aims to prove that in most of the appearances of this verb in the OT there is no need to assume it has a sexual meaning. SJOT 22/2 (2008) 296–303

1275 Massimo Pazzini, La pace nell’Antico Testamento. Considerazioni linguistiche Hebrew shalom, generally translated “peace”, incorporates the semantic range of two originally distinct roots: (1) slm = peace, concord; (2) shlm = wellbeing, completeness. In Akkadian, the two roots are still distinct. Anton. 83/3 (2008) 369–383 (BL)

1276 H.G.M. Williamson, Place-Names as Superlatives in Classical Hebrew Sorek (Isa 5:2; Jer 2:21) refers to a type of vine. ‘Gold of Parvaim’ (2Chr 3:6), and ‘gold of Ophir’ (Isa 13:12; Ps 45:10; Job 28:16) are further examples of a place name that denotes provenance and special quality. Shawna Dolansky (ed.), Sacred History, Sacred Literature; Eisenbrauns, Winona Lake, Ind. (2008) 73–79 (BL)

1277 Tal Ilan, Lexicon of Jewish Names in Late Antiquity. Part III: The Western Diaspora 330 BCE–650 CE As in the first volume of this series (IRBS 49:1206), the author lists all Jewish personal names found in epigraphical and literary sources. The Western Diaspora is defined here as those lands in which the majority population speaks either Greek or Latin, i.e. all the countries surrounding the Mediterranean. The names listed are biblical, Greek, Latin, Persian, Egyptian, and other. Statistically, Greek names dominate with 47.3%, followed by Latin (29.8%) and biblical names in Hebrew (7.1%, with ‘Joseph’ being very prominent). This is a most valuable inventory, though I detected one entry that needs revision: Chrêstós (p. 396); the author of the literary source is of course Suetonius. – A major scholarly resource. Vol. 2 will complete the set within short delay. TSAJ 126; Mohr Siebeck, Tübingen (2008) XXVI/1–770 (BL)

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Hebrew: syntax

verb – tenses/aspects

prepositions

set phrases

1278 Robert Holmstedt, The Relative Clause in Canaanite Epigraphic Texts Within the various linguistic frameworks of the twentieth and twenty-first centuries, the relative clause has been the object of more scrutiny than perhaps any other clause type. It has a high frequency of usage, independent of text or register type, and in many languages it exhibits features (such as the movement or non-movement of the relativized noun phrase, the presence or absence of a resumptive constituent, and restrictive versus appositive semantics) that provide access to basic structural properties of that language. This paper provides an overview of the features of the relative clause in the Canaanite languages as exhibited in epigraphic texts, highlights specific areas in which the current understanding of relative clause properties requires revision, and provides a few points of comparison with other Semitic languages. JNWSL 34/2 (2008) 1–34

1279 Gregor Geiger, Schreibung und Vokalisierung des Partizips im Biblischen Hebräisch This paper studies the formation of the participle in Biblical Hebrew according to the Masoretic (Tiberian) tradition, arranged according to the different conjugations and the different classes of weak verbs, including verbal adjectives. It includes examination of the details of vocalization and plene or defective writing. For the distribution of doublets, it tries to formulate syntactic, semantic, or diachronic rules. LASBF 57 (2007) 343–376

1280 Aaron Rubin, Two Peculiarities of Niphal Participles in Biblical Hebrew. There is some variety in the shapes of the niphal participial forms in the Hebrew Bible. Modern grammars, if they even mention the forms that deviate from the paradigm, do not attempt to explain their irregularities. A closer examination reveals that these irregular forms are predictable – based upon certain phonological conditions. JNWSL 34/2 (2008) 123–130

1281 David Kummerow, How can the form jiq ol be a preterite, jussive, and a future/imperfective? A brief elaboration of the forms and functions of the Biblical Hebrew prefix verbs The Biblical Hebrew verbal system can seem confusing not least because the one particular form of the verb – namely, jiq ol – can be used for three functions: preterite (waj)jiq ol; future/imperfective jiq ol; and jussive jiq ol. While this may seem a confusing synchronic system, the reason for how the seemingly one form can have such a range of functions has a diachronic explanation which is presented in this paper. Such an explanation helps to provide the background for an appreciation of the verbal system of Biblical Hebrew where the one form seems to have a number of distinct functions. KUSATU 8.9 (2008) 63–95

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1282 Cynthia L. Miller, A Reconsideration of “Double-Duty” Prepositions in Biblical Poetry In this article, the question of “double-duty” prepositions in biblical poetry is reconsidered. The author concludes that biblical scholars are correct in understanding that the two halves of a bicolon should be read together. However, in many cases, the juxtaposition of two lines with similar – but not identical – surface structures has influenced their judgment concerning the ellipsis of bare prepositions. An examination of the question from a linguistic point of view provides a principled means to determine where ellipsis can plausibly be considered to have occurred, and where it has not. JANES 31 (2008) 99–110

1283 Isaac Gottlieb, From Formula to Expression in Some Hebrew and Aramaic Texts This study focuses on biblical and extra-biblical phrases for “beginning” and “end” whose origins lay in different contexts, such as letters or legal documents. Originally formulaic, these words have been worked into their new literary settings in the Bible. Since the original lists, letters, legal documents, and epigrammatic collections from which they were taken had long been forgotten, these fixed terms were later understood as integral parts of the biblical text, often not without difficulty. The analysis points out four terms in the Bible (sôf dāvār, reš millīn, sōfā’ dī milletā’, rōš dāvār) and three extra-biblical phrases (qadmat millôhī, ’aqdāmūt millôhī, ’ahadrānā lemillē qadmā’ē) whose meaning and function should be examined in light of possible formulaic origins. JANES 31 (2008) 47–61

Akkadian – Phoenician

Greek

Latin

1284 Betina Faist et al., Der Gebrauch von ašar in den akkadischen Texten aus Emar Diese Studie untersucht und klassifiziert die Verwendung des Begriffs ašar in den akkadischen Emar Texten, v.a. im Hinblick auf eine sprachgeschichtliche Verbindung zur hebr. Relativpartikel ’ašer. Angesichts der belegten Verwendung von ašar als Relativpronomen im Altsyrischen und in Mari ist es zwar nicht zwingend, diesen Gebrauch in Emar mit der Annahme einer westsemitischen Substratsprache als Grundlage zu deuten, dennoch ist der positive Befund von großer Bedeutung für die Herausbildung des Relativpronomens ’ašer im Hebräischen. WdO 38 (2008) 55–60 (DL)

1285 Reinhard G. Lehmann, “Who needs Phoenician?” Vom Nutzen des Phönizischen für das Verständnis der Sprache des antiken Israel Both biblical Hebrew and inscriptional Phoenician (and Punic) are “linguistic fragments” (E. Ullendorf ), but they illuminate each other in many ways. Phoenician, in fact, is the one language that is closest to ancient Hebrew. It seems that 2 Sam 23:1–6 is an ancient Hebrew fragment that is linguistically very close to Phoenician; it may reflect the northern Israelite dialect. OBO 235; Markus Witte et al. (eds.), Israeliten und Phönizier; Academic Press Fribourg, Fribourg (2008) 1–37 (BL)

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1286 Mark A. House, Compact Greek-English Lexicon of the New Testament Several pocket dictionaries of New Testament Greek are currently available, the most common being that of Barclay M. Newman (United Bible Societies, 1971, 1993) and Warren C. Trenchard (2003; see IRBS 50:1479). Each of these has its virtues: Newman is concise and well printed; Trenchard has frequency lists and helps for the student; House gives the most detailed explanations of the individual lexical items, and thus qualifies as a dictionary rather than as a mere student glossary. – To be recommended. Hendrickson Publishers, Peabody, Mass./Alban Books, Edinburgh (2008) 1–192 (BL)

1287 Rosario Pierri, L’infinito con articolo al genitive nel Nuovo Testamento The recurrence of the genitive infinitive (tou + the infinitive) in the texts of the New Testament is above all due to the influence of the LXX. This dependence is also reflected in the values that such a construction assumes from time to time in different contexts. The cases collected in the BDR § 400 where the proposed analysis of the construction tou + the infinitive at times appears to fluctuate, are discussed in this article. The impression is given that one value is the same as another and that in the end the alternatives transmit the same message, neglecting possible and essential nuances that might differentiate one value from another in its context. Rather it seems necessary that the value the construction assumes in the different contexts be clarified, avoiding as much as possible the overlapping of values that in reality are alternative. LASBF 57 (2007) 381–403

1288 Rosario Pierri, Esempi di dativo assoluto nei Settanta The dative absolute is rarely mentioned in Ancient Greek grammar books. When mentioned, it is usually to affirm that it is an anacoluthic construction or a construction that may be explained in other ways, but not as an absolute construction. Four examples of the absolute dative attested in some textual testimonies of the LXX are presented in this note as alternative variant readings to the absolute genitive. LASBF 57 (2007) 377–379

1289 Michael Zugmann, Hellenisten im jüdischen Bereich: griechischsprachige Juden The author presents all the literary and epigraphical evidence for Greek-speaking Jews in the ancient world, both in Palestine and the Diaspora, for the period 300 BCE to 100 CE. Two sections discuss (1) the factors that promoted the adoption of the Greek language (pp. 252–294, with a study of the Theodotus inscription, pp. 278–282) and (2) the notion that Jesus may have spoken Greek (pp. 225–227). The author feels that it is likely that Jesus knew Greek and that some of his immediate followers were Greek-speaking. WUNT II,264; M. Zugmann, ‘Hellenisten’ in der Apostelgeschichte; Mohr Siebeck, Tübingen (2009) 89–294 (BL)

1290 Michiel de Vaan, Etymological Dictionary of Latin and Other Italic Languages This is not a complete etymological dictionary of Latin. Its aim is rather to describe which roots and stems of the vocabulary of Latin and other Italic languages (such as Sabellic and Venetic) are likely to have been inherited from Proto-Indo-European. Among the many entries one may refer to fecundus (with related items femina, felix, and filius), ritus

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(with cognate artus = “firm”). Each entry includes bibliographical references. Specialists will learn much from this work. Leiden Indo-European Etymological Dictionary Series 7; Brill, Leiden (2008) XIII/1–825

CIVILIZATIONS OF THE BIBLICAL WORLD General: handbooks

miscellaneous

1291 Grigorio del Olmo Lete (éd.), Mythologie et religion des Sémites occidentaux Ce manuel des religions des Sémites occidentaux réunit plusieurs monographies thématiques dont chacun donne un compendium de nos connaissances sur une tradition religieuse ou plutôt sur un groupe spécifique de sources: Ebla (P. Mander), Mari ( J.-M. Durand), Emar (G. Beckman), Ougarit (G. del Olmo Lete), Israël ancien (G. del Olmo Lete), Phéniciens et Carthaginois (S. Ribichini), Araméens (E. Martinez Borobio), les Arabes préislamiques (F. Bron). L’esprit ‘séculier’ de ce manuel est évident dans le titre donné au chapitre sur 1’Ancien Testament: ‘La religion cananéenne des anciens Hébreux’ (vol. II, pp. 163–264), et dans le fait que la bibliographie sur ‘le culte des morts’ en Israël est plus détaillée que celle sur les prophètes (vol. II, p. 262). Les deux volumes de cet ouvrage sont la version française d’une publication espagnole des années 1990, mais une actualisation bibliographique a été effectuée en 2007. – Un manuel important qu’il faut consulter souvent. Pourtant, on regrette 1’absence complète d’illustrations. Orientalia Lovaniensia Analecta 162; Peeters Publishers, Leuven (2008) vol. 1, XX/1–752; vol. 2, XVI/1–539

1292 Thomas Wagner (ed.), Neues Testament und antike Kultur. Bd. 5: Texte und Urkunden This is an anthology of 256 ancient documents (in German translation) that are relevant for New Testament interpretation. Ancient papyri figure along with Josephus, Vergil, Plato, Cicero, and the Mishnah. Very useful for students and scholars. Neukirchener Verlag, Neukirchen-Vluyn (2008) IX/1–262

1293 Walter Leisering (ed.), Historischer Weltatlas German students are familiar with Putzger’s collection of historical maps that span the whole course of human history from prehistory to the present time. The book reviewed here, a reprint of the 102nd edition (of 1997), is a complete revision of this earlier work. It presents 232 maps many of which are of use to understanding ancient (including early Christian) history. There is no commentary, but the index is a sort of encyclopedia replete with facts and dates related to cities, countries and geographical areas. So what one gets here is both a most useful collection of maps and a historical glossary. It seems a good idea to make excellent textbooks available to the wider public. – A standard reference work. Marixverlag, Wiesbaden (2009) XVI/1–221 (BL)

1294 Izak Cornelius, From Ebla to Stellenbosch This article paints the broad landscape of Syro-Palestinian religions by looking at selected cities and religious sites with the emphasis on the visual or iconography: Ebla, Emar, Ugarit, Qa na, Byblos, Hazor, the Philistine cities, orvat Qi mīt and ‘Ain ă #ēvā, Tell Dēr

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‘Allā, Arad and Kuntillet ‘Ağrūd. Some conclusions are drawn concerning the new picture of ancient Syro-Palestinian and especially ancient Israelite/Hebrew religion which has been emerging from the information gleaned from the sites under discussion: a diversity of religions functioning on different societal levels and developing and changing over time; and a pre-exilic polytheistic Israel which included a goddess and an iconic cult. Abhandlungen des Deutschen Palästina-Vereins 37; Izak Cornelius et al., “From Ebla to Stellenbosch”. Syro-Palestinian Religions and the Hebrew Bible; Harrassowitz Verlag, Wiesbaden (2008) 1–12, Figs. 1–5

1295 Jan Assmann et al. (eds.), Archiv für Religionsgeschichte. Bd. 10/2008 This is another instalment of the revived Archiv für Religionsgeschichte. Two thematic sections deal with ‘religion and space’ (seven contributions) and ‘ritual in domestic and civic spheres’ (four papers); an additional article, by J. Halfwassen, comments on the god of Xenophanes and the origins of philosophical monotheism. As in earlier volumes, the emphasis is on religions in ancient Egypt, early and classical Greece, and late antiquity. All major libraries should have this series and make their users benefit from its scholarship. Some of the papers are in English. W. de Gruyter, Berlin (2008) VI/1–294

1296 Raúl Quiroga, Zonas rurales del Antiguo Cercano Oriente This article attempts to fill a vacant space of information about the rural and outlying areas of the Ancient Near East. This work is organized in a chronological way from the Neolithic period until the Iron Age. It is mentioned firstly how rural areas can be defined. Then, in the chronological description, the discoveries of different rural places and the remains found there are mentioned. The author observes that most of the information comes from ceramic remains, precarious constructions, domestic utensils, tools, remains of foods, grains and animal bones. The reading of these data provides the necessary background to define the characteristics of a rural area and the social organisation of the inhabitants of those areas. DavarLogos 7/2 (2008) 147–160

1297 Doris Prechel (ed.), Fest und Eid. Instrumente der Herrschaftssicherung im Alten Orient This collective volume includes several research papers that bring new evidence to bear on our understanding of ancient cultural history. Christian Koch argues that ancient Israelite covenant theology derives from a long tradition of covenant making, rather than merely from Neo-Assyrian practice. Claus Ambos reconstructs an episode of the annual New Year (autumnal) ritual celebrated in Mesopotamian cities in the first-millennium BCE: the king’s investiture in jail. Dagmar Budde’s contribution is also of much interest: at the Greco-Roman ‘birth houses’ of Egypt, an annual festival was held at the beginning of the period of harvesting: it celebrated the birth of the child god. The extant documents imply that everyone could participate, irrespective of one’s nationality. – A valuable volume that students of ancient culture should not overlook. Kulturelle und sprachliche Kontakte 3; Ergon Verlag, Würzburg (2008) VIII/1–197 (BL)

1298 Heinz Barta et al. (eds.), Recht und Religion. Menschliche und göttliche Gerechtigkeitsvorstellungen in den antiken Welten Ten papers, originally delivered at a conference held in Innsbruck, Austria, in 2006, explore the theme of ‘justice and religion’ in some early societies. One paper deals with ‘early societies’ in general (H. Barta), four on Mesopotamia (H. Neumann et al.), two deal with ancient Egypt (S. Allam et al.), two with ancient Greece (W. Schmitz, Ph. Scheibelreiter), and one with ancient Persia ( J. Wiesehöfer). There is no contribution on the Bible. In a paper on ancient Mesopotamia, K. Kessler refers to an interpretive idea originally sug-

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gested by J. Bottéro and recently developed by D. Brown (Mesopotamian Planetary AstronomyAstrology, 2000): in the seventh century BCE Mesopotamian diviners increasingly relied on methods of ‘deductive divination’, i.e. purely technical methods, apparently because they felt that the gods were distant and did not communicate with them directly. This would run counter to the general trend of development indicated by Thorkild Jacobsen who felt that in first-millennium BCE Mesopotamia, the gods became more and more benign figures to whom one felt close. Philippika: Marburger altertumskundliche Abhandlungen 24; Harrassowitz (2008) IX/1–207 (BL)

1299 Eckart Otto, Zum ost-westlichen Rechtstransfer im antiken Mitelmeerraum. Ein Bericht über zwei Forschungsprojekte in Innsbruck und Basel In diesem der Rezeption interkultureller Kontakte zwischen Orient und dem hell. Okzident gewidmeten Bericht werden einzelne Beiträge zweier Forschungsprojekte besprochen: (1) R. Rollinger et al., Rechtsgeschichte und Interkulturalität. Zum Verhältnis des östlichen Mittelmeerraumes und “Europas” im Altertum; Marburger altertumskundliche Abhandlungen 19 Wiesbaden 2007; (2) L. Burckhardt et al. (Hg.), Gesetzgebung in antiken Gesellschaften. Israel, Griechenland, Rom; Beiträge zur Altertumskunde 247, Berlin 2007. Beide Forschungsprojekte offenbaren trotz noch vorhandenen Entwicklungspotenzials die erfreuliche und viel versprechende Tendenz zur Öffnung rechtshistorischer Fragestellungen über die regionalen Rechtskulturen hinaus. ZABR 14 (2008) 336–349 (DL)

Mesopotamia: general – history – religion 1300 Michael P. Streck (hg.), Reallexikon der Assyriologie. Bd. 11. Prinz, Prinzessin – Samug Wichtige Artikel dieses Bandes sind: Prophetie (E. Frahm), Proskynese, Prostitution, Prozess, Räucherung/Rauchopfer, Reinheit, Religion (in Mesopotamien: A. Zgoll), Ritual (in Mesopotamien: W. Sallaberger). A. Zgoll kündigt an: Religionsgeschichte Mesopotamiens, in: H. Spieckermann und R.G. Kratz (Hg.), Die Religionen des alten Orients (Altes Testament Deutsch, Sonderband; noch nicht erschienen). ‘Der Mensch ist nach mesopotamnischer Vorstellung ein sterbliches Wesen, welches unsterbliche Bestandteile enthält’ (p. 329, A. Zgoll). Vgl. auch den Art. ‘Persönliche Frömmigkeit’ von M.P. Streck in Bd. 10 (2005), 424–429, der ohne Stellung zu nehmen Forschungsbeiträge referiert. Ob es im Zweistromland eine persönliche Frömmigkeit gab (Th. Jacobsen, R. Albertz) oder nicht (W.G. Lambert), ist umstritten. W. de Gruyter, Berlin (2008) XLIV/1–647 (BL)

1301 Klaas R. Veenhof et al., Mesopotamia: The Old Assyrian Period The most important source for our knowledge of the Old Assyrian period (i.e., the first two centuries of the second millennium BCE) is the city of Kanesh in central Anatolia, the lower city of which formed a commercial center where Assyrian traders lived. The goods traded include metals (tin, iron, copper, antimony, bronze, gold), wool and textiles, and grain. Commercial treaties concluded between the Assyrian king and the ruler of Kanesh stipulate that the ruler of Kanesh may not conscript Assyrians for service duties. The Anatolian local rulers granted free trade to the Assyrians, but claimed taxes from them. OBO 160/5; Academic Press Fribourg, Fribourg (2008) 1–383 (BL)

1302 Andreas Fuchs, Der Turtān Šamšī-ilu und die große Zeit der assyrischen Großen (830–746) Als eine Zeit der sich verschärfenden Krise interpretiert der Verf. die Jahre 830 bis 746v. für das neuassyrische Reich. Ein schwerer Thronfolgekrieg, ein längerer Aufstand, ein

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Bürgerkrieg und eine Palastrevolte versetzten das Reich in einen Lähmungszustand, so dass die üblichen jährlichen Feldzüge zu Ausnahmen wurden. Nichtsdestotrotz wurden gerade in dieser Periode die Grundlagen für spätere erfolgreiche Vergrößerungen des Machtbereiches assyrischer Herrscher gelegt. Die Studie analysiert die fragliche Periode in chronologischer Reihenfolge der assyrischen Großen, fügt anschließend eine historische Bewertung und einen Vergleich jener assyrischen Großen mit anderen bekannten Regenten (u.a. Zhao Gao in China, Basileios in Byzanz, Boris Godunov in Russland und Philippe d’Orléans in Frankreich) bei. WdO 38 (2008) 61–145 (DL)

1303 Stefan M. Maul, Den Gott ernähren. Überlegungen zum regelmäßigen Opfer in altorientalischen Tempeln Mythological stories, records found in temple archives and letters all demonstrate that the Mesopotamian temple served as the residence of the deities and that the deities had to be fed daily. Especially the Assyrian empire was understood as a community of people who had to contribute to the table of the main deity, the god Assur. Eftychia Stavrianopoulou et al. (eds.), Transformations in Sacrificial Practices: From Antiquity to Modern Times; Lit Verlag, Münster (2008) 75–86 (BL)

1304 Caroline Waerzeggers et al., On the Initiation of Babylonian Priests This article studies the ideology of purity in relation to its implementation in practice at the appointment of priests in Babylonian temples. The main focus is on those regulations that determine whether or not a candidate is accepted into office, because these rules are essential to the understanding of the formation of the Babylonian priesthood (part I). The procedures and formalities leading up to a priest’s initiation are discussed in part II, as well as the question of which priests needed consecration. Once in office, a multitude of profaning influences could render an essentially pure priest temporarily unsuitable for his job. In part III, the author shows that check-ups were built into the priests’ daily routines in order to detect such temporary shortcomings. In part IV, the editions of new text material is presented, and in part V, the collations and new interpretation of OIP 122 36 by M. Jursa can be found. ZABR 14 (2008) 1–38

Egypt: handbooks – texts in translation 1305 Joachim Friedrich Quack, Einführung in die altägyptische Literaturgeschichte, III: Die demotische und gräko-ägyptische Literatur This excellent scholarly resource on the final phase of ancient Egyptian literature is now available in a second, revised and enlarged edition. For contents, see IRBS 52:1330. Einführungen und Quellentexte zur Ägyptologie 3; Lit Verlag, Münster (2009) XII/1–233 (BL)

1306 Jan Assmann et al., Ägyptische Religion: Totenliteratur This book is in three parts: The first and longest consists of a generous anthology of ancient Egyptian texts associated with death, including Pyramid texts, coffin texts, and lamentations (pp. 9–613); the second part offers a general introduction (pp. 617–667); the third part a commentary on the texts translated in part 1 (pp. 669–936). This is a basic resource not only for Egyptologists, but also for all who wish to acquaint themselves with ancient Egyptian culture. Of particular importance is the commentary – this is what most other textual anthologies and translations lack, leaving the reader without guidance and thus often leaving the readers puzzled if not promoting their misunderstanding. J. Assmann and Andrea Kucharek have done a splendid job. Verlag der Weltreligionen, Frankfurt (2008) 1–948 (BL)

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1307 Karl Jansen-Winkeln, Zu den biographischen Inschriften der 25. und 26. Dynastie This paper offers a critical review of J. Heise’s recent book Erinnern und Gedenken. Aspekte der biographischen Inschriften der ägyptischen Spätzeit (OBO 226, Fribourg 2007) on the Egyptian biographies of the 25th and 26th dynasties with special attention given to the selection of the texts and the (often incorrect) translations. A short survey of the biographies of the Late Period form the 21st dynasty to the Ptolemaic Period is added, discussing the various types of biographies and their contents as well as the different objects on which these texts are written. WdO 38 (2008) 157–175

1308 Marcus Müller-Roth, Das Buch vom Tage In 1940, the French Egyptologist Alexandre Piankoff edited the ‘Book of the Day’ (Le livre du jour), an Egyptian text that describes the journey of the Sun during the day (while other, better known texts describe the Sun’s journey during the night). The text includes much cryptography, and another challenge is the constitution of a reliable text on the basis of a number of ancient inscriptions. The present work supplies an new textual edition, and provides commentary and translation. OBO 236; Academic Press Fribourg, Fribourg (2008) XI/1–603, plates (BL)

Hittites Ugarit Minor – Cyprus

Philistines – Phoenicians

Moabites – Edomites

Asia

1309 Richard Haase, Erwerb von Grundstücken im Hethiter-Reich Nach hethitischer Auffassung gehört das Land nebst seiner Bevölkerung dem Sturmgott als dessen Stellvertreter der König agiert. Daraus könnte man schließen, es habe privates Eigentum nicht gegeben. Aber gerade das Kaufrecht, welches solches Eigentum voraussetzt, beweist das Gegenteil. Den Umgang mit dem Eigentum dokumentiert der Verf. anhand der hier behandelten Fälle des Grundstückerwerbs. WdO 38 (2008) 151–156

1310 Doris Prechel, ‘Gottesmänner’, ‘Gottesfrauen’ und die hethitische Prophetie Eine Bezeichnung ‘Gottesmann’ respektive ‘Gottesfrau’ ist in hethitischen Texten in insgesamt drei Schreibvarianten und zwei Lesungen anzunehmen. Die Personen können also beiderlei Geschlechts sein, namentlich ist bislang niemand von ihnen erwähnt. Sie erscheinen als Kultpersonal des Tempels oder Angehörige des Palastes und können als Deportierte nach Hatti gelangt sein. Ob ‘Gottesleute’ einer bestimmten Gottheit dienten, ist nicht explizit erwähnt. Insgesamt fügt sich der hier präsentierte Befund in die allgemeine Belegsituation Mesopotamiens und Nordsyriens in der zweiten Hälfte des 2. Jt.s ein, für die Brigitte Lion konstatierte: “Néanmoins, il est clair que durant cette période de nombreuses traditions du début du IIe millénaire ont survécu, et ont pu par la suite se transmettre ou se maintenir jusqu’au Ier millénaire.” WdO 38 (2008) 211–220

1311 Richard Haase, Fälle der Befreiung von den öffentlichen Dienstpflichten sahhan- und luzzi nach der hethitischen Rechtssatzung Das hethitische Quellenmaterial erweckt den Eindruck, die gesamte Bevölkerung wäre in irgendeiner Weise dienstpflichtig gewesen. Dazu gehören auch die in diesem Beitrag behandelten Paragraphen 50–52 der HRs mit den Diensten sahhan und luzzi-. Die Befreiung von diesen Pflichten – wie in den hier behandelten Fällen aufgezeigt – bedurfte, einer königlichen Willensäußerung. Darüber konnte es zu Auslegungsproblemen oder auch zu ‘Missverständnissen’ kommen, wenn sich der seine Befreiung anstrebende Bürger und

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die für die administrative Abwicklung der Befreiung zuständige Verwaltungsinstanz nicht einig werden konnten. Dann war letztlich das Königsgericht in Hattusa zur Entscheidung berufen. ZABR 14 (2008) 39–46

1312 Itamar Singer, The Hittites and their Civilization (Hebrew) Singer, who teaches at the University of Tel Aviv, Israel, is one of the world’s leading experts on the ancient Hittites. The present book surveys what we know about this culture. Frequent reference is made to the ancient Hittite legal codes and Hittite vassal treaties. Much of the book is an anthology of Hittite texts translated into modern Hebrew. The book is illustrated and includes a bibliography. The Biblical Encyclopaedia Library 26; Mosad Bialiq, Jerusalem (2009) XXII/1–312

1313 Mark S. Smith et al., The Ugaritic Baal Cycle. Volume II: Introduction with Text, Translation and Commentary of KTU/CAT 1.3–1.4 The section of the Ugaritic Baal cycle that is here edited and translated tells how Baal secured permission from the god El to build his royal palace, and how the palace was eventually built. While this is a short text (see the translation, pp. 69–86), it is not easy to understand its details, but Smith and Wayne Pitard have done an excellent job of presenting a fresh edition of the Ugaritic text (in transliteration and tentative vocalization) and an exhaustive commentary. In the introduction, the structure of the Ugaritic pantheon is explained and interpreted as being organized according to the same pattern as the royal family of Ugarit. El and Athirat are the divine royal parents. As the son of Dagan (rather than a son of El), Baal is an outsider, which accounts for the complications of his palace building. – The first volume of this series (dealing with KTU 1.1–1.2) was published in 1994. – An excellent scholarly resource, written by internationally known experts in the subject. VT.S 114; Brill, Leiden (2009) XL/1–859 (BL)

1314 Lukasz Tobola, Cykl Baala z Ugarit This Polish monograph offers an interpretative survey and an annotated bilingual – Ugaritic and Polish – edition of the Baal cycle, to specialists known as KTU 1.1–1.6. Unlike other textual reconstructions of the fragmentary Ugaritic text, Tolola suggests to adopt a different sequence for KTU 1.1–1.2. He suggests to order this passage as follows: 1.1.v; 1.1.iv; 1.1.iii; 1.1.ii; 1.2.iii; 1.2.i; 1.2.ii; 1.2.iv. Tobola also offers a completely new reconstruction of KTU 1.1.v, a passage he understands as Jam’s speech. Moreover, the final lines of KTU 1.2 are not taken to refer to Jam’s death. Finally, a new etymology for the name of the god Mot is suggested: this name is not to be derived from a word that refers to ‘death’; instead, one should think of Mot as a divine ancestor (with mtt referring to a kinship relationship). – The book includes a helpful though all too brief English abstract. The Enigma Press, Kraków (2008) 1–247 (BL)

1315 Aicha Rahmouni, Une étude comparée de l’épithète rbt ’Atrt ym, “La dame ’a iratu de la mer” Cet article, basé sur un travail sur les épithètes divines dans les textes alphabétiques ougaritiques, a pour objectif de discuter les épithètes divines de la déesse ougaritique ’A iratu, rbt ’a irt ym “la dame ’A iratu de la mer”, en les comparant avec d’autres épithètes qui se réfèrent à la même déesse, ainsi qu’avec d’autres épithètes qui se réfèrent à des déesses différentes mais qui emploient la même composante de l’épithète en question. RB 115/2 (2008) 161–173

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1316 Carl S. Ehrlich, Die Philister und ihr Kult This survey of biblical and archaeological evidence for Philistine ritual worship argues that the deity of the Philistines was originally female but eventually became masculine, but remained associated with fertility. OBO 235; Markus Witte et al. (eds.), Israeliten und Phönizier; Academic Press Fribourg, Fribourg (2008) 253–271

1317 Itzhaq Shai, Understanding Philistine Migration: City Names and Their Implications The origin of the Philistines, their quantity, quality, and status among the native Canaanite population, have all been the focus of a substantial volume of research. However limited attention has been paid to the fact that at least four of the five primary Philistine cities – Ashkelon, Ashdod, Gath, and Ekron – have Semitic names. Four of these five toponyms are known from the Bronze Age historical sources (such as the documents from Ugarit and the Amarna tablets and other Egyptian records), while the fifth (Ekron) is mentioned in iron Age documents. This paper examines the influence of various factors (e.g., migration, conquest, exile, colonial and imperial rule) on the naming of sites settled by immigrants from other periods and cultures. The results of this examination are then applied to the existing theories regarding the settlement of the Philistines, in order to investigate the choice of location of their cities and the reason for adoption of existing toponyms by the immigrants. BASOR 354 (2009) 15–27

1318 Herbert Niehr, Phoenician Cults in Palestine after 586 BCE In this paper, first the outlines of the historical relations between Phoenicia and Palestine are sketched. Then the Phoenician cults are presented by examining two Phoenician cult places in Palestine. Providing thus some limited insights into an interesting period of the religious history of Palestine, the author observes a constantly growing Phoenician influence in Palestine during the 1st millennium BCE. Abhandlungen des Deutschen Palästina-Vereins 37; Izak Cornelius et al., “From Ebla to Stellenbosch”. Syro-Palestinian Religions and the Hebrew Bible; Harrassowitz Verlag, Wiesbaden (2008) 13–24, Figs. 6–8

1319 Erasmus Gass, Die Moabiter. Geschichte und Kultur eines ostjordanisches Volkes im 1. Jahrtausend v. Chr. This Tübingen thesis offers a detailed survey of all ancient sources that shed light on the history and culture of the Moabites: (1) epigraphical sources (including the Mesha stela); (2) literary sources – the Old Testament and Josephus; (3) archaeological evidence, esp. of cultic institutions such as temples, shrines, and figurines. The result is not a narrative history of Moabite culture, but rather an annotated survey of relevant ancient sources. Authors whose work is frequently mentioned include M. Weippert (whose Tübingen thesis on the Edomites remains unpublished), U. Worschech, S. Timm, and E.A. Knauf. Abhandlungen des Deutschen Palästina-Vereins 38; Harrassowitz Verlag, Wiesbaden (2009) X/1–374

1320 Thomas E. Levy, ‘You shall make for yourselves no molten gods’: Some Thoughts on Archaeology and Edomite Ethnic Identity Edomite ethnogenesis was an evolving process that began as early as the thirteenth century BCE when the inhabitants of Edom were known as Shasu by the Egyptians, and continued

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throughout the Iron Age when the Edomites interacted with the Israelites, Judeans, Assyrians, and other cultural groups. Metal production was important among the Edomites, and the Israelites sought to distinguish themselves from the Edomites by marginalizing the use of metal instruments and especially by keeping metal out of their religion. Shawna Dolansky (ed.) Sacred History, Sacred Literature; Eisenbrauns, Winona Lake, Ind. (2008) 239–255 (BL)

1321 Antonio Sagona et al., Ancient Turkey This survey of the cultural history of Turkey begins in the prehistoric period and ends with a brief account of the Bronze Age and Iron Age situation. Written by two archaeologists and included in the ‘Routledge World Archaeology’ series, the emphasis is on what can be learned from the material remains. Any one interested in ancient Anatolia can learn much from this book and its many illustrations. Just one example: the prehistoric Çatalhöyük benches, decorated with bull horns (p. 93, illustration 4.6), teach us a lot about what came to be horned altars in Palestine and the Aegaean in the Iron Age. – For all libraries. Routledge, Abingdon by Oxford (2009) XII/1–420 (BL)

1322 Ann-Marie Knoblauch (Red.), Ancient Cyprus: American Research Als eine Brücke zwischen Griechenland und der Levante ist die vor der phönizischen Küste liegende Insel Zypern ein sehr wichtiger Zeuge der kulturgeschichtlichen Entwicklungen in dieser Region. Angesichts der inzwischen 30 Jahre Forschung des Cyprus American Archaeological Research Institute widmet sich diese Ausgabe der NEAr der Geschichte und der Gegenwart amerikanischer Archäologie auf Zypern. Die fünfzehn Beiträge geben Einblicke in die Kulturgeschichte der Insel vom Neolithikum bis in die ottomanische Zeit hinein. Dabei wird die Forschungsgeschichte gleichsam wie neuere Entwicklungen – z.B. die Unterwasserarchäologie sowie anthropologische Untersuchungen – angesprochen. NEAr 71/1–2 (2008) 1–144 (DL)

Greco-Roman civilization: general translation

religion

cultural history

texts in

1323 Hubert Cancik et al. (eds.), Brill’s New Pauly: Encyclopaedia of the Ancient World. Vol. 13: Sas – Syl The publication, in English, of each instalment of the New Pauly is a significant event for classical scholarship. The present volume is very rich again, and no one working in the field will miss articles such as the following ones: school, scroll, Semipelagianism, Semitic languages, Seneca, sermon (homily), sexuality, Simon Magus, slavery, Socrates, soul (migration of the; theory of the), state (a little short for the subject), Stoicism, Sumerian, Sun god. Modern approaches are evident in a number of contributions, see for example: social conflicts, social politics, social structure, status symbols. Some of the bibliographies, that mostly end with items published in the 1990s, would have benefited from an updating. – We are looking forward to the next volume to arrive. – See also IRBS 54:1359,1360. Brill, Leiden (2008) LVI/1–988 (BL)

1324 Michael Sommer, Römische Geschichte. Zweiter Band: Rom und sein Imperium in der Kaiserzeit Histoire romaine. Tome 2: Rome et son empire à l’époque impériale, écrit par un relativement jeune chercheur allemand qui enseigne à Liverpool en Angleterre, remplace le deuxième volume de l’Histoire romaine d’Ernst Kornemann, paru aux mêmes éditions, entre 1938 et 1977. Sommer raconte 1’histoire dite événementielle de la période entre Auguste (44 av. – 16

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ap. JC) et les empereurs chrétiens Théodose II et Valentinian du cinquième siècle. Les biblistes s’intéresseront surtout à 1’interprétation que Sommer donne à la pax romana (titre utilisé par l’auteur pour toute la période d’Auguste à Antonin le Pieu, mort en 161 ap. JC) et à la guerre juive (pp. 141–157), deux sujets de grande importance pour le christianisme naissant. Sommer, qui se sent proche de l’école anglaise de Fergus Millar (connu aux biblistes par le ‘nouveau Schuerer’) nous offre une présentation lisible, élégante, vive et bien documentée, et donc plus proche de la recherche que son prédécesseur. C’est avec impatiente que l’on attend le tome 1 que l’auteur a déjà promis et qui complètera cet ouvrage utile. Les éditions Kröner sont bien connues par un autre ouvrage cher aux amis de l’antiquité classique: Stefan Link et Hans Lamer, Wörterbuch der Antike (nouvelle édition, 2002). Kröners Taschenausgabe 458; Alfred Kröner Verlag, Stuttgart (2009) XXX/1–601 (BL)

1325 Dietrich-Alex Koch, Bilder aus der Welt des Urchristentums A readable text, accompanied by 437 colour plates with individual descriptive legends, provides a pictorial tour through the world of early Christianity. The material is arranged in three chapters of which the first focuses on Greek and Roman globalization, the second explores the city as cultural centre, and the third presents material on deities and worship (including the mystery religions). Koch’s book stands in the tradition of Johannes Leipoldt’s Bilder zum neutestamentlichen Zeitalter, of which the last edition was printed in 1987. Many of the photos were taken by the author who has extensively toured the countries around the Mediterranean. Interestingly, most of the biblical passages listed in the index come from the Acts of the Apostles. Vandenhoeck & Ruprecht, Göttingen (2009) 1–277 (BL)

1326 Elisabeth Herrmann-Otto (ed.), Unfreie und abhängige Landbevölkerung This volume contributes to our understanding of dependent persons in ancient societies, especially in ancient Greece. K.-W. Welwei argues that at least from the point of view of the masters, many dependent peasants in ancient Greece were douloi, i.e., slaves. M. Mircovic adds the argument that in late antiquity, coloni – actually free landworkers – were increasingly bound to the land and considered unfree. The series includes other titles relevant to the subject: E. Herrmann-Otto (ed.), Unfreie Arbeits- und Lebensverhältnisse von der Antike bis zur Gegenwart. Eine Einführung (2005); S. Koch, Sklavenfürsorge im Römischen Reich (2005), M.E. Kabadayi et al. (eds.), Unfreie Arbeit. Ökonomische und kulturgeschichtliche Perspektiven (2007). Sklaverei – Knechtschaft – Zwangsarbeit 4; Georg Olms Verlag, Hildesheim (2008) XII/1–173 (BL)

1327 Michael Attyah Flower, The Seer in Ancient Greece The mantis, more rarely called prophêtês, was a prominent figure of the religious and political life in ancient Greece. Unlike magicians and soothsayers, he was respected and highly influential, and often came from an elevated position in the social hierarchy. The work of the Pythia, the female seer who acted as the mouthpiece of the god Apollo, has often been misrepresented by scholarship. It should be clear that (1) she delivered her oracle herself to the enquirer, i.e. without the intervention of a male interpreter; (2) the recipient immediately recorded the oracle in writing, and we should not suppose that there was any editing; (3) according to her ability, the Pythia sought to deliver her oracle in poetic form, though it seems that in the post-classical period, the poetic form was no longer used; (4) the Pythia must be thought of a person who had received some sort of training for the job; (5) in order to be inspired, she had to develop a certain ability to fall into a state of trance; however, the recently revived ancient theory, that toxic gases played a role in this, does not seem relevant; (6) the ambiguity of some of the Pythia’s oracles must be seen as an oracular technique that allowed the seer to return the question to the inquirer

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and force him to give his own interpretation. – The book includes comparative material on shamanism, Assyrian and Old Testament prophecy. University of California Press, Berkeley (2008) XVIII/1–305 (BL)

1328 Rainer Hirsch-Luipold et al. (eds.), Religiöse Philosophie und philosophische Religion der frühen Kaiserzeit This is a collective volume with papers both on New Testament subjects and on subjects of interest to students of the philosophical situation in Rome’s early imperial age (i.e., the first century CE). The book also includes a helpful anthology of philosophical texts, each of which is given in the original Greek or Latin (plus two short pieces in Hebrew and Coptic) and in a fresh German translation. Regrettably, the book mentions the Cynics only once and in passing (p. 119). STAC 51; Mohr Siebeck, Tübingen (2009) X/1–418

1329 Efstratios Sarischoulis, 85 Jahre Forschung zu Schicksalsbegriffen, Göttern und Selbstverständnis bei Homer. Eine Synopse Ancient Greek thought is marked by the ambivalence and uncertainty in the evaluation of the notion of fate. Often discussed in research is the question how Homer saw things. Bruno Snell, for instance, suggested that the Homeric heroes never decided about anything for themselves; things just had to happen. The author of this book presents summaries of scholarly contributions published between 1912 and 1997. Europäische Hochschulschriften 15/96; Peter Lang Verlag, Bern (2008) 1–137

1330 Dieter Zeller, Unsterblichkeit des Leibes bei den Griechen? Die beiden hier neu untersuchten Grabinschriften vom Südrand des Schwarzen Meeres genauer hin aus Kyzikos (1.–2. Jh. n.Chr.) und Nea Klaudiupolis (2.–3. Jh. n.Chr.) ergeben nichts Sicheres für die Heilszukunft des Leibes nach dem Tod in griechischer Vorstellungswelt. Bei der Inschrift aus Kyzikos kommt die (angebliche) “Unsterblichkeit des Leibes” nur durch eine falsche Zuordnung zustande. Bei der aus Nea Klaudiupolis kann nicht nur eine Reinigung des Leibes, sondern auch eine Reinigung vom Leib gemeint sein. ZNW 99/2 (2008) 290–293

1331 Ludovic Lefebvre, La diffusion du culte de Sarapis en Grèce continentale et dans les îles de l’Égée au IIIe siècle avant J.-C. Les raisons de la diffusion d’une nouvelle divinité terpellent toujours les spécialistes: pourqoui tel dieu a-t-il pu obtenir un accueil plus ou moins receptif de la part d’une population et quelles ont été les raisons préludant à sa diffusion? Sarapis, divinité syncrétique née en Égypte, pose les memes questions. Ce dieu a vu le jour juste au lendemain des conquêtes d’Alexandre le Grand dans l’antique terre des Pharaons. Il a bénéficié d’une diffusion rapide auprès de la population d’Égypte mais également auprès des cités de Grèce. Cet article propose de faire le point sur les témoignages de cette expansion et les conditions dans lesquelles celle-ci a pu s’effectuer, mais également de s’interroger sur 1’attitude de la dynastie lagide, en se demandant s’il y eut interventionnisme de sa part. RHPhR 88/4 (2008) 451–467

1332 Stefan Alkier, Leben in qualifizierter Zeit. Die präsentische Eschatologie des Evangeliums vom römischen Novum Saeculum und die apokalyptische Eschatologie des Evangeliums vom auferweckten Gekreuzigten While apocalyptic aspects of Eschatology are consistently found in the stories of Jesus Christ, the author presents a second, presentic aspect of Eschatology. A comprehensive view

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on the life and rise of Gaius Octavius Thurinus, the later Augustus, exposes his achievements for the unity and peace of the Roman nation, which can be summarized with the term Novum Saeculum. According to the author, life under Augustus’ reign was saturated with a sense of divine salvation, focusing on the good deeds of a powerful emperor, current fortune and a promising perspective. In contrast, the main topic of the Eschatology of the Gospels of Jesus Christ is a concentrated view on a wrongful crucifixion of a carpenter from Galilee, treating present sorrow already as overcome. ZNT 22 (2008) 20–33 (SSt)

1333 Christoph Horn et al. (eds.), Platon-Handbuch. Leben – Werk – Wirkung The Metzler handbooks – thorough encyclopaedic manuals on individual thinkers or authors – are rightly famous for their comprehensiveness, their up-to-date bibliographies, and, above all their reliability. All of this is also true of the present volume on life, work, and reception of the philosophy of Plato. Each work of Plato is dealt with separately. One section sketches the meaning of central concepts of Platonic thought such as assimilation to the deity (in Timaios and Nomoi), body-soul dualism, friendship, and justice; even the notion of ‘two worlds theory’ is discussed (pp. 388ff.). Another section deals with the literary aspects of Plato’s dialogues (pp. 363ff.). The reception history is well covered – and it covers much of the history of Western philosophy. Chr. Horn notes that Karl Popper’s radical criticism of Plato’s totalitarian state was presumably exaggerated (pp. 178ff.), and that M. Foucault was among those who rediscovered the ethics of Plato as a system that aims at giving guidance to the individual. Plato’s thought, still influential today, has well merited this fine volume. – Highly recommended for all libraries. Verlag J.B. Metzler, Stuttgart (2009) VII/1–537 (BL)

1334 Simone Kroschel, ‘Wenig verlangt die Natur’. Naturgemäß leben, Einfachheit und Askese im antiken Denken In ancient thought and practice, here richly documented, asceticism involves renunciation, but not for its own sake, but for the sake of attaining happiness. Ancient tradition considers Socrates the founder of and model for the ascetic ideal, which was given its most extreme expression in Cynicism (Antisthenes, Diogenes, and their followers), but also in Stoicism and even in Epicureanism. Prismata 17; Peter Lang Verlag, Bern (2008) 1–197 (BL)

1335 Kristoffel Demoen et al. (eds.), Theios Sophistes: Essays on Flavius Philostratus’ Vita Apollonii The Greek Life of Apollonius of Tyana by Philostratus (ca. 200 CE) is available in the Loeb Classical Library, edited and translated by Christopher Jones (3 vols., 2005–2006). But as can be seen from the present book, this important source on religious life in post-classical antiquity is understudied. Fifteen papers by as many scholars consider almost every aspect of this work, including the problem of a truly critical text of the Life (which has not been supplied in the recent Loeb edition). Among the papers that focus on religious aspects, the one by J.-J. Flinterman on “Apollonius’ Ascension” (pp. 225–248) stands out as particularly relevant. – A major scholarly resource. Mnemosyne Supplements 305; Brill, Leiden (2009) XVI/1–405 (BL)

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1336 W.V. Harris et al. (eds.), Aelius Aristides between Greece, Rome, and the Gods The works of the Greek orator Aelius Aristides (117–181 CE) has been made available in English translation by C.A. Behr (The complete works, 2 vols., Brill, Leiden 1981, 1986). The present volume supplements this edition by offering a series of papers on ‘Aristides and the literature of the past’, ‘Aristides’ self-presentation’, and ‘Aristides and the Roman Empire of his times’. A final section is on the orator’s ‘reception’ in the fourth century and the Byzantine period. The book includes a substantial bibliography on a key corpus of literature dating from the second century CE and providing much insight into religious life and mentalities. Columbia Studies in the Classical Tradition 33; Brill, Leiden (2009) XIII/1–322

1337 Stavros Frangoulidis, Witches, Isis and Narrative This study of Apuleius’s Metamorphoses (also called The Golden Ass) juxtaposes the different attitudes toward magic adopted by Lucius and other story characters, either in embedded tales or in the main plot, as a key to deciphering the meaning of the work. It is suggested that the novel’s final book may be read as a second Metamorphoses, rewritten from a positive perspective. Frangoulidis also examines the plot structure against the typical plotline of the Hellenistic romance. Trends in Classics. Supplementary Volumes 2; W. de Gruyter, Berlin (2008) XIII/1–255

1338 Yaron Z. Eliav et al. (eds.), The Sculptural Environment of the Roman Near East: Reflections on Culture, Ideology, and Power Sculptures were the “mass media” of ancient times. The present book offers 28 papers of which the following titles give the general idea: A. Oppenheimer, The Jews in the Roman world; Y. Tsafrir, The classical heritage in late ancient Palestine; J. Pollini, The imperial cult in the East; F. Millar, Narrative and identity in mosaics from the late Roman Near East; W. Eck, Statues and inscriptions in Iudaea/Syria Palaestina; Z. Weiss, Sculptures and sculptural images in urban Galilee; M. Fischer, Sculpture in Roman Palestine and its architectural and social milieu. The book includes many plates. Interdisciplinary Studies in Ancient Culture and Religion 9; Peeters, Leuven (2008) XXV/1–769

1339 Roland Harweg, Zeit in Mythos und Geschichte How do ancient and medieval Greek and Latin authors situate what they write about in time? Harweg discerns two essential modes: authors (1) either refrain from situating what they tell in a general time frame; their work remains self-referential, providing no chronological link to the first recipients – this is the mythographical mode, exemplified by Homer and Augustine’s Confessions; (2) or they provide a strong chronological framework that links the events reported to the time of the first recipients – this is the historiographical mode, exemplified by Caesar’s De bello Gallico. Where do the gospels fit in? They participate in both modes; originally, they were self-referential ‘mythography’, but secondarily, they were set within a general chronological framework, thus acquiring a status of secondary historiography (vol. 1, pp. 93–99). Lit Verlag, Münster (2008) vol. 1, XIV/1–154; vol. 2, XV/1–307 (BL)

1340 Maria Moog-Grünewald (Hg.), Mythenrezeption. Die antike Mythologie in Literatur, Musik und Kunst von den Anfängen bis zur Gegenwart This one-volume dictionary offers individual entries on the reception history (both ancient and modern) of imaginary figures of classical mythology such as Achilleus, Adonis, Antigone, Dionysus, Kirke, and not to forget Odysseus. Most articles are squeezed into four or five densely packed pages, but worthies such as Heracles and Prometheus get sixteen

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and more pages and also a few illustrations. Each entry is signed by a major specialist and includes a bibliography. The information supplied is very rich and detailed, though certain specialties are missing. Thus we are not told that Castor (Kastor) and Pollux may have an echo in the New Testament where they appear as the “Sons of Thunder” (Mark 3:17). – For all reference libraries. Der Neue Pauly, Supplemente 5; Verlag J.B. Metzler, Stuttgart (2008) IX/1–749 (BL)

1341 Berthold Hub, Die Perspektive in der Antike. Archäologie einer symbolischen Form Three chapters contribute to an understanding of classical art from the point of view of the ancients themselves. The first chapter sketches the history of the interpretation of classical art, the second offers an interpretation of Plato’s critique of art, and the third an outline of ancient theories of seeing. Europäische Hochschulschriften 20/720; Peter Lang Verlag, Bern (2008) 1–409

1342 Helmut van Thiel, Homers Odyseen. Erschlossen, übersetzt und erläutert The Odyssey, argues the translator, is to be seen not as a unified work. Instead, a close analysis reveals that it is composed of two works that tell roughly the same story. Van Thiel reconstructs the two accounts, one of which he calls the ‘early Odyssey’ (with ca. 3500 lines, requiring about six hours for the performance) and one he calls the ‘late Odyssey’ (a text that is somewhat longer). The two versions are more or less left intact in the present textual tradition that gives a mixed version constructed by someone who cut the two texts into pieces and blended them. This procedure is somewhat complicated by the fact that the second version of the Odyssey sometimes reused passages from the earlier work. – Specialists will argue about the merits of this new approach to the Homeric problem. Biblical scholars will be pleased to learn that not only biblical texts are amenable to being dissected into literary layers. This book supplements an earlier one: H. van Thiel, Odysseen, Basel 1988. Lit Verlag, Münster (2009) 1–233 (BL)

1343 Aristoteles, Poetik. Übersetzt und erläutert von Arbogast Schmitt The Poetics, though composed as study notes for use among Aristotle’s students (and not for publication), represents the founding text of literary criticism in the Western tradition. Apart from the Greek text, this volume offers everything one expects from a scholarly commentary: a fresh (German) translation (pp. 3–41), introductory material (with much on the reception history of Aristotle’s book), a very detailed textual commentary, a bibliography, and several indexes. The commentator teaches classical philology and ancient Greek culture at the University of Marburg, Germany. – An essential work for historians of literature. Aristoteles: Werke in deutscher Übersetzung; Akademie Verlag, Berlin (2008) XXVIII/1–789 (BL)

1344 Aristoteles, Über den Himmel Besides everything else, Aristotle (384–322 BCE) was an eminent cosmologist. De Coelo (On the Heavens) actually deals with the universe as a whole, and not just with celestial phenomena. The central argument is that the globe of the earth rests immobile at the centre of the universe. In the present publication, Alberto Jori gives a new German translation and a very detailed philological and historical commentary. The work also includes a sketch of ancient Geek astronomy (pp. 260–316) and of course a topical bibliography (pp. 333–373). Jori was able to consult an unpublished manuscript of Paul Moraux, who

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had been asked to produce the present book, but who died in 1985. This publication is a most welcome addition to the ‘German Aristotle’ that began in the 1950s, was stagnating, and gained new momentum in recent years. – Indispensable for all research libraries. Aristoteles Werke 12/III; Akademie Verlag, Berlin (2009) 1–533 (BL)

1345 Maria Magdalena Miller (Übers.), Die hermetischen Schriften. Corpus Hermeticum – Deutsche Ausgabe mit Einleitungen und Kommentaren Diese Übersetzung, von einer verstorbenen Altphilologin stammend, wurde bereits 2004 veröffentlicht, damals unter dem Titel Die Traktate des Corpus Hermeticum, jedoch ohne Kommentar. Die vorliegende Neuausgabe dieses Buches enthält nun auch den aus dem Nachlass von Miller stammenden Kommentar, den Michael Wiontzek ergänzte und zum Druck brachte. Ein wichtiges Quellenwerk. Georg Olms Verlag, Hildesheim (2009) XL/1–589

1346 Craig A. Gibson, Libanius’s Progymnasmata: Model Exercises in Greek Prose. Composition and Rhetoric This is a bilingual – Greek and English – annotated edition of the Progymnasmata of Libanius of Antioch (314–393 CE). These are model exercises in prose composition, presumably for Libanius’s own teaching. The translator introduces each set of texts, highlighting the formal features and how the various sets fit in with the curriculum of the student. Writings from the Greco-Roman World 27; Society of Biblical Literature, Atlanta, Ga. (2008) XXIX/1–572

ARCHAEOLOGY AND TOPOGRAPHY Biblical Archaeology: general – history of research

historical periods

1347 Ephraim Stern (ed.), The New Encyclopedia of Archaeological Excavations in the Holy Land. Supplementary Volume The original four-volume set of this work was published in 1993. These four volumes retain their value, of course, but archaeological and historical work has made much progress during the past two decades, and so it makes sense to present the results of new research in the form of a fifth, supplementary volume. Each article that is not a new entry refers back to the original article of 1993. Thus the articles on Jerusalem (pp. 1801–1837) and Sepphoris (pp. 2029–2035) refer back to earlier entries by the same name, while the articles on the Eilat region (pp. 1704–1711), Jordan (pp. 1840–1841) and Judean Hiding Complexes (pp. 1892–1893) are completely new. For many entries, the editor has chosen to add a bibliographical supplement (pp. 2086–2115). Further features include: many plates in the text, color plates (showing the Padi and the Tell Dan inscriptions, pl. X) placed at the end of the volume, glossary, index of place names, chronological tables, maps. – This invaluable and authoritative scholarly resource belongs to the essential tools for the study of Near Eastern archaeology. Both the specialist and the layperson will consult it with profit. Biblical Archaeology Society, Washington (2008) XXIII/1553–2152 (BL)

1348 Ann E. Killebrew (ed.), Archaeologists and the Media Four archaeologists (A.E. Killebrew, E.H. Cline, N.A. Silberman, C. Holtorf) explore in this forum the dynamic relationship between archaeology and the media, tackling the problem of media portrayal of archaeology and the role that professional archaeologists should or can play in ensuring accuracy and responsible communication of archaeology’s value. NEAr 71/3 (2008) 172–180

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1349 Gary M. Burge, The Bible and the Land This lavishly illustrated book invites the reader to ponder how the physical conditions of life in Palestine have shaped the biblical text. Brief chapters explore the following subjects: land (geography), wilderness, shepherds, rock, water, bread, customs connected with names. Zondervan, Grand Rapids, Mich. (2009) 1–109

1350 Pieter J. Lalleman, The Old Testament and Archaeology. With a Personal Top Ten of Discoveries Among the discoveries that may revolutionize our knowledge about ancient Israel is Eilat Mazar’s (yet incomplete) excavation of what may be David’s palace in Jerusalem. Here is a list of ten established major discoveries: Taylor Prism (Sennacherib inscription, mentioning King Hezekiah); Black Obelisk of Shalmaneser III (British Museum); cylinder of Nabonidus (555–539) with reference to Belshazzar; tunnel-system to secure Jerusalem’s water supply, complete with Hezekiah’s inscription (so-called Siloam tunnel inscription); Cyrus cylinder; Merneptah stela (ca. 1200 BCE); royal palace of Samaria (discovered 1931–35); city gates of Hazor, Megiddo and Gezer; Ketef Hinnom silver amulets with blessing inscription; Aramaic inscription of Tel Dan (with name of David). Evangel 26/3 (2008) 83–88 (BL)

1351 James K. Hoffmeier, Die antike Welt der Bibel. Eine Reise zu den bedeutendsten archäologischen Entdeckungen im alten Orient This is the German translation of The Archaeology of the Bible, a historically conservative narrative of biblical history (Old and New Testaments), interspersed with illustrations from ancient inscriptional and archaeological material. The author is known for his archaeological work in Egypt and on the Sinai Peninsula. – The book includes a bibliography of scholarly works. Brunnen Verlag, Gießen (2009) 1–192

1352 William G. Dever, Bible et archéologie: l’ancien Israël a-t-il existé? The answer given is: yes, biblical Israel did exist, though not as the ideal entity that is described in the Bible. Historical “minimalism”, initiated with Philip Davies’s book In Search of Ancient Israel, is committed to ideology, and not to the search for historical truth. Hokhma 94 (2008) 2–14 (BL)

1353 Benjamin W. Porter et al., Reading Moabite Pigments with Laser Ablation ICP-MS: A New Archaeometric Technique for Near Eastern Archaeology Colour was everywhere in the ancient near East and it was an essential part of the visual aesthetic landscape. Whether employed in statuary, wall paintings, garments, or everyday objects, colour affected viewers’ experiences and communicated implicit messages of power, divinity, and piety. Until recently, scholars lacked an affordable high-resolution and minimally destructive approach with which to identify pigment recipes and measure the distribution of recipes among assemblages. This paper introduces a new archaeometric application – laser-ablated-inductively-coupled plasma-mass spectrometry (LA-ICP-MS) – that brings an innovative approach to the investigation of ancient pigments and promises a new frontier in material culture studies. The results of a pilot project to investigate ceramic vessel pigments from an Iron Age kingdom located in modern south-central Jordan are discussed. NEAr 71/4 (2008) 238–242

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1354 John R. Bartlett, The Representation of the Gulfs of Suez and Aqaba on Maps from Peutinger to the Survey of Sinai 1868–69 The Red Sea divides at its northern end into two arms, the Gulf of Suez and the Gulf of Aqaba, separated by the triangular promontory of Sinai. The distinctive configuration is instantly recognisable and familiar to every modern student with any serious interest in the near east. The northern bifurication of the Red Sea has been known to geographers for centuries, though as late as the eighteenth century many maps were published from distinguished cartographical houses showing the Red Sea with a single point at its northern end. In this study, the development of the cartographic presentation of the northern end of the Red Sea is examined. PEQ 141/1 (2009) 27–66

1355 Shmuel A ituv et al. (eds.), Avraham Biran, 1909–2008. In Memoriam Dieser Beitrag ist eine Würdigung des am 16. September 2008 verstorbenen Avraham Biran (früher A. Bergmann), des ehemaligen Direktors des ‘Department of Antiquities’, der wie kaum ein anderer zur Entwicklung biblischer Archäologie in Palästina beigetragen hatte. Im Lebenslauf und Lebenswerk Birans spiegeln sich historische Veränderungen in Palästina sowohl im gesellschaftlich-politischen als auch im wissenschaftlich-archäologischen Bereich wider. Zu seinen besonderen Projekten gehört die bisher kontinuierlichste Erforschung eines antiken Ortes in Israel – die Ausgrabung von Tel Dan, die seit 1966 bis in die Gegenwart andauert und zahlreiche spannende Funde wie das MB Lehmziegel-Tor oder die sog. ‘Haus Davids Inschrift’ hervorgebracht hat. (Der Rezensent hält es für eine besondere Ehre, an einer Grabungskampagne in Dan unter der Leitung von A. Biran (1995) teilgenommen zu haben.) IEJ 58/2 (2008) 129–131 (DL)

1356 Zdzis„aw J. Kapera, Prof. Józef Wolski (1910–2008) – Master of Masters’ in Ancient History. His Influence on the progress of Biblical Scholarship in Poland Dieser Beitrag bietet eine Würdigung des Lebenswerkes von Prof. J. Wolski, dessen Arbeit die wissenschaftliche Erforschung des Antiken Nahen Ostens in Polen einige Jahrzehnte grundlegend prägte und ihren Einfluss – nicht zuletzt dank der gezielten Förderung des wissenschaftlichen Nachwuchses – in kommenden Dekaden sicherlich behalten wird. Die Würdigung beschreibt Wolskis Werdegang und die oft unter den Zwängen des kommunistischen Regimes in Polen leidende wissenschaftliche Tätigkeit. Eine besondere Note verleiht diesem Beitrag die Tatsache, dass der Verf. selbst ein Schüler und später ein Kollege von J. Wolski gewesen ist und mit ihm wissenschaftliche Projekte wie auch private Stunden teilen dürfte. PJBR 7/2 (2008) 101–112 (DL)

1357 Sandra Scham et al., Historical Geographer of the Holy Land: Anson Rainey and His Career with the Landscapes of the Past This paper presents Anson Rainey’s merits to the subject of historical geography in the Levant. With over fifty years of experience in Israel, Rainey has explored the relationship between ancient texts, archaeological sites and geographical information in depth. his expertise in Northwest Semitic, Egyptian and Akkadian and his first-hand knowledge of numerous excavations have resulted in hundreds of publications that touch almost every aspect of research in the Bronze and Iron Ages. In an interview conducted by S. Gitin and published in this article A. Rainey himself recounts the history of his studies. NEAr 71/4 (2008) 243–249

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1358 Susan L. Cohen, Continuities and Discontinuities: A Reexamination of the Intermediate Bronze Age – Middle Bronze Age Transition in Canaan The question posed by this study is whether the prevalent view of almost complete discontinuity between the Intermediate Bronze Age and the beginning of the Middle Bronze Age is either entirely logical of fully supported by the archaeological record. Evidence from Tell el-Hayyat, settlement patterns in the regions of the Jordan and Hula Valleys, and the recent excavations at the Middle Bronze Age cementery site of Gesher provide data relevant to the examination of the transition between these eras; it is here suggested that considerable continuity between these periods existed, particularly in regard to mortuary customs and certain subsistence strategies, which indicates that the later era was not marked entirely by new traditions imposed on the previous landscape but instead incorporated elements of preexisting culture and settlement. BASOR 354 (2009) 1–13

1359 Ernst Axel Knauf, From Archeology to History, Bronze and Iron Ages, with Special Regard to the Year 1200 BCE, and the Tenth Century Mediterranean trade peaked between the seventeeth and thirteenth centuries BCE and again in the ninth century BCE, indicating that globally the twelfth to the tenth centuries BCE were a trough in activity. Periods of trade tend to coincide with periods of higher prosperity in Palestine. In southern and central Canaan, economic recovery seems to have started in the tenth century when cities in Philistia and along the Rift Valley organized the Arabah copper production and trade. The crossroad through Benjamin was more important at first, suggesting that the Israelite state formation started in the BenjaminJerusalem area and spread to Shechem only later. In the ninth century, however, southern economic dominance was supplanted by northern, Phoenician dominance (and Cyprus copper). History, Knauf maintains, can be written without recourse to biblical texts. LHBOTS 491; Lester L. Grabbe (ed.), Israel in Transition; T & T Clark International, London (2008) 72–85 (BL)

1360 David Ussishkin, The Date of the Philistine Settlement in the Coastal Plain: The View from Megiddo and Lachish The end of the Egyptian hegemony over southern Canaan did not occur before ca. 1130 BCE, the date of the destruction of Lachish and Megiddo. It was after this date that the Philistines began to settle in the coastal plain. LHBOTS 491; Lester L. Grabbe (ed.), Israel in Transition; T & T Clark International, London (2008) 203–216 (BL)

1361 Jens Kamlah, Die Entstehung Israels aus archäologischer Sicht. Palästina während der frühen Eisenzeit Die frühe Eisenzeit und somit die Zeit der Entstehung Israels in Palästina kündigt sich durch die Gründung neuer Dörfer in gebirgigen Regionen. Die Siedler stammten aus dem Kulturland selbst, die meisten von ihnen waren anscheinend schon vorher sesshaft gewesen, einige kamen aus dem nichtsesshaften Bereich hinzu. Die Besiedlung fand in einer friedlichen Art und Weise statt – das bisher nicht bebaute Land wurde urbar gemacht. Die Lebensweise der sich zum großen Teil selbst versorgenden Dorfbewohner unterschied sich v.a. durch die Wirtschafts- und Sozialstruktur ihrer Dörfer von der spätbronzezeitlichen Stadtkultur, die im eingeschränkten Umfang neben der früheisenzeitlichen Dorfkultur etwa hundert Jahre fortbestand. WUB 49 (2008) 28–33 (DL)

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1362 Beth Alpert Nakhai, Contextualizing Village Life in the Iron Age I In Iron I Palestine, villages replace the urban centers of the Late Bronze Age. The basic social units of villages were the “father’s house” and the clan (mishpaha), which provided the social structure. The small villages of the central highland made an effort to avoid oversight by an elite. More complex villages had leadership by an elite that was responsible for the religious, political and legal leadership, military direction, and the organization of regional trade. There was a great regional diversity that accounts for Israel’s inability to maintain itself as a single united entity during the first half of the first millennium BCE. LHBOTS 491; Lester L. Grabbe (ed.), Israel in Transition; T & T Clark International, London (2008) 121–137 (BL)

1363 Amihai Mazar, From 1200 to 850 BCE: Remarks on Some Selected Archaeological Issues The great changes that took place in the material culture during the tenth century BCE are the result of new ethnic, social, and political configurations. Israel’s United Monarchy can be described as a state in an early stage of evolution, far from the rich and widely expandes state portrayed in th biblical narrative. The route of Pharaoh Shoshenq I (ca. 920 BCE) to the central hill country north of Jerusalem indicates the importance of the Jerusalem region at that time. Shoshenq’s target was the Solomonic kingdom and its territories, including the Negev highlands. LHBOTS 491; Lester L. Grabbe (ed.), Israel in Transition; T & T Clark International, London (2008) 86–120 (BL)

1364 William G. Dever, Ahab and Archaeology: A Commentary on 1 Kings 16–22 As one of the most formidable rulers of northern Israel, King Ahab (ca. 775–760 BCE) left an indelible stamp on the material culture, revealed unmistakably in the archaeological record. Chaim Cohen et al. (eds.), Birkat Shalom: Studies in the Bible; Eisenbrauns, Winona Lake, Ind. (2008), vol. 1, 475–484 (BL)

Palestine: regions

sites (alphabetically)

1365 Sean Freyne, Galilee, Jesus and the Contribution of Archaeology After a brief outline of the history of archaeological investigation of Galilee and the interpretative issues that have arisen, the article focuses on recent discussions of the region in the Roman period. The aim is to suggest ways in which this evidence may help in providing a fuller context for the ministry of Jesus there. The results of various surveys are discussed in relation to the issue of the ethnic make up of the region. This is followed by assessments of the alleged ‘urbanisation’ of Galilee and the nature of the village culture there. ET 119/12 (2008) 573–581

1366 Avraham Faust, Settlement and Demography in Seventh-Century Judah and the Extent and Intensity of Sennacherib’s Campaign A detailed examination of data from dozens of excavated sites, urban and rural alike, reveals that most parts of Judah prospered in the seventh century BCE, and that this, and not the eighth century, represents the settlement peak in most parts of the kingdom. Systematic investigation of the data conducted both on the site level and on a regional basis allows identifying patterns of continuity, prosperity and decline during the transition from the eighth to the seventh century BCE. The identified patterns are presented,

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and possible explanations for them are suggested. These patterns are then compared and contrasted with information from the various textual sources (both the biblical and the Assyrian sources) on Sennacherib’s campaign to Judah in 701, in order to gain a better understanding of the campaign and its impact on the kingdom of Judah. PEQ 140/3 (2008) 168–194

1367 Tina M. Niemi, The Life of the Dead Sea This paper deals mainly with geological and environmental developments in the Dead Sea Region from the genesis of the sea till the changes and problems (i.a. sinkholes) of present times. Against this background the history of inhabitation and agricultural use of this region is also shortly outlined, mostly in the Roman Period which seems to have been a time of intensive cultivation around the sea. BAR 34/1 (2008) 34–49.84 (DL)

1368 Ingrid M. Swinnen, The Iron Age I Settlement and Its Residential Houses at al-Lahun in Moab, Jordan This article examines the remains of the Iron Age I (end of the 12th century–11th century BCE) fortified settlement and its residential structures at the site of al-Lahun, excavated between 1986 and 1996. The settlement is one of many contemporary sites in the southern Levant but one of the few excavated in Jordan. The results obtained from the excavations may contribute to a better understanding of the Iron Age I in the region of ancient Moab and Jordan in particular, and the southern Levant in general. BASOR 354 (2009) 29–53

1369 Hershel Shanks, Emmaus: Where Christ Appeared An neun verschiedenen Orten wurde das aus Lk 24,13–53 bekannte Emmaus lokalisiert, wovon vier Stätten als ernsthafte Vorschläge gelten dürften: Amwas, Qubeibeh, Abu Gosch und Motza. Allerdings lassen sich die drei letztgenannten Orte erst seit der Kreuzfahrerzeit mit der Emmaustradition in Verbindung bringen, während Amwas dank Ausgrabungen als ein christlich geprägter Ort aus der byzantinischen Zeit eingeordnet werden kann. Schließt man sich außerdem – wie der Verf. dieses Beitrags – bei Lk 24,13 der Lesart des Codex Sinaiticus an, die von Eusebius, Hieronymus, Origenes und Sozomen bestätigt ist, wonach nicht 60 sondern 160 Stadien von Jerusalem nach Emmaus zurückzulegen waren, hat Amwas/Emmaus-Nicopolis die eindeutig stärkere Argumente für sich, um die Lokaltradition von Emmaus zu beherbergen. BAR 34/2 (2008) 40–51.80 (DL)

1370 Israel Roll et al., A Villa of the Early Roman Period at ApolloniaArsuf After a short description of the history of excavation at Apollonia-Arsuf this paper discusses the only sizeable architectural remnant of Roman time at this site – a peristyle-type building, which is classified by the excavators as villa maritima. The structure and the finds made inside reveal the character of the villa as “a private structure build according to criteria emphasising leisure, privacy and tranquillity, as well as social status and economic wealth” (147), and demonstrate the progress of the adoption of Roman culture in the Coastal Plain of Judea during the first century CE. IEJ 58/2 (2008) 132–149 (DL)

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1371 Hananya Hizmi, Archelaus Builds Archelais. Herod’s Son constructs a Desert City That Becomes Pagan, Then Christian The results of excavations at Khirbet el-Beiyudat which were carried out between 1986 and 1999 are shortly summarised in this paper. Because of geographical indications this place is identified by the author as Archelais which was built by Herod’s son Archelaus in a seemingly inhospitable place in the Judean desert. But with access to the main ancient road and an ample water supply, Archelaus made the most of it and built a luxurious mansion and agricultural estate. After his dismissal to Gaul this site became pagan settlement. During the Byzantine period, the local inhabitants converted to Christianity and built a typical basilical church for worship. BAR 34/4 (2008) 48–59.78

1372 Meir Edrey, The Dog Burials at Achaemenid Ashkelon Revisited The article discusses the over one thousand individual dog burials discovered in Persian period Ashkelon. It reviews various theories regarding the burials, deals with possible origins of the phenomenon, cites recent relevant material discovered in the southern Levant and suggests two new theories concerning the dog burials at Ashkelon. Tel Aviv 35/2 (2008) 267–282

1373 Detlef Jericke, Bet-El und Lus. Lokalisierung und theologische Konnotation der Toponyme Eine historisch-topographische Nachfrage ergibt, dass die in der Genesis und in den Grenzbeschreibungen des Josuabuchs genannten Ortsnamen Bet-El und Lus denselben Ort bezeichnen, der in Bētīn ca. 17 km nördlich von Jerusalem zu finden ist. Die beiden Ortsnamen repräsentieren unterschiedliche Aspekte der Jakoberzählung: Bet-El “Haus Gottes” betont die lokale Präsenz Gottes (Gen 28), Lus “Mandelbaum” weist symbolisch auf den Aspekt der Segenszusage (Gen 35) hin. Die Gleichsetzung von Bet El und Lus entspringt einer dezidiert judäischen Interpretation, die in den Schlusskapiteln der Jakobgeschichte und in der Landnahmeüberlieferung von Ri 1 zu greifen ist: Die im Kult vergegenwärtigte Präsenz Gottes (Gen 28,10–22), die mit dem Namen Israel verbundenen Zusagen Gottes (Landbesitz, Nachkommen, Mitsein Gottes; Gen 35,10–12) einschließlich der Verheißung des Königtums (Gen 35,11) realisieren sich in Juda. WdO 38 (2008) 176–193

1374 Jeremy M. Hutton, “Bethany beyond the Jordan” in Text, Tradition, and Historical Geography Origen selected en Bēthabara in John 1,28 as the superior reading in his Comm. Jo., an assessment challenged by modern critics. Although the text-critical data seem to indicate en Bēthania as the preferable reading, this claim may be questioned on literary and redactional grounds. Those same observations provide evidence for intentional literary commemoration of John’s ministry at the Jordan. Origen’s gloss of Bēthabara as “House of Preparation” (oikos kataskeuēs) leads to an examination of Mk 1,2–3, and its lexical divergence from LXX Mal 3,1.22–23 [= MT vv. 23–24]; Isa 40,3. Mark anomalously uses the verb kataskeuazō, the nominal counterpart of which renders Heb. ‘ abodāh “work, preparation” (LXXAB Exod 35,24), which is graphically similar to bjt ‘brh. When combined with historical-geographical study of the area surrounding Jericho, these data allow to trace the process of textual and traditional development whereby the toponym bjt h’rbh ( Josh 15,6.61; 18,22), preserved at the modern H. ‘Ēn el-Garabe, served as the toponymic antecedent of both Bēthabara and Beth Barah ( Judg 7,24). This process of development provides additional defence for the traditional localization of John’s ministry in the southern Jordan River Valley near the el-Maġtas and aǧla fords. Bib. 89/3 (2008) 305–328

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1375 Nicolae Roddy, Perforated Tripodal Vessels at Iron II Bethsaida-Tzer During the past few years a debate has ensued over the possible function of perforated, tripodal cups found in situ at the cultic installation at the city gate of Iron II Bethsaida (Stratum 5). Discussion has been polarized over whether the vessels served as thuribles (i.e., incense burners) or as libation cups. The present paper argues on a number of counts that neither side is correct. In the absence of the conclusive evidence a simple pollen wash would have provided, the paper argues that the perforated tripodal cups at Bethsaida served an intermediary stage of ritual purpose in holding and dispensing any number of naturally-occurring aromatic herbs and spices for enhancing the aroma of meal offerings at the gate. BN 141 (2009) 91–100

1376 Robert M. Porter, A Note on Ramesses IV and ‘Merneptah’ at Beth Shean Some faience plaques from Beth Shean have been attributed to Ramesses II and are said to come from the temple of Level VII. It is more likely that they name Ramesses IV and were foundation deposits for the temple of Level VI. An amulet, supposedly naming Merneptah, is no longer readable. Tel Aviv 35/2 (2008) 244–248

1377 Shlomo Bunimovitz et al., A Border Case: Beth-Shemesh and the Rise of Ancient Israel Recent archaeological research reveals the absence of pig-bones from the Iron I period in Beth-Shemesh. Apparently the early Israelite settlers discovered, and focussed on, the difference between the pork-eating Philistines and the non-pork-eating Israelites. The attitude toward pork served as an ethnic marker. LHBOTS 491; Lester L. Grabbe (ed.), Israel in Transition; T & T Clark International, London (2008) 21–31 (BL)

1378 Gunnar Lehmann, Das Land Kabul. Archäologische und historischgeographische Erwägungen The land of Cabul, mentioned in the Bible (1 Kgs 9:10–14), is to be identified with an area east of, and immediately adjacent to, the plain of Akko. Its history – Late Bronze Age and Iron I land II – can be traced with the help of archaeology. OBO 235; Markus Witte et al. (eds.), Israeliten und Phönizier; Academic Press Fribourg, Fribourg (2008) 39–94 (BL)

1379 Ayelet Gilboa et al., Between the Carmel and the Sea: Tel Dor’s Iron Age Reconsidered After twenty-five years of nearly continuous excavation, Tel Dor, a major Iron Age entrepôt on the Carmel coast, continues to give up its secrets only reluctantly. The authors apply the latest technology to unlocking some of the more pressing enigmas of antiquity for which Dor may hold important clues (especially interesting for the chronology debate are the radiocarbon dating results at Dor which seem to prove the so called “law chronology” – see p. 152). Perhaps most importantly, excavations have allowed archaeologists to reconstruct a picture of continuity at Dor throughout the Iron Age from the Šikila people to the Phoenicians. NEAr 71/3 (2008) 146–170

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1380 David Ben-Shlomo, Zoomorphic Vessels from Tel Miqne-Ekron and the Different Styles of Philistine Pottery The assemblage of Iron Age zoomorphic vessels and kernoi from Ekron presents an opportunity for creating a large and significant database for typological analysis of this class of vessels. As most of the finds come from well excavated and stratified contexts, some of the types can be now securely dated and their spatial distribution properly investigated. The stylistic characteristics of these vessels clearly mirror the development of Philistine pottery in Iron Age Philistia. Bovine representations seem to predominate, but birds and other animals appear as well. While the exact function and meaning of these vessels is difficult to ascertain, in most cases they are probably related to certain cultic practices throughout the Iron Age. IEJ 58/1 (2008) 24–47

1381 Hershel Shanks, Ein Gedi’s Archaeological Riches Entsprechend dem Duktus des 2007 in Jerusalem erschienenen Buches von E. Stern EnGedi Excavations I. Final Report (1961–1965) beschreibt der Verf. der BAR die inzwischen erforschte Siedlungsgeschichte dieses Ortes vom Chalzolithikum bis zum 7. Jh.n. Dem steinzeitlichen Heiligtum ordnet er dabei die sog. Morinaga Höhle im Hang etwas darunter als eine mögliche Wohnstätte der am Heiligtum beschäftigten Priester zu. In der persischen, römischen und byzantinischen Zeit ist die Parfümproduktion für diese Ortslage besonders wichtig geworden. Allerdings, wie die bei Ausgrabungen gefundenen Ostraka beweisen, wurde in En Gedi auch Leder produziert und bearbeitet. BAR 34/3 (2008) 58–68

1382 Ze’ev Meshel et al., A Judahite Fortress and a First-Century Building Near the Top of the ‘En-Gedi Ascent The two sites discussed in this paper are located at the top of the fault scrap that rises above the ‘En-Gedi oasis, very close to the ancient Jerusalem-Tekoa-‘En-Gedi road that crossed the Judaean Desert from the Iron Age onwards. Both sites – a polygon shaped fortress with a perimeter wall and a rectangular building – were located next to the top of the ‘En-Gedi Ascent, indicating that they were doubtless connected to it. The main function of the fortress was to keep watch over the road and the ascent and to deter military campaigns and robbers. The function of the rectangular building is not clear. The rich numismatic finds prove that this site was active during the Second Temple period (mainly the first century CE), as is also evident form the ceramic finds, and that activity was renewed in the fourth century, a conclusion that was not reflected in the ceramic finds. A cistern hewn in the limestone nearby (see pp. 73–78) may have been used as the main water source for the building. IEJ 58/1 (2008) 51–72

1383 Jürgen K. Zangenberg, Observations on the Function, Character and Localization of the New Testament Toponym Gennesareth (Mark 6:53; Matthew 14:34) Before the period of the crusades the toponym referred to the lake and the plain el-Guwêr west of it. The toponym in Mark and Matthew does not refer to an individual settlement but to the fertile plain north of Magdala. This paper discusses the history of settlement in the region, along with the theories suggested by recent scholarship. NT.S 130; Rieuwerd Buitenwerf et al. (eds.), Jesus, Paul, and Early Christianity; Brill, Leiden (2008) 439–470 (BL)

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1384 Amnon Ben-Tor, The ‘White Building’ Is a Temple: Response to Bonfil and Zarzecki-Peleg In their recent article R. Bonfil and A. Zarzecki-Peleg postulated that a building located to the north of Hazor’s ceremonial palace’s courtyard and called the ‘Southern Temple’ by its excavators was really no temple at all, rather it served as an ‘audience hall’ or had another ‘unknown function’ (BASOR 348, 2007, 25–47; IRBS 54:1410). But the author of this paper maintains his identification of a temple at this site rejecting the arguments of his opponents because of archaeological inaccuracy in their proposal. IEJ 58/1 (2008) 94–99

1385 Boaz Zissu, The Hellenistic Fortress at of Tur Shimon

orvat Tura and the Identification

This paper presents some results of an archaeological survey at orvat Tura (Khirbet Sammuniya), a site situated in the western Jerusalem Hills on an isolated, cone shaped hill in the centre of a northward spur, which is surrounded on three sides by a sharp bend in the steep gorge of Na al Soreq. The topographical, architectural and archaeological data collected during the survey show that the main remains belong to a Hellenistic fortress. The remains include massive walls and buildings, water cisterns and a fosse. A comparison of these features shows a significant similarity to the royal (Hasmonaean and Herodian) fortresses located in the Judaean Desert. It is suggested that the foundation of the structure should probably be attributed to the Hasmonaean leader Shimon the son of Mattathias (142–135/4 BCE), who also gave the fortress its name: Tur Shimon, or ‘the Mountain of Shimon’. This locality was mentioned in the destruction accounts of the Jerusalem Talmud and in the Midrash Lamentations, and it was also preserved by the later Arabic names given for that place. IEJ 58/2 (2008) 171–194

1386 Ron Beeri et al., Burial remains at Huzuk Musa This paper presents the results of archaeological investigation of burials form the Late Bronze Age 1 and Iron Age 2 at Huzuk Musa in the Jordan Valley. The Pottery and other finds, among them Cyprian and Egyptian artefacts, from the burial caves are described and classified. Because of the small size of the site, its connection to trade roads, and its distance to other cemeteries which are connected to inhabited places, the authors interpret Huzuk Musa being a temporary burial site used by the traders who died while using the roads in the environs of this site. RB 115/3 (2008) 421–439 (DL)

1387 Amnon Ben-Tor et al., Hazor at the End of the Late Bronze Age: Back to Basics The interpretation of the Late Bronze Age strata of Hazor is of crucial importance for understanding the sequence of events leading to the final destruction of this mighty Canaanite kingdom. In this article the authors take issue with a new interpretation of the Late Bronze Age Hazor data published recently by I. Finkelstein (UF 37, 2005, 341–349), and suggest that this interpretation does not tally either with the data as uncovered and presented by Yadin following his excavations, or with that uncovered by the presently ongoing excavations at Hazor. The relevant finds of both Yadin’s published excavation results and a description of the remains uncovered in the renewed excavations of the site are presented and reassessed, leading to a scheme that conforms, with certain modifications, with that espoused previously by Yadin. BASOR 350 (2008) 1–6

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1388 Estelle Villeneuve, Die Suche nach den Mauern von Jericho Mitte des 19. Jh. gewann die Archäologie im Heiligen Land rasant an Fahrt: Die Blicke richteten sich bald auf den Tell es-Sultan, einen antiken Siedlungshügel in der Nähe des Jordanufers, der seit Jahrhunderten als das biblische Jericho bekannt war. Die Bibel in den Händen haltend, zweifelten die Archäologen nicht, dort die beim Klang der Trompeten eingestürzten Stadtmauern zu finden, die Josua triumphierend überschritten hatte. Fast ein Jahrhundert lang folgte eine Ausgrabungskampagne auf die andere und die Forscher mussten immer wieder erleben, dass ihre Erwartungen enttäuscht wurden. Dieser Aufsatz zeichnet die wichtigsten Punkte in der Forschungsgeschichte an dieser Stätte nach. WUB 49 (2008) 10–15

1389 Bruno Callegher, Cafarnao IX. Addenda: monete dalle ricognizioni di superficie (2004–2007) The coins published in this edition (70 specimens and 1 leaden planchet), come from a survey carried out between the years 2004 and 2007 in the Capernaum urban area, especially in areas 4 and 11. The most antique specimen is a Trajan quadran, whereas the majority comes from between the IV and the VII centuries. The consistency with the recent publication of Capernaum IX is noteworthy, especially for the confirmation of the historical-numismatic analysis of the last phases of the site. LASBF 57 (2007) 493–502

1390 Neil G. Smith et al., The Iron Age Pottery from Khirbat en-Nahas, Jordan: A Priliminary Study The 2002 excavations at the Iron Age copper metal production centre of Khirbat en-Nahas have sparked lively scholarly debate concerning the dating of the Iron Age in southern Jordan as well as the processes that led to the rise of the biblical/historical kingdom of Edom. Until now, the important ceramic data from these excavations have been lacking in this debate. In this paper, the first detailed preliminary analysis of the Iron Age ceramic assemblage from this industrial site is presented. This new ceramic study provides an important data set along with previously published high-precision radiocarbon dates and other artifacts for considering the emergence of Iron Age local social complexity during the 10th through 9th century BCE – and perhaps as early as the 1lth century BCE. BASOR 352 (2008) 41–91

1391 Liora Freud, The Date of Kuntillet ‘Ajrud: A Reply to Lily SingerAvitz L. Singer-Avitz recently suggested comparing the Kuntillet ‘Ajrud pottery assemblage to the Lachish III pottery horizon and accordingly down dating it to the late 8th century BCE (Tel Aviv 33/2, 2006, 196–228; IRBS 53:1414). Yet, certain forms found at the site already appear in Iron IIA strata in both the north and south of Israel. The author therefore supports Ayalon’s (Tel Aviv 22, 1995, 141–205; IZBG 42:1940) original dating of the site to the late 9th and first half of the 8th centuries BCE. Tel Aviv 35/2 (2008) 169–174

1392 Israel Finkelstein et al., The Date of Kuntillet ‘Ajrud: The 14C Perspektive In this article the authors take a fresh look at the radiocarbon results from Kuntillet ‘Ajrud. They maintain that they can provide a reasonably accurate date for both the construction and abandonment of the site. The 14C determinations seem to indicate that the site was built between 820 and 795 BCE and was abandoned after 745 BCE. Historical consideration discussed in the article may narrow this time-span to ca. 795–730/720 BCE. Tel Aviv 35/2 (2008) 175–185

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1393 Nadav Na’aman et al., Kuntillet ‘Ajrud, Sacred Trees and the Asherah The point of departure for the article is the contrast between the abundance of unique artefacts, religious inscriptions and drawings unearthed at Kuntillet ‘Ajrud and the absence of remains associated with cultic activity at the site. It is proposed that this discrepancy in the finding may be accounted for by a tradition of a sacred tree and a cult site around it. The discussion first explores the importance of the cult of sacred trees in the history of the Levant. Several ancient Levantine cult sites developed around prominent trees that drew sanctity to their vicinity. In this light, it is conjectured that at the site of Kuntillet ‘Ajrud the actual cultic activity took place around a sacred tree (or sacred grove) and a nearby altar, while the main building served as a storehouse for the sancta of the goddess Asherata, her dedications and treasures. Such a building could also have served as an inn for pilgrims travelling along the Darb el-Ghazza, but its function as a caravanserai was secondary to its main purpose as the goddess’ treasury. Tel Aviv 35/2 (2008) 186–208

1394 Christian Cebulj, Aus dem Schatten des “Fischturms” in die Nachfolge des Menschenfischers. Archäologische Notizen zur Heimatstadt der Maria Magdalena Als ein Beitrag zum übergreifenden Thema – ‘Maria Magdalena’ – dieser Ausgabe der WUB ist dieser Artikel dem Heimatort Marias gewidmet. Die aus den historischen Quellen bekannte Geschichte dieser Stätte, die Geschichte archäologischer Erforschung sowie die Grabungsergebnisse werden darin dargelegt. Wie die verfügbaren Quellen zeigen, stammte Maria von Magdala aus einer bedeutenden und reichen Stadt, in der – im Unterschied zu z.B. Kafarnaum – eindrucksvolle Villen nachweisbar sind, was auf eine Oberschicht schließen lässt. WUB 48 (2008) 10–15 (DL)

1395 Piotr Berdowski, Garum of Herod the Great (Latin-Greek Inscription on the Amphora from Masada) In this paper a special find from the excavations on Masada is described and discussed: an amphora, which was imported to Masada probably at Herod the Great’s request and filled with garum – a fish sauce very popular at the Roman ‘table’. The amphora bears a bilingual inscription which not only throws light on Herod’s culinary preferences, but at the same time provides significant data on the overseas trade in processed fish products. Such products – garum, luxurious wines, allec, apples from Kyme – reveal Herod’s strong inclination to emulate the Roman taste. QC 16/3–4 (2008) 107–122

1396 Yitzhak Magen, Nebi Samwil: Where Samuel Crowned Israel’s First King Located on a hilltop less than 5 miles north-west of Jerusalem with observation possibility in all directions Nebi Samwil offered a commanding view of key ancient highways through centuries. Remains from different periods of settlement have been already uncovered at this site indicating its importance in Jewish, Christian and Moslem traditions. While not having found any remains from the Iron Age I and not a single structure from the following periods until the Exile the author, who directed the excavation of Nebi Samwil from 1992 until 2003, postulates that this site – and not Tell en-Nasbeh as proposed by some other scholars – is the biblical Mizpah. His argumentation implies geographical observations as well as Christian Byzantine and Crusader Samuel traditions connected to the site which is verifiable known as the traditional place of Samuel’s tomb not before 15th century CE. BAR 34/3 (2008) 36–45.78–79 (DL)

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1397 Avraham Faust et al., A Community in Transition: The Early Bronze Age Site of Qiryat Ata as a Test Case The urbanization process of the Early Bronze Age (EB) has usually been discussed at the general/regional level. This paper utilizes the detailed information from Qiryat Ata – an EB IB–II (late 4th–early 3rd millennium BCE) settlement located on Israel’s northern Coastal Plain – to conduct a more detailed analysis, at the site level, in order to examine the transformations experienced by a single community over time. The excavations revealed social and economic changes in practically every aspect of the site’s material culture during the period of its existence. The site was founded as a village during the EB IB and rapidly grew in size as the economy became market-oriented. The leaders of the settlement may have taken control of surpluses, while economic conditions for the remainder of the population deteriorated. Tel Aviv 35/2 (2008) 215–243

1398 Joan E. Taylor, On Pliny, the Essene Location and Kh. Qumran Pliny wrote that the Essenes lived west of Lake Asphaltites, and that infra hos was En Gedi. Some scholars associate Pliny’s reference with Qumran, others with a location above En Gedi. Given that Pliny writes about Judaea by following the course of the land’s remarkable water, it would be most natural to read infra hos as “downstream from them.” The Dead Sea itself has a current, and there was a belief that the lake had a subterranean exit in the south. From a survey of scholarship produced prior to the discovery of the Dead Sea Scrolls, it appears that Pliny’s reference was usually believed to indicate a wide region of the Judaean wilderness, understood to stretch from En Gedi northwards and/or inland. When En Gedi was identified in the mid-19th century, the suggestion that Essenes occupied caves just north of and above the ancient settlement was made, but this was not seen as exclusive. If one again reads Pliny appropriately, as referring to a region which the gens of the Essenes held, one can move away from either-or dichotomies of possible Essene sites. DSD 16/1 (2009) 1–21

1399 Edna Ullmann-Margalit, Dissecting the Qumran-Essene Hypothesis Nicht etwa als eine Spezialistin in der Erforschung der am Toten Meer gefundenen Schriften sondern als eine professionelle Philosophin, die u.a. in Logik und Wissenschaftsphilosophie ausgebildet wurde, bietet die Verfasserin einige kritische Gedanken zur Entwicklung der Studien über jene Schriften. Auffällig erscheint ihr dabei, dass die schnell entwickelte und attraktiv präsentierte Essener-Theorie inzwischen mehrfach in Frage gestellt und bearbeitet wurde, sich dennoch angesichts fehlender umfassender Gesamtentwürfe als die große Mehrheitsmeinung hält. Deren Selbstverständlichkeit in der Forschung und die mangelnde Bereitschaft deren Vertreter, sich mit alternativen Konzepten auseinanderzusetzen, werden von der Verf. dieses Artikels kritisiert. BAR 34/2 (2008) 63–67.86 (DL)

1400 Oded Lipschits et al., Twenty-four new Yehud Stamp Impressions from the 2007 Excavation Season at Ramat-Ra el Ramat Ra el is one of the richest sites for stamp impressions on ceramic jars from the late Iron Age II, as well as from the Persian and Hellenistic periods. In this paper, twenty-four new yehud stamp impressions discovered in the 2005 and 2006 excavation seasons at this site are published as a supplement to the fifty-six stamp impressions from a variety of sites published in Tel Aviv 34/1 (2007; IRBS 53:1143). The new stamps are grouped according to the 17-types classification presented by D. Vanderhooft and O. Lipschits (Tel Aviv 34/1, 2007, 12–37) which is now supplemented by new subtype (13j). The meanwhile 305 Yehud stamp impressions discovered in Ramat Ra el emphasize the central administrative role

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this site had within Yehud during the Persian and early Hellenistic periods, from the late sixth to fourth-third centuries BCE. Maarav 15/1 (2008) 7–25, pl. I–IV

1401 Larry G. Herr et al., Madaba Plains Project – Tall al-‘Umayri, 2006 Dieser Beitrag bietet einen Bericht über den Fortschritt archäologischer Untersuchungen auf dem südlich von Amman gelegenen Tall al-‘Umayri in der elften Grabungskampagne vom 28. Juni bis 2. August 2006. Im Areal A wurden Fortifikationen aus der EZ I weiter erforscht, die u.a. auf die Existenz eines Stadttores in diesem Bereich hindeuten. Im Areal B wurde ein spätbronzezeitlicher Schrein ausgegraben, dessen Funktion noch nicht endgültig bestimmt werden kann. Weitere Untersuchungen konzentrierten sich auf ein Hofheiligtum und ein Tor im Areal H sowie die südliche Begrenzung der Siedlung im Areal L. AUSS 46/1 (2008) 65–81 (DL)

1402 Norma Franklin, Jezreel: Before and After Jezebel The existence of a master plan for Samaria, Megiddo, and Jezreel (i.e., Tell Jezreel on the southeastern edge of the Jezreel valley) proposed by I. Finkelstein is correct. However, it is post-Omride. The Jezreel enclosure was built not by the ninth-century Omride dynasty but to further the economic power base of the eighth century under kings Joash or Jeroboam II. LHBOTS 491; Lester L. Grabbe (ed.), Israel in Transition; T & T Clark International, London (2008) 45–53 (BL)

1403 Nimrod Marom et al., Backbone of Society: Evidence for Social and Economic Status of the Iron Age Population of Tel Re˙ov, Beth Shean Valley, Israel Zooarchaeological data from Iron Age urban contexts may reveal information pertaining to ancient economy, society, and culture. In this paper, a large sample of animal bones from the domestic quarters of Iron Age Tel Re˙ov in the Beth Shean Valley region of northern Israel is considered. An analysis of livestock herd demography and butchery patterns is used to explore the foodways of the inhabitants of the city. The meat consumption habits of the population included the regular partaking of gourmet portions of sheep and goat meat from young animals, most of which were males – which indicates a strong consumer economy. Wild-boar hunting was practiced, and its flesh was occasionally eaten. The consumption of gourmet portions of livestock animals and the practice of wild-boar hunting suggest that Iron Age Re˙ov was inhabited by a socioeconomic elite. BASOR 354 (2009) 55–75

1404 Amihai Mazar et al., To What God? Altars and a House Shrine from Tel Rehov Puzzle Archaeologists Die hier präsentierten vier kultischen Objekte vom Tel Rehov veranschaulichen lokale religiöse Traditionen an diesem Ort im 10. und 9. Jh. v.: (1) Ein kleiner Hörneraltar aus Lehm mit zwei groben Frauenfigurinen an zwei Seiten einer schematisierten Palme; (2) Bruchstücke eines weiteren Lehmaltars, in dem zwei detailreich geformte Frauenfigurinen eingearbeitet waren; (3) Ein Lehmaltar mit dreieckigen ‘Fenstern’, dem nachträglich seine Hörner abgehauen wurden; (4) Ein ‘Hausschrein’ mit der Darstellung eines liegenden Löwen, der seine Tatzen auf zwei menschlichen – vermutlich männlichen – Köpfen stützt, und einer Schlange am Rand der Schreinöffnung. Bei der Antwort auf die im Titel dieses Artikels gestellte Frage, welcher Gott mit Hilfe solcher Kultgegenstände verehrt wurde, verweisen die Verf. ganz vage auf die Möglichkeit eines kannaanäischen Baal- oder Ascherakultes. BAR 34/4 (2008) 41–47.76 (DL)

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1405 Peter M. Fischer, Tell Abu al-Kharaz: A Bead in the Jordan Valley After two decades of excavation work at Tell Abu al-Kharaz (“Tell of the Father of Beads”) in the central Jordan Valley, the Swedish Jordan Expedition has learned much about why people moved to the site, the development of their civilization, and their contacts with other, distant cultures. The wealth of the ancient communities that inhabited the site was built on a solid foundation of local agriculture, cattle breeding, and handicrafts, and the surplus from the local production allowed trade with Egypt, Cyprus, Greece, Lebanon, Syria, Anatolia, and Mesopotamia. Repeated earthquakes and their associated conflagrations destroyed the site a number of times over the millennia of its occupation. Tragic as these events no doubt were, they have enabled the excavators to expose complete residences with their contents undisturbed since the destructive events sealed the entire settlement area with a thick, protecting layer of debirs. The amazing finds from tell Abu al-Kharaz tell the story of an urban centre in the Transjordan that thrived for more than five thousand years. The identification of the site with biblical Jabesh Gilead is a conceivable proposal but not a definite identification. NEAr 71/4 (2008) 196–213

1406 Micha„ Marciak, Die Entdeckungen in Wadi Daliyeh und Samaria zur Perserzeit. Einführung in die Problematik This paper gives an overview of the discoveries at Wadi Daliyeh focusing on issues pertaining to the history of research, presentation of the artefacts (first and foremost, papyri, coins and seals) and historical significance of the discoveries for the history of Samaria around 450–331 BCE (Persian local administration, chronology issues, anthroponymy of texts). The presentation includes the views of the Cross school, and the newest and most comprehensive interpretation of J. Dušek. QC 16/3–4 (2008) 123–156

Jerusalem 1407 Martin Gilbert, The Routledge Historical Atlas of Jerusalem. Fourth Edition This atlas briefly evokes the history of Jerusalem in what may be described as the period of the New Testament and the destruction of the city in 70 CE, in order to focus upon the history of medieval and modern times. You may open this book at any page to find a map on the right hand side, and one or two pictorial documents on the left, always accompanied by brief explanations. Many of the illustrations show scenes of war, violence, and destruction. Although called a reprint of the ‘fourth edition’ (1994), it is actually the fifth one, for the author has added a map that shows the sites of suicide bombings in 2001–2008. Routledge, London (2008) 1–133 (BL)

1408 Sabine Sprinkmeier, Streit um die Stadt Davids. Archäologische Neuentdeckungen in Jerusalem Neuere Ausgrabungen an verschiedenen Stellen in Jerusalem und nicht nur etwa im Bereich der sog. “Davidsstadt” bzw. die Zeit des biblischen Königs David betreffend – wie der Titel suggeriert – sind das Thema dieser Reportage. Im ersten Teil werden die Theorien von E. Mazar zum Fund eines davidischen Palastes, nehemianischer Mauer und eines Tunnels, durch den David mit seinen Männern in die Stadt eingedrungen sein soll (vgl. 2 Sam 5,6–8) vorgestellt und Mazars eng an die biblische Geschichte gebundene Deutungen der Grabungsbefunde kritisiert. Dem gegenüber stellt die Reportage die Vorgehensweise bei anderen Ausgrabungen dar: Funde aus der EZ II in der “Davidsstadt” (R. Reich / E. Shukron), ein gut erhaltenes Wohngebäude der späten Königszeit im Bereich der West-

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mauer, eine Stadtmauer aus der hasmonäischen Zeit am Rand des Zionsberges, sowie ein antiker Steinbruch nördlich der heutigen Altstadt. WUB 51 (2009) 2–9 (DL)

1409 Israel Finkelstein et al., Three Snapshots of the Iron IIA: The Northern Valleys, the Southern Steppe and Jerusalem This review of recent archaeological work suggests that the earliest public architecture, administrative apparatus, and significant growth of Jerusalem all belong to the ninth century BCE, the period when the city was dominated by the prosperous Omride dynasty. LHBOTS 491; Lester L. Grabbe (ed.), Israel in Transition; T & T Clark International, London (2008) 32–44 (BL)

1410 Hershel Shanks, Sound Proof: How Hezekiah’s Tunnelers Met The tunnel was build by two teams who eventually met to join the two independently excavated tunnels. The question how the tunnelers were guided in their work receives the following answer here: the tunnelers were guided by communications from the surface, i.e., by hammering on the bedrock above. A hammer tapping on the bedrock above the tunnel could be an effective means of communication to a tunnel up to 50 feel below the surface. BAR 34/5 (2008) 50–57.78 (BL)

1411 Israel Finkelstein, The Settlement History of Jerusalem in the Eighth and Seventh Centuries BC In this rejoinder to a recent article by Nadav Na’aman (BASOR 347, 2007, 21–56; IRBS 54:1445), the author suggests that: A) The expansion of Jerusalem to the southwestern hill and the settlement prosperity in the Judahite countryside did not start before the middle of the 8th century and reached their peak in the last third of that century; B) The population growth in Jerusalem and Judah was so dramatic that it can be explained only on the background of the incorporation of the kingdom into the Assyrian world economy and the wave of refugees that came from the Northern Kingdom; C) There is no evidence for a demographic decrease in Jerusalem in the late 7th century BCE. RB 115/4 (2008) 499–515

1412 Elizabeth McNamer et al., Jesus and First-Century Christianity in Jerusalem This popular book, co-authored with Bargil Pixner (Benedictine monk and archaeologist, d. 2002), argues that an early-Christian community with Essene links lived in Jerusalem after the death of Christ, fled to Pella between 60 and 70 CE, in order to return to Jerusalem in ca. 80 CE. Paulist Press, Mahwah, N.J. (2008) IX/1–100

1413 René A. López, Does The Jesus Family Tomb Disprove His Physical Resurrection? On February 26, 2007 a major press release given by James Cameron and Simcha Jacobovici claimed to have possibly discovered the family tomb of Jesus of Nazareth. It was fallowed then by a documentary about Jesus’ family tomb. Analysing the finds and discussing the argumentation of this documentary the author of this paper maintains that the inscription ‘Jesus, son of Joseph’ on an ossuary in this tomb does not refer to Jesus of Nazareth, likewise Mariamne (or Mariame) was not Mary Magdalene but another Mary of the first century CE. The documentary’s hypothesis about the ‘James, brother of Jesus’ ossuary as the one missed in the tomb is not sustainable because it was already

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known before the discovery of the tomb, and because there is no ‘missing’ ossuary in this case. BS 165/4 (2008) 425–446

Sites outside of Palestine

holy places – pilgrims’ reports

1414 Louise Steel et al., Survey at Arediou Vouppes (Lithosouros), A Late Bronze Age Agricultural Settlement on Cyprus: A Preliminary Analysis of the Material Culture Assemblages A Late Bronze Age settlement was identified at Arediou Vouppes, Cyprus, in 1993. This has been interpreted as an agricultural support village and, as such, forms a linchpin in the development of political-economic models based on the island’s settlement hierarchy. This paper examines the material culture assemblage recovered during intensive survey in 2004, in particular the ceramics and lithics, with a view to testing the interpretation of the site as a specialized production centre, ultimately to develop a categorization of a rural community on the island during the Late Bronze Age. BASOR 351 (2008) 9–37

1415 Jerome Murphy-O’Connor, Ephèse au temps de Saint Paul. Textes et archéologie This book is in two parts: the first presents excerpts from ancient authors that comment on first century CE Ephesus (pp. 11–247), the second sketches what can be known about Paul’s three-year stay in Ephesus, September 52 to summer 54 CE. This work is to be recommended for its strong historical perspective. Editions du Cerf, Paris (2008) 1–352

1416 Peter Pilhofer, Philippi zur Zeit des Paulus. Eine Ortsbegehung Seit eineinhalb Jahrhunderten wird Philippi vor allem von französischen und griechischen Archäologen erforscht. Die staunenswerten Ergebnisse dieser Bemühungen erlauben es, ein plastisches Bild der Stadt zur Zeit des Paulus zu zeichnen. Besonders die weltanschaulichen und religiösen Gegebenheiten werden durch die bei den Ausgrabungen gefundenen Inschriften erhellt und ermöglichen ein besseres Verständnis der einschlägigen Texte (Philipperbrief, Apg 16). BiKi 64/1 (2009) 11–17

1417 Eduard Verhoef, Syncretism in the church of Philippi In order to grow, any religion – also Christianity – necessarily fits in with the existing frame of reference which means incorporation of syncretistic elements. In Philippi excavations have revealed a connection in the first decades of the fourth century between the Christian cult and the cult of a certain Euephenes, son of Exekestos. He was probably an initiate into the mystery cult of the Kabeiroi. This can only mean that in Philippi as elsewhere syncretistic elements must have crept in. In the beginning of the fourth century the Basilica of Paul was added onto the Hellenistic shrine, so that the buildings shared one wall. In the first half of the fifth century this Basilica was replaced by the bigger Octagon. A baptistery was constructed, and the Hellenistic heroon was incorporated into these buildings. Around this time the cult of the Hellenistic hero Euephenes was supplanted by the veneration of the Christian hero par excellence, the apostle Paul. HTS 64/2 (2008) 697–714

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1418 Graciela N. Gestoso Singer, El barco naufragado en Ulu Burun y el intercambio de bienes en el Mediterráneo oriental The shipwreck at Ulu Burun (Kas, Turkey) represents the greatest hoard of artifacts from the Late Bronze period. The ship’s cargo comprised of raw materials and manufactured goods from the Aegean and Levant. Including items that were the most extravagant at that period it mirrors records of royal gifts and goods exchanged by Egyptians and other Near Eastern great kings. DavarLogos 7/1 (2008) 19–32

1419 Georg Röwekamp, Heiliges Land: Ein Reisebegleiter zu den heiligen Stätten von Judentum, Christentum und Islam Written in conversational tone but well-informed, this guide to the ‘holy places’, the places of sacred memory to Christians, Jews, and Muslims in Palestine, is for those who either join a group of tourists or visit Palestine/Israel by themselves. The author is director of Germany’s major Catholic agency for study tours to Bible lands. He has also published a bilingual edition of Egeria’s fourth-century pilgrimage account. (One suspects that the bibliography has not been reviewed by the author before printing. A minor blemish.) Verlag Katholisches Bibelwerk, Stuttgart (2009) 1–302 (BL)

1420 Massimo Pazzini, Dai viaggi di R. Petachia di Regensburg (XII secolo) Descrizione della terra d’Israele In this article a part of the itinerary of Petachia of Ratisbon’s journey is translated for the first time in the Italian language, specifically the last pages which are a description of some places in the Holy Land. The Hebrew text is translated from the Benisch edition (1856) compared with that of Broers (2005). LASBF 57 (2007) 405–421

1421 Hans Eberhard Mayer, Ein Bischof geht einkaufen. Heinrich von Linköping im Heiligen Land Kaum eine individuelle Kreuz- oder Pilgerfahrt im 12. und 13. Jh. lässt sich aufgrund der Quellentexte so gut belegen wie die letzte Reise des Bischofs Heinrich von Linköping 1282/83. Sein Testament vom 11. April 1283 aus Marseille und das Kodizill vom 27 August 1283 aus Akkon offenbaren einen rapiden Schwund am Vermögen des Bischofs während seiner Fahrt und des Aufenthaltes in Palästina. In Marseille noch durchaus liquide, war Heinrich auf seinem Totenbett in Akkon nahezu bankrott. Als er seine Heimreise im Herbst 1283 plante, hatte er in Akkon die einschlägigen Geschäfte gestürmt und in einem Kaufrausch für sich und seine Kathedrale so viele Textilien gekauft, dass er am Ende bankrott war und sogar Gold und Silber verkaufen musste, um seine Entourage noch unterhalten und für sich selbst ein standesgemäßes Begräbnis bezahlen zu können. ZDPV 124/1 (2008) 51–60

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REALIA Museums – iconography 1422 Barbara Leicht, Mythos und Wahrheit einer Stadt. Babylon-Ausstellung in Berlin Dieses in vierjähriger Vorbereitungszeit entstandene Projekt des Musée du Louvre in Paris, des British Museum in London und der Staatlichen Museen zu Berlin wurde an seinem dritten Standort, in Berlin, zwischen dem 26. Juni und 5. Oktober in zwei Teilen verwirklicht. Im ersten Teil veranschaulichten über 800 Ausstellungsobjekte die dreitausendjährige Geschichte Babyloniens. Die Artefakte wurden dabei in thematischen Zusammenhängen wie ‘Königtum’, ‘Religion’, ‘Wirtschaft und Alltag’, ‘Wissenschaft’, ‘Rechtswesen’ und ‘Baukunst’ präsentiert. Der zweite Teil widmete sich der Rezeption Babylons seit der Antike bis heute. Einerseits erscheint dabei Babylon als die prächtige und kulturell weit entwickelte Stadt, andererseits als eine dunkle Bedrohung, die Ängste schürt aber auch Faszination ausübt. Die beeindruckende thematische Breite der Ausstellung kann mit Hilfe des vom Hirmer Verlag herausgegebenen Ausstellungskatalogs (2 Bde., 648 und 280 S., 424 und 140 Abb.; ISBN: 978-3-7774-5005-6) rekapituliert werden. Vgl. dazu auch: Paul Denero, Babylon: Myth and Truth, an Exhibit at the Pergamon Museum, NEAr 71/3, 2008, 181–184. WUB 49 (2008) 2–7 (DL)

1423 Helga Kaiser, Gott weiblich. Eine verborgene Seite des biblischen Gottes Als einen Beitrag zur Wahrnehmung der Ganzheit Gottes verstehen die Initiatoren der Ausstellung ‘Gott weiblich’ die in Fribourg und in Rottenburg am Neckar präsentierte Sammlung altorientalischer Skulpturen sowie Artefakte ergänzt durch diverse Mariendarstellungen. Die Reportage geht über eine pure Beschreibung der Ausstellung und den Abdruck einiger Bilder aus der Sammlung hinaus: Die Verf. erörtert kurz die Geschichte der Verdrängung weiblicher Gottheiten in Israel und die Aufnahme weiblicher Attribute in die christliche Ikonographie der Mariendarstellungen. Der ausführliche Katalog dieser Ausstellung (IRBS 54:1798 – französische und deutsche Ausgabe) kann im Internet unter www.bible-orient-museum.ch bestellt werden. (Für eine kritische Würdigung der Ausstellungsidee – vgl. H. Niehr, Literarische Landschaften, ThQ 188/4, 2008, 307f.) WUB 48 (2008) 2–7 (DL)

1424 Sophie Laurant, Kunst aus der Frühzeit des Christentums. Nach zehnjähriger Schließung wegen Umbaus hat Kairo sein koptisches Museum wieder Angesichts der Wiedereröffnung des Koptischen Museums in Kairo bietet diese Ausgabe der WUB einen kurzen Einblick in die neu gestalteten Ausstellungsräume. Die Reportage folgt einem Rundgang durch das Museum, die Idee der Neugestaltung wird dabei von A. Nageh erläutert, der für die Restauration der Malereien und für die Renovierung zuständig war. In faszinierender Art und Weise lassen sich in diesem Museum biblische Themen und bekannte ägyptische Motive in frühchristlicher Kunst wiedererkennen. WUB 47 (2008) 2–7 (DL)

1425 Silvia Schroer, Die Ikonographie Palästinas/Israels und der Alte Orient. Eine Religionsgeschichte in Bildern. Bd. 2: Die Mittelbronzezeit The iconographic sources of Palestine that date from the Middle Bronze period (ca. 2300–1550 BCE) are fragmentary and scattered, but nevertheless reveal close contacts with Egypt and, no less, with the Near East. The present book offers an annotated and

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illustrated catalogue of 289 items (nos. 263–552). A long introduction sketches the cultural history of this period. A special chapter deal with biblical connections, for, as the author explains, many motifs current in Middle Bronze art find an echo in the Bible and help to elucidate its text. Schroer is interested in animals associated with goddesses (such as the dove) and in the fact that there is an Anatolian iconographic tradition that juxtaposes the sun-god and the weather-god, as does later the religion of the Hebrews. – This fine scholarly resource reflects the work of the school of Fribourg inspired and headed by Othmar Keel. Academic Press, Fribourg (2008) 1–337 (BL)

1426 Astrid Nunn, Die Phönizier und ihre südlichen Nachbarn in der achämenidischen und frühhellenistischen Zeit: Ein Bildervergleich In the period under discussion – the time between ca. 539 and 300 BCE – we can witness a new focus in the portrayal of the divine-human relationship. While in earlier periods, deities were characterized by a certain iconography and by their realm of activity; now, they are mainly seen as protectors of the human individual. Nunn favours the notion that despite official Jewish aniconism, divine images did exist. OBO 235; Markus Witte et al. (eds.), Israeliten und Phönizier; Academic Press Fribourg, Fribourg (2008) 95–123

1427 Angelika Berlejung, Bilder von Toten – Bilder für die Lebenden. Sterben und Tod in der Ikonographie des Alten Orients, Ägyptens und Palästinas This is an annotated and classified inventory of ancient Near Eastern and Egyptian iconographic documents relating to violent death of humans at the hands of soldiers, kings, animals, mythic monsters and the like. Also listed are representations of dead bodies and mutilated bodies. Notably absent from the ancient iconography of death is ‘normal death’ in old age. Berlejung, a noted Assyriologist and specialist on ancient cultures and mentalities, also offers an interpretation of the ideological construction of the depiction of (dead) enemies for purposes of propaganda. – A most valuable paper. FAT 64; A. Berlejung et al. (eds.), Tod und Jenseits im alten Israel und in seiner Umwelt; Mohr Siebeck, Tübingen (2009) 199–253 (BL)

1428 Silvia Schroer, Gender and Iconography from the Viewpoint of a Feminist Biblical Scholar Texte und Bilder sind verschiedene Medien mit je eigener Agenda, weshalb sie über dieselben Gestalten, Institutionen etc. nicht dieselben Aussagen treffen (können). Der Beitrag zeigt dies an Beispielen der verschiedenartigen Beziehungen zwischen biblischen Texten und den Bildern aus Palästina/Israel und seinen Nachbarkulturen. Bilder können, wo die biblischen Texte ganze Sphären der religiösen Wirklichkeit ausblenden (Beispiel Göttinnenverehrung), die fehlenden Informationen liefern, so dass eine Rekonstruktion von Religionsgeschichte möglich wird. Umgekehrt können biblische Texte (Beispiel Mobilität von Frauen) Licht auf Frauenleben im Alten Israel werfen, das aufgrund der ikonographischen Stereotypen überhaupt nicht erschließbar wäre. Biblische Texte und Bilder können auch in komplexer Weise konvergieren, wenn beispielsweise in den Prophetenbüchern die öffentliche Klage der Frauen über den Untergang einer Stadt in ähnlicher Weise zur Drohbotschaft für die verantwortlichen Männer wird wie auf assyrischen Reliefs. lectio difficilior (2008) Ausgabe 2

1429 Anna Elise Zernecke, Warum sitzt der Skorpion unter dem Bett? Überlegungen zur Deutung eines altorientalischen Fruchtbarkeitssymbols Der Skorpion ist ikonographisch als Fruchtbarkeitssymbol belegt sowohl für die Fruchtbarkeit des Landes als auch für die der Tiere und der Menschen. Vielleicht wurde er dazu

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nicht (nur) aufgrund seines Paarungsverhaltens, seiner Brutpflege und der Assoziation von Skorpionstachel und Phallus, sondern (auch) weil das Sternbild Skorpion an einem entscheidenden Punkt des agrarischen Jahreslaufs morgens zum ersten Mal sichtbar wird. Damit kann man jedenfalls die Verbindung von Skorpion und Pflugszenen auf Siegeln erklären. Die dem Sternbild zugeschriebene eigene Mächtigkeit könnte dann die Ausweitung der Kompetenz des Skorpions auf die Fruchtbarkeit der Tiere und der Menschen bewirkt haben, wodurch er nicht zuletzt zum Symboltier und zur astralen Repräsentanz der Göttin Išhara wurde, deren Zuständigkeiten auch den erotischen Bereich umfassten. ZDPV 124/2 (2008) 107–127

Architecture – seals – coins 1430 Avraham Faust et al., The Judahite Rock-Cut Tomb: Family Response at a Time of Change Despite the attention devoted to the form, chronology, and distribution of the Judahite rock-cut bomb and to its social and religious significance, few studies have attempted to explain the reasons behind the appearance of the rock-cut tomb in the ninth century and its emergence to prominence during the eighth-seventh centuries BCE, after some four centuries in which simple inhumations were the norm. In this article it is argued that this tomb form was the sociological and ideological response of the extended family – the biblical bet ’ab – to a series of late Iron Age II threats upon its unity and coherence. As such, the rock-cut tomb was an attempt to immortalise the bet ’ab in stone. IEJ 58/2 (2008) 150–170

1431 Jan-Waalke Meyer, Die eisenzeitlichen Stempelsiegel aus dem AmuqGebiet. Ein Beitrag zur Ikonographie altorientalischer Siegelbilder This large-size volume publishes the stamp seals found during the 1932–38 excavations of three sites, including Çatal Hüyuk, in south-eastern Turkey, by the University of Chicago expedition. All of the seals here published – the catalogue has 545 entries – date from the first millennium BCE, and many have iconic representations, often showing a an anthropomorphic deity fighting against a wild animal. While some pieces cannot be located, most are kept in the collections of the Oriental Institute of Chicago and the museum of Antakya, Turkey. OBO Series Archaeologica 28; Academic Press Fribourg, Fribourg (2008) IX/1–655

1432 Marjo C.A. Korpel, Fit for a Queen: Jezebel’s Royal Seal The seal discussed in this paper is of unknown provenance and appeared in the scholarly investigation in the early 1960s. On the seal a four letters inscription jßbl has already been attested before. The author postulates two additional letters which have been incised in the presently damaged upper part of the seal and are not more visible, just completing the inscription to: l’jßbl – for/belonging to Jezebel. On pp. 38–39.80 C. Rollston judges this theory as not tenable because of palaeographical based dating of the characters. BAR 34/2 (2008) 32–37.80 (DL)

1433 David Adan-Bayewitz et al., Preferential Distribution of Lamps from the Jerusalem area in the Late Second Temple Period (Late First Century BCE–70 CE) This systematic, regional and analytical study on the origins of the “Herodian” lamp shows that such lamps from the Jerusalem area are found at all of the sampled northern settlements, but lamps of this kind were also made in the north from a variety of locally available raw materials. The latter accounted for most of the Herodian lamps at the

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predominantly gentile cities of Dora and Scythopolis. The Jewish sites, in contrast, even when located at considerably greater distances from Jerusalem than the predominantly gentile cities, obtained the large majority of their Herodian lamps from the Jerusalem area. Possible reasons for this pronounced preference of the northern Jewish settlements for lamps from the Jerusalem area are discussed. BASOR 350 (2008) 37–85

1434 Sitta von Reden, Geld – das revolutionäre Medium. Die Anfänge des Geldes in der Antike Als eine ‘geniale’ Idee bezeichnet die Verf. die Erfindung des Geldes. Durch dieses Medium wurden Güter und Leistungen miteinander vergleichbar, womit eine Grundlage zum Erblühen des Handels im 1 Jh. v. gelegt wurde. Dieser Beitrag geht der Geschichte dieser Entwicklung in der Antike, v.a. der Entwicklung der ersten Münzen und Münzsysteme, nach. Einige der ersten und der häufigsten antiken Münzen sind darin bildlich präsentiert und kurz beschrieben. WUB 47 (2008) 16–21 (DL)

1435 Bernhard Weisser, Das erste Massenmedium. Bilder und Botschaften auf antiken Münzen Münzen sind viel mehr als nur Zahlungsmittel. In Zeiten ohne Radio, Zeitungen, Fernsehen oder Internet transportierten die Bilder auf den Münzen Botschaften. Münzen, die von Hand zu Hand wanderten, konnten die Funktion von Flugblättern haben. Einige Beispiele zeigen hier, welche Bedeutung diese Propaganda in verschiedenen Perioden der Antike erlangen konnte. WUB 47 (2008) 34–37

1436 Bruno Callegher, Tesoro o monete sparse? A proposito di un gruzzolo di bronzi della zecca di Flavia Neapolis (Samaria) In 1997 a hoard of 37 copper coins appeared on the antique market, coined in the mint of Flavia Neapolis and associated with the iconography of the temple of Zeus Hypsistos and of Mount Gerizim. Among the Emperors present on the coins: Elagabalus (25 coins), Alexander Severus (8 coins), Trebonianus Gallus (1 coin). These coins, with the reverse side related to the Samaritan tradition, are objects highly sought after by collectors. It seems very unlikely therefore that such a numerous group of specimens could have been gathered and conserved for such a long period. By means of a comparison with similar coin findings in archaeological contexts it is hypothesized that the hoard was formed following a “thematic” selection of a larger treasure trove, probably discovered in Samaria or in the nearby territories, where it was hidden towards the first half of the 3rd century. LASBF 57 (2007) 503–520

1437 Estelle Villeneuve, Wenn Münzen erzählen. Eine kleine Geschichte des Geldes im antiken Judäa Die Numismatik ist eine Goldmine für die Geschichtswissenschaftler. Die Verbreitung einer Münzsorte, die man anhand ihres Motivs und ihrer Aufschriften identifizieren kann, verrät etliches über die Vitalität einer Volkswirtschaft, die Stärke einer Kultur und die politischen Ambitionen ihrer Herrscher. So spiegelt auch das antike jüdische Geld die Eigenart des antiken Judäa wider. Einerseits zeigt sich das Bild eines kleinen und recht unbedeutenden Staates in der großen damaligen Welt. Andererseits glänzt mit den Münzen die Originalität dieses kleinen Volkes auf. WUB 47 (2008) 22–26

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Objects: ivory – stone – clay – lead – others 1438 D.N. Pienaar, Symbolism in the Samaria ivories and architecture Various expeditions uncovered approximately 500 pieces of carved ivory in the palace complex at Samaria. According to the motifs carved in them, these pieces can be divided into two main groups. The first group is categorised by the Harpocrates medallion. The Hah and Isis and Nephtys plaques are also relevant in this case. The second group consists mainly of the so-called Woman at the Window, the Winged Sphinx, Winged Figures in Human Form, Horus and Ma’at, the Lion and Bull Plaques as well as the Tree of Life Motiv in ivory. The latter is also represented in the Proto-Ionic capitals uncovered at many different sites, including Samaria. This article discusses the different cultural influences and motifs, and explains their presence. ATh 28/2 (2008) 48–68

1439 Ron Beeri, Round Oil Presses of the 13th–10th Centuries BCE in Palestine and their Implications: Chronology, Function and Geographical Distribution The oil presses found at Canaanite sites in strata dating to the 13th–10th centuries BCE are described in this study. Installations of this type have an open, round conical vat with a collecting basin that is set in place on a hard bottom. The aim here is to discuss parallels to this type that have been found in different parts of Palestine, together with some conclusions concerning their chronology, possible use and origin. PEQ 140/3 (2008) 159–167

1440 William G. Dever, A Temple Built for Two Scholars have long argued about whether or not Yahweh, the Israelite God, had a consort in popular religion. A unique house shrine, recovered from the antiquities market, presents here intriguing evidence suggesting that some ancient Israelites may have envisioned Yahweh sharing a throne with the goddess Asherah. Such veneration could be the reason why the Hebrew Bible condemns these goddess so strongly. BAR 34/2 (2008) 55–62.85

1441 Gabriele Faßbeck, A Decorated Chalice from Tell el-‘Orēme / Kinneret In the summer of 1999, during the 10th season of excavations directed by V. Fritz at Tell el-‘Oreme a decorated Iron Age I clay chalice was uncovered. Its most outstanding feature is its petal décor. Together with the evidence of burning on the inside of the bowl this raises the question of the chalice’s function. The most likely explanation seems to be its assignment to cultic purposes for the burning of substances. Hence, it falls into the group of vessels which are commonly classified as “incense burners”. Such classification may be considered difficult since the archaeological context in which the chalice was uncovered is not cultic per se but clearly domestic. On the other hand, this does not rule out the possibility that the vessel was indeed used for cultic purposes, albeit within a domestic cult for which evidence exists form Iron Age sites in Israel and Jordan. After the description of the chalice’s find context, its appearance and supposed function this paper discusses some comparable objects from other sites. ZDPV 124/1 (2008) 15–37

1442 Assaf Nativ, A Note on Chalcolithic Ossuary Jars: A Metaphor for Metamorphosis Secondary burial in ceramic ossuaries is a well known characteristic of the Chalcolithic period of the Southern Levant. A wide range of suggestions have been put forward

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regarding the meaning of these vessels. The paper focuses on a particular subset of these vessels – ossuary jars – and suggests that they symbolize cocoons and embody a concept of death as a prolonged process of metamorphosis. Tel Aviv 35/2 (2008) 209–214

1443 Amos Kloner et al., An Inscribed Palestinian Weight Mentioning the Emperor Claudius At the end of the 1980s, an ornamented and inscribed lead weight was found in the northern part of the Sharon Plain, north-east of ancient Caesarea Maritima. Both sides of this partially corroded object are decorated with a six-petalled rosette and bear inscriptions. One inscriptions can be tentatively reconstructed and translated as: “[year . . .] of Tiberius Claudius Caesar [Augustus], [. . .] son of [. . .]ikos being agoranomos”. The authors of this paper propose on the basis of this inscription and the find’s context that the weight has been manufactured in Caesarea Maritima in the time between 44 and 54 CE. IEJ 58/2 (2008) 195–198

1444 Claudia Schopphoff, Der Gürtel. Funktion und Symbolik eines Kleidungsstücks in Antike und Mittelalter This book, a German thesis in literary history, is about the ‘belt’ in ancient and medieval art and literature. Included is a brief chapter on the belt in the Bible and apocryphal books such as the Testament of Job and the Testament of Levi (pp. 90–104). The belt stands symbolically for power, authority, and status, and one particular form of belt has magical qualities. Pictura et Poësis 27; Böhlau Verlag, Köln (2009) XIII/1–276, plates (BL)

Plants – food 1445 Peter Riede, Und sie brachten Weihrauch und Myrrhe . . . Heil- und Duftpflanzen der Bibel This short survey of plants valued for their healing power and fragrance, though meant for the general reader, includes scholarly references. Kirche im ländlichen Raum 57/3 (2006) 4–10 (BL)

1446 Gideon Hadas, The Balsam Afarsemon and Ein Gedi during the RomanByzantine Period This study form a part of a research on the history and philology connected to the balsam, Hebrew Afarsemon, with an investigation of its production in Ein Gedi and the Dead Sea Region. The author discusses the kind of plant in question, the region in which the plant grows and the contribution of archaeology of the Dead Sea shore to this research. RB 114/2 (2007) 161–173

1447 Nathan MacDonald, What Did the Ancient Israelites Eat? Diet in Biblical Times The central chapters of this useful book deal with: (l) food: the Mediterranean triad – bread, wine, oil; vegetables, pulses, and fruit; meat, milk, birds, and fish; condiments and other foods; (2) eating: modelling the Israelite diet; environment and climate; food shortage and famine; the consumption of meat; food distribution; nutritional deficiencies (probable deficiencies were vitamins A and C, and iron). W.B. Eerdmans Publishing Co., Grand Rapids, Mich./Alban Books, Edinburgh (2008) XV/1–156

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1448 Zohar Amar, Šmn Ra˙uß Excavations at the city of Samaria carried out in 1910 uncovered ostraca in the storerooms close to the king’s palace (8th century BCE), and of these, ten bore an inscription reading: ‘nevel šmn r˙ß’. This study shows that the term ‘šmn r˙ß’ was preserved in several medieval sources which relate either to the choice olive oil that was produced in al-Sham (Palestine and Syria) under its Arabic name ‘Zait al-maghsūl’, which means ‘washed oil’, or to the oil of Palestine known as ‘Zait al-Filastini’. The author suggests that the oil in question is a distinctive variety of oil, one of the exclusive quality products that were stored in the ‘treasure house’ of the kings of Israel. PEQ 141/1 (2009) 18–26

INSTITUTIONS AND RITUALS Social institutions General

children – women – men – marriage and family

1449 Frank Crüsemann et al. (eds.), Sozialgeschichtliches Wörterbuch zur Bibel Some 200 articles, generally signed by two or three authors, make up this attractive biblical encyclopeadia. Since ‘social history’, the focus indicated in the title, is very loosely conceived, it is difficult to state the criteria of inclusion and exclusion. Well, there are no names used as article headings. Thus ‘Moses’ does not get an entry, nor does Abraham, but there is an article on ‘Jesusbewegung’. Here is a list of entries that one expects in a dictionary of biblical sociology: Arbeit (labour), Bevölkerungsverhältnisse, Eigentum (property), Gesellschaftsformen, Handel, Imperialismus, Landwirtschaft, Lebenszyklus, Markt, Nomadentum, Prostitution, Rechtswesen, Schulden, Sklaverei, soziale Schichtungen, Staat/Verwaltung, Verwandtschaft, Wirtschaftssystem. But there are many others that one would not expect to find, such as: Humor/Ironie, Messianismus, Musik, Naturerfahrung, Öl/Salbe, Schönheit (beauty), Siegel (seal), Weisheit, Wildpflanzen. And there are certain gaps; there is no entry on ‘Krieg’ (war); the subject is briefly dealt with under ‘Friede’ (peace). All articles have bibliographies. Listed are mostly German works, but an English title is occasionally included, as are references to Neues Bibel-Lexikon and the digital data base wibilex.de. The contributors, mostly young, are from all German-speaking lands, and one is glad to note that some members of the older generation (Peter Welten and Erhard Gerstenberger) have also written a few articles. – A dictionary that German scholars and students will often consult. Gütersloher Verlagshaus, Gütersloh (2009) XII/1–775 (BL)

1450 Silvia Schroer, Das Problem der Verkleidung im alten Israel E. Haulotte (Symbolique du vêtement dans l’Ancien Testament, 1966, 108–113) a commencé un discours sur un phénomène peu étudié: 1’étude des textes vétérotestamentaires reportant des cas de déguisement par travestissement (2 Sam 14; l Rois 20,38–43 etc.). Souvent, le travestissement a des conséquences négatives (1 Sam 28 – le roi Saül déguisé; 1 Rois 14,1–20; 22,29–40). Schroer offre une étude anthropologique de ce dossier de textes. Evidemment, la culture biblique s’opposait à des expérimentations avec les vêtements. L’article est complété par une bibliographie thématique sur le sujet de ‘vêtement’, sa symbolique et ses fonctions, dans la Bible et son milieu culturel. Thomas Naumann u.a. (Hg.), Diasynchron. Beiträge zur Exegese, Theologie und Rezeption der hebräischen Bibel; Verlag W. Kohlhammer, Stuttgart (2009) 329–344 (BL)

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1451 Marcia J. Bunge (ed.), The Child in the Bible The eighteen contributions to this collective volume deal with all aspects of the child in both testaments. Here is a selection of contributions: T.E. Fretheim, ‘God was with the boy’ (Gen 21.20): children in the book of Genesis, C. McGinns, Exodus as a text of terror for children, P.D. Miller, ‘That the children may know’: children in Deuteronomy; W.P. Brown, To discipline without destruction: the multifaceted profile of the child in Proverbs; J.E. Lapsley, ‘Look! The children and I are as signs and portents in Israel’: children in Isaiah; J. Gundry, Children in the gospel of Mark; J.B. Green, ‘Tell me a story’: perspectives on children from the Acts of the Apostles. Thematic essays deal with ‘child’ as a metaphor for Israel (B. Strawn), children and the image of God (W.S. Towner), child characters in biblical narratives (E. Menn, who selects 1 Sam 16.17 and 2 Kgs 5 as examples); Jesus and children (K. White), adoption in the Bible (D.L. Bartlett, who refers to Hos 11:1–5 as a text that speaks of Israel as God’s adopted son; in the New Testament, Christian believers are adopted children of God). – The same publisher offers a companion volume that considers the religious vocation of the child, and Marcia Bunge has contributed to it: Patrick McKinley Brennan (ed.), The Vocation of the Child, 2008. W.B. Eerdmans Publishing Co., Grand Rapids, Mich./Alban Books, Edinburgh (2008) XXVI/1–467

1452 Beth Alpert Nakhai, Female Infanticide in Iron II Israel and Judah The factors that most often cause people to abandon or murder healthy infants, especially girls, include population pressure, loss of home, the tensions surrounding the division of family estates, poverty, famine, and warfare. In Iron II Israel, there were two periods in which these problems were particularly intense. The first was the late eighth century BCE when Assyria destroyed the northern kingdom. The second period of social trauma was the early sixth century BCE when Nebukadnezzar sacked Jerusalem and destroyed many Judean towns and villages. It was during these periods, that infant girls were often abandoned or killed, while households invested in boys for their survival. Shawna Dolansky (ed.), Sacred History, Sacred Literature; Eisenbrauns, Winona Lake, Ind. (2008) 257–272 (BL)

1453 W. Dennis Tucker Jr., Women in the Old Testament: Issues of Authority, Power and Justice This article provides an interpretative lens through which the women in the Old Testament might be viewed. Central to this approach is the descriptive task, which in this case suggests that women did occupy places of power within Israelite society. But in addition, such a reading contributes to the prescriptive task, raising the larger questions of justice and equity. ET 119/10 (2008) 481–486

1454 Carolyn Osiek, Women, honor, and context in Mediterranean antiquity Honour and shame function as coordinates within a complex matrix of other societal factors. Chief among them are kinship, social hierarchy, economic control and effective social networking. Some contemporary studies from southern Europe help illuminate this pattern. The complexity and variation present in the social dynamics of these contemporary cultures indicate that the same kind of complexity and variation must have been present in ancient cultures too. HTS 64/1 (2008) 323–337

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1455 E. Baloyi, The Biblical exegesis of headship: a challenge to Patriarchal understanding that impinges on women’s rights in the church and society Vor dem Hintergrund gesellschaftlicher Veränderungen auf dem afrikanischen Kontinent analysiert dieser Beitrag die biblische Begründung der Stellung der Frau in der Familie und in der Gesellschaft. Nach einem historischen Überblick über den Gebrauch der neutestamentlichen Schriften zwecks Begründung des Rollenverhältnisses zwischen Mann und Frau wird Eph 5:21–22 als ein Schlüsseltext zu diesem Themenkomplex untersucht. Die Beschreibung des Mannes als ‘Kopf ’ in dieser Textpassage bedeutet keineswegs, dass ihm die Rolle eines Herrschers zugeschrieben ist. Vielmehr sollten beide Geschlechter im Wissen um die letzte Autorität Christi sich gegenseitig mit Achtung begegnen. Verbum et Ecclesia 29/1 (2008) 1–13 (DL)

1456 Andreas Hölscher, Männer. Biblische Perspektiven Zwar kennen biblische Texte etliche Heldensagen, doch ausschließlich als ‘das starke Geschlecht’ sind Männer keineswegs in der Bibel rezipiert. Den unterschiedlichen Facetten dieser Rezeption ist dieses Heft der BiKi auf der Spur. Die Beiträge über ‘Bibelwissenschaft und Männerforschung’ (126–131), ‘Väter und Söhne im AT’ (144–148) und ‘Männersphären im Alten Israel’ (166–174) beschäftigen sich mit übergreifenden Themenkomplexen. Weitere Beiträge erörtern das Thema des Heftes anhand ausgewählter biblischer MännerGestalten: Josef (132–137), Mose (138–143), Paulus (149–155), der markinische Petrus (156–161) und Jesus (162–165). Zum Abschluss ist ein Beitrag über ein bibelpastorales Projekt Männer, Frauen und die Bibel (175–178) beigefügt, in dem es auf die Sensibilität für die Lebenswelten von Frauen und Männern ankommt. BiKi 63/3 (2008) 125–178 (DL)

1457 Stuart Macwilliam, Ideologies of Male Beauty and the Hebrew Bible It might be expected that expressions of male beauty in the Hebrew Bible symbolise power, prestige and divine favour, in contrast to those of female beauty, which operates as the object of male desire and often expresses vulnerability. In this queer theoretical study of the use of the word jph when applied to men, it is argued that, contrary to the assumptions of successive (male) readers and commentators, such a binary distinction is subverted within the text itself. Of the three main examples of jph applied to named men in the Hebrew Bible, Joseph’s beauty denotes vulnerability as much as divine favour, David’s undercuts a conventional notion that male beauty = muscle and Absalom’s is used to underscore his rôle as a tragic figure, who pays the price of David’s failings. BI 17/3 (2009) 265–287

1458 Andreas Ruffing, Ein spannungsreiches Verhältnis: Väter und Söhne in der Sicht des Alten Testaments Über das Verhältnis von Vätern und Söhnen wird im AT besonders nachgedacht. Die gegenwärtig geläufige Unterscheidung zwischen familiärem und öffentlichem Raum spielt dabei keine Rolle. Die Beziehungen zwischen Vätern und Söhnen sind für das Alte Testament immer zugleich: privat und politisch. BiKi 63/3 (2008) 144–148

1459 Etan Levine, Marital Relations in Ancient Judaism This is a comprehensive manual on marriage and marital law in the post-biblical period, based primarily on Talmudic and related texts. However, there is also a chapter on the Bible: ‘Kinship and law in biblical Israel’ (pp. 14–39) in which the author explains the meaning of terms such as ‘people, tribe, clan, house, father’s house’. ‘Hebrew marital culture reflects a dual agenda: to protect male prerogatives yet to make marriage sufficiently appealing to females to assure their loyalties. Laws reflect the duality: preserving

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the sustaining structures and interests of the male family head, yet protecting dependent family members. The overall notion was that marriage could facilitate a mutually satisfying reciprocity not necessarily facilitated by strivings for equality. And gender hierarchy was never fundamentally challenged’ (p. 38). – For biblical marriage laws, one must still consult Il matrimonio israelitico (2001) by Angelo Tosato. Beihefte zur ZABR 10; Harrassowitz Verlag, Wiesbaden (2009) XIV/1–349 (BL)

Gender relations – sexuality – homosexuality – eunuchs 1460 Thomas Staubli, Geschlechtertrennung und Männersphären im Alten Israel. Archäologische und exegetische Beobachtungen zu einem vernachlässigten Thema Gerichtsbarkeit, Regierungskabinett, Prophetenschule, Armee und Kult sind Bereiche, in welchen traditionellerweise Männer das Sagen haben bzw. Privilegien genießen. Es sind Bereiche hoher Homosoziabilität mit homoerotischem Potential (1 Sam 20; 2 Sam 1,26). Allerdings gibt es, zumindest in vorexilischer Zeit, in keinem dieser Bereiche eine komplette Geschlechtertrennung. Die männlichen und weiblichen Sphären bleiben durchlässig. Vieles deutet darauf hin, dass Wohlstand und städtisches Milieu, insbesondere ab hellenistischer Zeit, die Geschlechtertrennung im Dienste männlicher Kontrolle über Frauen begünstigt haben. BiKi 63/3 (2008) 166–174

1461 Eben Scheffler, Eros as godsdiens (of die religieuse viering van seks) This article unashamedly argues for the positive value of sexuality and its profound religious dimensions. A stance is taken that goes beyond moralizing and ethicizing. The relationship in the Bible between eros and religion is explored by referring to the sexual image of God in Genesis 1:26–27, the religious dimension of the book of Song of Songs and Jesus’ stance in contrast with that of Paul. The paper concludes that through religion humans’ sexual experience should be enhanced instead of being suppressed. HTS 64/3 (2008) 1255–1277

1462 Giulia Sissa, Sex and Sensuality in the Ancient World Sensuality, in the ancient world, has two major aspects: desire and pleasure. Desire is essentially unpleasant; it finds its end in moments of pleasure. Pleasure can be found in multiple encounters and relationships, and the ancients would not dare to enclose it within marriage. This, however, happened in Christianity, when Paul, in 1 Corinthians, made marriage the exclusive place for s shared sensuality. Thus conjugal passion came into existence. Outside of marriage, Christians could be – and should be – ascetics, an idea that came to resonate with ancient philosophical asceticism. – A valuable contribution to the study of ancient sexuality, a field to which Aline Rousselle, Peter Brown, Jennifer Knust, and Kathy Gaca have contributed. (P. 203, read counselers instead of “councilors”.) Yale University Press, London (2008) VIII/1–224 (BL)

1463 Anna Clark, Divine Desire in Judaism and Early Christianity Christian notions of sex differed from those of the Jewish culture: while Jews valued marital sex, marriage for early Christians was second-best to celibacy. The earliest Christians believed that the Second Coming was imminent, so human love and marriage distracted believers from the divine. As the church became increasingly institutionalized, it established marriage as a sacrament, but continued to regard sexual desire itself as evil. Anna Clark, Desire: A History of European Sexuality; Routledge, London (2008) 35–50 (BL)

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1464 Didier Luciani, Violences sexuelles. Comment l’Ancien Testament en parle-t-il? L’examen global des textes ne semble corroborer ni l’idée d’une signification univoque pour le verbe ‘nh (piel), ni celle d’une différence de signification entre škb ‘m et škb ’t. Comme cette analyse montre, en contexte sexuel, les uns comme les autres peuvent se trouver presque dans toutes les situations: dans le cadre de rencontres légales ou prohibées, libres ou imposées. En ce qui concerne le verbe “coucher”, des péricopes comme 2S 13 et surtout Gn 19 qui contiennent les deux formes attestent que celles-ci sont interchangeables. Aucune des deux ne peut être lue systématiquement comme l’expression d’une force machiste brutale à l’égard d’une femme réduite au statut d’objet. L’absence d’un terme technique et univoque pour le viol ne signifie pas pour autant que l’hébreu est démuni pour désigner cette réalité. Le contexte, et notamment les verbes qui accompagnent, permettront éventuellment de déterminer si un homme “couche avec” une femme ou, pour le dire crûment, “la baise”. BZ 52/2 (2008) 244–260

1465 M. Nel, Eunug in die Antieke Nabye Ooste The Bible uses the term “eunuch” several times. The question arises as to the meaning of this term. In this article Biblical and extra-Biblical data are considered. It is argued that the Hebrew word, srjs, refers to a castrated man, and that, in biblical usage, it refers to a castrated man in terms of Israel’s religion (Deut. 23:1; Is. 56:3). The term is used in a different sense when it refers to a foreign person, i.e. a person in an official capacity in a king’s court (as in Gen. 37), or a military commander (as in 1 Kings 22:9; 2 Kings 8:7; 23:12; 25:19; Jer. 52:25). The reference to the Ethiopian eunuch in Acts 8 is also discussed, and the conclusion is drawn that srjs refers to a foreign official visiting Jerusalem to worship and not to a castrated man. ATh 28/1 (2008) 126–142

1466 Vincent Pizzuto, God Has Made It Plain to them: An Indictment of Rome’s Hermeneutic of Homophobia Roman Catholic exegesis is carried out in an explicitly ecclesial context involving formally recognized methods of interpretation and a long history of tradition, theology, culture and religiously authoritative teaching. Within this framework, the issue of homosexuality and same-gender marriage is evaluated with particular attention to Paul’s indictment of the gentiles in Romans 1. This article attempts to highlight the dissonance between the Church’s historical-critical approach to biblical exegesis and the authoritative teachings on homosexuality that have been disseminated from Rome. The root of this dissonance is located in an identifiable and systemic homophobia pervasive throughout the Roman Catholic hierarchy. A solution to the problem is suggested in the application or R. Bieringer’s hermeneutic of the “Normativity of the Future.” The article concludes by highlighting the most salient elements of this study in a pointed critique of the tragic pastoral ramifications of Rome’s current position on homosexuality. BTB 38/4 (2008) 163–183

1467 Yolanda Dreyer, Pastoral care and gays against the background of same-sex relationships in the Umwelt of the New Testament The focus of the article is to show how the hegemony of heteronormativity compromises attempts at gay-friendly pastoral care and counselling with sexual minorities. Ecclesial resolutions with regard to same-sex relationships are based on Biblical propositions, theologies of heterosexual marriage, and often also on social stereotypes. This article investigates the textual evidence on same-sex intimacy in antiquity in order to demonstrate that views on sexuality and marriage are not fixed, but change over time. It also traces the formation of the theology of heterosexual marriage in the institutionalized Christian religion. The

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article contends that the hegemony of heteronormativity is based on an essentialist view on sexuality, as well as a positivist ethical reading of the texts of the New Testament and the contemporary world. It illustrates that the ecclesia itself has not yet been transformed by the gospel message of inclusive love. HTS 64/2 (2008) 739–765

1468 Cobus Swart et al., Hoe Bruikbaar is Levitikus 18 en 20 in die Homoseksualiteitsdebat? Leviticus 18:22 and 20:13 are the only Old Testament texts that seemingly explicitly prohibit homosexual acts between men. It is important to determine how useful these texts are in the current debate about homosexuality. The author points out that the exegetical and hermeneutical analysis of these texts leads to the conclusion that neither Leviticus 18:22 nor Leviticus 20:13 can simply be applied directly in the current theological debate. OTE 21/2 (2008) 455–481

1469 Hermann-Josef Stipp, Die Qedeshen im Alten Testament Für Gen 38; Dtn 23,18 und Hiob 36,14 sind Qedeshen trotz ihren religiös besetzten Namens herkömmliche Prostituierte beiderlei Geschlechts. Der Name verweist jedoch auf ein kultisches Amt in älterer Zeit, zu welchem sexuelle Dienste gehörten. BZAW 400; Anselm C. Hagedorn et al. (Hg.), Die Erzväter in der biblischen Tradition; W. de Gruyter, Berlin (2009) 209–240 (BL)

End of life: widow – disability – death 1470 Pnina Galpaz-Feller, The Widow in the Bible and in Ancient Egypt This article compares and contrasts the social and economic situation of the widow in biblical culture and in Ancient Egypt. The widow was subject to economic, social, and legal difficulties, mainly because she lacked a male patron. This article demonstrates that there are almost no differences in the situations of widows in the two cultures, and that what differences there are, derive from the differences in social and theological views between the two cultures. ZAW 120/2 (2008) 231–253

1471 Saul M. Olyan, Disability in the Hebrew Bible: Interpreting Mental and Physical Differences The blind, deaf, lame, mute, those having genital defects, and, finally, those having mental deficiencies form the subject of this study. The author is more interested in conceptualization and classification than in social history. Extra-biblical sources are adduced for comparison. Babylonian boundary inscriptions (so-called kudurru stones) portray those who are prone to be manipulated into transgression as people who lack understanding, associating them with the mentally disabled, the deaf, the blind, etc. Jeremiah 31:7–9 feminizes blind and lame males, Isaiah 33:23 envisions an ideal future when blind and lame men are normalized by Yahweh. Cambridge University Press, Cambridge (2008) XII/1–188

1472 Gert Steuernagel et al., Zur Aussage škb ‘m ’bwtjw in den Büchern der Könige sowie in II Chronik The expression “to rest with one’s fathers” in the books of Kings and Chronicles is generally agreed to be firmly associated with a “natural death” (since B. Alfrink, 1943), with consequent implications for the editorial history of the account of the death of King

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Ahab. This article demonstrates the methodological weakness and so untenability of this theory and presents a new, perhaps more secure, view of the matter. ZAW 120/2 (2008) 267–275

1473 Angelika Berlejung et al. (eds.), Tod und Jenseits im alten Israel und in seiner Umwelt Subtitled ‘theological, historical, archaeological and iconographical aspects’, this collection of twenty-seven papers on death and the afterlife in the biblical world (all in German) amounts to a compendium of current thought on the subject. Key papers deal with: tombs in Israel and Judah ( J. Kamlah), rites of mourning (S. Schroer), Yahweh and the dead (B. Janowski; see also: idem, Der Gott Israels und die Toten, in: Friedhelm Hartenstein et al., eds., JHWH und die Götter der Völker, Neukirchen-Vluyn 2009, 99–138), ritual communication with the dead (R. Schmitt), the emergence of the hope for resurrection (K. Bieberstein), and the distance between the living and the dead in deuteronomistic literature ( J. Chr. Gertz). Of particular relevance is the contribution of Angelika Berlejung: ‘Bilder von Toten – Bilder für die Lebenden. Sterben und Tod in der Ikonographie des Alten Orients, Ägyptens und Palästinas’ (pp. 199–253). Each paper is annotated and has its own, generally rather long, bibliography. FAT 64; Mohr Siebeck, Tübingen (2009) XII/1–723 (BL)

1474 Annette Krüger, Auf dem Weg ‘zu den Vätern’. Zur Tradition der alttestamentlichen Sterbenotizen Die Sterbenotizen verwenden zwei Formeln: ‘Versammeltwerden zu den Vorfahren’ (Gen 25,8 und oft) und ‘sich zu dem Vätern Legen’ (1 Kön 2,10 und oft). Ein Vergleich mit Sterbenotizen aus dem Zweistromland und Ägypten zeigt, dass die biblischen Formulierungen hebräisches Eigengut darstellen. In der Stelen-Inschrift von Tel Dan (9. Jahrhundert v. Chr.) heißt es: ‘mein Vater legte sich nieder und ging zu [seinen Vätern]’, wobei die ‘Väter’ eine sinnvolle Ergänzung der unvollständig erhaltenen Zeile darstellen. FAT 64; Angelika Berlejung u.a. (Hg.), Tod und Jenseits im alten Israel und in seiner Umwelt; Mohr Siebeck, Tübingen (2009) 137–150 (BL)

Economic life: general – animals – money – trade 1475 Rainer Kessler, Studien zur Sozialgeschichte Israels The twenty-four reprinted papers included in this volume show that Kessler, who teaches at the University of Marburg, Germany, has made the social and economic history of ancient, Israel the focus of his research. Early forms of capitalism, the labour situation, affluence, poverty, but also the situation of women and the origins and early history of the Sabbath all figure prominently in this collection. It pays close study, and researchers will often consult its scriptural index. See also Kessler, Sozialgeschichte des alten Israel, Darmstadt 2006. Stuttgarter Biblische Aufsatzbände 46; Verlag Katholisches Bibelwerk, Stuttgart (2009) 1–304

1476 Volker Wagner, Die hauswirtschaftliche Verwertung von Tieren Die alttestamentliche Überlieferung lässt zwar den Wunsch gewisser bäuerlicher Kreise der Bevölkerung erkennen, das Schlachten von Haus- und Herdentieren an die alten kanaanäischen, nicht von Jahwe erwählten Heiligtümer zu verlegen. Sie setzt aber zugleich die Schlachtung an profanem Ort, ohne Beachtung von Reinheitsregeln und ohne kultischen Rahmen als unumstrittene Möglichkeit voraus. Bis zum Ende der alttestamentlichen Literatur sind keine Bestrebungen zu erkennen, eine als Opfer gestaltete Schlachtung für alle Bevölkerungsschichten verbindlich zu machen. BZAW 351; V. Wagner, Profanität und Sakralisierung im Alten Testament; de Gruyter, Berlin (2005) 123–181 (BL)

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1477 Helga Kaiser (Red.), Gott und das Geld Die Erfindung und Verbreitung des Münzgeldes im 7. Jh. v. schuf – nicht nur im Bereich der Wirtschaft – eine neue Wirklichkeit im antiken Nahen Osten. Die diesem Thema gewidmeten Beiträge dieser WUB-Ausgabe lassen sich größtenteils in zwei Bereiche fassen: I. Historische Entwicklungen wie die Geschichte des Geldes in der Antike (16–21) und in Judäa (22–26), der Jerusalemer Tempel als Schatzhaus, Bank und Prägeanstalt (28–33), Botschaften auf den Münzen (34–37) und das römische Steuersystem (40–43). II. Biblische Themen: Einschätzung des Reichtums (10–15), Umgang mit der Schuldsklaverei (44–47), Wirkungsgeschichte des Zinsverbots (49–51) und die Frage nach der Steuer an den Kaiser Mk 12,13–17 (52–55). Ergänzt wird diese Sammlung durch einen religionsgeschichtlichen Beitrag über die Kollekte, Messstiftungen und den Ablass im Mittelalter. WUB 47 (2008) 8–60 (DL)

1478 Hayah Katz, The Ship from Uluburun and the Ship form Tyre: An International Trade Network in the Ancient Near East International trade existed in the eastern Mediterranean basin as early as the end of the 3rd millennium BCE. This article deals with comparing the trade network in this area along timeline. Two sources are the basis for this research: the cargo found in the Uluburun ship and the commodities catalogue in Ezekiel 27. The Uluburun ship represents the trade during the second half of the second millennium BCE while Ezekiel’s list reconstructs the nature of international trade during the first half of the 1st millennium BCE. The comparison between these two sources indicates that even the changes occurring throughout the various periods, one can define continuity from the international trade systems of the late Bronze period into those of the Iron Age, despite the changes in the political power systems of the eastern Mediterranean basin in these periods. ZDPV 124/2 (2008) 128–142

Kingship/state – treaty – war 1479 Wolfgang Oswald, Staatstheorie im alten Israel. Der politische Diskurs im Pentateuch und in den Geschichtsbüchern des Alten Testaments The author sketches a ‘discourse topography’ of the political options reflected in the Pentateuch and in the historical books of the Old Testament. Five paradigms are distinguished: (1) the David paradigm (i.e., monarchy), (2) the Moses paradigm, (3) the paradigm of Israel’s patriarchs, (4) the Abraham-Moses paradigm, and, finally, (5) the Persian paradigm (characteristic of the books of Ezra and Nehemiah). Historically, the monarchic paradigm (1) is the earliest; after the demise of the monarchy, stateless paradigms (2) and (3) were developed as post-monarchic political ideologies. The author admits that his essay must be complemented by a similar study of the political ideas found in the prophetic corpus of the Bible. Kohlhammer Verlag, Stuttgart (2009) 1–288 (BL)

1480 Jeong Bong Kim et al., Nagid: A re-examination in the light of the royal ideology in the ancient Near East This article argues that nagid indicates divinely sanctioned leader of Israel in 1 Samuel 9:1–10:16 and 11:1–11. The use of nagid is intricately interplayed with that of melek in the context of 1 Samuel 8–12. In the Saul tradition (1 Sm 9:1–10:16; 11:1–11) nagid signifies the leadership of Saul as a divinely sanctioned kingship, unlike in the context of the Deuteronomistic History. The royal ideology of the ancient Near East provides an ideological background of the kingship of Saul. HTS 64/3 (2008) 1475–1497

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1481 Volker Wagner, Die srnjm der Philister und die Ältesten Israels In diesem Beitrag werden das Amt der Ältesten Israels und die Funktionen der srnjm der Philisterstädte miteinander verglichen. Auch wenn die Textbasis sehr eng ist, so lässt sich festhalten, dass sich die beiden Gruppen in ihrer Gebundenheit an die Städte und ihrem kollegialen Auftreten ähneln. Beide tragen eine gewisse Verantwortung für die innere Sicherheit und offenbaren keine spezifischen Kompetenzen und Verpflichtungen hinsichtlich des Kultes. Während jedoch den Ältesten Israels besondere Aufgaben im Rahmen des Rechtslebens zugeschrieben werden können, erhalten im Unterschied dazu die philistäischen srnjm Führungsaufgaben auf militärischem Gebiet. ZABR 14 (2008) 408–433

1482 David Elgavish, Inquiring of God before Ratifying a Treaty In the ancient Near East, gods were involved in the making of treaties, and the involvement of Israel’s god in the matter echoes ancient custom. The following subjects are discussed in the paper: turning to gods before commitment to a treaty; opposition of the gods to making a treaty; making a treaty without asking the god. The last-mentioned subject can be illustrated from Israel’s covenant with the Gibeonites ( Josh 9:14) and the covenant of Ahab and Ben-Hadad (1 Kings 20). BEAT 55; Matthias Augustin et al. (eds.), Thinking towards New Horizons; Peter Lang, Bern (2008) 73–84 (BL)

1483 Brad E. Kelle et al. (eds.), Writing and Reading War: Rhetoric, Gender, and Ethics in Biblical and Modern Contexts The following papers are included in this volume: F. Ames, The meaning of war: definitions for the study of war in ancient Israelite literature; J. Wright, Military valor and kingship; M.B. Moore, Fighting in writing: warfare in histories of ancient Israel; M.G. Hasel, Assyrian military practices and Deuteronomy’s laws of warfare [Assyrians did not cut down fruit-bearing trees to construct their siege machinery]; J. Smoak, Assyrian siege warfare and the background of a biblical curse [Amos 5:11; Isa 5:8–17; Zeph 1:13; Deut 28:30]; B. Kelle, Wartime rhetoric: metaphorization of cities as female; A. Keefe, Family metaphors and social conflict in Hosea; C. Bergmann, ‘We have seen the enemy, and he is only a she’; L. Hawk, Conquest reconfigured: recasting warfare in the redaction of Joshua; F. Flannery, ‘Go back the way you came’: an internal critique of Elijah’s violence in 1 Kings 18–19; B. Kvasnica, Shifts in Israelite war ethics in early-Jewish historiography of plundering; D. Smith-Christopher, Gideon at Thermopylae? On the militarization of miracle in biblical narrative and ‘battle maps’ [modern authors tend to rationalize biblical battle descriptions by reinterpreting miracles as rational military strategies]. – The contributions of Hawk and Flannery highlight exilic or postexilic Israel’s ambivalence about the warlike character of its ancient traditions, whereas Smith-Christopher shows that some modern commentaries make Israel’s warlike character look more robust than it actually was. Symposium Series 42; Society of Biblical Literature, Atlanta, Ga. (2008) XII/1–265 (BL)

1484 Eben Scheffler, Oorlog in die Wêreld van die Ou Testament: Verskeie Perspektiewe This article deals with the variety of views on war in the Old Testament world, as well as the variety of scholarly viewpoints on this matter. It is advocated that the conflicting views on war encountered in the Old Testament world cannot be confined and systematised to a clearly uniformed “Biblical” view on war which could function as a prescriptive norm for Christians today. The views encountered in the Old Testament are a result of the historical circumstances in which the texts originated, and correlate with the needs of a particular community at a certain stage in history. Studying these views has the value of providing insight into what can be called the “human predicament” as far as the issue

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of war is concerned. Ways are explored for using this insight to facilitate relevant serious debate on the issue in the (post-)modern world. Scriptura 96 (2007) 486–500

Legal institutions: general – cultic administration of law – asylum 1485 Bernard M. Levinson, “The Right Chorale”: Studies in Biblical Law and Interpretation This is a collection of twelve updated essays, originally published between 1990 and 2006: The right chorale: from the poetics to the hermeneutics of the Hebrew Bible; The seductions of the garden: the genesis of hermeneutics as critique; The Sinai covenant: the argument of revelation; Deuteronomy’s conception of law as an “ideal type”; The “effected object” in contractual legal language [Exod 21,2]; Textual criticism, Assyriology, and the history of interpretation [Deut 13:7a]; Recovering the lost original meaning of wl’ tksh ‘lyw (Deut 13:9); “But you shall surely kill him!” [Deut 13:10]; The case for revision and interpolation within the biblical legal corpora; C.M. Carmichael’s approach to the laws of Deuteronomy; The hermeneutics of tradition in Deuteronomy: a reply to J.G. McConville; Is the Covenant Code an exilic composition? A response to J. Van Seters. – “A shared concern of the essays is to show how key sections of the Hebrew Bible were read, reread, and reinterpreted, both in antiquity and in modernity” (p. VII). FAT 54; Mohr Siebeck, Tübingen (2008) XXIII/1–432

1486 Eckart Otto, Altorientalische und biblische Rechtsgeschichte. Gesammelte Studien Otto, who teaches at the University of Munich, Germany, ranks as one of the world’s major experts on biblical and ancient Near Eastern law and legal tradition. The present volume collects and offers in updated form 26 papers. They bear on a wide range of subjects such as the care for the aged members of Hebrew society (p. 367ff.), agriculture in legal perspective (p. 456ff.), human rights (p. 120ff.), the law of restitution (p. 394ff.), the civil function of the city gate (p. 519ff.), the Decalogue (p. 531ff.), and the origins of scriptural scholarship in the late biblical period (p. 564ff.). All of the papers merit close reading. Steeped as it is in the ancient sources, Otto’s work is to be commended for its combination of legal detail with a broad cultural and historical perspective. Beihefte zur ZABR 8; Harrassowitz, Wiesbaden (2008) VI/1–662

1487 Volker Wagner, Die Hypothese von der kultischen Gerichtsbarkeit Old Testament specialists writing in the 1960s and early 1970s (Hans-Joachim Kraus, Walter Beyerlin, Hermann Schulz) have argued that apart from the local, secular administration of justice a parallel institution existed: the administration of justice by priests at the temple. Especially scattered evidence from the Psalms was supposed to provide evidence not only for the existence, but also for the exact procedure. Wagner reviews all the textual evidence that was invoked to support the hypothesis – only to conclude that proper evidence is lacking. There was no sacred administration of justice in ancient Israel. Justice was a secular matter. BZAW 351; V. Wagner, Profanität und Sakralisierung im Alten Testament; de Gruyter, Berlin (2005) 290–318 (BL)

1488 Volker Wagner, Das Asyl Asylum, in ancient Israel, is defined as the protection of someone who has involuntarily killed someone. This protection can be granted either by an urban community or by a temple, and it may be understood as a special case of protecting a guest. A close analysis of the relevant biblical passages reveals the history of the institution: in pre-exilic times,

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asylum was granted by a number of urban communities (Deut 19:1–12; Num 35:9–25; Josh 20:2–6); the temple could offer asylum only in post-exilic times (Ps 11). In the latter case, asylum was granted by the high priest (see the later insertion into Num 35:25b.28 and Josh 20:6) who anointed the one whom he granted protection (Num 35:25). The notion of altar asylum (1 Kgs 1:50–53; 2:28–34) echoes vague information one had about the Greek institution of temple asylum, and not the historical reality of the period of the Hebrew monarchy. Post-exilic temple asylum is an institution that took over the function of the urban communities who no longer existed or could no longer provide asylum, even for the rare cases of someone who had killed involuntarily. BZAW 351; V. Wagner, Profanität und Sakralisierung im Alten Testament; de Gruyter, Berlin (2005) 248–290 (BL)

1489 Christine Dietrich, Asyl. Vergleichende Untersuchung zu einer Rechtsinstitution im alten Israel und seiner Umwelt Cette thèse de doctorat (Université de Basel, Suisse) est en deux parties dont la première offre un résumé de ce que l’on sait de l’asile des sanctuaires de la Grèce ancienne, d’Egypte et de Rome, et dont la seconde propose une étude détaillée des textes vétérotestamentaires portant sur cette institution. L’auteur croit qu’Exode 21:12–14 est une loi très ancienne, que l’institution de l’asile du sanctuaire florissait autour de l’an 1000 avant notre ère, était réformée par le roi Josias (623 avant notre ère), puis réintroduite après l’exil contre la volonté des prêtres. Beaucoup de psaumes (trente et un psaumes, dont l’auteur étudie plusieurs – les Ps 3; 4; 7; 17; 27; 31; 35; 61; 63; 71; 91; 118) font écho de cette institution et permettent la reconstitution des procédés juridiques par lesquelles on pouvait acquérir 1’état d’un réfugié reconnu. Parmi d’autres textes invoqués comme sources possibles est la formule de bénédiction sacerdotale qui se comprend mieux comme la bénédiction par le prêtre de celui qu’il a finalement accordé l’état voulu (Nombres 6,24–26; p. 185). – L’auteur fait revivre une hypothèse proposée il y a déjà longtemps par L. Delekat (1967), mais on se demande si les psaumes se prêtent à une telle interprétation. Pour une autre vue, cf. Volker Wagner, Profanität und Sakralisierung, BZAW 351, 2005. BWANT 182; Verlag W. Kohlhammer, Stuttgart (2008) 1–232 (BL)

World of learning: education – writing – scribal culture – time reckoning – astronomy – theatre 1490 Beate Ego, ‘In der Schriftrolle ist für mich geschrieben’ (Ps 40,8). ‘Mündlichkeit’ und ‘Schriftlichkeit’ im Kontext religiösen Lernens in der alttestamentlichen Überlieferung The following biblical passages are discussed as evidence for the growing importance of texts in the late period of the Old Testament: Deut 6:4–9; 31:9–13; Ps 40:7–9; Neh 8:1–8. FAT 62; Joachim Schaper (ed.), Die Textualisierung der Religion; Mohr Siebeck, Tübingen (2009) 82–104 (BL)

1491 Karin Finsterbusch, Modelle schriftgestützten religiösen Lehrens und Lernens in der Hebräischen Bibel In diesem Beitrag werden einige zentrale Texte der Hebräischen Bibel untersucht (Spr 22,17–21; Hos 4,4–6*; Dtn 6,6–9*; 31,9–13; 2 Kön 22f; 2 Chr 17,7–9; Neh 8; Ps 119), die schriftgestütztes religiöses Lehren und Lernen – und zwar in einem engen Sinn – thematisieren bzw. aus denen sich etwas zu diesem Thema ableiten lässt. Auch wenn den Texten mehrheitlich nichts über die tatsächlichen historischen Verhältnisse zu entnehmen ist (wer lehrte und lernte wo und wie real auf der Grundlage schriftlicher vorliegender Texte bzw. mit Bezugnahme auf schriftliche vorliegende Texte?), so legen sie doch Zeugnis davon ab, dass es epochen- und/oder gruppenspezifische Auffassungen von Bedeutung

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und Funktion schriftgestützten Lehrens und Lernens gab, das unterschiedliche Formen annehmen konnte. BZ 52/2 (2008) 223–243

1492 Beate Ego et al., Lernen und Lehren als Thema alt- und neutestamentlicher Wissenschaft The article offers a summary of recent and former research on learning and teaching during the times of the OT (B. Ego) and NT (C. Noack). B. Ego emphasizes different aspects: Schools or institutionalized teachings (which are said to improbably have existed), the purpose of learning (to remind of a land and a life form, also related to J. Assmann) and God as a teacher (in relation to the commandments and the exile). Further research shall examine intercultural aspects of teaching and thoughts on God as an educator. C. Noack summarizes three main subjects: Jesus as a teacher, Paul as a teacher (focusing on recent ideas of an organized school being headed by Paul) and early Christian teachers (relating to 1 Cor 12:28, Acts 13:1 and other; focusing on functions of teachers and schools and their influence on the spreading of NT body of thought). Further research shall focus on aspects of learning instead of teaching, and examine the processes of integrating Hellenistic motifs between the Seleucid time and early Christianity. ZNT 21 (2008) 3–16 (SSt)

1493 William S. Morrow, Resistance and hybridity in Late Bronze Age Canaan This article challenges suggestions that knowledge of Akkadian literary texts was mediated to biblical writers through the scribal culture of Late Bronze Age (LB) Canaan. Its conclusions are based on what is known about scribal education in LB Canaan, the contents of the archives of Ugarit, and analyses of literary borrowing (hybridity) used in post-colonial studies. LB Canaanite scribes were able to resist the cultural influences that result in hybridity because their political circumstances differed from those under which the authors of biblical texts operated. RB 115/3 (2008) 321–339

1494 John Van Seters, The Role of the Scribe in the Making of the Hebrew Bible Review article on K. van der Toorn, Scribal Culture and the Making of the Hebrew Bible (2007; IRBS 53:1534). According to van der Toorn, a succession of temple priests over the course of several generations were responsible for the creation, redaction, and transmission of the biblical books and for the ultimate shape of the Hebrew canon. Van der Toorn works with Mesopotamian material for comparison, but Van Seters feels that he cannot accept this idea. As an alternative view, he points to the Hellenistic period as the one during which the Hebrew canon emerged. Journal of Ancient Near Eastern Religions 8/1 (2008) 99–129 (BL)

1495 Karl Olav Sandnes, The Challenge of Homer: School, Pagan Poets and Early Christianity Is early-Christian literature, including the New Testament ‘marginal literature’, untouched by the classical tradition (Franz Overbeck, Adolf Deissmann)? Or do at least some New Testament writings such as Mark and Acts imitate Homeric narratives and patterns (Dennis MacDonald)? Sandnes rejects the second option (see JBL 124, 2005, 715–732). Paul may have received a classical education, but may have come to reject it as he joined the Christian movement; recent work by Robert S. Dutch detects Paul’s concern about education in 1 Corinthians (The Educated Elite in 1 Corinthians, JSNT.S 271, 2005). Apparently, traditions incompatible with Christian faith and identity were to be rejected (Phil 1:9–10; 1 Thess 5:21; 2 Cor 10:4–5). – The book includes several chapters that

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explain what pagan education was like in the New Testament period and how some of the church fathers felt about classical education. LNTS 400; T & T Clark International, London (2009) XVI/1–320 (BL)

1496 Tor Vegge, Antike Bildungssysteme im Verhältnis zum frühen Christentum The author gives a detailed overview on Hellenistic education, describing early stages of literary studies (anagnosis, exegesis, krisis), additional practices of textual competence (dispositio, inventio, elocutio), higher-level exercises (thesis, synkrisis, nomos) and the highest form of education: rhetoric and philosophy. A short passage deals with the gymnasium and Jewish schools. Finally, the educational system of early Christianity is examined and compared to the Hellenistic education. According to the author, first influences of the Hellenistic system on early Christians was established through particular persons, among these are named Paul and the evangelists. A short analysis of Paul’s style with regard to said Hellenistic education completes the essay. ZNT 21 (2008) 17–26 (SSt)

1497 Tal Ilan, Erziehung und Bildung von Frauen im antiken Judentum The question of women’s education in ancient Judaism is discussed in this article. Main ancient sources (among these are Torah, Mishnah and further) concerning this subject are compared and analyzed in contrast to men’s education. In the first part of this paper which is related to informal education, the author questions if women are expected to be proficient in domestic aspects, while commercial and public life is mainly related to men. In a second part, the Torah studies (or institutionalized education) are examined under the focus of women’s education. Finally, the presented ideas are discussed with regard to a short survey of successful education of women in ancient Judaism. As a conclusion, women in ancient Judaism did neither take part in public education nor where ideologically expected to do so, but some seemed to have the opportunity to reach a higher educational level through informal ways. ZNT 21 (2008) 38–44 (SSt)

1498 Gereon Mayer, Erkennen, Denken, Schreiben According to a standard view, writing was first invented by the Sumerians, around 3200 BCE, and then spread to other cultural areas. This view is no longer that of specialists. Recent research has established the plausibility that writing first originated in the Danube civilisation, ca. 6700 BCE. Linear A belongs to the tradition of writing initiated by the Danube writers. Europäische Hochschulschriften XXI.340; Peter Lang Verlag, Bern (2009) 1–149

1499 Alan Millard, Alphabetic Writing, Cuneiform and Linear, Reconsidered Given the patchy and diverse evidence the history of writing in the Levant during the second millennium BCE is far from being completely known. Obviously, the West Semitic speakers who started to write their languages in the linear alphabet worked in an Egyptian milieu but the linear alphabet’s invention site remains unknown. At Ugarit, West Semitic intellectuals adopted the alphabet invented further south and turned it into a cuneiform alphabet for the purpose of recording on clay a wide variety of texts in their native language. Maarav 14/2 (2007) 83–93

1500 J. Amanda McGuire, Evening or Morning: When Does the Biblical Day Begin? Vor dem Hintergrund der hier präsentierten Analyse des Tagesbeginns in alt- und neutestamentlichen Texten kommt die Verf. zu der Schlussfolgerung, dass die Idee eines

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Abend-Morgen Motivs für den Tag in der Schöpfungsgeschichte eindeutig festgelegt ist und in der Folge stärkere Argumente als eine Morgen-Abend Tagesordnung für sich hat. AUSS 46/2 (2008) 201–214 (DL)

1501 Yosef Green, When Does the Day Begin? The observance of the Sabbath from Friday evening to Saturday evening was in force or was innovated in ancient Israel after the time of Nehemiah. The change from one reckoning to the other was brought about by the substitution of the lunar calendar for the ancient solar calendar. This change was carried out by a house of priests that achieved supremacy in the Temple of Jerusalem some time in the middle of the Second Temple period. JBQ 36/2 (2008) 81–87

1502 Jonathan Ben-Dov, Head of All Years: Astronomy and Calendars at Qumran in Their Ancient Context Speculative, rather than empirical, Babylonian astronomy and time-reckoning flourished in Babylonia in the first millennium BCE, and it found its way to Judaism and, specifically, to Qumran and the Astronomical Book (= 1 Enoch 72–82). It is based on a lunar cycle and a year of 360 or 364 days. By contrast, the book of Jubilees relied on a solar cycle. Studies on the Texts of the Desert of Judah 78; Brill, Leiden (2008) XX/1–331

1503 René Bloch, Das jüdische Theater in der Antike Survey of what in known about theatre in Hellenistic and rabbinic Judaism – the first welcoming the theatre, the latter being opposed to it. See also the article ‘Theater’ in M. Görg (ed.), Neues Bibel-Lexikon, Zurich 2001, volume 3. Matthis Konradt et al. (eds.), Juden in ihrer Umwelt; Schwabe Verlag, Basel (2009) 57–86 (BL)

Religious institutions Cultic sites – temple – ban of images

priests/prophets

purity

conversion

1504 Jens Kamlah, Die Tempel von Umm el-Amed und die Religionsgeschichte der Levante Umm el-Amed, situated near the Mediterranean coastline between Akko and Tyre, was first excavated under the direction of Ernest Renan in 1861, and then by M. Dunand and R. Duru between 1943 and 1945. The excavation reports reveal two temple complexes that flourished in the third and second centuries BCE, but reflect earlier structures and indeed ancient Phoenician temple architecture. As can be shown, this architecture corresponds to what we know about the Temple of Jerusalem. In the temple of Jerusalem and in the temples of Umm el-Amed, the deity sat on an empty throne supported by sphinxes. – This paper represents part of the author’s doctoral thesis (University of Kiel, Germany, 2004, still unpublished). OBO 235; Markus Witte et al. (eds.), Israeliten und Phönizier; Academic Press Fribourg, Fribourg (2008) 125–164 (BL)

1505 Mark Leuchter, The Cult at Kiriath Yearim: Implications from the Biblical Record There are some principle events in the Biblical narrative that take place in or around the city of Kiriath Yearim: the conquest under Joshua, the fall of the Elides, the capture and the eventual return of the Ark from the Philistines, and the momentous installation of

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the Ark in Jerusalem under David. In all of these cases, attention is commanded by the dramatic circumstances and personalities involved as part of a larger historical yarn. Yet in each of these episodes, the circumstances involving Kiriath Yearim involve brief and subtle but concrete references to the city’s cultic dimensions and point to its position as a major cult centre in pre-Monarchic Israel. Additional passages from the prophetic corpus provide greater detail regarding a once-flourishing cult at Kiriath Yearim that had withered in subsequent eras, but which still occupied a position in the nation’s religious consciousness and memory and which became an important theme in the prophetic discourse of the 8th through 6th centuries BCE. VT 58/4–5 (2008) 526–543

1506 Joachim Schaper, Schatzhaus, Bank und Prägeanstalt. Frühe Geldwirtschaft am Jerusalemer Tempel Der Jerusalemer Tempel diente bereits vor der Exilszeit als Sammelstelle für Abgaben bzw. Steuern, die von jedem Judäer abzuführen waren. Dabei kann zwischen Tempelschatz und königlichem Schatz schwerlich unterschieden werden, und der Tempel hatte mehr oder minder dieselbe Funktion wie in modernen Gesellschaften das Finanzamt. In der nachexilischen Zeit, unter persischer Herrschaft, wurde die fiskalische Funktion des Tempels in ihren Abläufen verfeinert und komplexer, denn nun diente der Tempel nicht nur Juda selbst – halb-autonom und von einem judäischen Hohenpriester regiert –, sondern auch den achämenidischen Oberherrn – vertreten durch den Provinz-Gouverneur –, an die natürlich ebenfalls Steuern abzuführen waren. WUB 47 (2008) 28–33

1507 Eugene Seaich, A Great Mystery: The Secret of the Jerusalem Temple. The Embracing Cherubim and At-One-Ment with the Divine Relying on Raphael Patai, The Hebrew Goddess (1967, enlarged 1990), Seaich (d. 2006) argues that the notion of the ‘great mystery’ of the marital love between Christ and his church (Eph 5:32) is ultimately based on the theology and iconography of the temple in Jerusalem. According to certain sources, the two Cherubim depicted in the Holy of Holies were shown in marital embrace, and this embrace was understood as symbolizing the marital relationship between God and his people. According to Philo, while God is indeed One, his highest powers are two; they are symbolized by the Cherubim who are ‘mingled and united’ (Philo, On the Cherubim 27–29; see also Babylonian Talmud, Yoma 54b. The reference to Josephus, Contra Apionem 2:82, follows Whiston’s translation of the passage, but here the Latin text – the only one extant for this passage – is amended by recent specialists. The Josephus passage should be omitted from the discussion). The meaning of the Cherubim in the late Second Temple period was fourfold: they were called the ‘face of God’, understood as symbolizing God’s male-female image (Gen 1:26–27), as symbols of God’s redemptive marriage to Israel, and the paradigm for human marriage, patterned after God’s male-female image. – While at times a little speculative, Seaich is right in pointing out the fact that previous research has neglected or simply overlooked what may indeed be the key to understanding how Jewish and Christian bridal mysticism is ultimately based on what Margaret Barker has called ‘the Older Testament’, i.e. the non-Deuteronomic form of ancient Hebrew religion. Deities and Angels of the Ancient World 1; Gorgias Press, Piscataway, N.J. (2008) VII/1–494 (BL)

1508 Friedhelm Hartenstein, Weltbild und Bilderverbot. Kosmologische Implikationen des biblischen Monotheismus The biblical ban on images developed hi two stages. The first one, initiated by Hosea, was directed against images of Yahweh in northern Israel (eighth century BCE); the second one, culminating in Second Isaiah (sixth century BCE), was directed against non-Israelite cultic images. The present essay sketches the development of an increasingly transcendent

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notion of the deity – from one that resides in the temple to one who dwells in heaven to one whom not even the heavens can accommodate. The essay is followed by a response (Henrik Pfeiffer). Arbeiten zur Kirchengeschichte 107; Christoph Markschies et al. (eds.), Die Welt als Bild; W. de Gruyter, Berlin (2008) 15–50 (BL)

1509 Risa Levitt Kohn et al., Rethinking Sectarian Judaism: The Centrality of the Priesthood in the Second Temple In early post-biblical Judaism, competing communities offer their own Torah interpretation that redefine or re-work the concept of the priesthood in ways that provide a sense of group identity. It is wrong to consider them as sectarian movements. Accordingly, we should not refer to ‘Judaisms’ in the plural. The Qumranites, however, seem to be a special case. Shawna Dolansky (ed.), Sacred History, Sacred Literature; Eisenbrauns, Winona Lake, Ind. (2008) 195–213 (BL)

1510 Jonathan Stökl, Ištar’s Women, YHWH’s Men? A Curious Gender-Bias in Neo-Assyrian and Biblical Prophecy This article addresses the question: why are there so few prophetesses in the Hebrew Bible? Neo-Assyrian and Biblical prophecy share the peculiarity that the prophet(esse)s of both corpora tend to be of the same gender as the deities they speak for. Anthropological comparison reveals that this is an uncommon arrangement, and therefore significant. Neo-Assyrian and Biblical society are both patriarchal but the majority of the prophetic personnel in the Neo-Assyrian Empire are female. This suggests that it is because of this peculiarity that the monotheistic/henotheistic religion of the Hebrew Bible leaves so little space for female prophetesses, rather than the patriarchal society itself. ZAW 121/1 (2009) 87–100

1511 Thomas Kazen, Explaining Discrepancies in the Purity Laws on Discharges The biblical laws on the impurity of genital discharges contain a number of discrepancies. They suggest various explanations: a systematic shaping of the biblical text, limitations on female involvement in the cult, an understanding of genital fluids as ultimate sources of impurity, or vestiges of demon belief. Although none explanation covers all discrepancies, all four may contribute with partial solutions to the problem. This reveals a long history of development and merging of diverse practices, reminding among other things of the fact that impurity was more than an issue relating to the temple cult, and that diverse interpretations at a later time were not necessarily innovations, but could at times have ancient roots. RB 114/3 (2007) 348–371

1512 Rainer Kessler, Identität und Fremdheit und das Rein-unrein-Paradigma Das alte Israel kennt wie fast alle Kulturen der Welt ein Ordnungssystem, das als Reinunrein-Paradigma bezeichnet werden kann. Die kulturanthropologische Forschung seit W. Robertson Smith über Mary Douglas bis zu Julia Kristeva zeigt, dass eine wesentliche Funktion dieses Paradigmas die Konstruktion von Identität für die betreffende Kultur ist. Im nachexilischen Israel, wo solche Identität ihre Selbstverständlichkeit verloren hat, entsteht ein heftiger Diskurs über das Rein-unrein-Paradigma. Dabei werden zum einen die Reinheitsvorstellungen schriftlich fixiert. Zum andern aber ist umstritten, was diese identitätsstiftenden Vorstellungen für das Verhältnis zu dem Fremden und den Fremden

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bedeuten: Forderung nach Absonderung um der Wahrung der Identität Israels Willen, oder Ermöglichung einer weiten Offenheit um der Universalität JHWHs willen, die für Israels Identität konstitutiv ist. EvTh 68/6 (2008) 414–429

1513 Reinhard Achenbach, Verunreinigung durch die Berührung Toter. Zum Ursprung einer altisraelitischen Vorstellung Selon l’Ancien Testament, celui qui touche un cadavre se rend impur. Or, cette idée n’est pas enraciné profondément dans la conscience hébraïque. L’analyse des textes bibliques montre qu’il s’agit d’abord d’une notion exclusivement sacerdotale qui vise la séparation du temple (espace de la vie) de la tombe (espace de la mort). A l’origine, seulement les prêtres ont respecté cette séparation stricte, mais on a fini par imposer l’idée de l’impureté aux laïques (Nombres 5,2–4; 19,11–22 – textes qui appartiennent à la couche la plus récente du Pentateuque). FAT 64; Angelika Berlejung et al. (éds.), Tod und Jenseits im alten Israel und in seiner Umwelt; Mohr Siebeck, Tübingen (2009) 347–361 (BL)

1514 Susan Haber, ‘They shall purify themselves’: Essays on Purity in Early Judaism The following papers (some of which published here for the first time) are included in Haber’s collected essays on purity: Ritual and moral purity and impurity in the Hebrew Bible, in Second Temple Judaism, and in the Dead Sea scrolls; Living and dying for the Law: the mother-martyrs of 2 Maccabees; Metaphor and meaning [of purity language] in the Dead Sea scrolls; A woman’s touch: feminist encounters with the haemorrhaging woman in Mark 5:24–34; From priestly torah to Christ cultus: the re-vision of cult in Hebrews; Common Judaism, common synagogue? Purity, holiness, and sacred space at the turn of the common era; Going up to Jerusalem: purity, pilgrimage, and the historical Jesus. Early Judaism and Its Literature 24; Society of Biblical Literature, Atlanta, Ga. (2008) X/1–240

1515 Volker Haarmann, JHWH-Verehrer der Völker. Die Hinwendung von Nichtisraeliten zum Gott Israels in alttestamentlichen Überlieferungen The author sketches the outline of a hitherto neglected or misunderstood model of pagan participation in late Israelite ritual and belief: the notion of the free participation of individual converts who were not required to give up their (pagan) identity. Examples discussed include Moses’ father-in-law (Exod 18), Rahab of Jericho (Josh 2), Naaman the Aramean (2 Kings 5). Further relevant passages are Ruth 1:15–18; Jonah 1; 1 Kings 8:41–43 and Isa 2:1–5; 56:1–8. This interesting study of the universal dimension of late Israelite Yahwism demonstrates that rabbinic categories of proselytes and righteous Gentiles cannot fully account for a more ancient, and more generous, approach visible in the biblical texts. Abhandlungen zur Theologie des Alten und Neuen Testaments 91; Theologischer Verlag Zürich, Zürich (2008) 1–341

Ritual acts: sacrifice – offering

oracle – praise/prayer

festivals

1516 Alfred Marx, Le système sacrificiel de P et la formation du Pentateuque In Persia, King Darius I (522–468 BCE) promoted the Zoroastrian religion, and he privileged vegetable gifts (rather than animal ones) for sacrifice. It seems to have been during his reign that the Sacerdotal Code (P) was compiled, and the Jewish priests highlighted

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and actually privileged vegetable sacrifice (at the expense of animal sacrifice which they maintained). BEThL 215; Thomas Römer (ed.), The Books of Leviticus and Numbers; Peeters, Leuven (2008) 285–303 (BL)

1517 Roy E. Gane, Privative Preposition min in Purification Offering Pericopes and the Changing Face of ‘Dorian Gray’ This article reaffirms the interpretation of the purification offering given in R. Gane, Cult and Character: Purification Offerings, day of Atonement, and Theodicy, Winona Lake, Ind. 2005, and responds to the critique of this book by J. Milgrom in JBL 126 (2007) 161–163. Gane and Milgrom agree that on the Day of Atonement, it is the sanctuary that is ritually purged. According to Gane, however, it is not the function of every purification offering to purge the sanctuary and its sancta of inadvertent moral fault or severe physical ritual impurity. There is evidence, Gane argues, that evil is actually removed from persons (and not only from the sanctuary). Purification offerings throughout the year remove evils only from their offerers, prerequisite to forgiveness from sin, or accomplishing a final level of purification from physical ritual impurity. In a second stage of kipper on Yom Kippur, beyond forgiveness or purification of physically impure persons, impurities and moral faults accumulated at the sanctuary are removed from it, thereby secondarily accomplishing corporate moral cleansing of the Israelites. JBL 127/2 (2008) 209–222 (BL)

1518 Edward Lipinski, Burnt Offering of Head, peder, and Kidneys The word peder means ‘phallus’, not ‘fat’. Accordingly, the phallus of an animal has always to be included in the parts that were to be burnt (Lev 1:8,12; 8:20). Chaim Cohen et al. (eds.), Birkat Shalom: Studies in the Bible; Eisenbrauns, Winona Lake, Ind. (2008), vol. 1, 59–68 (BL)

1519 Michaela Bauks, Kinderopfer als Weihe- oder Gabeopfer. Anmerkungen zum mlk-Opfer The claim made by earlier researchers that child sacrifice was an ancient practice welldocumented in second-millennium BCE sources has to be abandoned. We should consider the possibility that child sacrifice actually dates from the first millennium BCE, and that it was practiced in seventh- and sixth-century Israel. The earliest source may be 2 Kgs 3 (provided that this is a historical note on Mesha). OBO 235; Markus Witte et al. (eds.), Israeliten und Phönizier; Academic Press Fribourg, Fribourg (2008) 233–251 (BL)

1520 Jaqueline S. Du Toit, “These loving fathers”: Infanticide and the Politics of Memory Ritual infanticide, or child sacrifice, in Syro-Palestinian religions and the Bible has received extensive treatment in the twentieth century literature form Eissfeldt onwards. This article therefore does not focus on the sacrificial nature thereof or, for that matter, on the historicity of the accounts and the archaeological evidence, but rather on the traces of infanticide to be found in identity formation, religious traditions and memory. Infanticide throughout the ages often became a marker of the “immoral”, more “primitive” and “deprived” “other”, while revisionist movements have to contend with the ingrained nature of preconception. The question to be asked: What does the prevalence and perseverance in the religious literature of these reminders imply for Judaism and Christianity? Abhandlungen des Deutschen Palästina-Vereins 37; Izak Cornelius et al., “From Ebla to Stellenbosch”. Syro-Palestinian Religions and the Hebrew Bible; Harrassowitz Verlag, Wiesbaden (2008) 49–65

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1521 Christian Frevel, Gifts to the Gods? Votives as Communication Markers in Sanctuaries and other Places in the Bronze and Iron Ages in Palestine/ Israel Compared to the wide variety of cultic offerings it is on the one hand striking that votives are not likewise present in the description of the biblical cult. On the other hand, there can be no doubt that votives played a decisive role in the neighbouring religions of ancient Israel. This discrepancy is the starting point of the article. The author tries to follow architectural traces of votives to strengthen the assumption that votive gifts were a regular part of Iron Age cults in Israel/Palestine. After a short overview of possible votives mentioned in the Bible the author works out a definition of votives and their social and religious functions on the basis of three aspects (dedication or consecration, sign, presence and continuity). Almost any item can function as a votive gift. Identifying a votive as such does not depend on its value or its special features, but on the intention of the dedicant and its place of deposit. Abhandlungen des Deutschen Palästina-Vereins 37; Izak Cornelius et al., “From Ebla to Stellenbosch”. Syro-Palestinian Religions and the Hebrew Bible; Harrassowitz Verlag, Wiesbaden (2008) 25–48, Figs. 9–31

1522 Jack M. Sasson, Oracle Inquiries in Judges Divination and prophecy had a stable coexistence in Israel. In narrating Israel’s past, the Deuteronomists, however, gravitated toward prophecy as a tool for revelation, setting the shift at David’s occupation of Jerusalem (2 Sam 7). The present paper analyses disjunctive queries such as Judg 1:1; 6:36–40; 20:18, 23, 28, and offers charts that list all passages that refer to divinatory procedures. Chaim Cohen et al. (eds.), Birkat Shalom: Studies in the Bible; Eisenbrauns, Winona Lake, Ind. (2008), vol. 1, 149–168 (BL)

1523 Erhard S. Gerstenberger, Praise in the Realm of Death: The Dynamics of Hymn-Singing in Ancient Near-Eastern Lament Ceremony A major life situation in which the people of the biblical world resort to lament are ceremonies in which the petitioner addresses the deity and asks for healing. The author refers to Ps 31 and Ps 44 and adduces much Sumerian material for comparison. Symposium Series 43; Nancy C. Lee et al. (eds.), Lamentations in Ancient and Contemporary Cultural Contexts; Society of Biblical Literature, Atlanta, Ga. (2008) 115–124 (BL)

1524 Siegfried Kreuzer, Das Passa. Ursprünge, Entwicklungen und Bedeutung Passover is the most important feast in the Old Testament. This article discusses its origins, its meaning and its development from the earliest traces down to postexilic and early Jewish times. It takes up and evaluates important points from the exegetical literature, addresses the meaning of Passover in the context of Old Testament and biblical Theology and finally considers the recent discussion of the origin, of the Lord’s supper. TBe 40/2 (2009) 96–109

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1525 David Henshke, “The Day after the Sabbath” (Lev 23:15): Traces and Origin of an Inter-Sectarian Polemic The date of the Festival of Weeks (Shavu’ot) has been the focus of an ancient controversy between the sectarian halakhah and Pharisaic halakhah. However, from an analysis of the Book of Jubilees and Judean desert documents on the one hand, and from Tannaitic Midrashim on the other hand, it is clear that there was a third position suggested, and rejected, by both sides. This third approach clarifies that the background of the controversy was the difference in the description of the festival found in Leviticus in contrast to its portrayal in Deuteronomy. DSD 15/2 (2008) 225–247

1526 Daniela Dueck, The Feast of Tabernacles and the Cult of Dionysus: A Cross-Cultural Dialogue (Hebr., Engl. summary) Several Greek and Roman sources point to similarities between Jewish customs of the Feast of Tabernacles (Sukkoth) and the cult of Dionysus, the Greco-Roman god of wine, fertility and ecstasy. An examination of these allusions and a close inspection of the history of the Jewish customs practiced on Sukkoth, particularly the taking of the ‘four species’, reveal several significant insights into the co-habitation and mutual influence of two ancient cultures. This article deals with both the various customs of Sukkoth and with the cult of Dionysus, in an attempt to explain the similarity between the two sets of customs in light of some cultural-historical developments in the Hellenistic era. The human tendency to interpret new and unknown cultural phenomena on the basis of similar and familiar occurrences ‘at home’ serves as another focus of explanation of the reason Sukkoth was described in Dionysiac terms. Zion 73/2 (2008) 119–138.XIII

1527 J.J.M. Roberts, Mowinckel’s Enthronement Festival: A Review A modified version of S. Mowinckel’s theory of an autumn festival offers the most adequate interpretive context for understanding both the classical enthronement Psalms (Ps 47; 93; 95–100) and a large number of other Psalms (Ps 8; 15; 24; 29, etc.). A similar view was expressed by Patrick D. Miller, in: Douglas A. Knight (ed.), The Hebrew Bible and Its Interpreters, Philadelphia 1985, 220–222. VT.S 99; Peter W. Hint et al. (eds.), The Book of Psalms; Brill, Leiden (2005) 97–115 (BL)

Early Judaism: synagogue – circumcision – ritual bath – Sabbath – magic 1528 Pietro Kaswalder, La nascita e il significato della sinagoga antica. Nota bibliografica The three volumes presented in this bibliographical Note examine the origins of the synagogue. The problems highly debated are the social and the religious impacts behind the scenes, and the time and the purpose of such an institution. The reviewed books are: (1) D.D. Binder, Into the Temple Courts. The Places of the Synagogues in the Second Temple Period, Atlanta GA 1999; (2) A.J. Avery-Peck et al. (ed.), Judaism in Late Antiquity. Part Three: Where We Stand: Issues and Debates in Ancient Judaism. IV: The Special Problem of the Synagogue, Leiden 2001 (a collective volume); (3) A. Runesson, The Origins of the Synagogue. A Socio-Historical Study, Stockholm 2001. LASBF 57 (2007) 431–491

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1529 Andreas Ruwe, Beschneidung als interkultureller Brauch und Friedenszeichen Israels. Religionsgeschichtliche überlegungen zu Genesis 17, Genesis 34, Exodus 4 und Josua 5 Im Alten Testament wird die Beschneidung schwerpunktmäßig in P-Texten behandelt (Gen 17; 21,4; Ex. 12,44.48; Lev 12,3). Es gibt kaum alttestamentliche Quellen zu diesem Thema außerhalb des Hexateuchs. Im Zuge der neuesten Diskussionen über die Entstehung von Penta- und Hexateuch geraten auch die für Bedeutung und Funktion der Beschneidung im alten Israel so wichtigen Texte wie Gen 34, Ex 4,24–26 und Jos 5,2–8 in den Verdacht, relativ junge Texte zu sein. Auf der anderen Seite ergibt sich aus biblischen wie außerbiblischen Texten (z.B. Jer 9,24f. und Herodot, Historien II, 104), dass Israel die Sitte der Beschneidung bis in die persische Zeit hinein mit einer Reihe von Nachbarvölkern teilte. Auf der Grundlage dieser Einsichten entfaltet dieser Beitrag die These, dass sich wesentliche Bestandteile einer spezifisch israelitischen Theorie der Beschneidung erst in persischer Zeit ausbildeten. ThZ 64/4 (2008) 309–342

1530 Nick Wyatt, Circumcision and Circumstance: Male Genital Mutilation in Ancient Israel and Ugarit Circumcision appears in Genesis 17 as an infant rite, and mark of the covenant; Genesis 34 and Exod. 4.24–26 are written against a background of an adult rite, associated with marriage and fertility. By means of an attempted literary history of the motif, this study attempts a historical reconstruction of the evolution of the ritual tradition, from common West Semitic marital rite de passage into specifically Jewish infant rite of social integration. JSOT 33/4 (2009) 405–431

1531 Yonatan Adler, Ritual Baths Adjacent to Tombs: An Analysis of the Archaeological Evidence in Light of the Halakhic Sources This study surveys the archaeological evidence of Jewish ritual baths (miqwa’ot) built adjacent to tombs, dating variously from the late Second Temple period through the 3rd–4th centuries CE, and analyses this evidence in light of the halakhic sources. At first glance, this archaeological phenomenon would seem to stand at odds with normative halakhah, which mandates miqweh ablutions for corpse-impurity only at the end of a seven-day purification process. A careful reading of the scriptural and rabbinic sources, however, reveals that while a seven-day purification process is required for one who has contracted impurity directly from a corpse or a grave, impurity conveyed through an intermediary source (i.e. physical contact with one who has contracted direct corpse-impurity) may be purged through ablutions on the same day that the impurity was incurred. This study suggests that miqwa’ot adjacent to tombs were utilized at the conclusion of burial ceremonies by funeral participants who had contracted such “second-degree” impurity. JSJ 40/1 (2009) 55–73

1532 Hannah K. Harrington, What is the Purpose of Ritual Ablutions in Ancient Judaism? The interfacing of Ritual and Jewish Studies helps significantly to analyze the processes of ritual ablutions and its meanings. In the case of Second Temple Judaism ablutions carry a rich density of meaning. They often functioned as a means of protecting sanctuaries and their sancta and also marked social boundaries. For several Jewish authors of this period, ablutions symbolize the divine rejuvenation of the mortal, human being and dramatize a passage from death to life. On an experiential level, many Jews performed ablutions in order to facilitate access to God in anticipation of spiritual renewal and divine blessing. JAAS 12/1 (2009) 1–17

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1533 Bob Becking, Sabbath at Elephantine: A Short Episode in the Construction of Jewish Identity The weekly Sabbath is part of the ‘grand design’ of the post-exilic community in which festivals and holy days were no longer seen as connected to the agricultural cycle, but as part of a worldview based on order and calculated time. While the Sabbath was known to the Jews of Elephantine, it was not celebrated as a weekly day of rest. AGJU 73; Alberdina Houtman et al. (eds.), Empsychoi Logoi: Religious Innovations in Antiquity; Brill, Leiden (2008) 177–189 (BL)

1534 Volker Wagner, Der Sabbat Dès l’époque monarchique, le sabbat, le septième jour, était un jour férié, c’est-à-dire un jour sans travail et sans commerce. Mais à cette époque-là c’était un jour profane, et non un jour dédié a des observations religieuses. Tous les textes qui réclament ce jour pour la religion datent de l’époque post-exilique. Ce n’était qu’à partir de l’exil que l’observation du repos de sabbat est un signe de la religion juive. BZAW 351; V. Wagner, Profanität und Sakralisierung im Alten Testament; de Gruyter, Berlin (2005) 12–122 (BL)

1535 David Lincicum, Scripture and Apotropaism in the Second Temple Period The apotropaic employment of Scripture in the Second Temple period has been relatively neglected. This article, therefore, seeks to investigate the evidence by first examining later remains in amulets, incantation bowls, and the Greek magical papyri and then tracing lines of continuity back into the Second Temple period, focusing especially on three extant texts from Qumran. Ultimately, a high degree of confluence between liturgical and apotropaic texts is suggested. BN 138 (2008) 63–87

1536 Gideon Bohak, Jewish Magic in the Second Temple Period While the author notes the paucity of relevant sources relevant to the subject, he is nevertheless able to offer a comprehensive portrait on amulets, magic spells, exorcism, and the like, exploiting sources such as the work of Philo and Josephus as well as the Qumran corpus (11 Q Apocryphal Psalms, 4 Q Songs of the Sage) and the New Testament. Holy men and priests were the main agents of magic lore. From official religious discourse of Second Temple Judaism, magic was absent. – A pioneering work to be commended for its attention both to detail and the broader picture. G. Bohak, Ancient Jewish Magic: A History; Cambridge University Press, Cambridge (2008) IX/1–483 (BL)

Early Christianity: leadership roles Supper – prayer mission

ritual acts: general – baptism – Lord’s

1537 Christophe Rico, Episcopoi, presbyteroi et diakonoi dans la bible Das Von frühen christlichen Gemeinden benutzte Vokabular zur Bezeichnung von kirchlichen Ämtern ist im Neuen Testament noch nicht eindeutig festgelegt. Dieser Beitrag zeichnet die Entwicklung der semantischen Bedeutung der Begriffe diakonos, presbyteros und episkopos vom Alten Testament bis in die christliche Überlieferung nach. RB 115/1 (2008) 127–134 (DL)

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1538 Gerard Rouwhorst, Christlicher Gottesdienst und der Gottesdienst Israels: Forschungsgeschichte, historische Interaktionen, Theologie This is a wide-ranging bibliographical survey on the continuities and discontinuities between ancient Jewish and Christian worship. While much literature is referred to, certain omissions are nevertheless striking: much has been written about the Eucharist and sacrifice (H. Gese and B. Lang on the Eucharist/Todah as sacrifice should have a place on p. 566); and much has been written on the Lord’s Prayer and its Jewish background (not mentioned at all; recent work by Karlheinz Müller would be relevant, see IRBS 50:872). Martin Klöckener et al. (eds.), Theologie des Gottesdienstes; Verlag Friedrich Pustet, Regensburg (2008) 491–572 (BL)

1539 Everett Ferguson, Baptism in the Early Church: History, Theology, and Liturgy in the First Five Centuries This comprehensive manual on the early history of baptism deals with the following subjects in individual sections: (1) survey of scholarly literature (pp. 1–22; see also pp. 196–198 on the work of O. Kuss, G.R. Beasley-Murray, and L. Hartmann); (2) antecedents to Christian baptism, including a discussion of the relevant vocabulary, Jewish washings, and John the Baptist’s baptism as reported in the New Testament and in Josephus; (3) baptism in the New Testament, with special attention to the baptism of Jesus by John, references to baptism in the gospels, in Acts and the Pauline letters; (4) the second-century documents (Apostolic Fathers, Christian pseudepigrapha, etc.); (5) the third century to Nicaea (Hippolytus, Tertullian, Origen, etc.); (6) the fourth century (Egypt, Jerusalem, Aphrahat, church orders, etc.); (7) the fifth century; (8) baptisteries and baptismal fonts. – The emphasis is on presenting the relevant sources rather than on offering novel interpretations and suggesting a fresh historical perspective on baptismal beginnings. Ferguson refers only briefly to Naaman’s washing in the Jordan (2 Kings 5:14; see p. 57), a tradition that may have been more relevant to John the Baptist than the early sources would lead us to expect. – It would be good to have a similar book on the Eucharist. W.B. Eerdmans Publishing Co., Grand Rapids, Mich./Alban Books, Edinburgh (2009) XXII/1–953 (BL)

1540 Jonathan Klawans, The Last Supper, the Temple Incident, and the “Spiritualization” of Sacrifice in the New Testament Klawans rejects Bruce Chilton’s idea that Jesus, after having failed to reform sacrificial worship at the temple, devised his own sacrificial ritual – that of the Eucharist. Klawans argues instead that early Christians, just as Jesus himself, valued the temple and sacrifice, and that they sought to imitate its values outside the temple in everyday life. – While Klawans cannot fully account for the sacrificial background of the Lord’s Supper, he is on the right track; see B. Lang, Sacred Games: A History of Christian Worship, New Haven 1997, 215–233. J. Klawans, Purity, Sacrifice, and the Temple; Oxford University Press, Oxford (2006) 213–245 (BL)

1541 Bernhard Lang, The Riddle of the Lord’s Supper: A New Solution Three milieus and their Eucharistic ideas can be distinguished in the New Testament: priestly Judaism, scriptural Judaism, and magical Judaism. The first – priestly Judaism – is represented by Jesus who imitated private temple sacrifice in non-temple settings, using the sacrificial formula “this is my body – this is my blood” to denote that bread and wine are used in lieu of an animal victim. In the city of Antioch, early-Christian scholars (indebted to scriptural Judaism) appealed to Scripture to argue that the Eucharist refers to Christ’s sacrifice as one that concluded the new covenant with God (see 1 Cor 11:25). In Ephesus,

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Saint Paul, affected by magical Judaism, developed the idea of a sacred meal that offers spiritual food and drink to those who attend the Christian meeting (1 Cor 10:3–4). Bernhard Lang, Hebrew Life and Literature; Ashgate, Farnham (Surrey) (2008) 237–251 (BL)

1542 Hans Joachim Stein, Frühchristliche Mahlfeiern. Ihre Gestalt und Bedeutung nach der neutestamentlichen Briefliteratur und der Johannesoffenbarung Les repas collectifs et leurs célébrations dans l’antiquité classique et hellénistique (pp. 27–95) ainsi que le témoignage néotestamentaire de Paul, des lettres deutéro-pauliniennes et de l’Apocalypse de Jean forment le sujet de cette thèse allemande. L’auteur propose une lecture des sources bibliques et anciennes sur la base de trois questions: (1) organisation du repas – localité, répétition dans quel rythme de temps, participants, mise à la disposition du boire et du manger; (2) cours du repas – président, commencement, repas vrai ou symbolique, fin, beuverie; (3) interprétation et conflits. II semble que le repas chrétien n’a jamais manqué d’élément de la ‘parole’ et de la prière. Le nom d’eucharistie n’apparaît pas avant la Didaché et Ignace d’Antioche. La fonction des repas chrétiens était de constituer une communauté ‘théologiquement qualifiée’ (p. 345) qui séparait des membres de la société plus large. Un repas symbolique (c.-à-d. non satisfaisant) suffisait aux besoins thélogiques de la communauté. WUNT 11.255; Mohr Siebeck, Tübingen (2009) XIII/1–418 (BL)

1543 Hermut Löhr, Das Abendmahl als Pesach-Mahl. Überlegungen aus exegetischer Sicht aufgrund der synoptischen Tradition und des frühjüdischen Quellenbefunds The Synoptic Gospels describe the last meal Jesus held with his disciples before his crucifixion as a Passover meal. The article compares the Synoptic texts to Jewish sources of the Second Temple period, which contribute to the present knowledge of the celebration and the theological importance of Passover. The investigation results in historical, systematic and practical theological consequences. BThZ 25/1 (2008) 99–116

1544 Rodney A. Werline, The Impact of Penitential Prayer Tradition on New Testament Theology The NT contains no penitential prayer like those in Ezra 8 and Nehemiah 9 or Daniel 9. However, the penitential tradition did make an impact. (1) The logia in Q suggest that Q preachers under the influence of Deuteronomic ideology called for reform and repentance from the people. As part of the Q material, the Lord’s Prayer fits well into the penitential elements in the Q tradition. (2) As Paul crafts his rhetoric in Romans 2–3 in order to condemn Jewish sinfulness, language from the domain of the penitential prayer tradition surfaces. Mark J. Boda (ed.), Seeking the Favor of God, vol. 3: The Impact of Penitential Prayer beyond Second Temple Judaism; Society of Biblical Literature, Atlanta, Ga. (2008) 149–183 (BL)

1545 Christoph Gregor Müller, Frühchristliche Ehepaare und paulinische Mission Although we know little about the couples that in early-Christian times were engaged in missionary work, there is some relevant information that merits a closer look and analysis. Müller offers a careful reading of Romans 16,1 Corinthians 9:5, and apocryphal literature. He argues that the married episkopos of the Pastoral Epistles must be understood as an

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echo of an institution of much relevance then – and perhaps today as well. – A welcome reminder of the fact that ultimately, not celibacy but the marriage bond was the matrix of early-Christian mission. SBS 215; Verlag Katholisches Bibelwerk, Stuttgart (2008) 1–87 (BL)

BIBLICAL PERSONS Persons alphabetically 1546 Reinhard G. Kratz, ‘Abraham, mein Freund’. Das Verhältnis von innerund außerbiblischer Schriftauslegung In two Old Testament passages, Abraham is called ‘friend of God’ (Isa 41:8; 2 Chr 20:7). The title can also be found in the Qumran body of writings (Cairo Document III, 2–3 and elsewhere). Kratz offers detailed commentaries on all the relevant passages. BZAW 400; Anselm C. Hagedorn et al. (eds.), Die Erzväter in der biblischen Tradition; W. de Gruyter, Berlin (2009) 115–136 (BL)

1547 Lena-Sofia Tiemeyer, Abraham – A Judahite Prerogative This article discusses the references to Abraham in the literature of the sixth century BC (Ez 11,15; 33,23; Isa 41,8; 51,2; 63,16 and Neh 9). First, it addresses the inter-textual relation between the references to Abraham in Ezekiel and in Isaiah 40–55: while the earlier Ezekielian material rejects the Judahites’ claim to land through the promise to Abraham, the later Isaianic material, addressing a Judahite audience, affirms it. Secondly, it explores the references to Abraham in the lament in Isa 63,16 and in the penitential prayer in Neh 9,7–8, and notes that these two texts, likely to have been composed in sixth century Judah, single out Abraham from among the patriarchs. Finally, this article reflects upon the fact that these references to Abraham are all found in texts either written by the community in sixth century Judah or attributed to them. ZAW 120/1 (2008) 49–66

1548 John A. Emerton, Abraham and Damascus in Some Greek and Latin Texts of the Hellenistic Period Abraham was once king in Damascus: this belief, echoed in the work of some Hellenistic authors, no doubt originated with the Jews living in Damascus. It is not an old, prehellenistic tradition (as argued by G. Garbini). Nevertheless, it is certain that the Septuagint implies a connection between Abraham and Damascus (Gen 23:6 LXX). Shawna Dolansky (ed.), Sacred History, Sacred Literature; Eisenbrauns, Winona Lake, Ind. (2008) 179–193 (BL)

1549 Frances Flannery, ‘Go back the way you came’: An Internal Textual Critique of Elijah’s Violence in 1 Kings 18–19 Some modern commentators have pointed out that the Elijah cycle in 1 Kings is not entirely favourable of the prophet. Elijah is ‘a tetchy and arrogant prima donna’ (B.P. Robinson, 1991), ‘a prophet plagued by his own ego and exaggerated importance’ (R.I. Gregory, 1990). In fact, a Deuteronomistic editor was of a similar opinion, and he expressed it by introducing a contrasting figure: Obadiah, the pious overseer of the royal household and patron of one hundred prophets whose lives he saved by hiding them in a cave (1 Kgs 18:3–15). Symposium Series 42; Brad E. Kelle et al. (eds.), Writing and Reading War; Society of Biblical Literature, Atlanta, Ga. (2008) 161–173 (BL)

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1550 Marc Goodacre, Mark, Elijah, the Baptist and Matthew: The Success of the First Intertextual Reading of Mark In the pre-Marcan tradition, many were making the equation between Jesus and Elija. But Mark sees the potential of identifying John with Elijah as much more conducive to his key Christological agenda. Matthew carries forward this identification. LNTS 310; Thomas R. Hattina (ed.), Biblical Interpretation in Early Christian Gospels, vol. 2; T & T Clark International, London (2008) 73–84 (BL)

1551 Christian-Georges Schwentzel, L’image officielle d’Hérode le Grand Herod the Great wanted to circulate an image of him which would increase his prestige among the Jews. From clues given by Flavius Josephus, as from the study of the symbols that the king displayed on his coins, the author reconstructs the main themes of the Herodian propaganda. RB 114/4 (2007) 565–593

1552 Andrew E. Steinmann, When Did Herod the Great Reign? For about 100 years there has been a consensus among scholars that Herod the Great reigned from 37 to 4 BCE. However, there have been several challenges to this consensus over the past four decades, the most notable being the objection raised by W.E. Filmer. This paper argues that Herod most likely reigned from late 39 BCE to early 1 BCE, and that this reconstruction of his reign can account for all of the surviving historical references to the events of Herod’s reign more logically than the current consensus can. Moreover, the reconstruction of Herod’s reign proposed in this paper accounts for all of the datable evidence relating to Herod’s reign, whereas the current consensus is unable to explain some of the evidence that it dismisses as ancient errors or that it simply ignores. NT 51/1 (2009) 1–29

1553 Christian-Georges Schwentzel, La propagande d’Hérode Archélaos Flavius Josephus recounts that Archaelaos, son of Herod the Great, came to power in the course of three well organized ceremonies. Study of the coins minted by the ethnarch reveals a fine propaganda, noticeably by means of graphic plays on the title of ethnarch. RB 115/2 (2008) 266–274

1554 Johannes Tromp, John the Baptist according to Flavius Josephus and His Incorporation in the Christian Tradition The chronological relationship of Jesus and John, though clear enough in the gospels, are less clear in actual history. Josephus seems to have dated the death of John to ca. 35 CE, which means that he survived Jesus by a few years. This seems historically plausible, but necessitates a re-evaluation of the relationship between the Jesus and John. Tromp opts for the idea that John came after Jesus and that it was only at a relatively late stage that John became part of the Christian tradition. AGJU 73; Alberdina Houtman et al. (eds.), Empsychoi Logoi: Religious Innovations in Antiquity; Brill, Leiden (2008) 135–149 (BL)

1555 Michael H. Crosby, Why Didn’t John the Baptist Commit Himself to Jesus as a Disciple? In the Synoptic Gospels a significant interval seems to exist between the time John the Baptist was arrested, his hermeneutic suspicion about Jesus’ messiahship, and his killing. John’s Gospel notes how two of John’s disciples join Jesus as his disciples and yet how after this both John and Jesus continued functioning with their respective communities of

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disciples and, indeed, according to one redaction, with their respective baptisms. There is no biblical evidence indicating that John the Baptist ever became a disciple of Jesus, even though it seems he had plenty of time to do so. In fact, to this day, a community of disciples of John the Baptist still exists in the Middle East. A more critical reading of Luke and, especially, Matthew points to the possibility that John’s “pre-understanding” vis-à-vis the Messiah kept him from making the leap of faith to become a disciple of Jesus. BTB 38/4 (2008) 158–162

1556 Orly Keren, Saul’s Son Jonathan: Light and Dark in His Character (Hebr., Engl. summary) Jonathan, Saul’s oldest son, makes several appearances in the account of Saul’s reign (1 Samuel 13–14; 18:1–5; 19:1–7; 20:1–21:1; 23:15–18). His character is developed progressively in each of these five scenes. Almost all commentators and scholars have praised Jonathan unequivocally. In this study he is presented in a different light – not a blameless paragon, but a person with a dark side as well. Beit Mikra 53/1 (2008) 124–144.1*

1557 Jürgen Ebach, Wann ist ein Mann ein Mann? Beobachtungen und Überlegungen zur Josefsfigur in Gen 37–50 Nimmt man Josef als Mann wahr, so wird deutlich, wie viele Männerrollen er in der biblischen Erzählung einnimmt. Da sind zunächst die Rollen im Familiengefüge: Sohn, Bruder, Ehemann, Vater und Großvater. Darüber hinaus erscheint er als Träumer und Traumdeuter, als Gewaltopfer, als Handelsware, als Sklave, als Objekt der Begierde, aber auch als hegemonialer Mann, ja als Machthaber in Ägypten. Die Wahrnehmung der vielfältigen Rollen und zwischenmännlichen Beziehungen des Josef machen Gen 37–50 zu einer spannenden Lektüre. BiKi 63/3 (2008) 132–137

1558 Régis Burnet, L’Evangile de la trahison. Une biographie de Judas This is a comprehensive study of the figure of Judas (1) in the New Testament – with substantial chapters on Mark and the other gospels (pp. 23–108), (2) in post-biblical tradition through the ages (including a chapter on the gospel of Judas, pp. 137–146), (3) in modern historical research (pp. 284–414), and (4) the modern literary imagination (pp. 315–348). – This is a rich resource for both exegetes and cultural historians. Editions du Seuil, Paris (2008) 1–381

1559 Alain Rabatel, L’arrestation de Jésus et la représentation de Judas en Jean 18, 1–12. Mise en perspective avec l’univers de la gnose dans l’Évangile de Judas In this study of John 18:1–12, the author suggests that a reappraisal of the figure of Judas and of the problem of evil are required on the basis of the twofold observation that Jesus himself plays a central part in the process leading to his arrest and that the Synoptic Gospels do not mention the words and deeds by which Judas designates Jesus. Taking in account the portrayal of Judas in the Gnosis, especially the Gospel of Judas, this reappraisal highlights the importance of the formal differences between these two mental universes, particularly the indirect argumentative dimension of the narrative dramatisation of the text. ETR 84/1 (2009) 49–79

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1560 Kay Ehling, Warum lieferte Judas Jesus aus? Der Grund dafür, dass Judas Jesus an die jüdische Obrigkeit auslieferte, liegt nicht darin, dass dieser von der nicht erfüllten Messianität Jesu enttäuscht gewesen wäre. Im Gegenteil: Weil Judas, wie es scheint, traditionalistisch eingestellt war, empfand er den von Jesus erhobenen Messiasanspruch in den letzten Jerusalemer Tagen als in wachsendem Maße fragwürdig und zu weitgehend. Er wandte sich deshalb in seiner Sorge um die von Jesus in Frage gestellte Torareligion an die Mitglieder des Synhedriums, was schließlich die Verhaftung Jesu zur Folge hatte. BN 139 (2008) 107–110

1561 Eva Ebel, Lydia und Bernenike. Zwei selbständige Frauen bei Lukas Lydie (Actes 16,11–15) et Bérénice (Actes 25,13.23; 26,30) sont deux femmes juives qui figurent dans le livre des Actes: l’une marchande de pourpre et chrétienne, l’autre soeur d’Hérode Agrippa II. Ebel dresse le portrait historique des deux personnages. Pour Lydie, 1’auteur se base sur le fait qu’il s’agit d’un entrepreneur, donc d’une femme forte et indépendante. Pour Bérénice, la base est plus solide parce que Josèphe fait mention d’elle plusieurs fois, et sa liaison avec Titus, commandant de 1’armée romaine, pendant la guerre juive. Le livre se termine par un chapitre sur la ‘réception’ des deux personnages – l’une – Lydie – dans le féminisme Chrétien moderne, l’autre – Bérénice dans le théâtre français classique et dans 1’opéra. Biblische Gestalten 20; Evangelische Verlagsanstalt, Leipzig (2009) 1–208 (BL)

1562 Reimund Bieringer et al., Mary Magdalene in the Four Gospels The aim of this article is to give a comprehensive exegetical analysis of the presentation of Mary Magdalene in the four gospels. Redaction-critical study focuses on the diverse presentations of Mary Magdalene as a follower, a witness, a care-giver/provider, someone who is cured of demons and as a witness of the first resurrection appearance. The authors provide a synopsis of all the passages in the NT where Mary Magdalene is mentioned (in English) to assist the reader in verifying the similarities and the differences between the versions of Matthew, Mark, Luke and John. Using redaction-critical, literary-critical and feminist-critical methods, they search for the reasons why the four evangelists each develop their own image of Mary Magdalene. LouvSt 32/3 (2007) 186–254

1563 Barbara Leicht (Red.), Maria Magdalena Angesichts der spärlichen biographischen Notizen im Neuen Testament entwickelte die Gestalt der Maria von Magdala eine faszinierende Wirkungsgeschichte: Höchst widersprüchliche Vorstellungen und Charaktere vereinigen sich in der Überlieferung in ihrer Person. Die einzelnen Beiträge dieser Ausgabe der WUB gehen dieser Geschichte (leider mit einigen Überlappungen und Wiederholungen) von den Evangelien, über apokryphes Schrifttum und die Kirchenväter bis in die moderne Zeit hinein nach (16–53). Außerdem bietet das Heft eine Zusammenfassung archäologischer Grabungsergebnisse in Magdala am See Gennesaret (10–15) sowie drei kurze Beiträge zum legendären Aufenthalt Marias in Frankreich am Ende ihres Lebens (54–58). WUB 48 (2008) 10–59 (DL)

1564 Hendrik Bosman, Remembering Moses as a Model of Israelite and Early Jewish Identity This contribution argues that one should refrain from reconstructing a linear, almost evolutionary, development of Moses as a model of Israelite and early Jewish identity. Some deuteronomistic tradition remembered him as a leader exhibiting qualities in stark contrast to Assyrian and Judean kings; while other deuteronomistic traditions propose Moses to

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be the ideal prophet that is called to be the spokesperson for God amongst his people. Concurrently, priestly traditions remembered him as a lawgiver and an intermediary. Collective memory studies allow research to move beyond the futile attempts to establish the historicity of Moses and the exodus. Appreciating the evolving of theological traditions as the result of the collective memories negotiated amongst believing communities, the role Moses played as a paradigmatic model for the maintenance of Israelite and Jewish identity amidst Assyrian, Babylonian, Persian and Hellenistic onslaughts is presented in a new light. Scriptura 96 (2007) 326–333

1565 Ludger Schwienhorst-Schönberger, Sehen im Nicht-Sehen. Mose auf dem Berg Sinai Der Autor fragt nicht nach der Gestalt des (historischen) Mose, der hinter den Texten stehen mag, sondern skizziert ein Porträt, das in den Texten selbst zur Sprache kommt. Mose ist der Mann, dem göttliche Epiphanien zuteil werden. “Sehen” ist hier das Leitwort. Stefan Gehrig u.a. (Hg.), Gottes Wahrnehmungen; Verlag W. Kohlhammer, Stuttgart (2009) 102–122

1566 Panc Beentjes et al., Mozes, de wetgever This thematic issue deals with Moses the lawgiver in the Hebrew Bible (P. Beentjes) and the New Testament (W. Weren). Further essays focus on the ethics of Moses (M. Poorthuis), Moses in political thought (W. Witteveen), Moses in art ( J. van Laarhoven), and in the thought of Sigmund Freud (G. van Broekhuizen). Schrift 40/5 (2008) 146–180 (BL)

1567 Mareike Haesen, Mose der Mann. Konstruktion von Männlichkeit im Alten Testament Im Sinne einer kritischen Männerforschung lassen sich auch für Männerfiguren des Alten Testaments Konstruktionen von Männlichkeit konstatieren. Der Ansatz des Alttestamentlers David J. Clines wird in diesem Artikel aufgenommen und an der Figur des Mose erprobt. BiKi 63/3 (2008) 138–143

1568 Herbert B. Huffmon, A Tale of the Prophet and the Courtier: A Responsive Reading of the Nathan Texts A reading of the following passages that involve Nathan: 2 Sam 7; 12; 1 Kgs 1. Shawna Dolansky (ed.), Sacred History, Sacred Literature; Eisenbrauns, Winona Lake, Ind. (2008) 33–42 (BL)

1569 Wolfgang Oswald, Nathan der Prophet. Eine Untersuchung zu 2 Samuel 7 und 12 und 1 Könige 1 Im Rahmen der Thronfolge-Erzählung ist Nathan der von Gott Gesandte, der während zwei tiefer Krisen (2 Sam 11–12 und 1 Kön 1) den Bestand des Hauses David rettet. Die Rolle Nathans wird in 2 Sam 7 ausgebaut: Hier wird er zum Verkünder der ewigen Herrschaft des Hauses David. Offenbar will 2 Sam 7 literarisch auf die Begnadigung des deportierten Königs Jojachin zielen (2 Kön 25,27–30). Oswald sieht Nathan nicht als Berater des historischen Davids, sondern als literarische Figur - eine prophetische Idealgestalt der späten Königszeit und der Exilszeit. – Das Buch enthält eine Forschungsgeschichte zur Gestalt Nathans (S. 236–264). AThANT 94; Theologischer Verlag Zürich, Zürich (2008) 1–318 (BL)

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1570 Dorothy M. Peters, Noah Traditions in the Dead Sea Scrolls: Conversations and Controversies of Antiquity There seems to have been a ‘Hebrew Noah’ archetype and an ’Aramaic Noah’ archetype participating in a bilingual conversation among the sectarians. The Aramaic Noah actively contended with foreign wisdom, science, story, and philosophy while reframing the foreign elements and subordinating them within a particular interpretation of Judaism. Hebrew texts recontextualized some Aramaic traditions, but also turned the Jewish gaze inward so that the Hebrew Noah became much more distinct from that which was foreign. Early Judaism and Its Literature 26; Society of Biblical Literature, Atlanta, Ga. (2008) XXIII/ 1–248

1571 Helen K. Bond, Ponzio Pilato. Storia e interpretazione This is the Italian translation of Pontius Pilate in History and Interpretation, Cambridge 1998; see IZBG 45:1250. Studi Biblici 158; Paideia Editrice, Brescia (2008) 1–322

1572 Jan A. Soggin, King Solomon We do not know much about the historical Solomon, his empire, wisdom, and state administration. His wisdom, e.g., must not be exaggerated, for he led his country into bankruptcy, as stated in 1 Kings 10–11. – A somewhat sceptical, though not quite ‘minimalist’ account of Solomon. Chaim Cohen et al. (eds.), Birkat Shalom: Studies in the Bible; Eisenbrauns, Winona Lake, Ind. (2008), vol. 1, 169–174 (BL)

1573 Steven L. McKenzie, Tamar and Her Biblical Interpreters Tamar is listed in the genealogy of Joseph, the father of Jesus (Matth 1:3); together with Rahab, Ruth, Bathsheba and Mary, this name calls the reader’s attention to the both foreign and sinful nature of this lineage. While a Jew at Matthew’s time could hardly boast a more illustrious genealogy, it turns out that David and Solomon, and thus the whole Davidic line, were not ‘pure’ Israelite. Not only was Tamar likely Canaanite, but Rahab was expressly so, and Ruth was Moabite. Even the best human line was thoroughly soiled, and the perfect Messiah had been born into sinful humanity in order to redeem it. McKenzie offers a detailed analysis of Gen 38 and 2 Sam 13. The Tamar story of Gen 38 was no doubt told in defence of mixed marriages: Judah’s origin was exogamous (rather than endogamous), and a non-Israelite women saved the tribe and nation from extinction. BZAW 400; Anselm A. Hagedorn et al. (eds.), Die Erzväter in der biblischen Tradition; W. de Gruyter, Berlin (2009) 197–208 (BL)

1574 Shimon Bakon, Zedekiah: Last King of Judah From biblical records, each complementing the other, one gains a clear and vivid picture of the last stormy years of the Judean kingdom. One can observe the power play of mighty empires, impinging on tiny Judah until it falls prey to Babylonia. This tragedy, in characteristic biblical historiography, is interpreted as the wages of irredeemable sins committed by the Judeans. Much of the guilt for the destruction of the Judean kingdom is laid on the unfortunate Zedekiah, portrayed as a weak and fickle young King, surrounded by an intractable pro-Egyptian faction of high officials and false prophets. And, in keeping with the Judaic notion of God in history, the records end on a hopeful and promising note. JBQ 36/2 (2008) 93–101

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Jesus: research

comprehensive studies

particular aspects

1575 Craig A. Evans (ed.), Encyclopedia of the Historical Jesus Although at a first glance similar to J.B. Green et al. (eds.), Dictionary of Jesus and the Gospels (1992), the present work is an independent encyclopedia that includes 227 long entries, each written by a major specialist and accompanied by a bibliography. One finds a wealth of information here, not only on textual and historical matters relating to Jesus and the gospels, but also on Jesus research, see e.g. ‘Jesus Seminar’ (C.E. Evans, B. Chilton), ‘quest of the historical Jesus’ (R. Morgan), ‘J.M. Robinson’ (C.A. Evans). There is no entry on ‘Jesus’, but one entitled ‘Jesus’ self-understanding’ (D. Hagner). Here is a partial list of some interesting articles: ‘chronology’ (H. Hoehner, who fixes Jesus’ death at 33 CE), ‘geography of Galilee and Judah’ (R. Riesner), ‘rabbinic literature’ (B. Chilton, who also contributes ‘master/rabbi’). Two articles de-emphasize the possibility of Hellenistic influence on Jesus (‘Greco-Roman culture in Israel’, M. Chancey; ‘Stoicism and Cynicism’, N. Croy), but S.E. Porter (‘language criticism’; see the debate IRBS 52:1649/50) rightly supports the idea of a Greek-speaking Jesus. – This excellent work should be in all libraries. Routledge, Abingdon, Oxon. (2008) XIX/1–728 (BL)

1576 David B. Gowler, What Are They Saying about the Historical Jesus? Apart from a quick survey of past scholarship on the historical Jesus, Gowler discusses the views of the “Jesus Seminar” and its critics (R. Funk, M. Borg; critics: R. Hays, L.T. Johnson, B. Witherington, N.T. Wright). The author discusses in more detail the work of recent key scholars under the following headings: the eschatological prophet and the restoration of Israel (E.P. Sanders, D. Allison, P. Fredriksen), the Mediterranean Jewish peasant and the brokerless kingdom ( J.D. Crossan); the Elija-like eschatological prophet ( J.P. Meier); the eschatological prophet of social change (G. Theißen, W. Herzog). The Paulist Press, Mahwah, N.J. (2007) X/1–190

1577 Peter de Mey (ed.), Sourcing the Quests: The Roots and Branches of the Quest for the Historical Jesus The following papers are included in this thematic issue of Louvain Studies: G. Van Oynen, What more should we know about Jesus than one hundred years ago?; G. Van Belle, The return of John to Jesus research; G. Theißen et al., The delay of the parousia as a test case for the criterion of coherence; G.W. Dawes, Paradigmatic explanation: Strauss’s dangerous idea; Sh.G. Davaney, The outsideless life: historicism, theology, and the quest for Jesus; A.J. Godzieba, From “vita Christi” to “Marginal Jew”; B.P. Prusak, Reconsidering the quest boundaries in response to N.T. Wright: Schillebeeckx’s Jesus as dawning third quest?; T. Merrigan, Faith in the quest; C. Marsh, Why the quest for Jesus can never only be historical [answer: because it is always implicitly Christological]. LouvSt 32/1–2 (2007) 7–22 (BL)

1578 Richard A. Horsley, Jesus in the New Millennium: A Review Essay This essay comments on recent Jesus research, specifically on work by D.C. Allison, J.D.G. Dunn, P. Frederiksen, B.D. Ehrmann, J.P. Meier, and J.M. Robinson, all of who emphasize apocalypticism as the matrix of the message of Jesus. – The same volume includes a section with reviews of books on Jesus (pp. 352–387), so that the consultation of the Review of Biblical Literature is worthwhile for all who wish to acquaint themselves with current opinion on the subject. Review of Biblical Literature 10 (2008) 1–28 (BL)

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1579 Maria Neubrand, Jesus Christus in den Evangelien. Zur Geschichte der historisch-kritischen Jesusforschung Nicht zuletzt als eine Hilfe zum besseren Verständnis des Buches von Joseph Ratzinger / Benedikt XVI Jesus von Nazareth (Freiburg 2007) erörtert die Verf. anhand Positionen wichtiger Theologen und Neutestamentler die Geschichte der historisch-kritischen Jesusforschung. Als Erträge und Aufgaben formuliert sie anschließend sieben thesenartige Punkte, die unter folgenden Überschriften zusammengefasst werden könnten: (1) Das Plausibilitätskriterium und seine Schwächen; (2) Der notwendige Rekurs ntl. Untersuchungen auf das AT angesichts der Verankerung Jesu und seiner Nachfolger im Judentum; (3) Absage an die sog. Substitutionstheorie; (4) Absage an antijudaistische Auslegung des NTs; (5) Die viergestaltige Form des einen Evangeliums über Jesus Christus; (6) Die notwendige Existenz der Kirche als lebendige Zeugin des Christusereignisses; (7) Die unmögliche Trennung zwischen dem historischen Jesus und dem verkündigten Christus. Theologie und Glaube 98 (2008) 341–359 (DL)

1580 Dieter Mitternacht, Historisk och annan kunskap om Jesus: Om Benedikt XVI:s ambition att övervinna den historisk-kritiska metodens begränsningar The purpose of this article is to evaluate and put into critical perspective Benedikt XVI’s / J. Ratzinger’s premises and perspectives in his book Jesus of Nazareth (Freiburg 2007). The article also highlights the upsurge of immediate responses by the exegetical guild and church officials. Thirdly, Benedict’s view of Judaism and his interchange with Jacob Neusner’s work on the Matthean Jesus is put into critical perspective, especially as it relates to inter-religious dialogue. Fourthly, the claim that the contentious interaction between Pope Benedict and Rabbi Jacob Neusner marks a new turning point for Jewish-Christian dialogue is scrutinized for its validity in different contexts. Even if Benedict’s reformation of the historical-critical enterprise is accepted, his argumentation will still have to be faulted for internal inconsistencies regarding a) his view of the Church as an authorial agent and b) his claim to surpass the subjective nature of previous Jesus portraits. SEÅ 73 (2008) 123–141

1581 Pierre Gilbert, Critique, méthodologie et histoire dans 1’approche de Jesus. Sur J. Ratzinger/Benoît XVI, Jésus de Nazareth “I hope that the reader will clearly see that this book is not written against modern exegesis”: study of the Preface to his now famous book on Jesus of Nazareth raises the question of Benedict XVI’s personal relationship to what he most often calls the “historical-critical method”, all the while examining the contributions and limits of this “method”. After four centuries of the history of this critical exegesis, how do things now stand? Have the gospels and above all the historical person of Christ benefited or suffered from modern exegesis? Benedict XVI raises a serious problem here that should not be simply set aside once again, with exegetes and theologians holding steadfast to their positions, and the reader of the gospels left prey to uncertainty in regard to the difficulties that those gospels present for him or her. This article endeavours to show the motives behind the complex positions of Benedict XVI in relation to exegesis, while recalling the foundations of its critical project in the service of believers. RSR 96/2 (2008) 219–240

1582 Michael Wolter, Joseph Ratzinger, Benedikt XVI., Jesus von Nazareth Das selbst formulierte Ziel, “den Weg Jesu auf Erden und seine Verkündigung zu verstehen” hat das Jesusbuch des Papstes weit verfehlt. Es handelt sich dabei nicht eigentlich um ein Buch über Jesus von Nazareth, sondern um ein Buch über das theologische Denken des Autors, der – wie das bis heute in vielen anderen Jesusbüchern seit dem 19. Jh. nicht

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anders ist – seine eigenen Ideale, Werte und Normen auf Jesus projiziert und letztlich immer wieder nur sich selbst in Jesus wiederfindet. EvTh 68/4 (2008) 305–309

1583 Rainer Riesner, Der Papst und die Jesus-Forscher. Notwendige Fragen zwischen Exegese, Dogmatik und Gemeinde Pope Benedict XVI. ‘s book on Jesus challenges New Testament exegesis to reflect critically its own history and present hermeneutics. An overview of the reactions by German exegetes shows three different types of answers. Some reject the Pope’s conviction that the Christ of the Gospels is also the Historical Jesus. Others believe that the Pope draws a powerful picture of Christ as he lives in the collective memory of the church, although historical verification of this picture is either impossible or irrelevant. A third group of scholars is convinced that there is indeed no substantial contradiction between the Historical Jesus and the Christ of the Gospels, even if the representation by the Pope can be historically refined. TBe 39/6 (2008) 329–345

1584 Bernard Lauret, Le messianisme de Jésus. La contribution de Christian Duquoc Ch. Duquoc criticizes messianism as imaginary utopia and a risk of producing new violence in history. This interpretation supposes that the “Christ” title no longer has the same meaning as the Messiah title; that would signify a break between the messianic acts and practices of Jesus before Easter and his destiny after the Resurrection and would make a constructive dialogue with Judaism difficult. It reduces messianism to a political or utopical dimension at the cost of his original meaning which precisely challenges the historical violence: the redemption of the history of suffering (W. Benjamin) and the salvation of what was lost (this goes beyond the denunciation of violence by R. Girard). “God’s discretion” in history is linked to his revelation as messianic fulfilment and Trinitarian communion. RSPhTh 92/4 (2008) 737–752

1585 Estelle Dannhauser, The portrait of a prophet – why is Wright not right about Jesus? N.T. Wright’s extensive research on the subject of the historical Jesus has led him to the conclusion that the office of eschatological prophet passionately bent on delivering an urgent eschatological message is best suited to describe the portrait of Jesus as it emanates from the sources at hand. Presenting the portrait Wright painted of the historical Jesus and investigating how it was arrived at, this paper criticizes Wright’s use of the available sources for the creation of this portrait. HTS 64/3 (2008) 1395–1412

1586 Jacques Schlosser, La méthodologie de John P. Meier dans sa quête du Jésus historique At the beginning of his book on the religion of Jesus, Geza Vermes expressed his own aversion to methodology. According to Vermes, it threatens the inventiveness of researchers because “research must not be bound by rules that are too strict” and it is better to rely on “pragmatism”. The vigorous critique that John Meier addresses to his colleague in his book A Mariginal Jew illustrates quite well his refusal of amateurism. Meier notes in his introduction to the third volume (III:23) that he is convinced on the basis of his own experience that methodology and criteria may well appear boring, but that they are nonetheless indispensable in preventing the researcher from finding only what he had decided to look for in his data. In this article the author endeavours to provide a general presentation of the method utilized by Meier by putting it into the context of present

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discussion, and then he analyzes how this method is applied concretely in the long study which Meier devotes to the reign of God. RSR 96/2 (2008) 201–218

1587 Herbert Berg et al., The historical Mu ammad and the historical Jesus: A comparison of scholarly reinventions and reinterpretations Scholars of the historical Jesus and scholars of the historical Mu ammad are engaged in seemingly similar activities, but they rarely look to each other to compare and evaluate their methods and theories. Such a comparison reveals that both seek to read thoroughly theological texts as historical texts, or at least ones out of which the historical facts can be rooted. Thus, both sets of scholars approach the texts with assumptions shared by the believers. Furthermore, because of the status accorded Jesus in the development of Christianity and the contemporary relevance assigned to Jesus by scholars of the historical Jesus, these scholars also share similar goals and perspectives with believers. Scholars of the historical Mu ammad may be fewer in number, have fewer resources, and have less sophisticated methodologies than their counterparts, but for the most part their conclusions are less theological. SR 37/2 (2008) 271–292

1588 Michael F. Bird, Textual Criticism and the Historical Jesus This study argues that historical Jesus research needs to pay greater attention to the field of textual criticism and study of early Christian manuscripts. It is accordingly argued that the field of textual criticism impacts historical Jesus studies in at least three ways: (1) the textual integrity of the New Testament and the possibility of historical Jesus research; (2) the significance of the agrapha; and (3) text-critical contributions to historical issues in life of Jesus research. JSHJ 6/2 (2008) 133–156

1589 Francis Watson, Is the Historian competent to speak of the Resurrection of Jesus? A Study in Hermeneutics Oft hat man behauptet, die historisch-kritische Exegese erschaffe große Schwierigkeiten für das christliche Bekenntnis an den auferstandenen Jesus. Der Historiker sucht, die ursprünglichen Osterereignisse, die hinter den späteren Erzählungen der Evangelien stehen, zu rekonstruieren und betont den Unterschied zwischen den beiden. Dieser Versuch ist aber aus allgemein-hermeneutischen Gründen problematisch. Erstens: Es gibt keine “rein historische” Art, etwas zu begreifen, weil die Historie stets eine Interpretation in sich schließt; daher muss jede Interpretation fragwürdig sein. Zweitens: Die Annahme ist nicht richtig, dass sich die Historie prinzipiell von anderen Wissenschaften, wie z.B. die Theologie, absondern sollte. Drittens: In der historischen Forschung ist es nicht immer notwendig oder angemessen, eine Sache (z.B. die Osterereignisse) von ihren Darstellungen (den Erzählungen der Evangelien) zu differenzieren. KuD 55/1 (2009) 52–72

1590 James H. Charlesworth, Hat die Archäologie Bedeutung für die JesusForschung? Gegenwärtig scheint einerseits die Archäologie kaum Interesse am Neuen Testament bzw. an Jesus zu zeigen und andererseits können die Veröffentlichungen über Jesus bzw. die Artikel aus dem Umfeld der Jesus-Forschung der Archäologie nur wenig abgewinnen. Es stellt sich die Frage, ob die Archäologie überhaupt eine Bedeutung für die Jesus-Forschung hat. Der vorliegende Beitrag versucht sich dem mit Hilfe des Rekurses auf die Ausgrabungserfolge der letzten Jahre und Jahrzehnte zu nähern. Dabei kommen archäologische Funde an bekannten neutestamentlichen Schauplätzen mit den biblischen Texten ins

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Gespräch und bieten auf diese Weise die Möglichkeit eines neuen Blickwinkels auf den historischen Jesus. EvTh 68/4 (2008) 246–265

1591 Beverly Roberts Gaventa et al. (eds.), Seeking the Identity of Jesus: A Pilgrimage This collective volume includes 19 papers on the way Jesus is seen in exegesis and contemporary theology. Key biblical papers comment on Jesus in Matthew (D. Alison), Mark ( J. Marcus), Luke-Acts (B. Gaventa), John (M. Thompson), Paul (R. Hays), Hebrews (A. Grieb). W.B. Eerdmans Publishing Co., Grand Rapids, Mich./Alban Books, Edinburgh (2008) XIV/1–345

1592 Daniel F. Moore, Jesus, an Emerging Jewish Mosaic: Jewish Perspectives, Post-Holocaust The author surveys Jewish contributions to research on Jesus by Schalom ben-Chorin, David Flusser, Jacob Neusner, Samuel Sandmel, and Géza Vermes, and documents how Christian scholarship responded – both by agreeing and disagreeing. Jewish and Christian Texts in Contexts and Related Studies 2; T & T Clark International, London (2008) X/1–326

1593 John P. Meier, Un certain Juif, Jésus. Les données de l’histoire. Tome 4 C’est la traduction française du tome 4 de Jesus: A Marginal Jew, un des plus ambitieux ouvrages sur le Jésus de l’histoire. Comme les tomes antérieurs, il y a une abondance de notes et de documentation bibliographique. Sous-titré ‘la loi et 1’amour’, le livre traite de 1’enseignement de Jésus sur la loi juive comme elle est pratiquée dans son temps. Divorce, serment, sabbat, pureté, amour du prochain et de 1’ennemie – chacun de ses sujets reçoit son propre chapitre longue et détaillé. On apprend beaucoup sur les mondes juif et païen du début de notre ère; on apprend par exemple que le commandement ‘aimez vos ennemis’ est absent dans les œuvres de Josèphe et Philon, mais présent, au moins de façon implicite, dans le portrait d’un philosophe cynique dressé par Epictète (pp. 347–353). Meier note également que les seules attestations du commandement ‘aimez vos ennemis’ sont Mt 5:45 et Luc 6:27 (c’est-à-dire des textes tirés de ‘Q’); le reste du Nouveau Testament n’y fait pas allusion. – Un ouvrage magistral dont on attend avec impatience le dernier tome, tome 5. LeDiv; Editions du Cerf, Paris (2009) 1–743 (BL)

1594 Christoph Theobald, Un certain juif Jésus, de John P. Meier. Le bilan d’une recherche trois fois séculaire qui interroge la théologie The monumental study by John P. Meier, A Marginal Jew, three of five volumes of which are finished and available in French, is a landmark in three centuries of research on the historical Jesus. It also represents a striking invitation to theologians to utilize the elements in it that may contribute to the broader task of elaborating a Christology for present times. Taking up the challenge of what is essentially a historian’s itinerary, Theobald begins by examining the relation which the documents and a criteriology have to the question of the “historical Jesus”. Following this, he addresses the general context, chronology and the question of origins, then the mentor-disciple relation and takes up at length the specificity of the ministry of Jesus and his public. Awaiting completion of Meier’s work, he offers a “preliminary portrait of the Nazarean”. RSR 96/2 (2008) 173–200

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1595 Paul Barnett, Finding the Historical Christ Written from an evangelical perspective, this study asserts the essential historicity of the story told by the New Testament gospels. Barnett recognizes that the gospels were actually written for ecclesiastical use, but this does not speak against their genuine historical value. After Jesus 3; W.B. Eerdmans Publishing, Grand Rapids, Mich./Alban Books, Edinburgh (2009) XI/1–299

1596 Dale C. Allison, The Historical Christ and the Theological Jesus Jesus ascribed to himself the central role in the eschatological drama: this is the central insight around which Allison builds his reflections and critical evaluation of research on the Jesus of history. W.B. Eerdmans Publishing Co., Grand Rapids, Mich./Alban Books, Edinburgh (2009) X/1–126

1597 Andries van Aarde, “Anthropological rabbits” and “positivistic ducks”: An experiential reflection on Pieter Craffert’s “shamanic Jesus” In Pieter Craffert’s The life of a Galilean shaman: Jesus of Nazareth in anthropological-historical perspective (2008; IRBS 54:1629) traits of the “shamanic complex” are heuristically used to explain the layering of traditions as reconfigurations of each other within the same cultural area and to argue for continuity from the cultural constitution of a social personage to the communication and enscripturation of that social personage within the same cultural system. Jesus’ healings and his encountering of spirits are understood in terms of the notion of alternate states of consciousness as polyphased consciousness. The book’s point of departure is the conviction that an anthropological-sensitive reading scenario represents an epistemological alternative to that of scholars who emphasize the historicalcritical analysis of strata in the development of the Jesus tradition. The article consists of an appraisal and a critique. It argues for a different judgment rather than posing a thesis of a paradigm shift. The approach of some scholars who consider the investigation into the stratification of overlays in the Jesus tradition as central to historical Jesus studies is evaluated as complementary to a cultural-sensitive reading scenario. HTS 64/2 (2008) 767–798

1598 Dan Jaffé, L’Identification de Jésus au Modèle du Hasid Charismatique Galiléen: Les Thèses de Geza Vermes et de Shmuel Safrai Revisitées Numerous studies have been undertaken with the objective of putting forward an identity of Jesus according to the Jewish movements of the end of the Second Temple period. Geza Vermes and Shmuel Safrai presented an unusual thesis: they suggest that Jesus was a hasid, i.e. a charismatic Galilean prophet. They based themselves principally on the personalities of Hanina ben Dosa and Honi the Circlemaker to draw a behavioral model appropriate to Jesus according to the hasid model. This article explores the theses of these important scholars and refutes them, refusing to see the hasidim of the first centuries as a separate group from the general group of the Sages. Thus Jesus was considered to belong to one of the numerous Pharisee identities. NTS 55/2 (2009) 218–246

1599 Johannes Neumann, War Jesus Statthalter von Galiläa? Thesen zu einer politischen Biographie Jesu Die drei hier vereinigten Studien vertreten folgende Thesen: (1) Jesus stammt aus einer hellenisierten judäischen Adelsfamilie, die mit Herodes dem Großen befreundet war; in den Jahren 6–33 diente er dem Herodes Antipas als Statthalter in Galiläa. (2) Das Markusevangelium ist ein nach der Ilias gestaltetes Werk der Dichtung, keine Biographie Jesu. (3) In der Genesis finden sich verschiedene lateinische Wörter, z.B. abrek in Gen 41,43, das

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ist praeco (Herold) in hebräischer Umschrift. Das Alte Testament ist jüdische Literatur aus der Zeit Herodes des Großen. – Erhältlich beim Verfasser (Johannes Neumann Verlag, Gartenstr. 70, D–01445 Radebeul.) Johannes Neumann Verlag, Radebeul (2009) IX/1–124

1600 Daniel Kosch, Jesus – Jude und Mann. Eine neue Sicht auf kaum bestreitbare Tatsachen Genau so wenig wie es “das” Judentum in der Zeit Jesu gibt, gibt es “den” (jüdischen) Mann. Die Einbettung der Gestalt Jesu in die Vielfalt des Frühjudentums sensibilisiert für die Vielfalt damaliger und heutiger Männer-Identitäten und ermutigt dazu, traditionelle Rollenmuster in Kirche und Gesellschaft zu hinterfragen. BiKi 63/3 (2008) 162–165

1601 Susan Haber, Going up to Jerusalem: Purity, Pilgrimage, and the Historical Jesus Would Jesus have purified himself before entering the temple when he went on pilgrimage to Jerusalem? Haber answers in the affirmative. Jesus, like his co-religionists, must have participated in all the pilgrimage rites, including purification. This being the case, the synoptic traditions regarding Jesus’ activities at the temple can be best explained by the practice of first-day ablutions. By immersing in the miqveh upon arrival in Jerusalem, Jesus not only initiated the purificatory rite pertaining to corpse impurity, he also attained an intermittent level of purity that allowed him access to the outer court of the temple. Early Judaism and Its Literature 24; S. Haber, ‘They shall purify themselves’: Essays on Purity in Early Judaism; Society of Biblical Literature, Atlanta, Ga. (2008) 181–206

1602 Maren Bohlen, Die Einlasssprüche in der Reich-Gottes-Verkündigung Jesu Es gibt keinen Grund, dem historischen Jesus die Sprüche vom Eingehen in das Reich Gottes abzusprechen. Zwar mag der Unterschied in Bezug auf die Vorstellung vom Reich Gottes zwischen den Einlasssprüchen auf der einen Seite und z.B. Lk 11,20 par. Mat 12,28 auf der anderen Seite immens sein. Nimmt man jedoch alle neutestamentlichen Aussagen zum Reich Gottes in den Blick, betrachtet die Verknüpfungen zwischen den Kategorien und bedenkt das mögliche Bedeutungsfeld von eiserchesthai, ergibt sich ein deutlich erkennbares semantisches Geflecht. Auch die entscheidende Wendung eiserchesthai eis tēn basileian hat eine sprachliche Grundlage in der Verkündigung Jesu. ZNW 99/2 (2008) 167–184

1603 Erwin Möde, Zum Sprach- und Kommunikationsverhalten des ‘Jesus der Evangelien’. Eine psychospirituelle Analyse Der Autor behandelt die Bergpredigt als ‘Paradigma für Empathie, Identifizierung und Verinnerlichung’. Renovatio 65/1–2 (2009) 52–59 (BL)

1604 Jörgen Magnusson, Gudsrikets ekonomi This article presents a hypothesis that the cancellation of debts according to the sabbatical laws and the prohibition on interest are important perspectives in the analysis of the historical Jesus. First, evidence for the regulation regarding cancelling of debts being observed at the time of Jesus is summarised. Then, Matt 6 and Luke 4:18–19 are taken as examples of texts that can be profitably analysed from the perspective of Lev 25 and

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Deut 15. The prohibition against interest is related to Luke 16:1–8a. On the basis of these analyses a new interpretation of Mark 12:1–12 in which the priests are accused of breaking the law of cancelling of debts and the covenant with God is put forward. SEÅ 73 (2008) 87–99

1605 Hans R. Pruppacher, Der Stern von Bethlehem und die Geburt Jesu. Versuch eines Gesamtbildes The incorrect translation of the Greek text in Papyrus Codex Bodmer V of Chapter 21 of the Protoevangelium of James by the Viennese Astronomer Ferrari d’Occhiepo in his book Der Stern von Bethlehem (1999), motivated the author of this paper to offer a correct translation. This and all other available data regarding the star of Bethlehem, in particular the computations of Ferrari d’Occhiepo which describe the conjunction of the planets Jupiter and Saturn in the year 7 BCE, are used in order to derive a complete scenario of what happened in 7 BCE. It emerges that Jesus was born in September 7 BCE, at the time of the conjoint rising of Jupiter and Saturn in the evening of September 15, and that the Magi visited the holy family during November 12 / 13, 7 BCE at the time of the second stationary point of Jupiter and Saturn. JETh 22 (2008) 57–68

1606 Armand Puig i Tàrrech, Pourquoi Jésus a-t-il reçu le baptême de Jean? Mc (et, en partie, Mt et EvHe) montrent que le Jourdain a été le cadre d’une double scène au début de la vie de Jésus: son baptême par le Baptiste et une vision sans témoins qui l’aurait suivi. Le baptême de Jean, à l’eau, scèlle la conversion présente et prépare le pardon, le don eschatologique futur, comme le montre la formule ‘baptême de conversion pour le pardon des péchés’. De son côté, Jésus a accepté de recevoir ce signe, le ‘baptême de Jean’, parce qu’il l’a reconnu comme l’expression de l’arrivée du kairos. D’autre part, la vision de type prophétique qu’il a eu après son baptême l’a confirmé dans son choix. NTS 54/3 (2008) 355–374

1607 Jake O’Connell, Jesus’ Resurrection and Collective Hallucinations In its first part this study demonstrates that collective hallucinations have happened in modern times. In the second part, it is discussed, if Jesus’ resurrection appearances could be explained with the phenomenon of collective hallucinations. The lack of glorious appearances in the Gospels is seen by the author as an indicator that the appearances were originally also non-glorious and thus not hallucinations. TynB 60/1 (2009) 69–105

1608 Rick F. Talbott, Nazareth’s Rebellious Son: Deviance and Downward Mobility in the Galilean Jesus Movement Using social-scientific criticism, the author imagines that Jesus’ family and village elders labelled him a “rebellious son” because his kingdom of God agenda threatened their domestic economy and the patriarchal power relations that sustained it. Consequently, Jesus left Nazareth and initiated a movement among Galilean fishing villages that had marked economic impact on a variety of Galileans. The Jesus movement fostered several economic dynamics including exacerbating the downward mobility of peasants alienated from their families, these very families, and even some “wealthy” persons associated with the movement. Passages from Q suggest that new fictive-kin groups quickly emerged and developed their own patron-client economy. By meeting the basic needs of its members, this household-based domestic economy also created a safety-net for its disenfranchised and honoured poor. BTB 38/3 (2008) 99–113

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Paul: contemporary research – comprehensive studies – particular aspects 1609 Benoît Bourgine, Saint Paul et la philosophie The long history of the philosophical reception of the Pauline corpus has recently been enriched by contributions made by Giogio Agamben, Alain Badiou, Bernard Sichère and Slavoj Žižek. After having mentioned the trigger effect made by an article by Stanislas Breton, this article takes up the reading of Paul made by these four philosophers. The renewed interest for Pauline literature is then interpreted in the light of the crisis of the universal in the context of cultural and religious pluralism. The article ends with a reflexion of a theological nature on the meaning of these differing philosophical undertakings. RTL 40/1 (2009) 78–94

1610 Donald Loose et al., The Apostle Paul in Modern Philosophy In recent years, St Paul has received renewed attention from philosophers, esp. from G. Agamben, J. Taubes, and A. Badiou. The following papers discuss the antecedents of this new interest and contribute to the debate: D. Loose, Saint Paul of the philosophers: an introduction to recent interpretations; B. Vedder, Heidegger’s Explication of religious phenomena in the letters of St Paul; J. de Meyere, The care for the present: Giorgio Agamben’s actualisation of the Pauline messianic experience; M. Terpstra, ‘God’s love for his enemies’: Jacob Taubes’ conversation with Carl Schmitt on Paul; M. de Kesel, The time of truth: reflections on Alain Badiou’s reading of St Paul; H. Oosterling, From Russia with love: avoiding the subject – why is Zizek’s St Paul a Leninist? Bijdr. 70/2 (2009) 133–255

1611 Eckart Reinmuth, Paulus in jüdischer Perspektive – aktuelle Stimmen aus Exegese und Philosophie Current contributions of Jewish exegetes and philosophers dedicate their work to the historical and current meaning of the apostle Paul. They mainly refer to questions from the field of philosophy and theoretical politics as well as to problems of Jewish identity. Also they refer to questions coming from the field of cultural sciences and analyze the traditional image of Paul in Judaism and Christianity. The essay takes a look at the development of this issue, points out relations to the ‘new perspective on Paul’ and displays exemplarily the positions of Nanos, Boyarin, Taubes and Agamben. BThZ 25/1 (2008) 117–142

1612 Christos Karakolis, Erste Internationale Konferenz “Der Apostel Paulus und Korinth”. 1950 Jahre nach der Abfassung der Korintherbriefe (Korinth, 23–25 September 2007) Am 23.–25. September 2007 hat in Korinth eine internationale wissenschaftliche Konferenz über die beiden Korintherbriefe und über Apg 18,1–18, den lukanischen Bericht über den Korinth-Aufenthalt des Apostels Paulus, stattgefunden. Die Konferenz markiert einen Meilenstein auf dem Weg zu einer bibelwissenschaftlichen Ökumene, in der östliche und westliche Bibelwissenschaftler miteinander diskutieren und voneinander lernen. Zudem hat sich gezeigt: die orthodoxe Bibelwissenschaft ist in der Lage, ebenfalls die Vielfalt der modernen exegetischen Methoden kritisch anzuwenden, ohne die Bedeutung, welche sie der Auslegungs- und der Wirkungsgeschichte beimisst, preisgeben zu müssen. ZNW 99/1 (2008) 139–141

1613 Wolfgang Baur (Red.), Paulus – Wegbereiter des Christentums Historische Lebensumstände, Inhalte der Lehre sowie einige Themen der für das Christentum so bedeutsamen Wirkungsgeschichte werden in diesem der Person des Paulus

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gewidmeten Heft der WUB erörtert. Aufgeräumt wird dabei mit einigen Vorurteilen wie etwa mit der vermeintlichen Frauenfeindlichkeit des Apostels oder seiner Ablehnung des jüdischen Gesetzes. Demgegenüber beschreiben die Autoren und Autorinnen dieses Heftes Paulus als einen im Rahmen jüdischer Vorstellungen die Botschaft Jesu in die Städte des Römischen Reiches tragenden Missionars, für den das Auftreten Jesu eine grundlegende Wende in der Weltgeschichte bedeutete. WUB 51 (2009) 10–72 (DL)

1614 Nicholas King, The Vision of St Paul Anlässlich des Paulus-Jahres der katholischen Kirche bietet dieser Aufsatz eine kurze Einführung in das Leben und Wirken des Paulus, sowie seinen speziellen und verbleibenden Einfluss auf die sichtbare Gestalt der Kirche. Sein besonderes – christliches – Bewusstsein ist von fünf Erkenntnissen geprägt: (1) Jesus ist auferstanden und hat sich ihm offenbart; (2) Jesus ist der ‘Herr’ – kyrios – aller irdische Autoritäten; (3) Jesus ist der lange erwartete Messias Israels; (4) Gott liebt seine Geschöpfe bedingungslos; (5) Christen sind zur Nachahmung Jesu in seiner Nachfolge berufen, was sie in der Welt auszeichnet und unterscheidet. ScrB 38/2 (2008) 92–99 (DL)

1615 Daniel Kosch, Welchen Paulus feiern? Historisch-kritische Gedanken zum Paulusjahr Jedes Paulusbild ist mitgeprägt von den Anliegen und von der Situation jener, die es entwerfen. Schon im Neuen Testament begegnen den Lesern neben den echten Briefen des Apostels Schriften, die in seinem Namen verfasst wurden und Erzählungen, die aus der Rückschau von seiner apostolischen Existenz erzählen. Der kritische Rückblick auf die ursprünglichen Pauluszeugnisse offenbart in diesem Aufsatz keinen “einsamen Helden”, wohl aber einen Boten des Evangeliums, der seine Überzeugungen mit einem hohen Anspruch und oft auch sehr streitbar und engagiert vertritt – und der zugleich eingebunden ist in das Netzwerk seiner Mitarbeitenden und der Gemeinden in seinem großen Wirkungsfeld. BiKi 64/1 (2009) 44–48

1616 Daniel Kosch, “Ein Herz und eine Seele”? Paulus, seine Gemeinden, Mitarbeiterinnen und Mitarbeiter Von der Gründung der paulinischen Gemeinde in Korinth als einer verschwindend kleinen Minderheit in der hellenistisch-römischen Stadt ausgehend beschreibt dieser Beitrag das Verhältnis zwischen dem Apostel und seinen Gemeinden. Der Verf. betont dabei, dass Paulus zahlreiche Mitarbeiter und Mitarbeiterinnen beistanden, deren Arbeit zur Aufrechterhaltung der Kontakte und Weitergabe theologischer wie praktischer Impulse beitrug. Dabei offenbaren paulinische Briefe, dass es einige Konflikte innerhalb der Gemeinden selbst sowie im Kommunikationsprozess zwischen den Gemeinden und Paulus gab. WUB 51 (2009) 12–17 (DL)

1617 Gregory E. Sterling, From Apostle to the Gentiles to Apostle of the Church: Images of Paul at the End of the First Century In Ephesians, Paul is no longer the Apostle to the Gentiles; he is the Apostle to the Church. Ephesians is both a celebration of Paul’s accomplishments and thought and an authoritative statement that should help the Church understand its past and present. It is in this sense that Paul’s life is presented as a vita activa. Like Ephesians, Acts recognizes that Paul was the defining point gave its readers a hero rather than a theologian. ZNW 99/1 (2008) 74–98

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1618 Helen-Ann Hartley, Financing Paul: Money and Mission in the Corinthian Correspondence This article explores two items that pertain to the missionary strategy of Paul in the letters to the Corinthians: firstly Paul’s work as a form of ‘euergetism’ called by the author ‘reverse euergetism’; and secondly, the ‘collection for the saints’ as that which enables ‘euergetism’ to happen in the Pauline Corinthian community. ScrB 38/2 (2008) 69–79

1619 John Ashton, Why did Paul persecute ‘the church of God’? Es ist schwierig bis unmöglich aus den vorhandenen Aussagen von Paulus zu rekonstruieren, aus welchen Gründen er vor seiner Bekehrung die frühchristliche Bewegung zu bekämpfen suchte. Einige Bemerkungen im Galaterbrief deuten aber daraufhin, dass der in Paulus’ Augen falscher Umgang mit der Beschneidung unter den Nachfolgern Jesu einer dieser Gründe gewesen ist. ScrB 38/2 (2008) 61–68 (DL)

1620 Chris Keith, “In My Own Hand”: Grapho-Literacy and the Apostle Paul That the apostle Paul was a literate individual is well-established and beyond doubt. However, in the ancient world, “literacy” was not a homogeneous entity but rather existed in shades and gradations. This essay is thus concerned not with Paul’s literacy per se, but rather the degree of literacy Paul held in Greek, and, more importantly, how he employed and displayed his literate status in a rhetorical fashion. Recent research in the school papyri of Greco-Roman Egypt has yielded new insights into the process by which individuals learned to read and write in the Greco-Roman world, insights that shed new light on five passages (1 Cor 16,21, Gal 6,11, Col 4,18, 2 Thess 3,17, and Phlm 19) where Paul (or someone writing in his name) highlights the fact that he has written in the epistle with his own hand. The author suggests that these passages enhance Paul’s arguments in the epistles, and social position in the congregations, by underscoring not only his literacy, but his grapho-literacy; and not only his grapho-literacy, but his ability to avoid using it. Bib. 89/1 (2008) 39–58

1621 Daniel Marguerat, Paul après Paul: une histoire de réception The article addresses the problem of the reception of Paul: how does the construction of the image of Paul in the Deuteropauline letters (Colossians, Ephesians, 2 Thessalonians), the Pastoral letters, the Acts of the Apostles and the apocryphal Acts of Paul relate together? The difficult question of the relationship between Paul in his letters and Paul in Acts is treated first. A typology of the reception of Paul is proposed following three poles: documentary (his letters), biographical (his life) and doctoral (his permanent authority for the Church). The conception that Paul’s letters were the only regulation for the memory of Paul in the first century is denied. This three poles typology is applied to some topics of the Pauline tradition: the status of the apostle, the suffering of the apostle, and his teaching. It is possible to observe finally how the writings which honour the memory of the apostle have interpreted these topics by working out a feature present in the writings of the apostle. NTS 54/3 (2008) 317–337

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HISTORY OF ISRAEL General – problems of historiography 1622 Mario Liverani, La Bible et l’invention de l’histoire Noted Assyriologist and historian (b. 1939), Liverani offers here a learned account of the history of ancient Israel. Liverani first offers a straightforward (ar times minimalist) account, in order then to describe how in the exilic and postexilic periods, Israel ‘invented’ the key traditions of the well-known panoramic biblical story: the patriarchs, the conquest, the period of the judges, the united monarchy under David and Solomon, the Solomonic temple, and, finally, the invention of the Mosaic law (pp. 339–496). The text does not include learned notes, but a classified bibliography. – This is an outstanding presentation of the course of Israel’s history, well written and argued. The chapters that discuss the ‘invention’ of Israel’s sacred traditions will certainly provoke much discussion, but have the potential of being regarded a ‘classic’. Editions Bayard, Paris (2008) 1–616 (BL)

1623 Giovanni Garbini, Scrivere la storia d’Israele. Vicende e memorie ebraiche This sketch of the history of biblical Israel – from the “Benjaminites” (referred to in Babylonian sources) via the conquest all the way to Hellenistic and Roman times – is by a noted “minimalist”, i.e. by an author very critical of the historical reliability of the biblical text itself. In an appendix, the author discusses and presents (in Italian translation) the fragments of the Jewish History of Eupolemos, written ca. 158 BCE (pp. 310–333; most of the 22 fragments can be found in Josephus, Jewish Antiquities, and in Eusebius, Preparation of the Gospel). Biblioteca di storia e storiografia dei tempi biblici 15; Paideia Editrice, Brescia (2008) 1–357

1624 Kenneth A. Kitchen, Das Alte Testament und der Vordere Orient. Zur historischen Zuverlässigkeit biblischer Geschichte This is the German translation of a major work on the historicity of the Old Testament, written by the Nestor of British Egyptology and first published in 2003, see IRBS 50:1905. See also Kitchen’s recent debate with biblical ‘minimalists’ (IRBS 51:1383). Interestingly, this work’s actual precursor was published only in German: Alter Orient und Altes Testament, Wuppertal 1965. It is to be hoped that Kitchen’s promise to write more about the subject, and specifically on the chronology of the Hebrew monarchy (p. 38, n.), will materialize before long. Brunnen Verlag, Gießen (2008) XIII/1–732 (BL)

1625 Manfred Clauss, Geschichte des alten Israel Three chapters offer: (1) a narrative account of the history of Israel from the beginnings to the end of the monarchy (587 BCE), with a chapter on the political and social structures; (2) a long section that discusses issues and trends of present-day research; (3) a long bibliography that is thematically structured. The author is an ancient historian rather than a biblical scholar; accordingly, this work will be perceived as that of an outsider to the discipline. Oldenbourg Grundriss der Geschichte; R. Oldenbourg Verlag, München (2009) X/1–259

1626 Christian Frevel, Grundriss der Geschichte Israels This is a well-structured, concise survey of the history of Israel, appended to a manual of Old Testament introduction. The author, who steers a middle course between maximalists

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and minimalists, discusses some of the more relevant theories, lists much bibliography (in very small print), and ends his presentation with the year 135 CE. Erich Zenger et al., Einleitung in das Alte Testament. Seventh edition; Verlag W. Kohlhammer, Stuttgart (2008) 587–731 (BL)

1627 Philip R. Davies, Memories of Ancient Israel: An Introduction to Biblical History – Ancient and Modern L’histoire d’Israël ancien est devenue le sujet d’un débat prolongé entre l’école ‘minimaliste’ et l’école conservatrice voire ‘maximaliste’. Davies, un des ‘minimalistes’, explique de quoi il s’agit et montre l’incertitude des arguments maximalistes qui se basent sur le texte biblique (qui assez souvent reflète une idéologie plutôt que des évènements historiques), l’archéologie, et les inscriptions. Même des inscriptions dont la date paraît bien établie pourraient être d’une valeur problématique, et Davies repète ses réserves bien connues concernant la date de l’inscription de Siloé (pour laquelle il préfère une date hellénistique). Un chapitre commente sur les contributions récentes de K.A. Kitchen, J.B. Kofoed et I. Provan qui cherchent à défendre la position dite maximaliste. – C’est un livre intelligent et de grande érudition, argumenté avec précision et conviction. Westminster John Knox Press, Louisville, Ky./Alban Books, Edinburgh (2008) IX/1–182 (BL)

1628 Niels Peter Lemche, The History of Israel or the History of Palestine? The author sketches a history of Palestine from the Stone Age to modern times, constructed without recourse to the Old Testament. To which he adds: ‘The Old Testament has a different history to relate. It has little to do with what really happened in Palestine in ancient times – although at the same time it shows that history is not limited to the long perspective. In its case the decision to narrate a history that never happened became more important than anything that really happened even in the long perspective. It is the final proof that the decision made by a group of people to tell their story has more significance than all the other factors, such as geography, climate, and economy’ (p. 453). N.P. Lemche, The Old Testament between Theology and History; Westminster John Knox Press, Louisville, Ky./Alban Books, Edinburgh (2008) 393–453 (BL)

1629 Hubert Irsigler (ed.), Die Identität Israels. Entwicklungen und Kontroversen in alttestamentlicher Zeit The following papers are included in this collective volume on the ‘identity of ancient Israel: developments and controversies’: Th. Seidl, Konflikt und Konfliktlösung [Genesis]; R. Albertz, Israel in der offiziellen Religion der Königszeit; H. Irsigler, Der Streit um die Identität in der vorexilischen Prophetie [Hos 12]; W. Dietrich, Israel in der Perspektive des deuteronomisch-deuteronomistischen Literaturkreises; J.W. Rogerson, Die Neubesinnung auf die Identität Israels in der exilischen Epoche; R. Rothenbusch, Die Auseinandersetzung um die Identität Israels im Esra- und Nehemiabuch; H.-P. Mathys, Israel und die Völker in der Achämenidenzeit; E. Bons, Das Gesetz als Maßstab für Israel und seine Bedeutung für die Völker bei Flavius Josephus. – Three phases in the development of Israel’s identity can be recognized: (1) the people-centered theology of the northern kingdom during the period of the monarchy (with concomitant absence of a focus on the people in the theology of Jerusalem; Albertz); (2) the introduction of this people-centered theology in Jerusalem after the demise of the northern kingdom in 722 BCE (Albertz); (3) the notion of Israel as a community gathered around the Torah (Rothebusch, Mathys). Herders Biblische Studien 56; Verlag Herder, Freiburg (2009) XI/1–175 (BL)

1630 Paul Lawrence, Der große Atlas zur Welt der Bibel. Länder – Völker – Kulturen Collections of maps illustrating biblical history have a long tradition. Most recently published books of this genre, including the present German version of The Lion Atlas

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of Bible History (2006), are by conservative authors. This is particularly evident from the conservative dates offered throughout the book. For the exodus out of Egypt two dates are offered: 1447 BCE and 1270 BCE; for Abraham also two equally conservative dates: 2167–1992 BCE and 1990–1815 BCE. While all of this remains speculative or misguided to mainstream critical scholarship, it does not actually diminish the value of the work. The maps and colour plates are of high quality, and the text is informative. – To be consulted with caution. Brunnen Verlag, Gießen (2007) 1–188

1631 N. Wyatt, The Mythic Mind Revisited. Myth and History, or Myth versus History, a Continuing Problem in Biblical Studies In a 1998 paper (SJOT 15/1, 2001, 3–56; IRBS 48:158) N. Wyatt suggested that myth is not a (literary) genre, being altogether too polymorphous to fit any such formal definition, but rather a mind set. The opposition often discerned by biblical scholars between myth and history had led to extravagant claims concerning the non-mythic nature of Old Testament narratives, on the ground that their basis often lay in “historical fact.” On the other hand, the status of history in the Old Testament has become almost as contentious in some recent scholarship. This paper raises some fundamental problems, and examines some current tendencies in both areas, and asks whether it is possible to reach some modus vivendi, in which scholars of diverse persuasions may find some common ground, instead of continuing to talk past each other. SJOT 22/2 (2008) 161–175

1632 Raúl Quiroga, Una perspectiva de la historiografía bíblica de acuerdo a un concepto de la naturaleza teológica de la Biblia This article presents a perspective for biblical historiography in the context of the Ancient Near Eastern historiography, which evokes the framework of the actual discussion between each other. The Bible is independent from any extra-biblical information related to it. Its theological macro-structure or the message of the Word of God to his people is inalterable. On the other hand, its micro-structure or superficial area may be modified by external historical evidence in benefit of its comprehension. DavarLogos 7/1 (2008) 51–58

Premonarchical period 1633 Richard S. Hess et al. (eds.), Critical Issues in Early Israelite History The following papers are included in this volume: K.L. Younger. The rhetorical structuring of the Joshua conquest narratives; R.S. Hess, The Jericho and Ai of the book of Joshua; M.G. Hasel, Merenptah’s reference to Israel; E. Velázquez, The Persian period and the origins of Israel; P.J. Ray, Classical models for the appearance of Israel in Palestine; P. Manzani, The appearance of Israel in Canaan in recent scholarship; G.A. Klingbeil, ‘Between North and South’: the archaeology of religion in Late Bronze Age Palestine and the period of the settlement; M.W. Chavalas, The context of early Israel viewed through the archaeology of northern Mesopotamia and Syria; R. Hawkins, The survey of Manasseh and the origins of the central hill country settlers; D. Master, Israelite settlement at the margins of the northern hill country: connections to Joshua and Judges from Tell Dothan; S. Ortiz, Rewriting Philistine history: recent trends in Philistine archaeology and biblical studies; B. Wood, The search for Joshua’s Ai. – The contributions call for ‘a healthy respect for the biblical tradition’ that is often lacking in present-day archaeological and historical research. BBR Supplement 3; Eisenbrauns, Winona Lake, Ind. (2008) XVI/1–324 (BL)

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1634 Helga Kaiser et al. (Red.), Die Anfänge Israels Diese Ausgabe der WUB widmet sich einem der umstrittensten Themen der biblischen Wissenschaft – der Frage nach den Ursprüngen Israels. Offensichtlich wird dabei, welche Korrekturen das biblische Bild der Entstehung Israels in den vergangenen Jahrzehnten von der Archäologie Palästinas erfahren hat. Die einzelnen Beiträge erörtern die Geschichte der Ausgrabungen in Jericho (11–15), die Landnahmetheorien (16–23), frühe Inschriften aus Palästina (24–27), die Eisenzeit I im Land aus archäologischer Sicht (28–33), das Verhältnis zwischen Israel und den Philistern (34–39), biblische Landnahmeerzählungen (40–45), die Grenzen des verheißenen Landes (46–49), die Wurzeln der israelitischen Religion (50–53) und das Konzept des cherem (‘Bann’) in den Erzählungen von der Landeroberung (54–57). Als eine Vertiefung und Aktualisierung des Heftthemas wurden die Beiträge über die Bedeutung des Heiligen Landes im Judentum (58–62) und die gegenwärtige ‘Landnahme’ palästinensischer Gebiete durch Israel (64–65) zum Abschluss beigefügt. WUB 49 (2008) 8–65 (DL)

1635 Rodger Dalman, Egypt and Early Israel’s Cultural Setting: A Quest for Evidential Possibilities This paper discusses some chronological uncertainties within Israel’s cultural and historical setting and its interaction with Egypt. Dating the Exodus into the 19th or 18th Egyptian Dynasty has implications for Israel’s patriarchal age, the Mosaic age, the conquest and the Judges. Presenting those two models of chronology with their implications the author posits that both of them are still tenable and open for ongoing academic debate. JETS 51/3 (2008) 449–488 (DL)

1636 Rodger C. Young et al., A Critical Analysis of the Evidence from Ralph Hawkins for a Late-Date Exodus-Conquest R. Hawkins’ paper Propositions for Evangelical Acceptance of a late-date Exodus-Conquest ( JETS 50/1, 2007, 31–46; IRBS 54:1678, see also the presentation of the problem by B.G. Wood in JETS 48/3, 2005, 475–489; IRBS 52:1687) provides no support for a late-date exodusconquest. In contrast, the 480th year-datum of Exod 6:1 has been demonstrated to be a valid historical figure, not a symbolic number. The biblical data are true and correct: “The Israelites left Egypt in 1446 BC and, after forty years in the Sinai, began the conquest of Canaan in 1406 BC” (243). In a rejoinder to this article on pp. 245–266 R. Hawkins seeks to show that the date of the exodus-conquest is still an open question. JETS 51/2 (2008) 225–243 (BF)

1637 Hervé Tremblay, Yahvé contre Baal? Ou plutôt Yahvé à la place de Baal? Jalons pour la naissance d’un monothéisme. I. Le “conflit” entre Canaan/Baal et Israël/Yahvé selon l’archéologie This study offers a critical survey of the ways the research, taking into account the most recent data in archaeology, tries to explain the emergence of Israel as a people and the birth of Yahvism as religion. ScEs 60/3 (2008) 205–227

1638 Hervé Tremblay, Yahvé contre Baal? Ou plutôt Yahvé à la place de Baal? Jalons pour la naissance d’un monothéisme. II. Le conflit entre Canaan/Baal et Israël/Yahvé selon les textes This article puts together the conclusions of different fields of research. If Baal is the god of Canaan, Yahwe is not from there and was “imported” from the South. The people of Israel did not come from outside of the country but was the product of an inner division

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of the Canaanite society. In a process of ethnic and religious distinction that lasted many centuries, Yahwe was adopted as the national god by the Israelites. This gave them a new identity. The road toward monotheism had begun. ScEs 61/1 (2009) 51–71

1639 Anson Rainey, Inside, Outside. Where Did the Early Israelites Come From? Die Überbleibsel der zwischen 1200 und 1000v. im zentralen Bergland Kanaans neu entstandenen Siedlungen, die allgemein als frühisraelitisch eingestuft werden, zeugen von der Verbindung der ehemaligen Bewohner zu Bereichen östlich des Jordans. Sowohl die Bauweise der Häuser (‘Vier-Raum-Haus’) als auch kulturelle und religiöse Bräuche (keine Schweinezucht, Beschneidung) sowie sprachliche Verwandtschaft (z.B. das Alphabet) weisen auf das Ostjordanland als die Herkunft der Neuankömmlinge. Die Ansiedlung ehemaliger Nomaden aus dem Osten ist daher der Theorie von einer innerkanaanäischen sozialen Revolution und der anschließenden Deurbanisierung als Hypothese zur Erklärung der Entstehung frühisraelitischer Siedlungen vorzuziehen. Das Bewusstsein dieser Herkunft aus dem östlich des Jordans gelegenen Nomadenland hat sich an vielen Stellen in der biblischen Überlieferung erhalten (z.B. Gen 11,27–32; 46:31–34; Dtn 26,5). BAR 34/6 (2008) 45–50.84 (DL)

1640 Anson Rainey, Shasu or Habiru. Who were the Early Israelites Trotz eines scheinbaren phonetischen Gleichklangs waren die frühen Hebräer keine Habiru (‘apiru). Diese als negativ empfundene Bezeichnung wurde für eine soziale Schicht oder einzelne Menschen über ethnische und regionale Grenzen hinaus verwendet und niemals in Verbindung mit Nomaden gebracht. Vielmehr dürfte es sich bei den frühen Bewohnern des zentralen Berglandes in Kanaan um eine von mehreren Shasu-Gruppen handeln, die in ägyptischen Quellen als Nomadenstämme im östlichen Mittelmeerraum belegt sind. BAR 34/6 (2008) 51–55 (DL)

Period of the monarchy 1641 Margreet Steiner, Propaganda in Jerusalem: State Formation in Iron Age Judah From the characteristics manifested in the archaeological record, Judah was an early state at the beginning of Iron II (ca. 1000–700 BCE), but the attributes pointing to a mature state are missing. If Jerusalem reached an area of 12 ha, it must have been the biggest town in both Israel and Judah, thus attesting to Judah as a state. LHBOTS 491; Lester L. Grabbe (ed.), Israel in Transition; T & T Clark International, London (2008) 193–202 (BL)

1642 Ziony Zevit, The Davidic-Solomonic Empire from the Perspective of Archaeological Bibliology ‘Archaeological bibliology’ is the stage of biblical research during which a scholar engages archaeology when interpreting texts or text-related problems. Archaeology in fact helps us to understand that although David and Solomon did lead a state, that state and its capital city, Jerusalem, were small and of little significance. Chaim Cohen et al. (eds.), Birkat Shalom: Studies in the Bible; Eisenbrauns, Winona Lake, Ind. (2008), vol. 1, 201–224 (BL)

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1643 Anne E. Gardner, The Narratives of Solomon’s Reign in the Light of the Historiography of Other Ancient Civilisations Recently, the thesis has been advanced that much of the narrative of Solomon’s reign is fantasy from a later time. The issue of the dating of the earliest historiography in Israel assumes renewed importance as archaeological data, usually assigned to Solomon’s reign, has been questioned by some scholars. The nature of historical documents in the wider context of other ancient civilisations, as close to the time of Solomon as possible, is considered. It is posited that the tendencies of the latter can be used as a yardstick for measuring the tendencies of the former and that the specialised nature of the scribal profession and their methods of storing data make for a more credible thesis, that is, that much of the biblical narrative concerning Solomon derives from sources compiled in his own time. ABR 56 (2008) 1–18

1644 Ingrid Hjelm, The Assyrian Evidence: A Reply to Salibi’s Questions Regarding Assyrian Sources for their Campaigns in Palestine and the Existence of a Bît Humria in Palestine in the Iron II This article forms an independent revised part of an online discussion (2003) between K. Salibi, T.L. Thompson, and I. Hjelm. It seeks to answer Dr Salibi’s questions regarding the placement of “the Palestinian Iron Age state” that is, “also known as Bit Humri.” Salibi has in several works argued that Iron Age Israel should be sought in the region of Asir, a stretch about 600 km long and 200 km wide north of Yemen in Western Arabia. His argument rests on similarity of place names and geographical features that correspond to some material in the Old Testament, especially the Joshua and David stories. Rather than discussing the main arguments in Salibi’s thesis, this article seeks to examine a consequence thereof, namely the proposed Assyrian identification and placement of Israel/Bît Humria in the Iron Age: Which geo-historical circumstances do the Neo-Assyrian texts reflect when they speak about the area? Which route did the Assyrians take for their western campaigns and finally when and where did they traverse the Arabian Peninsula? The examination does not support Salibi’s thesis regarding Israel of the Iron Age. SJOT 23/1 (2009) 7–22

1645 Baruch Halpern, From Gods to God: The Dynamics of Iron Age Cosmologies This collection reprints 12 papers on the Old Testament that were originally published elsewhere between 1981 and 2007. Halpern’s focus is on social upheaval and cultural change in biblical Israel during the eighth and seventh centuries, a period that marks the beginning of what philosopher Karl Jaspers calls the ‘axial age’ of human history. In Israel, this is the first period of widespread literacy, the elite’s rejection of tradition, and the emergence of monotheism. One paper identifies Jer 8:8 as the first documented case of rejection of tradition (paper no. 4), another one comments on the breakdown of the lineages in seventh-century BCE Jerusalem (paper no. 10, on the emergence of individual retribution). Each essay is introduced by a text of one or two pages in which the author explains the thesis briefly and comments how it originated. Halpern writes as a – brilliant – cultural historian. But while the present book offers much on particular aspects, the overall picture still requires more continuous presentation. It is to be hoped that Halpern delivers the synthesis some day. – A landmark collection of historical essays on the Old Testament. FAT 63; Mohr Siebeck, Tübingen (2009) XIV/1–556 (BL)

1646 Philippe Guillaume, Jerusalem 720–705 BCE. No Flood of Israelite Refugees Israel Finkelstein and Nadav Na‘aman have recently opposed each other over the sudden growth of Jerusalem between the conquest of Samaria by Sargon and Sennacherib’s

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campaign in 701 BCE. This article challenges the validity of the notion of refugees in the ancient world, evaluates the probability of the integration of Israelite culture during the reign of Hezekiah and questions the notion that propaganda was the primary cause of the formation of Biblical texts. The conclusion is that the flood-of-refugees hypothesis reflects modern anxieties more than ancient probabilities. SJOT 22/2 (2008) 195–211

Babylonian exile – Persian period 1647 Elelwani Farisani, The Israelites in Palestine during the Babylonian Exile This paper analyses the identity and conditions of the Israelite community who did not go into the Babylonian exile. Their identity, religious background, and socio-economic conditions are investigated. Despite the fact that they were the majority, they were left poor through the redistribution plan of the Babylonians. They continued to worship at the site of the temple, and the people who returned after the exile therefore had no right to exclude them from rebuilding the temple. OTE 21/1 (2008) 69–88

1648 Frédéric Gangloff, L’exil de Juda dans quelques théologies de l’Ancien Testament In recent biblical scholarship, the Babylonian “exile” is given much attention; in fact, it is generally considered the key event recorded in the Bible. The present article reviews how the exile is evaluated in biblical studies in three periods: 1800–1918; 1918–1975; the contemporary period. There is a general shift from seeing this period as one of decline to one of extraordinary creative vitality. PosLuth 56/3 (2008) 323–334 (BL)

1649 Esias E. Meyer, Strategies for Survival or Recipes for Oppression? A Critical Discussion of the Work of Daniel Smith-Christopher This article is a critical engagement with the work of Daniel Smith-Christopher who has attempted to describe the social impact of the exile on the group of people who were taken to Babylon. Suffering changed their identity and their understanding of who they were. In order to survive, they had to develop strategies to cope with their new reality. The exiles understood themselves as a group ‘purified’ by the experience of exile. In their own eyes they were the ‘true’ Israel. Smith-Christopher has consistently argued that what they did when they returned to the province of Yehud should be understood in this light. His work is contrasted with that of other scholars who were more interested in the plight of those who remained in the land which leads to questions such as the following: Is it responsible to only present the side of the deported elite as Smith-Christopher is doing? And: When do strategies developed for the sake of survival change into recipes for oppression? OTE 21/1 (2008) 136–148

1650 Michael Heltzer, The Province Judah and Jews in Persian Times: Some Connected Questions of the Persian Empire This is a collection of 30 papers each of which deals with a specific aspect of the history or culture of Judaism during the Persian period, i.e. from ca. 539 to 331 BCE. The following subjects are dealt with: the Persian court and administration; geographical issues; self-government of the Jewish communities; taxation; legal problems; social order and reforms; problems of the books of Judith and Esther. Heltzer recommends W.D. Davies et al. (eds.), The Cambridge History of Judaism, vol. 1, 1984; The Cambridge Ancient History, second ed., vols. 4 and 6, 1988 and 1999. He is critical of some recent contributions,

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especially C.E. Carter, The Emergence of Yehud in the Persian Period, 1999; D. Edelman, The Origins of the Second Temple, 2006. – It is good to have Heltzer’s sober work collected in an attractively produced volume. – The book is available from: Archaeological Center Publications, 7 Mazal Dagim Str., Old Jaffa, Israel. Archaeological Center Publications, Tel Aviv (2008) V/1–274

1651 Wolfgang Zwickel, Jerusalem und Samaria zur Zeit Nehemias. Ein Vergleich Die Zeit Nehemias und sicherlich auch Esras führte zu einem gewissen Aufschwung in Jerusalem und zu einer Stärkung des dortigen Heiligtums. Dennoch scheint die Stadt nach biblischen und archäologischen Zeugnissen zu dieser Zeit noch relativ bedeutungslos gewesen zu sein. Einzig der Tempel bildete eine Einrichtung, die für Jerusalem von Bedeutung war. Im 4. Jh. und damit im Gefolge von Esra ist mit einem neuerlichen Aufblühen des Tempels in Jerusalem und seiner Bedeutung zu rechnen. Aber erst die hellenistische Zeit mit einem Anwachsen der Bedeutung Jerusalems und einem wirtschaftlichen Aufblühen war eine Zeit, in der man sich auch eine schriftgelehrte Diskussion unter einer Vielzahl von Priestern vorstellen kann, zumindest im Umfeld Jerusalems. Wohl erst in diesem Kontext konnte eine verstärkte literarische Produktion im Sinne von Buchentstehung und Buchredaktion verwirklicht werden. BZ 52/2 (2008) 201–222

Hellenistic and Roman periods until Bar Kokhba 1652 Lester L. Grabbe, A History of the Jews and Judaism in the Second Temple Period. Vol. 2: The Coming of the Greeks As in vol. 1 of this series, Grabbe offers not a narrative account of Judaism ca. 335–175 BCE; instead, he presents and discusses all the sources and facts available for the historian, complete with detailed bibliographies, summaries of research, and basic interpretations. To exemplify: there are chapters on the Elephantine papyri, the Zenon papyri, the story of Joseph Tobiad (as told by Josephus), individual archaeological sites, the Greek translation of the Bible, Hengel and his critics, and the idea that Judaism in this period diversifies into Sapiential, Enochic, and Zadokite Judaism (there was no Zadokite Judaism, according to Grabbe, and the existence of the other Judaisms is equally questionable). The overall picture that emerges allows for the existence of a thoroughly Hellenized Judaism in Egypt, but (contra Martin Hengel) not in Palestine. Grabbe has produced a most valuable survey that no one can ignore who wishes to understand the period covered in this volume. It is to be hoped that Grabbe will eventually deliver the two further volumes that he promises in the preface. – A monumental scholarly resource. LSTS 68; T & T Clark, London (2008) XXI/1–434 (BL)

1653 Victor Parker, Historische Studien zu den Hohen Priestern der frühen Makkabäerzeit Das harte Urteil, welches man des Öfteren über den historischen Wert des zweiten Makkabäerbuches ausgesprochen hat, straft die Einsicht, welche diese Schrift in die Wirren um das Amt des Hohenpriesters in dieser Zeit gewährt, wiederholt Lügen. Im Gegenteil: Das Bewusstsein um die politische Rolle der Hohenpriester in 2 Makk im Unterschied zu 1 Makk lässt 2 Makk als das ältere der beiden Bücher erscheinen. Dieses Buch und weitere historische Quellen zugrunde legend untersucht dieser Artikel einige Streitfragen um die Hohenpriester seiner Zeit: (1) Die Abstammung des Menelaos, (2) die Gründung des Tempels in Leontopolis durch den Hohenpriester Onias, (3) die Amtzeiten des Hohenpriesters Alkimos, (4) der Märtyrertod des ehemaligen Hohenpriesters Onias. ZDPV 124/2 (2008) 143–170

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1654 Kenneth Atkinson, The Salome No One Knows Die Schriften vom Toten Meer und Flavius Josephus als Quellen zugrunde legend, beschreibt der Verf. die Zeit der hasmonäischen Herrschaft in Judäa vom makkabäischen Aufstand bis zum Tode Salome Alexandras. Die Zeit der einzigen hasmonäischen Regentin wird als eine Periode wachsenden Wohlstands und Friedens – nicht zuletzt durch Beilegung diverser innen- und außenpolitischer Konflikte – beschrieben. Diese relative politische Ruhe während der 9 Jahre ihrer Regierungszeit steht im augenfälligen Kontrast zu der vorangegangenen, von Gewalt und Krieg gezeichneten Zeit der Regentschaft ihres Mannes, Alexanders Jannäus. BAR 34/4 (2008) 60–65.72 (DL)

1655 Marius Nel, Konteks(te) waarbinne apokaliptiese geskrifte gedurende die intertestamentêre periode floreer het Social contexts form the perspective or symbolic framework of interpretation in which texts are to be read and understood because these texts originated within these contexts. This paper investigates what was the socio-economic context within which the Jewish apocalyptic texts from the time 200 BCE to 100 CE originated and functioned. Various answers have been already given: Apocalyptic has been viewed as the result of the wisdom tradition, of a pessimistic view of history, as a continuation and discontinuation with prophecy, as a reinstitution of myth in Hebrew thinking, as a result of orientation to a symbolic universe oriented to a supernatural world, and as a sociological matrix of alienation. Today many researches agree that the origins of apocalyptic can only be described in terms of each apocalypse itself, in the light of Jewish experience during the Seleucid and Hasmonean periods. HTS 64/3 (2008) 1327–1345

1656 Shizuka Uemura, The Climate of First-Century Palestine Taking the Hebrew word ’eretz as a key term this paper outlines a shift of Jewish worldviews from the fourth century BCE to the second century CE, placing thus the first century CE in a larger Jewish history. Analysing the usage and meaning of the ’eretz in different sources (i.a. the Book of the Watchers, the Wisdom of Ben Sira, the Epistle of Enoch, Dan and the Book of Dreams, Bar, TS, Jud, 1 Macc, Jub, GenAp, PsSol, the Book of Similitudes, AsMos, Pseudo-Philo, 4 Ezra, 2 Bar) the author evaluates the rise of nationalism in the first century Palestine that involved inter-national exclusivism and intra-national legalism. This nationalism combined with the cosmic-eschatological soteriology which had derived and developed from the sectarian-dualistic worldviews. The nationalism rising with the urgent eschatological consciousness fomented a bellicose mentality towards Rome and exclusivism against strangers within society. AJBI 32 (2006) 127–155

1657 Markus Cromhout, Were the Galileans “religious Jews” or “ethnic Judeans?” This article focuses on an investigation into the ethnic identity of first-century Galileans. It argues that the Galileans were not descendants of northern Israelites but were mostly descendents of “Jews” who came to live in the region during the Hasmonean expansion. The article demonstrates that this thesis is supported by Josephus and also by archaeological evidence. From the perspective of this thesis, the article contends that the term “Jew” does not apply to Galileans. First-century Galileans should rather be understood as “ethnic Judeans”. HTS 64/3 (2008) 1279–1297

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1658 William A. Simmons, Peoples of the New Testament World: An Illustrated Guide Nineteen chapters provide textual and visual information about the following subjects: history of the New Testament period; Pharisees, Sadducees; scribes; Zealots; tax collectors; sinners; the ‘people of the land’; Samaritans; John the Baptist; the Hebrews and the Hellenists (groups within early Christianity); exorcists and magicians; Herodians; Roman imperial rulers; Roman centurions (military leaders); patrons and clients; Greek philosophers (only Epicureans and Stoics are described; Cynics are not dealt with, regrettably); slaves and freed persons. Each chapter has notes and an annotated bibliography. – A New Testament reference work of value for both student and scholar. Hendrickson Publishers, Peabody, Mass./Alban Books, Edinburgh (2008) 1–352 (BL)

1659 Seth Schwartz, Sunt lachrymae rerum This somewhat cryptic title (meaning ‘these are tearful events’, from Vergil, Aeneid I, 462) conceals a review essay on Martin Goodman, Rome and Jerusalem: The Clash of Ancient Civilizations, 2007, a substantial book of 683 pages about the Jewish war of 66–70 CE. Was the catastrophic failure of Roman-Jewish relations the result of an essential incompatibility of two cultural systems (with the Jewish opponents all dying a heroic death), or was it merely the result of bad luck? Goodman rejects the notion of heroic clash, arguing that there was no essential misfit between the two and that the clash was deplorable (hence the reviewer’s title that declares Goodman’s account as lachrymose). Nevertheless, Goodman insists on the profound differences between the Roman and the Jewish elite cultures, but Schwartz doubts the correctness of the author’s analysis. JQR 99/1 (2009) 56–64 (BL)

1660 James Carleton Paget, After 70 and All That: A Response to Martin Goodman’s Rome and Jerusalem In seinem 2007 erschienenen Werk Rome und Jerusalem: The Clash of Ancient Civilisations, postuliert M. Goodman einen einschneidenden Wechsel in der Politik Roms gegenüber den Juden: Die sehr entgegenkommende und auf Integration bedachte Einstellung römischer Kaiser verändert sich seit dem jüdischen Aufstand gegen Rom in offene Feindschaft und Verfolgung. Diese These lässt sich aber weder mit außerbiblischen noch mit biblischen Texten genügend begründen, und den scharfen Kontrast zwischen den beiden Perioden vor und nach dem Aufstand hat es (nicht zuletzt angesichts des biblischen Zeugnisses) mit Sicherheit nicht gegeben – schlussfolgert diese Rezension. Auch im Fall der von Goodman postulierten scharfen antijüdischen Polemik im post-70 Christentum fehlen entscheidende Belege. Es dürfte sich dabei vielmehr um ein Phänomen des 2 Jhs.n. handeln. JSNT 31/3 (2009) 339–365 (DL)

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JUDAISM – EARLY CHRISTIANITY – GNOSTICISM – ISLAM Judaism General

groups

1661 Robert Goldenberg, The Origins of Judaism: From Canaan to the Rise of Islam This is a textbook on ancient Jewish history, from (and including) the biblical period up to the seventh century CE. Added are sample passages from the Talmud, rabbinic biographies, an extended note on the Sabbath, and a glossary. Cambridge University Press, Cambridge (2007) XI/1–299

1662 M. Cromhout, Covenantal Nomism as a ‘Symbolic Universe’ It is explored how Sanders’ notion of covenantal nomism can be adapted to explain the Judean “symbolic universe”. This article throughout approaches Judeanism as an ethnic identity. At first covenantal nomism is adapted to function as an ethnic descriptor. Ethnicity theory is then utilized to explain what ethnicity is and how it is formed and maintained. Duling’s Socio-Cultural Model of Ethnicity is then adapted to model first century Judean ethnic identity. The proposed model is termed covenantal nomism. Lastly, it is explained that the proposed model also functions as a pictorial representation of the Judean symbolic universe. Scriptura 96 (2007) 348–371

1663 Simone Paganini, Die Essener-Berichte des Josephus und die “essenischen” Schriften aus Qumran: Einige Beobachtungen A confrontation between Josephus’ description of the Essenes and 1QS – the only text that is relevant for a comparison with the Yahad – presents a picture rich in nuance. On the one hand there are amazing similarities, on the other there are also significant differences. It can be concluded, however, that Josephus’ image of Essenism is relatively correct although it was not so uniform and homogeneous as he pretends in De Bello Judaico and in Antiquitates Judaicae. Despite these details, his descriptions of Essenism remain relevant till today – if one wishes to give a name to the authors of some of the manuscripts found in the Judean Desert. PzB 17/1 (2008) 29–44

1664 Florian Wilk, Die synoptischen Evangelien als Quelle für die Geschichte der Pharisäer Was die Synoptiker über die Pharisäer schreiben, spiegelt weithin historische Realität wider. Die Pharisäer bilden eine auch in Galiläa vertretene Gruppenbewegung, die als religiöse Elite hohes Ansehen genoss. Als an der Halacha orientierte Gruppe sind die Pharisäer bemüht, durch schriftgelehrte Applikation und Bezugnahme auf die ‘Überlieferung der Ältesten’ ihren alltäglichen Lebensvollzug zu heiligen. Oft folgen sie außerdem der strengen Speisepraxis der Priester, so dass ihre Lebensführung priesterliche Züge erhält. FRLANT 226; Lutz Doering et al. (eds.), Judaistik und neutestamentliche Wissenschaft; Vandenhoeck & Ruprecht, Göttingen (2008) 85–107 (BL)

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Jewish-Christian dialogue and controversy 1665 Martin H. Jung, Christen und Juden. Die Geschichte ihrer Beziehungen Books that deal with Jewish-Christian history normally focus on Antisemitism. Not so in the case of the present book that surveys Jewish-Christian relationships from the first century CE up to modern times with an emphasis on the positive side of the story – a long story of essays in toleration, dialogue, and, inevitably, frustration. Jung adds a short bibliography to each of the chapters of his valuable book. – Glossary, index. Wissenschaftliche Buchgesellschaft, Darmstadt (2008) 1–302 (BL)

1666 Daniel Stökl Ben Ezra, Weighing the Parts: A Papyrological Perspective on the Parting of the Ways A comparison of the ideological composition of the Qumran library and Christian libraries from ancient Egypt, reconstructed from pre-Constantinian papyri, reveals a profound difference in the amount of group-specific material: ca. 28% Qumran “sectarian” at Qumran vs. ca. 60% “Christian” books in ancient Egyptian Christian libraries. Even for the second century, where we have much less data, the divide is quite great. If we take Qumran as example for a Jewish sectarian library, still focused largely on the Hebrew Bible and writings shared with other Jews, Christian libraries portray an independent group-specific identity, quite early on. NT 51/2 (2009) 168–186

1667 Hermann von Lips, Das Frühjudentum als Vermittler von Weisheitstradition an das Urchristentum Nach der Feststellung weisheitlicher Linien im Frühjudentum (Logientraditionen, weish. Paränese, Weisheitsreflexionen) erörtert der Verf. deren Einwirkung auf das frühe Christentum ( Jesusüberlieferung, Christologie, christl. Paränese, Gnosis). Anschließend werden die Träger der Vermittlung zwischen beiden Gruppen sowohl auf der jüdischen (Sirach, Philo, Qumrangemeinde, Pharisäer etc.) als auch auf der christlichen (Paulus, Q-Gemeinde, Judenchristen etc.) Seite kurz hinsichtlich ihrer Transferleistung betrachtet. BThZ 25/1 (2008) 75–98 (DL)

1668 Bruce Chilton, Tolerance and Controversy in Classical Christianity: The Gospel according to Matthew and Justin Martyr Matthew and Justin present comparable views of how Christians should relate to those who do not share their faith. For them, different kinds of tolerance are needed depending on whether the “other” is a persecutor, a disputant, or someone from another religious world altogether. Eventually, Christians came to practice only selective tolerance, and intolerance toward the Jews became widespread among the church fathers. Jacob Neusner et al. (eds.), Religious Tolerance in World Religions; Templeton Foundation Press, West Conshohocken, Penn./Alban Books, Edinburgh (2008) 133–152

1669 Ra‘anan S. Boustan et al. (eds.), Blood and Boundaries of Jewish and Christian Identities in Late Antiquity This thematic issue of the journal Henoch includes the following papers: R.S. Boustan and A. Reed, Introduction; C.E. Fonrobert, Blood and Law: uterine fluids and rabbinic maps of identity; J. Glancy, The law of the opened body: Tertullian on the nativity; M. Himmelfarb, The ordeals of Abraham: circumcision and the Aquedah in Origen, the Mekhilta, and Genesis Rabbah; A. Jacobs, Blood will out: Jesus’ circumcision and early-Christian readings of Exodus 4:24–26; R.S. Boustan, Blood and atonement in the Pseudo-Clementines and the Story of the Ten Martyrs. Hen. 30/2 (2008) 229–364

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1670 Dan Jaffé, Une Ancienne Dénomination Talmudique de Jésus: Ben Pantera. Essai d’analyse philologique et historique This article proposes a philological and historic analysis of the Talmudic name Ben Pantera. It is suggested that this ancient expression has to be understood as corresponding to a period in which the Jews wished to think of Christianity, choosing the person of Jesus as an emblematic figure of this reality. The expression Ben Pantera expresses mockery and even scorn towards Jesus. It must be placed back in a period in which, on account of the doctrinal controversies between Jews and Christians, the two religions had consummated a Parting of the Ways and acknowledged each other as rivals. Thus, Ben Pantera appears to be the oldest mention of Jesus in the Talmudic literature. ThZ 64/3 (2008) 258–270

1671 Dan Jaffé, Existe-t-il une littérature censurée par les sages du talmud? Essai d’analyse de la formule talmudique “livres extérieurs” (Sefarim hitsonim) This study presents an analysis of a saying from the Talmudic literature, Sanhedrin X, 1 which is associated with R. Aqiba and discusses the definition of sefarim hitsonim. The common conception of this body of texts claims that it is apocryphal literature. After an analysis of the different texts and a historical and critical analysis of this passage, the author suggests that R. Aqiba’s saying is related to the Jewish-Christian literature. If this suggestion is accepted, then the saying mentioned above is a harsh reaction to the Jewish-Christians and their literature, especially a complete negation of their right to the world to come. On pp. 123–126 É. Nodet answers to this thesis refining some important details. RB 115/1 (2008) 105–126

1672 Paula Fredriksen, Augustine and the Jews: A Christian Defense of Jews and Judaism In his Confessions, Augustine (354–430) reports how his struggle to read the Bible led him to a new theological vision, one that countered the anti-Judaism not only of his Manichaean opponents but also of his own church. The Christian empire, Augustine held, was right to ban paganism and to coerce heretics. But the source of the ancient Jewish scripture and current Jewish practice, he argued, was the very same as that of the New Testament and of the church – namely, God himself. Accordingly, the Jews were best to be left alone. Augustine’s innovative view of Judaism ultimately functioned to protect Jewish lives against the brutality of Western Christianity, including the crusades. Doubleday, New York (2008) XXXV/1–472

1673 Peter Schäfer, Weibliche Gottesbilder im Judentum und Christentum The founding document of medieval Kabbalah, the twelfth-century book of Bahir, portrays the Jewish God in a complex way, pointing out that one of God’s manifestations is feminine. While it is clear that this notion goes back to the Bible and echoes biblical ideas of wisdom personified (Proverbs 8), the classical interpretation offered by G. Scholem was that the Gnostic tradition was behind the book of Bahir. Schäfer rejects this interpretation, and instead suggests a functional, rather than historical interpretation: in the twelfth century, both Jews and Christians discovered the female aspect of God – Christians in their Marian speculations, and Jews in their theology of Shekhina. – Schäfer ranks as one of the foremost international authorities on the history of Jewish thought. Verlag der Weltreligionen, Frankfurt (2008) 1–387 (BL)

387

Early Christianity General – history

life – teaching

texts

1674 Simon C. Mimouni, Les origines du christianisme: Nouveaux paradigmes ou paradigmes paradoxaux? Bibliographie sélectionnée et raisonnée This article presents some new views on the origins of Christianity – taking this expression in a broad sense, to include the first three centuries. The rapid appearance of books and articles and the changing paradigms, even parameters, of the subject means that scholars may find it difficult to follow what is going on. To that add the growing number of periodicals, series and other means of publication, often available only online. The consensus established in The Parting of the Ways edited by James D.G. Dunn in 1992 is taking a battering from the multi-authored studies edited by Adam H. Becker and Annette Y. Reed in 2003, and by Ian H. Henderson and Gerbern S. Oegema in 2005. The Parting of the Ways is in the process of becoming The Ways That Never Parted. RB 115/3 (2008) 360–382

1675 James D.G. Dunn, Beginning from Jerusalem This book, vol. 2 of Dunn’s three-volume work entitled Christianity in the Making, offers a survey and interpretation of the history of the Christian church’s first generation – from the death of Christ through the destruction of Jerusalem and its temple, i.e., roughly, from 30 to 70 CE. The most important sources are of course the Pauline correspondence and the book of Acts. According to Dunn, the ‘ideal’ early church is a fiction; it never existed. What did exist, is a variety of ecclesiastical factions, some drifting off into sectarian Jewish Christianity, others developing into Gnosticism, and a sober, central group that formed around James, Peter, and Paul. Interestingly, Dunn considers the (conservative) possibility of 1 Peter being an authentic Petrine letter. – A monumental work. W.B. Eerdmans Publishing Co., Grand Rapids, Mich./Alban Books, Edinburgh (2009) XV/1– 1347

1676 Timothy Pettipiece, From Cybele to Christ: Christianity and the transformation of late Roman religious culture In light of the current appetite for early Christianity in popular discourse, this paper examines the rise of Christianity within the transformative context of late-Roman religious culture. Rather than viewing Christianity as an isolated and unique catalyst for religious change, this paper reminds readers that early Christianity was in fact part of a much broader process that saw a steady increase in the influence of eastern religious cultures throughout the later Empire. SR 37/1 (2008) 41–61

1677 Daniel Boyarin, Rethinking Jewish Christianity: An Argument for Dismantling a Dubious Category Recent scholarly contributions (O. Skarsaune et al., eds., Jewish Believers in Jesus, 2007; M. Jackson-McCabe, ed., Jewish Christianity Reconsidered, 2007) have revived the notion of ‘Jewish Christianity’. This eminently heresiological term is completely useless to scholarship, and should be abandoned. One should also beware of projecting the notion of ‘religion’ onto Judaism. The only approach that promises scholarly result is the study of ethnic differentiation among Christian believers, some of which were ethnically Jewish and did not abandon certain customs associated with it. JQR 99/1 (2009) 7–36 (BL)

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1678 Bruce W. Longenecker, Exposing the Economic Middle: A Revised Economy Scale for the Study of Early Urban Christianity In 2004 Steve Friesen proposed a ‘poverty scale’ for Graeco-Roman urbanism as a backdrop against which to assess features of the earliest urban Christian communities ( JSNT 26/3, 2004, 323–361; IRBS 50:1755). This article offers an assessment of the strengths and weaknesses of Friesen’s scale, not least in relation to binary taxonomies of Graeco-Roman economic stratification, rhetorical conventions of the ancient world, and the ‘middling groups’ of Graeco-Roman urbanism. It proposes adjustments to the scale (renamed as the ‘economic scale’) and gives consideration to the significance of those adjustments for the reconstruction of early Christianity relative to ancient poverty. JSNT 31/3 (2009) 243–278

1679 E.A. Judge, Synagogue and Church in the Roman Empire: The Insoluble Problem of Toleration Judge, a classical scholar, studies the question of why the synagogue was tolerated by the Romans, but not the church. The answer is: the synagogue was tolerated because it could claim to be national tradition, and that tradition was recognized even after the defeat of the Jews in 70 CE. The church was not tolerated because it was a group that failed to uphold an ancient national tradition. – The article includes a bilingual selection of ancient sources. RTR 68/1 (2009) 29–45 (BL)

1680 Klaus Neumann, Sexualität im Urchristentum. Kulturanthropologische Aspekte Kulturen werden hier als “Diskursformationen” verstanden. Diskurse als soziale Praxis ermöglichen und perpetuieren “Wirklichkeit” und Erfahrungen. Die Erfahrung einer “eigenen” Sexualität, mit der man “umgeht”, ist typisch neuzeitlich. In den antiken Kulturen und auch im Urchristentum wird der Sex im Rahmen anderer Diskurse thematisiert, definiert und problematisiert. Eine nicht zu unterschätzende Rolle spielt dabei die symbolische Aufladung des Sexes als Zeichen und Ausdruck von Hierarchie und Gewalt. Könnte dies mit ein Grund für die grundsätzliche Problematisierung des Sexes im Urchristentum sein? Demgegenüber bedarf es erheblicher diskursiver Transformationen, um Sex und Erotik als Ausdruck von “Liebe” und Partnerschaft darzustellen. Diese Diskurstransformationen, die z.B. Plutarch vornimmt, wurden aber im Urchristentum gerade nicht rezipiert. EvTh 68/6 (2008) 444–459

1681 Kenneth Berding, John or Paul? Who was Polycarp’s Mentor? In some of the patristic writings, Polycarp of Smyrna is explicitly linked with the Apostle John. These writings also include the implication that he was taught by John or installed in his office by John. In contrast (or seemingly), there is a substantial literary (and to a lesser degree, theological) connection to the Apostle Paul in the only surviving letter written by Polycarp himself. This study comes to the conclusion that Polycarp can’t be placed under any single authority or in any single theological stream. Understanding himself in continuity with the authorities before him, he was willing to draw from any of a number of different streams of God-given authority, including a Pauline stream, a Petrine stream, a Johannine stream, the words of the Lord, and the Old Testament Scriptures. TynB 59/1 (2008) 135–143

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1682 Michael W. Holmes (ed.), The Apostolic Fathers: Greek Texts and English Translations This is the third edition of Holmes’s by now well-known bilingual text of 1 and 2 Clement, Letters of Ignatius, Martyrdom of Polycarp, Letter of Barnabas, Shepherd of Hermas, Epistle to Diognetus, the Papias Fragments (ca. 130 CE), and the Didache (late first century CE?) – with the two last-named works being particularly relevant for biblical studies. The book also includes textual and interpretive notes, good introductions to the individual documents, up-to-date bibliographies (to 2006), and a subject index. Book lovers will delight in the handy format, the fine printing on bible paper, and the handsome binding. – A standard resource for early-Christian studies. Baler Academic, Grand Rapids, Mich. (2007) XXV/1–805 (BL)

1683 Alice Whealey, The Testimonium Flavianum in Syriac and Arabic ‘Agapius of Hierapolis’ and Michael the Syrian’s versions of the Testimonium Flavianum, a passage about Jesus from Josephus’ Jewish Antiquities, both derive from the Syriac translation of Eusebius of Caesarea’s Historia Ecclesiastica. Michael’s Testimonium is more authentic than Agapius’ Testimonium, and it is more authentic than the textus receptus in reading that Jesus was ‘thought to be the Messiah’. Some features of Agapius’ Testimonium previously considered being more authentic than the textus receptus can be explained by distinctive readings in the Syriac text that Agapius used. NTS 54/4 (2008) 573–590

Gnosticism – Islam Gnosticism

Islam

1684 Hans Jonas, Gnosis. Die Botschaft des fremden Gottes Jonas (1903–1993), a Jewish philosopher and former student of Rudolf Bultmann and Martin Heidegger, is known for his philosophical and indeed existentialist interpretation of ancient Gnosticism. Just as Bultmann in his Theology of the New Testament (first published in 1951/55) offered an existentialist commentary on the early-Christian scriptures, so Jonas proposed an existentialist reading of the Gnostic worldview (first published in 1958 as The Gnostic Religion). The present book reprints the 1999 edition and includes an essay by Christian Wiese. – A classic interpretation of ancient Gnosticism. Verlag der Weltreligionen, Frankfurt (2008) 1–544 (BL)

1685 Peter Nagel, “Das (Buch) nach Philippus”. Zur Titelnachschrift Nag Hammadi Codex II,3: p. 86,18–19 Ein antiker Leser, der sich zum ersten Mal mit der an dritter Stelle stehenden Schrift des heutigen Nag Hammadi Codex II vertraut gemacht hat, war vermutlich überrascht, dass er soeben ein nach Philippus benanntes “Evangelium” hinter sich gebracht hat, wie es die Titelnachschrift anzeigt. Wohl in Anlehnung an die unmittelbar zuvor kopierte Schrift “Das Evangelium nach Thomas” erschien dem Schreiber jene Gattungsbezeichnung auf die Philippusschrift applizierbar; überdies bot die dem Begriff euaggelion innewohnende Bedeutung “Heilsbotschaft” so viel Freiraum, dass die Schrift “nach Philippus” darin untergebracht werden konnte. Es ist eine eigentümliche Paradoxie, dass das “Evangelium nach Philippus” von Nag Hammadi, das nicht von Hause aus als solches konzipiert war und erst in der Abschrift des Codex II zu einem “Evangelium” geworden ist, in jener einzigartigen Schriftensammlung überlebt hat und die Forschung bis heute beschäftigt

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und fasziniert, während das “eigentliche” Philippusevangelium mit Ausnahme des durch Epiphanius geretteten Zitats Haer. 26,13,2–3 verloren gegangen ist. ZNW 99/1 (2008) 99–111

1686 Athina Lexutt et al. (eds.), Christentum – Islam. Ein Quellenkompendium (8.–21. Jh.) In recent years, the relationship between Christians and Muslims has become a major subject of political and theological debate. The present book anthologizes documents from early-Islamic times up to the present. Only very recent texts begin to take a more positive Christian approach to Islam, acknowledging its value as an authentic way to God. All texts are carefully introduced so that one can follow how polemical attitudes eventually gave place to dialogue and understanding. Böhlau Verlag, Köln (2009) 1–237 (BL)

BIBLICAL THEOLOGY Both Testaments General

God – angels

1687 Christopher Seitz, Canon, Narrative, and the Old Testament’s Literal Sense: A Response to John Goldingay, ‘Canon and Old Testament Theology’ In his response to J. Goldingay’s paper about the importance of canon for the Old Testament theology the author focuses on three points of discussion: (1) the form of the canon – the order of the biblical books; (2) creeds and rule of faith; (3) narrative and the integrity of the witness of the Old Testament. TynB 59/1 (2008) 27–34 (DL)

1688 John Goldingay, Old Testament Theology and the Canon The article argues that Old Testament theology considers the insight that emerges from the form of the Old Testament canon, that it focuses on the canon of the Old Testament itself not the history of Israel, that it lets the canon itself be the canon, that it nevertheless recognises a canon within the canon, that it treats the first part of the twofold canon as of significance in its own right, but that it expects to find that the two parts of this canon illumine each other. TynB 59/1 (2008) 1–26

1689 Mark S. Smith, God in Translation: Deities in Cross-Cultural Discourse in the Biblical World Societies from the Late Bronze Age through the New Testament show identifications or equations of deities of different cultures, e.g. as divine guarantors of international treaties. There are several cases of “god in translation” in the Hebrew Bible despite its generally monotheistic purpose. With the explosion of cross-cultural discourse about deities in the Greco-Roman period, some Jewish and New Testament sources show cross-cultural

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recognition of deities. Engagement with other cultures helped Israel come to understand its god. M. Smith uses the current debate about Jan Assmann’s thesis of the “Mosaic distinction” (i.e., the one between the one, real God, and the non-deities) as a general frame for his discussion (see esp. pp. 24–29, 38–43, 243–246, 323–329). Translatability did not simply offer a discourse of tolerance and understanding (as Assmann would have it), but ultimately was an extension of empire discourse. FAT 57; Mohr Siebeck, Tübingen (2008) XXXVI/1–382

1690 Elke Toenges, The Image of God as Father as a Response to Political Crisis in the First Century CE As a consequence of the Jewish rebellion against Roman rule, the destruction of the temple in 70 CE and the ensuing impossibility of fulfilling the cultic commandments, the focus of religion shifted to private religiosity. This brought about an increased emphasis on prayer and the study of the Torah. It is in this context of a new closeness to God that the divine epithet “father” became current. – In the publication, the title of the paper is misprinted (“first century BCE”). LHBOTS 444; Henning Graf Reventlow et al. (eds.), Religious Responses to Political Crisis in Jewish and Christian Tradition; T & T Clark International, London (2008) 94–108 (BL)

1691 Brian S. Rosner, ‘Known by God’: The Meaning and Value of a Neglected Biblical Concept Despite the fact that being known by God is a critical concept in biblical theology it is sorely neglected in biblical exegesis and theology. This introductory article seeks to revive interest in the doctrine by reflecting on its definition and by considering its pastoral function in the Bible and in early Jewish texts. It argues that being known by God is roughly equivalent to three related notions: belonging to God, being loved or chosen by God, and being a child or son of God. With respect to the use to which it is put in the relevant texts, whereas not being known by God adds severity to dire warnings, being known by God promotes humility and supplies comfort and security. The implications of a biblical doctrine of being known by God for Christology, Anthropology, and Ethics are also briefly considered. TynB 59/2 (2008) 207–230

1692 George Savran, Seeing is Believing: On the Relative Priority of Visual and Verbal Perception of the Divine In comparing the modes of perception of the divine in the Bible, one finds a clear preference for hearing the word of God. However, in a number of cases where seeing and hearing are both present, seeing is presented as the preferable mode. This dynamic is explored in three texts. In Exod. 24:1–11 seeing is contrasted with the reading of the Book of the Covenant to the people in order to bring out the superior nature of the experience of Moses, Aaron, Nadab, Abihu and the seventy elders. In Num. 22 Balaam first hears from God twice in night auditions, but seeing the angel of the Lord in a daytime manifestation brings home the message to him in a way that the spoken word did not. In a somewhat different fashion, Job’s ideas about seeing God are contrasted with the attitude of the friends toward direct revelation. This distinction points to the significance of his statement in 42:5 about the superiority of seeing God to hearing. Job’s statement here is not intended to describe a vision of God, but rather an appreciation of the perspective of the divine which Job did not possess prior to the whirlwind theophany. BI 17/3 (2009) 320–361

1693 Jean-Louis Ska et al., Dio transforma in bene What appeared to be bad, was intended by God for good (Gen 50:20): this motto and its implications are studied in this collective volume in the Old Testament (6 papers), the New

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Testament (5 papers), and in the history of the church (5 papers). Most of the biblical papers focus on specific texts: Gen 37–50 (the story of Joseph, by J.-L. Ska), Exod 32–34 (M.P. Scanu), 1 Sam 24–26 (L. Mazzighini), Jer 29 (G. De Carlo), Hosea (D. Scaiola), Sir 39:12–35 (N. Calduch-Benages), 1 Peter (M. Mazzeo), Luke 23:43 (‘today you will be with me in paradise’, E. Binachi), Rom 8:28–30 (A. Gieniusz), Gal 3:13–14 (A. Pitta). All papers are in Italian. PSV 59; Centro editoriale dehoniano, Bologna (2009) 1–292 (BL)

1694 Barbara Leicht, Engel. Boten zwischen Himmel und Erde Die Vorstellung von Engeln als körperlosen Wesen, die Gottes Aufträge erfüllen, Schutz und Zuversicht bieten steht am Ende einer sehr langen und facettenreichen Entwicklung. Diese kulturgeschichtliche Vielfalt an Konzepten von Wesen zwischen der göttlichen und der menschlichen Sphäre wird – passenderweise in der Vorweihnachtszeit – in dieser Ausgabe der WUB deutlich. Die einzelnen Beiträge erörtern biblische Darstellung der Engel (AT: 10–17; NT: 18–25), Engeltraditionen in außerbiblischen Quellen (26–33), in der Umwelt Palästinas (41–51) und im Koran (52–54) sowie die Entwicklung der Idee eines Schutzengels (34–39). Ein kunsthistorischer Beitrag über die Darstellung der Engel in christlicher Kunst (56–63) schließt diese Sammlung ab. WUB 50 (2008) 8–63 (DL)

Relationship between OT and NT 1695 G.K. Beale et al. (eds.), Commentary on the New Testament Use of the Old Testament This is a running commentary on the New Testament, but instead of commenting on everything found in the text, only the Old Testament quotations and allusions are selected for intensive treatment. Thus C.L. Bromberg, who is responsible for the gospel of Matthew, goes through each pericope, discussing Old Testament allusions, and generally commenting – in this sequence – on the NT context, the relevant OT context, the textual background, the hermeneutic employed, and the theological dimension; at the end of his commentary on Matthew, he has a cumulative list of all the scholarly literature that is referred to in his text (more than 28 columns of bibliography in small print). The only biblical book that does not lend itself to such treatment is Paul’s letter to Philemon, which nevertheless gets a brief note that explains this letter’s background in Deut 23:15–16. – An addition to all existing New Testament commentaries, this is a most valuable scholarly resource. Intervarsity Press/Apollos, Nottingham (2007) XXVIII/1–1239 (BL)

1696 Martin Pickup, New Testament Interpretation of the Old Testament: The theological Rationale of Midrashic Exegesis It is posed in this paper that one should appreciate the Jewish background and the Judaic method of reading the OT. The NT writers present their interpretations as inherently valid readings of the OT. “The words of Torah are poor in their own context and rich in another context” (y. Rosh HaSh. 3:5). The author concludes: “When the OT is viewed midrashically, and its statements are considered in light of Jesus and his life, the riches of God’s eternal plan stand out in vivid relief ” (381). JETS 51/2 (2008) 353–381 (BF)

1697 Jean-Marie van Cangh, Les sources judaïques du Nouveau Testament Twenty-seven papers reflecting thirty-five years of exegetical work on both testaments are here united. The range of subjects is impressive: van Cangh confronts the books of Joshua and Judges with archaeological evidence, searchers for the Old Testament origins of monotheism (at its basis seems to be the progressive identification of a clan deity = ‘god of the fathers’ with a high god), reconstructs the Jesuanic original of the ‘good

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Samaritan’ parable (arguing that it was originally meant to answer the question: what do I have to do to gain life everlasting?), and comments on how the Last Supper may have been celebrated (as in Mark 14, without v. 24 which is deemed a liturgical addition). – All papers are simply reprinted, and the author does not tell us whether he still defends what he has written in the 1970s, the time that saw the publication of some of the papers. Nevertheless, this is an impressive book. BEThL 204; Peeters Publishers, Leuven (2008) XIII/1–718 (BL)

1698 Isaac Kalimi, The Murders of the Messengers: Stephen versus Zechariah and the Ethical Values of “New” versus “Old” Testament In Chronicles and Acts an analogous story is narrated about the martyrdom of two Divine messengers: Zechariah (2 Chr 24:20–22) and Stephen (Acts 6:8–7:60). This article suggests that the author of Luke-Acts based his story of Stephen in contrast to that of the Chronicler in order to stress the claim to greater ethical merit of “love and forgiveness” of the new religion in contrast to the incompatible vengeance of the old religion. ABR 56 (2008) 69–73

1699 Jeremy Punt, Subverting Sarah in the New Testament: Galatians 4 and 1 Peter 3 In the New Testament, Sarah’s role as mother of the Jewish race is subverted, and she is reappropriated as the model of faith in the Christian tradition – the characteristics she was traditionally renowned for, beauty and wisdom, still intact albeit in subtle ways! This investigation of her presentation in Gal 4 and 1 Peter 3 shows that New Testament authors could appropriate Scripture in ways that at times subtly and at times less subtly subverted traditional positions, whether at socio-political (Galatians) or socio-cultural (1 Peter) level. In the two texts examined it can hardly be claimed that Scripture was simply appropriated to provide sanction for traditionalist positions, while the representations of Sarah entailed both her subversion and enlisting her as mode and model of subversion, even if in subtle ways! Scriptura 96 (2007) 453–468

1700 Kim Huat Tan, The Shema and Early Christianity If Christianity emerged from the matrix of Judaism, how it conducted a dialogue – if it did at all – with the Jewish confession of its unique faith and praxis is a most interesting question. This essay claims not only did this take place frequently, as evident in the deployment of the Shema in many NT passages, it was also a flashpoint of debate between the Church and the Synagogue in the first century. It became an impetus of early Christian theological development, principally in the understanding of the constitution of the eschatological community and the identity of Jesus Christ. TynB 59/2 (2008) 181–206

Themes in biblical theology: idolatry – resistance – Israel – violence – war – life after death – Last Judgment 1701 Gregory K. Beale, We Become what We Worship: A Biblical Theology of Idolatry The main thesis of this book is: what people revere, they resemble or develop into, either for ruin or restoration. The book starts with a study of Isa 6, a prophetic passage in which possessing eyes but not seeing (Isa 6:9–10) and burning like a tree (v. 13a) are to be understood as metaphors of idolatry that are applied to the disobedient nation. The text implies a pronouncement of judgment that includes the notion that idolaters begin to resemble their idols. Sensory malfunction figures prominently in Beale’s study (Deut 29:4), as does

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the Golden calf incident. The theme is studied in a wide variety of texts, especially and with much detail in Paul’s epistles and in the book of Revelation. – Interestingly, another recent study argues that the Pauline doctrine of assimilation to God is Graeco-Roman, and not Jewish in nature, which would run counter to Beale’s thesis; see George H. van Kooten, Paul’s Anthropology in Context, Tübingen 2008. Intervarsity Press Academic, Downers Grove, Ill. (2008) 1–341 (BL)

1702 Richard A. Horsley (ed.), In the Shadow of Empire: Reclaiming the Bible as a History of Faithful Resistance The following papers are included in this collection: N.K. Gottwald, Early Israel as an anti-imperial community; W. Brueggemann, Faith in the empire; J.L. Berquist, Resistance and accommodation to the Persian empire; J.D. Crossan, Roman imperial theology; R. Horsley, Jesus and empire; N. Elliott, The apostle Paul and empire; W. Carter, Matthew negotiates the Roman Empire; B. Kahl, Acts of the Apostles: pro(to)-imperial script and hidden transcript; G. Carey, The book of Revelation as counter-imperial script. – With the exception of Crossan, who explains Roman (Augustan) imperial ideology and practice, all papers focus on the biblical authors’ resistance to the claims of a dominating (Assyrian, Persian, Roman) empire. What is missing in the volume, though, is a chapter on the book of Daniel. Westminster John Knox Press, Louisville, Ky./Alban Books, Edinburgh (2008) VII/1–199 (BL)

1703 Jan Turkiel, Israel in the Teaching of Ben Sirach and St. Paul Der Verf. vergleicht in diesem Artikel die Darstellung Israels bei Jesus Sirach und in den paulinischen Briefen. Als Gottes eigener Erbbesitz bekam Israel in der Auffassung von Sir seinen Platz unter den Völkern und göttliche Führung, wobei Gott das für Israel bestimmte Erbe auch unter Nichtisraeliten verteilt hatte, die seinem Willen entsprechen. Israels Sünden führten zur Zerstreuung des Volkes, das von Gott wieder um den Tempel versammelt werden kann. Paulus kritisiert eine selbstgerechte Haltung innerhalb Israels, die allein die Zugehörigkeit zum Volk Gottes als Grundlage der Erlösung auffasst. Die Verstockung Israels und Gottes unablässiger Heilswille hinsichtlich seines Volkes ist aber ein Beispiei dafür, dass Gott von seinem Heilsplan sowohl für Israel als auch für seine neue Schöpfung in Christus nicht abrücken wird. PJBR 7/2 (2008) 125–144 (DL)

1704 André Wénin, La Bible ou la violence surmontée The following essays on biblical theology are included in this volume: L’être humain et Dieu face à la violence; Les pièges de la convoitisie; La tentation de l’idolâtrie; La violence révélée et pardonnée; Les paradoxes du bonheur dans la Bible; Du jardin d’Eden à la Jérusalem céleste; Naissance, mort, resurrection; Dialogue avec les sages du premier Testament. Desclée de Brouwer, Paris (2008) 1–353

1705 Richard Hess, War in the Hebrew Bible: An Overview This survey agrees with Peter C. Craigie (The Problem of War in the Old Testament, 1978) that according to the Bible, war is a necessary evil in the context of a greater, cosmic battle between good and evil. Bulletin for Biblical Research Supplement 2; R.S. Hess et al. (eds.), War in the Bible and Terrorism in the Twenty-First Century; Eisenbrauns, Winona Lake, Ind. (2008) 19–32 (BL)

1706 Barry Webb, The Wars of Judges as Christian Scripture In the matter of warfare Judges does not provide a model for Christian living, and there are serious dangers in any attempt to make it do so. Divine wrath has been focused in

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the cross and the last day, and the church exists in the interval between them. In the New Testament war language is metaphorical for the struggle involved in resisting temptation and engaging in gospel ministry (Eph 6:10–18; 2 Cor 10:4–5), and symbolic for the final judgment of the world by God himself (Rev 6–20) But the wars of Judges remain as part of the Christian canon, and contribute to biblical teaching about faith, the character of God, the human condition, and the reality of divine judgment. RTR 67/1 (2008) 18–28

1707 Bettina Eltrop (Red.), Auferstehung – Leben trotz Tod Die Hoffnung auf die Auferstehung der Toten gehört zweifelsohne zu den zentralen Inhalten des christlichen Glaubens. Der Entstehungskontext dieser Vorstellung (70–77), ihre besondere (früh)christliche Ausprägung (78–86), sowie charakteristische Eigenheiten in ihrer Verkündigung ( Joh 20; 1 Kor 15; Mk 16 – S. 87–103) sind in diesen Themenheft der BiKi erörtert. Ergänzt ist diese Sammlung durch einen Beitrag über Ostern in der Sprache der Dichter (104–108), und eine pädagogische Hilfestellung zu möglichen Zugängen für Kinder zum Thema Tod und Auferstehung (109–113). BiKi 64/2 (2009) 69–113 (DL)

1708 L. Arik Greenberg, ‘My Share of God’s Reward’: Exploring the Roles and Formulations of the Afterlife in Early Christian Martyrdom This monograph includes two chapters relevant to biblical studies. ‘Death and personal immortality in Israelite religion, Judaism, and Early Christianity: a survey of scholarship, and redirection’ (pp. 9–70); ‘Martyrdom and personal immortality in the New Testament’ (pp. 71–111). Greenberg agrees with recent research that 4 Macc and Paul share the notion of ‘noble death’ that is also known outside the Jewish and Christian traditions. This notion includes the idea that martyrdom must display vicariousness – for the purpose of instructing others, the martyr must exemplify ideal human behaviour. An example is the death of Socrates, apparently echoed by 1 Peter 2:19–23. Studies in Biblical Literature 121; Peter Lang Publishing, Bern (2009) XIII/1–236

1709 Byron Wheaton, As It Is Written: Old Testament Foundations for Jesus’ Expectation of Resurrection In der Erzählung von der Begegnung mit dem Auferstandenen auf dem Weg nach Emmaus (Lk 24,13–35) werden die Jünger darauf hingewiesen, dass Jesu Geschick von den Schriften vorhergesagt war. Wie dieser Beitrag zeigt, ist das Thema ‘Auferstehung’ – wenn auch nicht vordergründig – wichtiger Bestandteil vieler narrativer und prophetischer Texte im Alten Testament. Dementsprechend bezieht sich auch die Apg (2,31; 13,32–37) auf alttestametliche Texte, um den Gedanken der Auferstehung Jesu zu begründen. WThJ 70/2 (2008) 245–253 (DL)

1710 Bettina Eltrop (Red.), Das Jüngste Gericht Das für diese Ausgabe der BiKi ausgesuchte Thema eines Gerichtes Gottes über seine Geschöpfe ist ein heute unpopulärer aber in der gesamten Bibel häufig vorkommender Aspekt menschlichen Redens von Gott. In den gesammelten Beiträgen arbeiten die Autoren und Autorinnen insbesondere die in diesem Bild eines richtenden Gottes verankerte Hoffnungsdimension auf göttliche Gerechtigkeit und Erbarmen heraus. Die systematischen (Benedikt XVI., O. Fuchs) und biblischen (AT: S. Pemsel-Maier, K. Butting; NT: B. Eltrop, C. Janssen) Beiträge sind ergänzt durch eine Beschreibung Jahwes als richtenden Sonnengottes vor dem kulturell-geschichtlichen Horizont des Antiken Nahen Ostens und Ägyptens (O. Keel, 215–218), und durch eine musiktheologische Betrachtung zur Entstehung und Wirkung der berühmten Sequenz “Dies irae” aus einem mittelalterlichen Hymnus über das Jüngste Gericht (W. Bretschneider, 233–237). BiKi 63/4 (2008) 199–237 (DL)

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Old Testament General 1711 Werner H. Schmidt, Die Frage nach einer “Mitte” des Alten Testaments Die Exegese sucht in den biblischen Texten, im Reichtum ihrer Lebensäußerungen, eine innere Übereinstimmung. Diese Aufgabe heißt traditionell die Frage nach der “Mitte”. Verschiedene Ansätze von der Ablehnung einer “Mitte” bis zu ihrer unterschiedlichen Bestimmung werden dargestellt und erwogen. Die der Fragestellung inhärenten Aspekte werden entfaltet, auch die Nähe zur Frage nach dem “Wesen des Christentums” angedeutet. Wie kommt das Bekenntnis zur Identität Gottes sprachlich zum Ausdruck? Das Erste Gebot, in dem die Ausschließlichkeit des Glaubens zusammengefasst ist, erscheint in besonderer Weise als Bindeglied zum christlichen Glauben. EvTh 68/3 (2008) 168–178

1712 Jeffrey J. Niehaus, Ancient Near Eastern Themes in Biblical Theology The central theological paradigm of the Old Testament can be expressed as follows: (1) God works, (2) by his Spirit, (3) through a prophetic figure, (4) to wage war against and defeat his foes. (5) God establishes a covenant with a people. (6) God’s covenant establishes that people as God’s people. (7) God establishes a temple among his people because he will reside among them. Niehaus shows that all the elements of this paradigm exist in ancient Near Eastern and Egyptian sources, and he explores some of them – especially covenant, war of conquest, and temple – in some detail. He sets his research within the frame of a conservative theological paradigm, claiming that some parallels reflect the common grace God grants all of humankind, while others are based on demonic influence. – A book from which much can be learned. Kregel Publications, Grand Rapids, Mich. (2008) 1–203 (BL)

1713 Francolino J. Gonçalves, Deux systèmes religieux dans l’Ancien Testament: de la concurrence à la convergence In Judah, the cult of Yahweh was based on the myth of creation (by combat), the position of the king whom God has appointed to rule over his creation, on the prophets (Amos, Isaiah) who urge God’s universal law to be respected, and on the wisdom that teaches that law. In the northern kingdom of Israel, by contrast, the cult of Yahweh was based on a very different set of ideas – that of a personal and exclusive relationship between Israel and God, as expressed by Hosea, and as developed by Jeremiah and the Deuteronomists. In this tradition, the exodus experience figures prominently. The Deuteronomists describe the relationship between Israel and Yahweh in terms of a legal contract or covenant the revealed stipulations of which concern only Israel, and not the other nations as well. The two forms of Yahwism were, for a long time, distinct and in opposition to each another. After the demise of the northern kingdom, however, northern Yahwism began to infiltrate that of Judah, and eventually, the two merged. In Genesis, one can see how the two were combined: Gen 1–11 reflects southern universalism, whereas Gen 12 (with the report of Abraham’s vocation) marks the transition to the exclusivist perspective. Annuaire de l’Ecole Pratique des Hautes Etudes – Sciences Religieuses (Paris) 115 (2006–2007) 117–122 (BL)

1714 Rainer Albertz, Israel in der offiziellen Religion der Königszeit Two Jahwistic religions can be distinguished in the period of the monarchy. In Judah, the religion of Jerusalem was focused on the city and on the Davidic dynasty, and had universalistic characteristics; the people as a community remained marginal within this conception. In northern Israel, by contrast, the people played a major role – they were the people of the exodus. After 722 BCE, date of the destruction of the northern kingdom,

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the two theologies merged, as can be seen in 1 Sam 9 to 1 Kings 2 (dating from the time of King Hezekiah, ca. 700 BCE), in the Song of Moses (Exod 15) and later in deuteronomistic literature. Herders Biblische Studien 56; Verlag Herder, Freiburg (2009) 39–57 (BL)

1715 Ansgar Moenikes, Gottesbeziehung. Zum Proprium alttestamentlicher Theologie Der Ausgangspunkt und das Fundament der alttestamentlichen Theologie ist die Befreiung Israels aus der ägyptischen Sklaverei durch JHWH – ein für den Alten Vorderen Orient einzigartiges Gründungsdatum der Geschichte eines Volkes, das eine einzigartige Beziehung zwischen Israel und seinem Gott begründet. Die Besonderheit dieser Gottesbeziehung, ihre Unmittelbarkeit, wird aufgezeigt anhand der Konzeptionen der Liebe und der Gesetzgebung. Der vorherrschenden Theologie des Alten Testaments zufolge steht der König nicht zwischen Gott und Volk und damit nicht über dem Volk wie in der Umwelt Israels, er herrscht nicht über Untertanen, sondern ist einer unter seinen “Brüdern” (Dtn 17,20). Auch die spätere monotheistische Universalisierung der Gottesbeziehung kennt vorwiegend keine hierarchische Instanz, die als Herrscher über den Menschen und zwischen diesen und dem einzigen Gott JHWH stünde. Doch auch der endzeitliche, über die Menschen richtende und herrschende König Jesus von Mt 25,31–46 versteht sich als einer unter seinen “Brüdern”. Dies wurde zu einem bedeutenden christologischen Glaubenssatz, der in der kirchlichen Theologie bis heute tradiert wird. Theologie und Glaube 99 (2009) 63–73

1716 Bernhard Lang, Hebrew Life and Literature: Selected Essays This collection of papers, some of which are published here for the first time, includes the following 15 essays: Biblical studies as a vocation: sketch of an academic self-portrait; The Hebrew God: a very short summary [of the author’s book of 2002; IRBS 48:1729]; God and the good life; Peasant poverty: rent capitalism in the days of Amos; Women’s work, household and property in three Mediterranean societies: a comparative essay on Prov 31:10–31; A Zoroastrian prophecy of resurrection: a new reading of Ezek 37; Joseph the diviner: careers of a biblical hero; The forbidden fruit: an ancient myth and its transformation in Gen 2–3; The three sins of Samson the warrior; Cosmic battles: ‘traditional’ and ‘utopian’ monotheism in biblical times; Lady Wisdom: poetry, polytheism, and psychology – a pilgrim’s progress; Games prophets play: street theatre and symbolic acts in biblical Israel; The number ten and the iniquity of the fathers: a new interpretation of the Decalogue; A Hellenistic literary canon in the Hebrew Bible: the ‘Writings; The riddle of the Lord’s Supper: a new solution. – Some of the papers make use of comparative anthropological evidence or anthropological theory, especially of G. Dumézil’s tripartite functionalism. Society for Old Testament Study Series; Ashgate, Farnham (Surrey) (2008) XIV/1–278

1717 Joshua A. Berman, Created Equal: How the Bible Broke with Ancient Political Thought Five chapters explore the political thought of the Old Testament, each focussing on another aspect, while at the same time insisting on the egalitarian spirit and message: (1) the commoner’s upgrade from king’s servant to servant king (covenant theology); constitution, class, and Deuteronomy; God the economist (debt release); alphabet, text, and canon; the rescue of Moses (Exod 2:1–10) and the Sargon legend compared. The best way to describe this work is to say that it is an exercise in biblical theology. Oxford University Press, Oxford (2008) XVI/1–249

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1718 Roland Boer, Political Myth: On the Use and Abuse of Biblical Themes Boer, who has created a fresh and refreshing form of Marxist criticism of biblical texts, here offers a first synthesis of his biblical interpretation. His chapter 2 presents a new reading of feminist criticism of women in Genesis through Joshua as legacy of a repressed ‘primitive communism’ theory. Chapter 3 explores the antagonism between system and exception in the same literary corpus, using Freud and Lacan as a basis. Chapter 4 uses Russian Marxist biblical sociology (I.M. Diakonoff, M. Dandamaev) to analyse the tension between an economics of allocation and one of extraction that marked the conflict between the village commune and the temple-city complex. Further chapters deal with the role of the Bible in current politics, especially in the ideology of the George W. Bush years (2000–2008). – In Boer, critical biblical scholarship has found a new and intelligent voice. His notion that Genesis to Joshua is a many-faceted work of political mythology is convincing and deserves further elaboration. New Slant; Duke University Press, Durham, N.C. (2009) X/1–254 (BL)

Monotheism – God

angels – demons

1719 Pier Cesare Bori (ed.), Letters on Monotheism – Lettere sui monoteismi This thematic issue of ASEs is a volume that prints letters and articles – mainly in Italian and French, but with one contribution in English – on the current debate about monotheism. At the centre of the debate is Bori’s description of the three ‘religions of the book’ or ‘Abrahamic’ religions as based upon a history of divine intervention in the world through prophets; they are essentially particularistic, though those who receive the particularistic message are also responsible for making it universal. Mohamed Haddad, Jan Assmann, Guy Stroumsa, and others respond either in the form of short letters or longer essays. One contribution, by Marcelo Gonzáles, offers a survey of current literature on the emergence and early development of monotheism in the ancient world (Cuestiones emergentes en torno al monoteísmo, pp. 243–277). ASEs 25/1 (2008) 1–286 (BL)

1720 Konrad Schmid, review of: André Lemaire, The Birth of Monotheism (2007) In this critical review of Lemaire’s book (IRBS 53:1787) Schmid explains that Lemaire’s judgement as an epigrapher should be respectred, but his judgement about the historical reliability of biblical texts is often problematical. Thus it does not seem plausible to see Yahwism as originating with the Midianites on the basis of Exodus 18, nor should one take the Elija legends as reflecting historical facts. Schmid is inclined to date many texts, including poems such as Deut 18; Jdg 5; Hab 3; Ps 68 (Yahweh’s coming from the South), as late and legendary. WdO 38 (2008) 257–260

1721 Bob Becking, The Boundaries of Israelite Monotheism While the Hebrew Bible tends to present the religion of ancient Israel as monolatric or monotheistic, reality seems to have been different. A careful reading of biblical texts and an evaluation of archaeological finds (such as female figurines) and palaeo-Hebrew inscriptions tell a different story. The most notable item of ancient Hebrew polytheistic lore is the goddess of which several aspects are now known. One of these is the aspect of dea nutrix, represented by female pillar figurines that offer breasts with heavenly milk to the poor and the needy. Studies in Theology and Religion 13; Anne-Marie Korte et al. (eds.), The Boundaries of Monotheism; Brill, Leiden (2009) 9–27 (BL)

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1722 P.P. Venter et al., Vroulikheid by die Skeppergod? ‘n Liggaamskritiese ontleding van geselekteerde skeppingstekste in die Ou Testament God constructs represent the ideal symbolic “body” of a community, a regulating ideology that moulds and refines the values and norms of that community. In this study it is shown that values wherein femininity is incorporated, specifically with regards to the construction of a god character, lead to a more just attitude towards Earth. Values that lead to the construction of a god character as exclusively male, or the metaphorization of a god as one-sidedly masculine, lead to an attitude of disregard and destructiveness towards Earth. The findings of a body critical analysis of four well known and authoritative Biblical cosmological texts (Genesis 1:1–2:4(a); Psalm 74; Proverbs 8:1–9:18, and Job 38:1–42:6) in this regard confirm that mutual incorporation of male as well as female values should constitute the god symbols of a society. Verbum et Ecclesia 29/1 (2008) 250–268

1723 Peter Riede, Gott, der Tröster. Ein Beitrag zum alttestamentlichen Gottesverständnis Vor dem Hintergrund der “neuzeitlichen Entleerung des Trostbegriffs” untersucht der Verf. den Umgang mit dem menschlichen Bedürfnis nach Trost und das Bild des tröstenden Gottes im Alten Testament. Dabei arbeitet er zwei Bedeutungsrichtungen heraus: die solidarische Gemeinschaft mit dem Trauernden und die aktive Hilfeleistung zur Beendigung des Trauerzustands. V.a. die zweite Dimension des Trostes ist charakteristisch für den tröstenden Gott, der die hoffnungslos erscheinende Lage seines Volkes verändern und den festgestellten Mangel konkret ausgleichen, ja sogar den Trauernden mit Überfluss beschenken kann. So erscheint der tröstende Gott im Alten Testament auf keinen Fall als ein Gott des Vertröstens. ThQ 188/3 (2008) 205–228 (DL)

1724 Irmtraud Fischer, Israel’s senses for the sensual God The God of the OT does not encounter human beings apart from the five senses. In Israel’s life and worship, sight touch, taste, smell, and hearing were integral not only to daily life but also to worship. In the Hebrew Bible it is not possible to have meaningful knowledge of God without the senses. For the original German edition of this essay see BiLi 78/4, 2005, 234–240; IRBS 52:1802. ThD 53/2 (2006) 137–142

1725 Terrance R. Wardlaw, Conceptualizing Words for God within the Pentateuch: A Cognitive-Semantic Investigation in Literary Context Yahweh is the unmarked name for the Lord which refers to the universally judging God of the exodus and the covenant at Sinai, whereas Elohim refers either to the kingly Creator or to the onscure God of the Fall. Wardlaw supports and in part modifies an original insight first suggested by Umberto Cassuto. LHBOTS 495; T & T Clark, London (2008) XIV/1–348

1726 Klara Butting, Gott – lieb oder gerecht? Impulse aus der Hebräischen Bibel Das Thema “Gericht” führt mitten in die Diskussion um das christliche Gottesbild. Es stellt die gegenwärtig oft oberflächliche und verharmlosende Rede vom “lieben Gott” in Frage und sucht in der Gottesfrage nach der Spannung zwischen der Gerechtigkeit und Barmherzigkeit Gottes. Der Glaube Israels bekennt, dass die Liebe, die Menschen lebendig sehen will, und die Macht, die Gewalttätige ins Gericht bringt, in Gott zusammen gehören. Gott wird sein Recht durchsetzen und dabei seiner Liebe treu bleiben. BiKi 63/4 (2008) 210–214

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1727 Juliane Kutter, JHWH als “Sonnengott” in Israel und Juda Während der gesamten, im Alten Testament literarisch greifbaren Epoche wird Jahwe mit solaren Zügen ausgestattet. Wie altorientalische Sonnengottheiten ist er ein Universalgott, der für Recht und Gerechtigkeit sorgt. Solche Züge sind dem familienbezogenen Vätergott und dem gruppenbezogenen Exodusgott fremd. Anknüpfungspunkte für diese Entwicklung muss es in der Frühzeit gegeben haben, haben wir doch heliophore Ortsnamen aus vorisraelitischer Zeit (z.B. Bet-Schemesch). Aus der Spätzeit Israels lässt sich die Jehud-Münze des British Museum nennen; ca. 380/360 v. Chr. am Tempel von Jerusalem geprägt, zeigt sie Gott auf dem Flügelrad. Das Flügelrad ist als Variante der ebenfalls in Israel belegten Flügelsonne zu deuten. AOAT 346; Juliane Kutter, nûr ilî. Die Sonnengottheiten in den nordwestsemitischen Religionen von der Spätbronzezeit bis zur vorrömischen Zeit; Ugarit-Verlag, Münster (2008) 355–417 (BL)

1728 Othmar Keel, JHWH – der Gott aus dem Süden und sein Volk. Die Wurzeln der Religion Israels Während der Volksname Isra-el noch an eine El-Tradition anknüpft, ist spätestens in der Eisenzeit JHWH zum Hauptgott des Nord- und des Südreiches geworden. Dieser durch vulkanische Phänomene seine Macht offenbarende Gott von der Art des ägyptischen Set wurde in Palästina zum Konkurrenten klassischer Wettergottheiten wie Baal oder Hadad. Im Nordreich, wo er möglicherweise mit Hilfe midianitischer Kaufleute gelang, wurde er zum Befreier aus Ägypten, der sich Mose offenbarte. Als Dynastiegottheit in Juda erhielt er im Verlauf der Auseinandersetzungen mit den Philistern seine kriegerischen Charakterzüge. WUB 49 (2008) 50–53 (DL)

1729 Othmar Keel, Sonne der Gerechtigkeit. Jerusalemer Traditionen vom Sonnen- und Richtergott Alle altorientalischen und antiken Kulturen haben in der Sonne eine Manifestation göttlicher Macht gesehen. Die Vorstellungen, die man damit verband, waren sehr unterschiedlich. Dem mesopotamischen Sonnengott traute man zu, Ordnung und Gerechtigkeit zu schaffen. In der biblischen Sodomgeschichte hält der Sonnengott am Morgen bei seinem Erscheinen Gericht. Diese und andere biblische Texte (“Gottes Hilfe am Morgen” Ex 14,27; Ps 46,6; 101,8) zeigen, dass Vorstellungen vom richtenden Sonnengott auf JHWH übertragen wurden. BiKi 63/4 (2008) 215–218

1730 David N. Freedman, The Real Formal Full Personal Name of the God of Israel The full name of God was Yahweh-El, meaning ‘may El create’ or ‘El has created’. Shawna Dolansky (ed.), Sacred History, Sacred Literature; Eisenbrauns, Winona Lake, Ind. (2008) 81–89 (BL)

1731 David Tasker, Divine Fatherhood: Re-examining the Paradigm This study examines various approaches to the understanding of the father-God concept, recognizing that much that has been said up to this point has been heavily influenced by sources other than either the Hebrew Scriptures or their Ancient Near Eastern (ANE) context. It briefly traces the development of the concept from the time of Origen through to modern times, noticing that biblical texts have been minimized through Greco-Roman paradigms or anthropocentric concerns. This is followed by a brief survey of Sumerian, Akkadian, Egyptian, and Ugaritic concepts of their father-gods which are then compared and contrasted with references to the Hebrew Scriptures. JAAS 11/2 (2008) 109–127

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1732 Friedhelm Hartenstein et al. (eds.), JHWH und die Götter der Völker The following papers bear on the subject of the volume – Yahweh and the gods of the Gentiles: H. Altenmüller, Gott und Götter im alten Ägypten. Gedanken zur persönlichen Frömmigkeit; G. Wilhelm, Götter der Unterwelt als Ahnengeister des Wettergottes nach altsyrischen und altanatolischen Quellen; F. Hartenstein, Wettergott – Schöpfergott – Einziger. Kosmologie und Monotheismus in den Psalmen [with special emphasis on Yahweh and the theme of ‘water’]; B. Janowski, Der Gott Israels und die Toten. Neukirchener Verlag, Neukirchen-Vluyn (2009) VII/1–159

1733 Eberhard Bons, YHWH und die Völker. Überlegungen über das Verhältnis zwischen dem Gott Israels und den Nichtisraeliten auf dem Hintergrund der Theorien Jan Assmanns Bons setzt sich mit Jan Assmanns Theorien zum Monotheismus auseinander. Nach Bons ist der biblische Monotheismus durchaus imstande, inkludierende Tendenzen hervorzubringen – siehe das Buch Jona und Ps 33. Stefan Gehrig u.a. (Hg.), Gottes Wahrnehmungen; Verlag W. Kohlhammer, Stuttgart (2009) 13–29

1734 Bernd Janowski, Der Gott Israels und die Toten. Eine religions- und theologiegeschichtliche Skizze Anfangs hatte der Gott Israels nichts mit den Toten zu tun, doch dann erfolgte ein ‘Umschlag des Denkens’. Angestoßen durch den Monojahwismus der spätvorexilischen und exilischen Zeit kam es zu einer Kompetenzerweiterung Jahwes. Schließlich war jahwe auch für die Toten zuständig. – Vgl. auch ders., JHWH und die Toten. Zur Geschichte des Todes im alten Israel, in: Angelika Berlejung u.a., Hg., Tod und Jenseits im alten Israel und in seiner Umwelt, FAT 64, Tübingen 2009, 447–477. Friedhelm Hartenstein u.a. (Hg.), JHWH und die Götter der Völker; Neukirchener Verlag, NeukirchenVluyn (2009) 99–138

1735 Manuel Dubach, Die heiteren Seiten Gottes Occasionally, biblical texts refer to the joyous side of God. Three tendencies can be discerned in the relevant passages: (1) God welcomes Israel, his bride, with joy (Zeph 3:17; Isa 62:5; 65:19); (2) he rejoices in conferring benefits on his people (Deut 28:63; 30:9; Jer 32,41); (3) he takes pleasure in his creation (Ps 104) and laughs about the enemies of his people (Ps 2:4; 37:13; 59:9). Thomas Naumann u.a. (Hg.), Diasynchron. Beiträge zur Exegese, Theologie und Rezeption der hebräischen Bibel; Verlag W. Kohlhammer, Stuttgart (2009) 101–116 (BL)

1736 Renate Jost, Reden von Gott und das Erste Testament Aus feministischer Perspektive werden weibliche Metaphern und Hypostasen Gottes untersucht. Weisheit und ruach (Geist) sowie der Gottesname werden besonders erörtert. Zur Sprache kommt auch die Frage nach der angemessenen Übersetzung. Stefan Gehrig u.a. (Hg.), Gottes Wahrnehmungen; Verlag W. Kohlhammer, Stuttgart (2009) 66–84

1737 Georg Fischer, ‘Wer ist wie er ein Lehrer?’ Beobachtungen zu Gottes Lehren und Erziehen im AT Die Vorstellung von Jahwe als Lehrer durchzieht mehrere Bücher des Alten Testaments. Gott kommt seiner elterlichen Verpflichtung nach, die ihm zugehörenden Kinder zu erziehen. Vgl. Karin Finsterbusch, Jhwh als Lehrer der Menschen, Neukirchen-Vluyn 2007. Stefan Gehrig u.a. (Hg.), Gottes Wahrnehmungen; Verlag W. Kohlhammer, Stuttgart (2009) 30–40

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1738 Nissim Amzallag, Yahweh, the Canaanite God of Metallurgy? This study explores whether Yahweh was formerly the Canaanite god of metallurgy. The following observations corroborate this hypothesis: (1) Yahweh was worshiped by the Edomites, and especially by the Kenites, a small tribe regarded as the Canaanite smelters; (2) the Israelite cult of Yahweh was associated with copper and with a bronze serpent, a typical symbol of metallurgy; (3) the melting of copper is considered in Exodus 4 as the specific sign of Yahweh; (4) a parallel exists between Yahweh and the god of metallurgy worshiped in Egypt (Ptah), Mesopotamia (Ea/Enki) and Elam (Napir), all of them being a mysterious lonely deity; (5) fighting the (other) gods is common to Yahwism and to ancient metallurgical traditions. These data suggest that, before becoming publicly worshipped in Israel, Yahweh was formerly the god of the Canaanite guild of metallurgists. JSOT 33/4 (2009) 387–404

1739 Frédéric Gangloff, De la ‘convivialité’ entre divinités au Dieu unique? Des réformes au sein de la religion de 1’Israël ancien Originally, ancient Israelite religion was polytheistic, with Yahweh as the national deity and god of war. Several reforms and changes brought about the canonical image of Yahweh: the notion of exclusivity of the celibate God (Hosea) and the struggle of the urban Baal versus the rural Yahweh were characteristic of the ninth and eighth centuries BCE; the aniconic, predominantly celestial took shape by the end of the seventh century; after 587 BCE, God became universal creator; and eventually, sacrifice gave way to book religion. PosLuth 57/2 (2009) 133–150 (BL)

1740 Thomas L. Thompson, Imago Dei. A Problem in Pentateuchal Discourse Taking its point of departure in the expression of Yahweh’s self-understanding as presented in the story of Moses at the burning bush, the first part of the lecture takes up the theme of representations of Yahweh and the narrator’s presentation of Yahweh in the stories of the golden calf, the quail and the sending of the spies to the Valley of Eshkol in Exodus and Numbers. It then turns to the three-fold allegory of humanity as created in the image of God in Genesis 1–11, comparing this narrative figure of Yahweh with the concept of God in the Book of Job. SJOT 23/1 (2009) 135–148

1741 Beate Ego, Die dem Menschen zugewandte Seite Gottes. Vorstellungen zu Engeln in der hebräischen Bibel und im frühen Judentum Als himmlische Boten, der Hofstaat Gottes, beschützende oder kriegerische Wesen treten Engel im Alten Testament auf. Nicht immer lässt sich dabei zwischen den Engeln und Jahwe selbst unterscheiden. Wie die in diesem Beitrag aufgezeigte historische Entwicklung der Engel-Vorstellungen zeigt, kommt es erst in der nachexilischen Zeit zu einer Ausdifferenzierung der Engelsvorstellungen. WUB 50 (2008) 10–15.17 (DL)

1742 Matthew Michael, Old Testament Angelology and the African Understanding of the Spirit World: Exploring the Forms, Motifs and Descriptions This study argues that the description of Israel’s spiritual realm in the form of ‘Divine Council’ bears some similarities to the dominant portrayal of the African spirit world, particularly in the ‘flexible monarchical’ description of the African spirit world. The obvious difference between the two categories lies in the polytheistic nature of African spirit

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world and the monotheistic description of Old Testament angelology whereby subsidiary elements (whether gods or angels) are subsumed under the authority of Yahweh. OTE 21/3 (2008) 692–712

1743 Henrike Frey-Anthes, Concepts of “Demons” in Ancient Israel There is no equivalent expression for the word “demon” in the Semitic languages and furthermore, in the Old Testament no conjuration ritual is mentioned. That leads to a diverse and divergent use of the term “demon” in scholarly literature. The author suggests one should avoid the use of the word “demon” for the interpretation of Old Testament texts and Syro-Palestinian iconography. It seems to be more helpful to interpret the texts and pictures individually and to analyze the functions of the so-called “demons” in their own special context. WdO 38 (2008) 38–52

Themes: Abraham – covenant – political power – immortality – apocalypticism – Gentiles 1744 Richard J. Bautch, An Appraisal of Abraham’s Role in Postexilic Covenants The everlasting covenant made with Abraham in Genesis 17 is the basis for new hope. In other texts from the post exilic period, however the figure of the patriarch fails to fill this role. An examination of Isaiah 63:7–64:11, Nehemiah 9:6–37, and Leviticus 26,1–46 shows that Mosaic priority is operative in all these texts from the postexilic period. In Isa 36:16, Abraham is in effect rejected; in Neh 9:8 and Lev 26:42–45, Abraham’s covenant is displaced because the writer is focused on the Mosaic covenant. The texts suggest that fresh thinking about the Mosaic covenant failed to occur in terms of Abraham, and that there is a pattern whereby the figure of the patriarch served as a foil for adducing other dimensions of the covenant. This conclusion suggests that in the period of the Second Temple there was a spectrum: some tradents appropriated Abraham while others eschewed him. Moreover, in the postexilic period, confession of sin is a well-attested dimension of the Mosaic covenant. It is also an integral part to all of the covenantal texts examined here. CBQ 71/1 (2009) 42–63

1745 Robert D. Miller II, The Israelite Covenant in Ancient Near Eastern Context Much study of the Israelite covenant has focused on their similarities with ancient Near Eastern treaties. This study proposes that the biblical covenant instead bears greater resemblance to texts composed by vassals of the Neo-Assyrian Empire. The best example of such texts is the Barrakab inscription from ancient Samal. It is suggested that NeoAssyrian propaganda was used in the Barrakab inscription and was likewise adopted by ancient Israelites and altered to describe the relation of Yahweh to his people. BN 139 (2008) 5–18

1746 J.G. McConville, God and Earthly Power: An Old Testament Political Theology – Genesis – Kings In this political reading of the Primary History (i.e., the sequence of books from Genesis to 2 Kings) the author argues that the book of Deuteronomy offers a political perspective that is relevant even today. See also the author’s commentary on the book of Deuteronomy (2002). T & T Clark International, London (2006) XII/1–200

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1747 Paolo Sacchi, L’immortalità dell’anima negli apocrifi dell’Antico Testamento e a Qumran This review of ancient Jewish afterlife beliefs traces these to the prophet Ezekiel (who discovered the celestial world in Ezek 1) and especially to the Book of the Watchers, now forming part of 1 Enoch. Vivens Homo 19/2 (2008) 219–239

1748 Udo Worschech, Anmerkungen zum Ursprung und Inhalt der biblischen Apokalyptik Apocalyptic knowledge is based upon (1) observations made when reading biblical texts; (2) an analysis of the present age, its sinfulness and the like; (3) new experience made through vision, audition, teaching received in ecstatic trance or during a heavenly journey. Worschech offers a sketch of the essential notions, themes, and writings belonging to apocalypticism. A special note on the ancient Near Eastern background of the metal sculpture of Daniel 2 is included. Gotthard G.G. Reinhold (ed.), Die Zahl Sieben im Alten Orient; Peter Lang Verlag, Bern (2008) 83–95 (BL)

1749 Walter Dietrich, Israel und die Völker in der hebräischen Bibel This paper on ‘Israel and the Gentiles in the Hebrew Bible’ discusses the following subjects: (1) monotheism between particularism and universalism, (2) the particularity of Israel in the Bible; (3) space for other peoples and religions in the Bible; (4) Niniveh in prophetic perspective – Nahum and Jonah. Matthias Konradt et al. (eds.), Juden in ihrer Umwelt; Schwabe Verlag, Basel (2009) 7–27

New Testament General

essay volumes

1750 Robert Morgan, New Testament Theology Since Bultmann Textbooks bearing the title New Testament Theology (or similar) are a small part of the sub-discipline, but can clarify its problems and summarize conclusions. This article refers to earlier work before considering the textbooks published over the past forty years. It appends a list of commentaries and series which also contain much New Testament Theology and refers to other writings which show something of the character of the discipline. ET 119/10 (2008) 472–480

1751 Michael Wolter, Probleme und Möglichkeiten einer Theologie des Neuen Testaments Neither the idea of a ‘canon within the canon’ nor the notion of the ‘center of scripture’ helps us construct a valid theology of the New Testament. Not a book to be entitled ‘Theology of the New Testament’ is called for, but a hermeneutical program that prevents theology from becoming unfaithful to scripture, but rather follows scripture and is in agreement with it. In this sense, a ‘theology of the New Testament’ is both necessary and possible, though not as a written text. NT.S 130; Rieuwerd Buitenwerf et al. (eds.), Jesus, Paul, and Early Christianity; Brill, Leiden (2008) 417–438 (BL)

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1752 Larry R. Helyer, The Witness of Jesus, Paul and John: An Exploration in Biblical Theology This book begins with a chapter entitled “the discipline of biblical theology” (in the context of dispensationalist and covenant theologies), and then offers three chapters on the theology of Jesus, the theology of Paul, and the theology of John. The author emphasises the essential unity not only of the New Testament, but of all of the Bible: “There is one great message proclaimed from Genesis to Revelation: the coming of the kingdom of God” (p. 382). Intervarsity Press, Downers Grove, Ill. (2008) 1–432

1753 Ulrich Wilckens, Theologie des Neuen Testaments. Band II: Die Theologie des Neuen Testaments als Grundlage kirchlicher Lehre. Teillband 2: Der Aufbau The author offers the following chapters as part of what are still the prolegomena of this major treatise of New Testament theology: the gospel and its messengers; baptism and the new life thereby initiated (including a sub-chapter on sexuality); the Eucharistic meal, center of ecclesiastical life; the essence of the church; the church in the history of salvation; the meaning of the law for Christians; how the church remains faithful to the truth of the gospel (especially through apostles and office holders); prayer and praise as central to Christian life; creation, state and world; eschatology and Last Judgment; the triune God. Each section ends with a prayer. Neukirchener Verlag, Neukirchen-Vluyn (2009) XVIII/1–364 (BL)

1754 Gerd Theissen, Die Weisheit des Urchristentums This is an attractive anthology of early-Christian texts, arranged thematically and ably introduced by Germany’s foremost New Testament scholar. Some of the thematic sections are: love, faith, hope, repentance, responsibility, equality, humility, women, wisdom. The selection includes excerpts not only from the New Testament (in Theissen’s own, refreshingly conservative, i.e. reliable, translation), but also from a variety of other sources such as the Gospel of Thomas, the Didache, the Shepherd of Hermas and Clement of Alexandria. This delightful book doubles as a layman’s theology of the early-Christian tradition. Verlag C.H. Beck, München (2008) 1–255 (BL)

1755 Gunther Wenz, Theologiegeschichte des Urchristentums. Zwölf Fragen des Schriftleiters von “Kerygma und Dogma” an den Neutestamentler Ferdinand Hahn Die Selbstständigkeit und Eigenheiten der neutestamentlicher Theologie bzw. Theologien, wie sie aufgrund unterschiedlicher Schriften des NT rekonstruierbar ist, und deren Verankerung im urchristlichen Gedankengut sind das Thema dieses Interviews. Vehement plädiert dabei der interviewte Neutestamentler F. Hahn für eine Unterscheidung zwischen einer religionsgeschichtlichen und einer theologischen Beurteilung der neutestamentlichen Schriften sowie für die Anerkennung der Rückfrage nach Jesus als einen integralen Bestandteil einer Theologie des Neuen Testaments. Weitere Fragen betreffen einzelne theologische Konzepte der synoptischen Evangelien, der paulinischen und der nicht-paulinischen Briefe, sowie die Beurteilung der Verfasserfragen des Joh-Ev. im Jesusbuch des Papstes. KuD 55/2 (2009) 141–147 (DL)

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1756 Wolfgang Harnisch, Rhetorik und Hermeneutik in der Apokalyptik und im Neuen Testament The following papers are included in this collection: Der Prophet als Widerpart und Zeuge der Offenbarung (4 Esra); Die Ironie der Offenbarung (4 Esra); Die paulinische Selbstempfehlung (Phil 3); Der paulinische Lohn (1 Kor 9); Das anarchische Gebaren der Frauen im Gottesdienst (1 Kor 11); Die Hoffnung des Glaubens (2 Kor 4,16–5,10); Der leidende Apostel als Funktionär des Gekreuzigten; Die Goldene Regel und das Liebesgebot (Mt 7,12); Ein Konzept theologischer Vergeltung (Mt 6,1–6.16–18); Bildwort und metaphorische Rede ( Joh 10); Das Wort des Lebens (Joh 5,16–30); Die Beglaubigung des Offenbarers ( Joh 5,31–47); Die Zuverlässigkeit des Offenbarers (Joh 7,15–24). – The author taught at the University of Marburg until his retirement in 1998. SBAB 45; Verlag Katholisches Bibelwerk, Stuttgart (2009) 1–299

1757 Ulrich Mell, Biblische Anschläge. Ausgewählte Aufsätze Twelve of Mell’s papers on the New Testament are here republished. Two may be singled out for mentioning: (1) the one on the Lord’s Prayer (1994; pp. 97–145) that argues, quite convincingly, that the Our Father does not belong to the original Jesuanic tradition (see also recent work on this subject by B. Lang, Heiliges Spiel, Munich 1998, and Karlheinz Müller, in: A. Gerhards et al., eds., Identität durch Gebet, Paderborn 2003, 159–294); and the one on the first-century theology of the Jerusalem temple (1997; pp. 41–69) in which he draws attention to the fact that there was a reform aiming at the suppression of sacrifice offered by non-Jews ( Josephus, Bellum II, 409). – Highly recommended. ABG 30; Evangelische Verlagsanstalt, Leipzig (2009) 1–345 (BL)

1758 Frances Flannery et al. (eds.), Experientia, volume 1: Inquiry into Religious Experience in Early Judaism and early Christianity This collective volume is in three parts: (1) body and self in religious experience – F. Flannery, The body and ritual reconsidered, imagines, and experienced; A.F. Segal, The afterlife as mirror of the self; R.A. Horsley, ‘My name is Legion’: spirit possession and exorcism in Roman Palestine; R. Werline, The experience of prayer and resistance to demonic powers in the gospel of Mark; (2) Text and religious experience – S. Wassermann, The medium of the divine; C. Deutsch, Visions, mysteries, and the interpretive task: text work and religious experience in Philo and Clements; R. Griffith-Jones, Transformation by a text: the gospel of John; C. Fletcher-Louis, Religious experience and the apocalypses; (3) Paul and religious experience – T. Engberg-Pedersen, The construction of religious experience in Paul; B.J.L. Peerbolte, Paul’s rapture in 2 Cor 12:2–4 and the language of the mystics; J.B.F. Miller, Dreams/visions and experience of God in Luke-Acts; C. Shanz, The confluence of trauma and transcendence in the Pauline corpus. Symposium Series 40; Society of Biblical Literature, Atlanta, Ga. (2008) IX/1–261

God – angels

Christology

1759 James A. Metzger, Where Has Yahweh Gone? Reclaiming Unsavory Images of God in New Testament Studies It is argued that recent publications in New Testament Studies, including those deploying its most progressive reading strategies, betray a strong predilection for an omnibenevolent, just, compassionate deity who does not offend present human sensibilities. Given the rich, variegated profusion of alternative representations of the deity in the Hebrew Bible, a primary intertext for scholars constructing God in the New Testament writings, it is surprising that so few of these portraits are ever invoked or seriously engaged, which suggests a proclivity to religionism in the discipline. After delineating several benefits of

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the Bible’s unsavory portrayals of God and disadvantages to today’s fashionable deity of love, mercy, and justice, it is proposed that a broadening of our intertextual repertoire to include unflattering representations of the divine might open up new avenues in our hermeneutical explorations. HBT 31/1 (2009) 51–76

1760 Bert Jan Lietaert Peerbolte, Jewish Monotheism and Christian Origins Early Judaism knew the option of an ‘inclusive’ type of monotheism: Yahweh was seen as the only God, but this did not exclude the possibility of the existence of heavenly figures that could act as his representatives. AGJU 73; Alberdina Houtman et al. (eds.), Empsychoi Logoi: Religious Innovations in Antiquity; Brill, Leiden (2008) 227–246 (BL)

1761 Matthias Hoffmann, Im Auftrag Gottes. Engel im Neuen Testament Wie im Alten Testament oder im Frühjudentum gibt es im Neuen Testament kein eigentlich durchgeführtes oder gar systematisiertes angelologisches Schema. Dennoch ist bemerkenswert, dass alle neutestamentlichen Schriften Engel erwähnen (insgesamt 175–mal), mit Ausnahme des Jakobusbriefes. Der Beitrag erörtert die Engelvorstellungen in paulinischen Briefen, sowie die aus dem NT rekonstruierbare Hierarchie, das Aussehen und die verschiedenen Funktionen der Engel. WUB 50 (2008) 18–25

1762 Larry W. Hurtado, Le Seigneur Jésus Christ: La devotion envers Jésus aux premiers temps du christianisme This is the French translation of Lord Jesus Christ: Devotion to Jesus in Earliest Christianity (Eerdmans, 2003), a landmark study on the worship of Christ from ca. 30 to 170 CE. According to Hurtado, the worship of Christ is ultimately based on claims made by Jesus himself. Lectio Divina; Editions du Cerf, Paris (2009) 1–782

1763 Larry W. Hurtado, Jesusverehrung und die Frömmigkeit des Judentums zur Zeit des zweiten Tempels Schon in den Paulusbriefen wird Jesus als göttlich verehrt. Der Beitrag zeigt, dass diese Verehrung sich keineswegs langsam aus allen möglichen religiösen Strömungen entwickelt hat, sowie dass man sie nicht auf Impulse heidnischer religiöser Vorstellungen und Riten zurückführen darf. Die Verehrung Jesu erfolgt vielmehr “explosionsartig” aus dem jüdischen Monotheismus zur Zeit des zweiten Tempels. In dieser neuen religiösen Praxis findet sich eine neue Art von Monotheismus, die sich in einer entsprechenden Frömmigkeitspraxis ausdrückt. Der neue Monotheismus bildet die Grundlage für die Entwicklung der Christologie und Trinitätslehre der darauf folgenden Jahrhunderte. EvTh 68/4 (2008) 266–285

1764 Gerd Theißen, Vom historischen Jesus zum kerygmatischen Gottessohn. Soziologische Rollenanalyse als Beitrag zum Verständnis neutestamentlicher Christologie Die “dritte Frage” nach dem historischen Jesus kann mit profanen Methoden zur Erhellung des zentralen theologischen Problems der Jesusforschung beitragen: Wie verhält sich der historische Jesus zum kerygmatischen Gottessohn? Eine sozialgeschichtliche Rollenanalyse fasst christologische Titel als Rollenerwartungen auf, die in soziale Interaktionen einge-

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bunden sind. Die “implizite Christologie” ist eine Implikation der Rolle des Lehrers mit seinem didaktischen Charisma und des Propheten mit seinem prophetischen Stigma. Die “evozierte Christologie” erklärt den Messiastitel als durch Jesu Wirken geweckte Erwartung anderer an Jesus und verbindet ihn so mit dem historischen Jesus, auch wenn er dessen Selbstverständnis nicht entsprach. Die Unsicherheit in der “expliziten Christologie” – wir wissen nicht, welchen Titel Jesus auf sich bezogen hat und wie er ihn verstanden hat – beruht darauf, dass Jesus und seine Anhänger entsprechend antiker Mentalität Status als von einem Überlegenen verliehenen und offenbarten Status verstanden. Diese “Statuskontingenz” unterscheidet antikes Rollenverständnis von modernen Rollentheorien. Sie führt bei Jesus zum Vertrauen auf Gott, der ihm, dem “Menschensohn”, seine Rolle zuteilen wird, die Jesus selbst nicht für sich beanspruchen und die er auch nicht offenbaren will. Dem entspricht heute die ganz anders begründete Unsicherheit moderner Forschung in der Rekonstruktion seines Selbstverständnisses. EvTh 68/4 (2008) 285–304

1765 Adela Yarbro Collins et al., King and Messiah as Son of God: Divine, Human, and Angelic Messianic Figures in Biblical and Related Literature This book, co-authored by John J. Collins and A.Y. Collins, reviews the ancient sources relevant to understanding the emergence of Christology. After the crucifixion of Jesus, some of his followers had visions of Jesus as raised from the dead and exalted to heaven. Their visions were interpreted in terms of Dan 7:13–14 and Ps 110, both read messianically. In other words, Jesus himself was identified with the one like a son of man whom he had proclaimed, he was also identified with the figure seated at the right hand of God in Ps 110:1, a kingly warrior who appears to be more than human. W.B. Eerdmans Publishing Co., Grand Rapids, Mich./Alban Books, Edinburgh (2008) XIV/1–261 (BL)

1766 Patrick Chatelion Counet, The Divine Messiah: Early-Jewish Monotheism in the New Testament Today, the majority of scholars considers the historical Jesus a non-messianic figure, while a minority, led by Martin Hengel and Larry Hurtado, believes in a messianic self-consciousness of Jesus. More recently, M. Barker and Chr. Fletcher-Louis have demonstrated that in early Judaism, the notion of deification (of the king and the high priest) existed and may have contributed to the self-definition of Jesus. So there seems to be space for a divine and messianic understanding of Jesus before his death. Studies in Theology and Religion 13; Anne-Marie Korte et al. (eds.), The Boundaries of Monotheism; Brill, Leiden (2009) 28–52 (BL)

1767 Dieter Zeller, Der Sühnetod Jesu in religionsgeschichtlicher Sicht Stellvertretende Sühne von Schuld – das wird am Anfang an einem Beispiel aus der griech. Tragödie deutlich – ist ein verbreitetes archaisches Denkmodell. Durch das Selbstopfer eines Unschuldigen wird der Zorn der Gottheit gestillt. Ist der Sühnetod Jesu etwas ganz anderes, wie Theologen behaupten? Nach einem Überblick über die ntl. Deutungen des Todes Jesu und deren traditionsgeschichtliche Wurzeln kommt der Verf. zu dem Schluss, dass sich im Motiv des Zornes Gottes auch im NT das archaische Grundmodell andeutet. Die Unterschiede, vor allem die Betonung der Initiative Gottes, lassen sich religionsgeschichtlich aus der Notwendigkeit nachträglicher Rechtfertigung des skandalösen Kreuzesgeschehens erklären. Am Ende stehen “hermeneutische Überlegungen”, die vor allem die unterschiedlichen Verständnisvoraussetzungen von damals und heute herausarbeiten. Thomas Schmeller (ed.), Neutestamentliche Exegese im 21. Jahrhundert. Grenzüber-schreitungen. Für Joachim Gnilka; Verlag Herder, Freiburg (2008) 66–81

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Resurrection – eschatology – apocalypticism 1768 P.W.J. Schutte, The origin of the resurrection idea: A dialogue with George Nickelsburg This is a review article on George W.E. Nickelsburg’s book Resurrection, immortality, and eternal life in intertestamental Judaism and early Christianity (Cambridge 2006). The aim of this article is to reflect on the results of Nickelsburg’s research with regard to the earliest Christians’ understanding of Jesus’ resurrection. Nickelsburg investigated the topic of the afterlife in intertestamental Judaism and early Christianity from three perspectives namely, resurrection, immortality and eternal life. The book focuses on the origins of these perspectives and the dynamics involved in the development of theological understanding of Jesus’ resurrection in earliest Christianity. Part one of the article represents the content of Nickelsburg’s book, and part two consists of comments debating the results that Nickelsburg puts on the table. HTS 64/2 (2008) 1075–1089

1769 Peter Lampe, Der Modellfall Auferstehung Jesu. Zu einer konstruktivistischen Theorie der Geschichtsschreibung Was trägt der Konstruktivismus für die Entwicklung einer Theorie der Historiographie aus? Entgegen verbreiteter Ansicht, Historiker re-konstruierten Geschichte, wird Historiographie als Konstruktionsgeschehen dargestellt. Der Beitrag illustriert dies am Beispiel der “Auferstehung Jesu” und vergleicht drei verschiedene Sichtweisen auf diese miteinander. Dabei werden auf dem Boden des Konstruktivismus “emische” und “etische” Sichtweisen als ontologisch gleichwertige erkannt. Darüber hinaus schält sich ein grundsätzlicher Gegenwartsbezug jeder Geschichtsschreibung heraus; jede ist Teil der Konstruktion gegenwärtiger Wirklichkeit. Mit letzterer Einsicht durchaus verbindbar ist die traditionelle theologische Position, dass Jesusgeschichte nur aus “emischer” Perspektive adäquat geschrieben werden kann. EvTh 69/3 (2009) 186–193

1770 Roger David Aus, The Death, Burial, and Resurrection of Jesus, and the Death, Burial, and Translation of Moses in Judaic Tradition Much of the Jesus tradition is shaped by haggadic traditions associated with Moses, prophets such as Elijah, and Israel’s patriarchs. The author demonstrates this in much detail, thus elucidating numerous New Testament passages and traditions. One example: Gen 28:10 and 29:1–14 in Judaic tradition describe Jacob’s tremendous strength after his father Isaac blessed him on the 14th of Nisan, just before Passover, with the dew of resurrection. He thus could roll away the large stone from a well’s mouth three days later with only one hand. This well was thought to be the same that later followed the Israelites in the wilderness. Like a round stone, it rolled after them and finally ceased rolling at the top of Mt. Pisgah, where Moses was buried. The site of Moses’ and Jesus’ burials were thus described in similar terms. The Palestinian Christian who first composed the haggadic narrative of the empty tomb employed motifs from the story of Jacob at the well to describe another miracle – that of the resurrection. Christian haggadah was never meant to be true in the historical sense today associated with historiography. – This book merits close reading. Studies in Judaism; University Press of America, Lanham, Md. (2008) XXII/1–319 (BL)

1771 Gudrun Guttenberger, Ōphthē. Der visuelle Gehalt der frühchristlichen Erscheinungstradition und mögliche Folgerungen für die Entstehung und Entwicklung des frühchristlichen Glaubens an die Auferstehung Jesu Die Klassifizierung des Ostergeschehens als eines visuell wahrnehmbaren Ereignisses entspricht nicht der Überlieferung: Man erfährt wenig bis nichts darüber, was gesehen

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worden ist. Die Erscheinungen des Auferstandenen sind damit nicht geeignet, den Glauben an den Erhöhten anzustoßen. Die Gestalt der Erscheinungstradition in den Acta und den Evangelien könnte sich jeweils aus den literarischen und theologischen Intentionen dieser Texte und ihrer Verfasser erklären. Es ist also damit zu rechnen, dass die Erscheinungstradition als zusammengehöriger Komplex, der in die Formel- und die Erzähltradition differenziert werden kann, ein Postulat ist. In welchen Kontexten und mit welchen Funktionen mögliche ursprüngliche Erscheinungserzählungen, deren erzählerischer Bestand später in die Evangelien eingegangen sein könnte, entstanden sind und ob und gegebenenfalls, welche ursprünglichen Erzählungen zur Entstehung der ōphthē-Aussagen geführt haben, lässt sich kaum aufhellen. BZ 52/1 (2008) 40–63; 52/2 (2008) 161–173

1772 David J. Norman, Doubt and the Resurrection of Jesus Debate on the resurrection of Jesus tends to focus either on the likelihood of Jesus’ body rising physically from the tomb or on the form in which it appears to the witnesses. The first part of this article provides a snapshot of recent literature on Jesus’ resurrection. The second part argues that there is no coming to faith in Jesus as Lord and God without accepting the necessity and reality of his death. The resurrection appearances alone are insufficient. TS 69/4 (2008) 786–811

1773 Derek Drysdale, The Dilemma of Imminence in New Testament Eschatology While it is not possible to evaluate if Jesus did believe that his return and the end of the world would occur within the lifetime of his own generation, the early church seems to have believed it and struggled to come to terms with its non-fulfilment. Within the gospels and Epistles however there appear to be different strands of eschatological interpretation. This paper discusses the question if these strands, taken separately or together, can provide an answer to the dilemma created by the imminent eschatological expectation within the New Testament. IBSt 27/3 (2008) 112–135

1774 Turid Karlsen Seim et al. (eds.), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity The following papers are on the New Testament: T.K. Seim, The resurrected body in LukeActs: the significance of space (pp. 19–39); A.Y. Collins, Ancient notions of transferal and apotheosis in relation to the empty tomb story in Mark (pp. 41–57); J. Økland, Genealogies of the self: materiality, personal identity, and the body in Paul’s letters to the Corinthians (pp. 83–107); V. Songe-Møller, ‘With what kind of body will they come?’ Metamorphosis and the concept of change: from Platonic thinking to Paul’s notion of the resurrection of the dead (pp. 109–122); T. Engberg-Pedersen, Complete and incomplete transformation in Paul – a philosophical reading of Paul on body and spirit (pp. 123–146). – 1 Cor 15 figures prominently in the papers of Økland, Songe-Møller and Engberg-Pedersen, all of which point out that Paul had to construct new concepts to describe what happens both during the life of Christian believers and after their death. Ekstasis 1; W. de Gruyter, Berlin (2009) VI/1–401 (BL)

1775 François Vouga et al., Ist die Apokalyptik die Mutter der neutestamentlichen Theologie? Eine alte Frage neu gestellt The dispute between Bultmann and Käsemann on existential interpretation and demythologization contains several references to a controversial contextualization of the theoretical background of early Christian thinking, among them a consequent reference to apocalyptic ideas. In this issue of ZNT, Dale C. Allison and Mauro Pesce present two new interpretations: According to Allison, Jewish apocalyptic ideas formed a main base

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and were spread by early Christian thinkers, while Pesce reveals several aspects against this theory and uncovers an idea of human nescience on future happenings. ZNT 22 (2008) 44–61 (SSt)

1776 Paul Metzger, “Der Teufel hat wenig Zeit” (Offb 12,12) – Hans Blumenberg, die Wahrheit der Apokalyptik und die Legitimität der Auslegung The interpretation of apocalyptic texts between the contradictory contexts of historicalcritical exegesis and a philosophical understanding (following main ideas from Hans Blumenberg) opens a certain amount of problems: Not only the relevance of philosophical exegesis as well as its general comparability comes into question (as answers mainly reveal anthropologic knowledge), but also the general validity of apocalyptic texts is questioned. ZNT 22 (2008) 34–43 (SSt)

1777 Kurt Erlemann, Endzeitvorstellungen zwischen Hoffnung und Vertröstung The expectance of divine salvation against the background of apocalyptic ideas is contrasted by 2000 years of History of Christianity, falsifying their motivational potential. The article presents two possible solutions: First, apocalyptic ideas might be devaluated, or, second, a new content exceeding a literal understanding is revealed. The second solution opens a new perspective on apocalyptic ideas, where hope is understood as a general trust on the Lord of Creation and hence time desires a respectful handling. ZNT 22 (2008) 62–69 (SSt)

1778 Elian Cuvillier, Das apokalyptische Denken im Neuen Testament. Paulus und Johannes von Patmos als Beispiele Sowohl in den Visionen von Johannes als auch im Denken des Paulus bildet die Apokalyptik einen bereits existierenden ideologischen Rahmen, in welchem das Christusereignis aufgenommen und interpretiert wird. Sie bietet dem christlichen Bekenntnis Interpretamente, die die Osterbotschaft ihrerseits umgestaltet und erneuert. Die kritische Vorstellungskraft der Apokalyptik liefert unter anderem einen fruchtbaren Boden für die paradoxe Verkündigung des Gottes Jesu Christi. ZNT 22 (2008) 2–12

Miscellaneous themes 1779 Joseph C. Dillow, Did Jesus Teach Salvation by Works? A Review A.P. Stanley’s book published in Pickwick 2006 is to be commended for a courageous discussion of an issue that has been a subject of theological debate for centuries. His exegesis has exposed weaknesses in some of the traditional Protestant interpretations of a number of crucial passages. His emphasis on the importance of righteousness, good works, and endurance in the faith are welcome reminders and exhortations to all readers of the Scripture. However, he is unconvincing when he attempts to distinguish between preconversion and postconversion works. And his view removes any sense of assurance for believers, a view that clearly contradicts many Scriptures. BS 165/4 (2008) 463–479

1780 Edmund K. Neufeld, The Gospel in the Gospels: Answering the Question “What Must I Do to Be Saved?” from the Synoptics While Evangelicals hold that people are saved by faith, not by works, it is a matter of fact that the Synoptics rarely mention faith when they describe how one enters the kingdom of God. Rather, in the Synoptics people are saved by what they do. Nevertheless, active

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obedience provides the gateway to life. This paper argues that in Matthew, Mark, and Luke, eternal life comes by an active saving obedience, and that this Synoptic gospel merits its place in NT soteriology. JETS 51/2 (2008) 267–296

1781 Hans-Joachim Eckstein, Das Evangelium – eine Kraft Gottes. Gerechtigkeit als ganzheitlich-personale Beziehung Als eine neutestamentlich-exegetische Grundlegung versteht der Verf. diesen einführenden Aufsatz in das in seinem Titel genannte Thema. Den Ausgangspunkt bildet Röm 1,16f, wo das Wort Gottes als ‘gute Botschaft’ bezeichnet wird, die mit fünf Merkmalen ausgestattet ist: Kraft – Gottes – zum Heil – für jeden – Glaubenden. Nach einer Erörterung des Begriffes ‘Gerechtigkeit Gottes’ (Röm 1,16) wendet sich der Verf. im Einzelnen diesen fünf Merkmalen zu. Die Zuwendung Gottes zur Welt wird dabei als voraussetzungs- und vorbehaltlos aber nicht als bedingungslos erklärt, wobei die einzige Bedingung für diese Zuwendung der von Gott dem Menschen geschenkte Glauben darstellt. TBe 39/5 (2008) 266–279 (DL)

1782 Jean-Marie van Cangh, Miracles grecs, rabbiniques et évangéliques Unlike the miracles in ancient Greek and rabbinical sources (of which examples are presented and discussed), the miracles of Jesus have a specific function: they serve as the beginning of God’s reign on earth. In and through them, the Kingdom of God gets started. They may also be thought of as partial anticipations of the resurrection that is promised to everyone. BEThL 218; J. Verheyden et al. (eds.), Miracles and Imagery in Luke and John; Peeters, Leuven (2008) 213–236 (BL)

1783 Roger A. Mason, Concerning Communities The concept of community is central to the Church’s understanding of itself and its mission, but in an age of freedom of information and personal movement unparalleled in human history, the traditional definitions of what constitutes a community are increasingly unusable. This article examines the idea of community in the Apostolic Church as seen in the New Testament. It is intended as a contribution to the ongoing and vital search for a concept of community appropriate for the Church in the twenty-first century. ET 120/10 (2009) 486–488

1784 Mark Black, The Messianic Use of Zechariah 9–14 in Matthew, Mark, and the Pre-Markan Tradition The influence of Zech 9 and 11–14 on the gospel tradition is significant. It is concentrated in the final chapters of the gospels, and made most explicit in Matthew. Mark, on the other hand, does little to exploit the references to Zechariah that he received. The following episodes are strongly coloured by Zechariah: (1) triumphal entry into Jerusalem; (2) prediction of denial or desertion; (3) fate of Judas; (4) piercing of Jesus’ side; (5) earthquake and resurrection of holy ones; (6) cleansing of the temple. NT.S 129; Patrick Gray et al. (eds.), Scripture and Traditions; Brill, Leiden (2008) 97–114 (BL)

1785 Lidija Novacovic, The Decalogue in the New Testament Le Nouveau Testament ne cite jamais le texte complet du Décalogue, mais seulement des listes plus courtes (tout spécialement en Rom 13,8–10) ou des commandements isolés de la ‘deuxième table’. Il se peut bien que la référence au double commandement de l’amour de Dieu et du prochain fonctionnait comme un résumé du Décalogue et donc renvoie au texte complet et bien connu. PRS 35/4 (2008) 373–386 (BL)

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Pauline theology General 1786 Jean Rademakers, Connaître Paul. Petite bibliothèque paulinienne L’auteur offre une bibliographie annotée, présentée en plusieurs sections: introductions générales; Paul et ses voyages; des portraits de Paul; Paul en son temps et dans le nôtre; les lettres de Paul. Parmi les contributions récentes en français, Rademakers signale les commentaires de Chantal Reynier (Ephésiens, 2004), Jean-Pierre Lémonon (Galates, 2008) et Michel Gourges (1 et 2 Timothée, Tite, 2009). NRT 131/3 (2009) 625–644 (BL)

1787 Jean-Noël Aletti, Bulletin Paulinien This is a comprehensive report on recent Pauline scholarship as it appears in commentaries on Paul’s letters (A. Thiselton, C. Talbert, R. Jewett, M. Reiser, J.L. Sumney, J.-P. Lémonon, G. Sellin), studies of the Pauline historical milieu (H.J. Klauck, J. MurphyO’Connor et al.), research on Pauline theology K. Ostmeyer, A. du Toit, B. Schliesser et al.), and on the relevance of Paul for the theology of the New Testament (A. Segalla, C. Breytenbach, J. Frey). RSR 97/2 (2009) 255–283 (BL)

1788 Brevard S. Childs, The Church’s Guide for Reading Paul: The Canonical Shape of the Pauline Corpus The late B. Childs (1923–2007), known for his demise of the biblical theology movement of the 1960s and the invention, in the 1970s, of Old Testament “canonical criticism” to replace it, has also included the New Testament in his theological vision of a new biblical theology (Childs, The New Testament as Canon, 1984). The present book argues that scholarship has exaggerated the theological relevance of the “historical Paul”; instead, the theologically relevant figure is the “canonical Paul”. Childs highlights the role of the book of Acts as a document that sought to promote the notion that the two already existing corpora of early-Christian writings – the Pauline corpus and the gospels – belong together and are both legitimate parts of what became the Catholic tradition. W.B. Eerdmans Publishing Co., Grand Rapids, Mich. (2008) XI/1–276 (BL)

1789 Jean Doutre, À la recherché du cœur d’une théologie paulinienne This paper presents Douglas A. Campbell’s book The Quest for Paul’s Gospel: A Suggested Strategy ( JSNT.S 274, London 2005). This work is first elucidated chapter by chapter, with five critical remarks following the presentation. Campbell’s thesis is recognised by the author as a valuable example of a hermeneutics of dialogue between different exegetical and theological positions. ScEs 60/3 (2008) 273–281 (DL)

1790 Eduard Lohse, Christus, des Gesetzes Ende? Die Theologie des Apostels Paulus in kritischer Perspektive Wo liegt die Mitte der Theologie des Apostels Paulus, wie sie in den Briefen entfaltet wird? Durch welches Leitmotiv werden seine weit ausholenden Gedankenlinien zusammengehalten? Der Verf. lässt dazu einige wichtige Vertreter der jüngeren Paulusforschung wie Stendahl, Sanders und Dunn zu Wort kommen und überprüft deren Aussagen vor dem Hintergrund der Texte der paulinischen Briefe. Dabei zeigt sich deutlich, dass die Botschaft von der Rechtfertigung die Mitte und das Zentrum der Verkündigung des Apostels Paulus bildet. ZNW 99/1 (2008) 18–32 (MH)

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1791 E.P. Sanders, Did Paul’s Theology Develop? The following themes of Pauline theology show a development from 1 Thess and 1 Cor to the later letters: (1) ‘having a few spiritual gifts’ grows to include ‘living in the Spirit and not in the flesh’; (2) ‘faith = being steadfast, confident’ grows to include ‘dying with Christ; becoming one person with Christ’; (3) ‘present Christian life = suffering while being blameless’ grows to include ‘being enriched by spiritual gifts; transformation begins in the present’; (4) ‘imitating Christ = suffering as he did’ grows to include ‘sharing Christ’s suffering and death’; (5) ‘new life in the future’ grows to include ‘new life in the present as well as in the future’; (6) ‘being the body of Christ = having various roles in the church’ grows to include ‘being one person with Christ’. J. Ross Wagner et al. (eds.), The Word Leaps the Gap; Eerdmans, Grand Rapids, Mich. (2008) 325–350 (BL)

1792 Michael Wolter et al., Thema: Paulus The following papers (all in German) are included in this thematic issue of a periodical generally dedicated to practical concerns of theology: M. Wolter, Paulus; J. Schröter, Paulus und die Anfänge der christlichen Theologie; M. Basse, Der Status der Christen: Die paulinische Ekklesiologie in reformatorischer Perspektive; M. Schulz, Paulus und das Sündersein des Gerechten; H. Löhr, Paulus unter den Philosophen; D. Stollberg, Die Bedeutung des Apostels Paulus für die Seelsorge; P. Müller, Didaktische Spurensuche bei Paulus. GlLern 23/2 (2008) 97–192

1793 Hans-Dieter Betz, Paulinische Theologie und Religionsgeschichte. Gesammelte Aufsätze V Vol. 5 of Betz’s collected essays on the New Testament includes 7 papers on Pauline theology (of which 3 are in English) and 5 papers on pagan religion (of which 4 are in English) in the Roman period. The Pauline papers are: Gemeinschaft des Glaubens und Herrenmahl (1 Cor 11:17–34); The concept of ‘inner human being’ (ho esô anthrôpos) in the anthropology of Paul; Der Mensch in seinen Antagonismen aus der Sicht des Paulus; Geschichte und Selbstopfer: Zur Interpretation von Römer 9,1–5; The gospel and the wisdom of the barbarians: the Corinthians’ question behind their questions; Selbsttäuschung und Selbsterkenntnis bei Paulus (1 Kor 3,18–23); Paul’s ‘second presence’ in Colossians. Among the non-biblical papers, one deservers mentioning: Plutarch über das leere Grab des Numa Pompilius (pp. 208–232, unpublished). Betz’s most general point is that theological analysis and contextual study supplement each other. Mohr Siebeck, Tübingen (2009) XII/1–259 (BL)

1794 Denny Burk, Is Paul’s Gospel Counterimperial? Evaluating the Prospects of the “Fresh Perspective” for Evangelical Theology The article discusses the three assumptions made by N.T. Wright as a part of his “Fresh Perspective on Paul”: that the Roman imperial cult was pervasive in Paul’s missionary context; that Paul’s gospel is, therefore, both Theo-political and counter-imperial; that Paul’s gospel confronts all imperial systems, and especially the new American empire of global consumerism and military might. Burk considers this point of view as predisposed toward an eisegetical reading. It fails to see the critical lack of analogy between modern America and imperial Rome and is not able to incorporate Rom 13:1–7 into its paradigm. JETS 51/2 (2008) 309–337 (BF)

1795 Jan Lambrecht et al., Paulus, wandelaar tusssen twee werelden Under the title ‘Paul, wanderer between two worlds’, this Flemish theological journal presents eight papers that deal with the following subjects: Paul then and now ( J. Lambrecht), reconciliation with God in 2 Cor 5:18–21 (R. Bieringer), Paul and the parting of the ways (E. Nathan), Paul and Israel (D. Bolton), Paul and the Roman Empire (Th.

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Vollmer), modern Jewish interpretations of Paul (A. Denaux), preaching on Pauline letters (R. Collins), two recent books on Paul (B. Koet comments on recent Flemish books by J. Deobel and H. Hoet). Coll. 39/1 (2009) 3–117 (BL)

1796 Andrie Du Toit, Paulus Oecumenicus: Interculturality in the Shaping of Paul’s Theology The growing recognition that Judaism and Hellenism were not mutually exclusive suggests that Paul should be studied from a point beyond the Judaism/Hellenism divide. After attending to the apostle’s own multiculturality, the relevance and implications of the ‘beyond’ position are assessed by means of an enquiry into Paul’s use of charis and ecclesia. In both instances, intercultural convergence is indicated. However, the farewell to a dichotomous point of departure does not imply the denial of all distinctiveness. Studying the biblical documents from the ‘beyond’ position opens up new vistas and holds great promise for future NT research. NTS 55/2 (2009) 121–143

Paul and Judaism – law – works – justification 1797 Marc Debanné, Paul face au judaïsme de son temps et de son passé: L’émergence d’une nouvelle circoncision By virtue of his experience of two radically different ways of living out the religion of his forefathers, the apostle Paul offers a unique and valuable paradigm for a specifically Christian approach to other religions. Through a study of Pauline texts where these two experiences or patterns are put in relationship, a pessimistic vision of universal religious experience emerges. Yet Paul proposes a solution: conversion to the Risen Christ, which he compares to a new circumcision. This solution renders one capable of authentic religious experience. It also leads to a humble and lucid approach of others in their own religious experience. ScEs 60/3 (2008) 259–272

1798 Michael Theobald, Von Saulus zu Paulus? Vom Juden zum Christen? Das Jüdische am Apostel als bleibende Herausforderung Aus heutiger Sicht scheint sich “das Christentum” direkt aus “dem Judentum” entwickelt zu haben und Paulus wird oft als Konvertit und Initiator dieser Religionsgründung betrachtet. Der Völkerapostel tat aber nichts, was ein Jude nicht hätte tun dürfen. Im Gegenteil: Durch die Predigt “unter den Völkern” löste er einen Auftrag ein, den schon die Propheten Israel ins Stammbuch geschrieben hatten. Dabei war die in der Tat revolutionäre Lösung vom Brauch der Beschneidung nur ein Mittel, um dem Glauben an den einen Gott und an Jesus als den Messias Wege zu den Nichtjuden zu öffnen. Paulus selbst war und blieb Jude und der “neue Weg” – die “Christianer” – waren für ihn eine Gemeinschaft, die absolut in der Tradition des Volkes Abrahams stand. Eine andere Tendenz setzte dann allerdings wenige Jahrzehnte nach seiner Predigt ein. WUB 51 (2009) 22–27

1799 Markus Tiwald, EINAI BEBAIŌS IOUDAIOS (Ant XX,38). “Authentisches Jude-Sein” bei Josephus und Paulus For a long time biblical scholars have stressed the gap between the theology of Paul and rabbinic thought. But recent research in second temple Judaism has shown that rabbinic Judaism only emerged in the second century CE. So the enumeration of differences between Paul and rabbinic teachings are no longer a valid proof to demonstrate that Paul in his

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time as follower of Jesus had rejected his Jewishness or “abrogated” the Torah. In Early Judaism a wide range of Jewish positions were possible. So Paul even in his Christian time continues to be a Jew. A view on Josephus and other authors of Early Judaism may serve as a proof for this interpretation. PzB 17/2 (2008) 91–103

1800 Jochen Flebbe, Die Bibel des Völkerapostels. Paulus und das Alte Testament Innerhalb eines Themenheftes zur Person des Paulus, seinem Werk und dessen Wirkung analysiert dieser Beitrag den Umgang des Apostels mit dem Alten Testament. Die häufigen Zitate aus diesem Teil der Schrift offenbaren, dass Paulus sich und seine Gegner im Diskurs auf dem gemeinsamen Fundament der bereits anerkannten und schriftlich festgemachten Offenbarung Gottes sah, die nicht erst von Christus her verstanden werden kann. Allerdings fasste Paulus den grenzenlosen Willen Gottes so ernst auf, dass für ihn die Unterschiede zwischen Völkern, Geschlechtern oder sozialen Gruppen bedeutungslos wurden. WUB 51 (2009) 34–38 (DL)

1801 Karl-Wilhelm Niebuhr, Offene Fragen zur Gesetzespraxis bei Paulus und seinen Gemeinden (Sabbat, Speisegebote, Beschneidung) The article studies the practice of dealing with commandments of the Torah in Pauline churches, in particular those precepts which refer to the religious identity of Israel (Sabbath, dietary laws, circumcision). As a result, there are no fixed regulations in the Torah itself to govern the behaviour of Jews and Non-Jews which could be adopted literally in Pauline churches. But the practice recommended by Paul is aimed to follow their intentions. BThZ 25/1 (2008) 16–51

1802 Ithmar Gruenwald, Paul and the Nomos in Light of Ritual Theory This article approaches the subject of the Nomos in Paul from a new perspective, namely from Religious Studies, within a framework where rituals and Ritual Studies receive priority. Nomos is generally translated as ‘the Law,’ meaning the Torah of Moses, the Pentateuch; by implication, it also covers the rabbinic modes of Torah explication. Commonly, the term and the negation of its religious relevance mark the manner in which Christianity views itself as superseding Judaism. However, the article argues that this understanding of the term and its significance in the writings of Paul is wrongly oriented. Paul himself discusses the issue of religious rules and regulations as part of the life of the communities, which he addresses in his Letters. If Paul is taken at his own words, rituals are important components in Christianity. Thus, the ‘Protestant’ oriented criticism of the cult is tantamount to making Paul address issues that Paul has no intention to take at their face value. NTS 54/3 (2008) 398–416

1803 Michael Bachmann, Was für Praktiken? Zur jüngsten Diskussion um die erga nomou There is no consensus on the meaning of the syntagm erga nomou (in the discussion on the New Perspective on Paul). The main question is: Does the expression refer to halakhot or (so recently O. Hofius) to deeds? In the first case, according to Paul, justification does not depend on a system of regulations (in particular not on ‘boundary markers’), in the second case justification does not depend on the (good) works of individuals. Meanwhile a considerable group of scholars advocates the halakhot interpretation, and for instance Gal 3.10 supports it (ta gegrammena auta). Diachronic arguments which, however, should not only consider the nomen regens (erga) are to be added (see Apk 2.26; TestLev XIX.1; 4QMMT C27; yQid 63d). The Pauline references can be understood much better under this assumption, and it does not mean to undermine the ‘Lutheran’ emphasis on forgiving of sin and on Christ (see Gal 2.16–17). But now it is easier to take into account the apostle’s positive

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statements concerning the law (see Rom 8.4) and concerning the judgement ‘according to the deeds of a person’ (see Rom 2.6). NTS 55/1 (2009) 35–54

1804 Michael J. Gorman, Inhabiting the Cruciform God: Kenosis, Justification, and Theosis in Paul’s Narrative Soteriology Paul’s soteriology is best described as theosis, or transformation into the image of the kenotic, cruciform God revealed in the cross of Christ. This Spirit-enabled theosis is the substance of both justification and holiness. Justification is participatory and transformative (and not merely declarative), accomplished by co-crucifixion with Christ. W.B. Eerdmans Publishing Co., Grand Rapids, Mich./Alban Books, Edinburgh (2009) XI/1–194

Christology

church – mission

1805 Franco Manzi, An overview of Paul’s christology This overview and synthesis of Paul’s theology demonstrate that his epistles are pervaded by a message of very real hope. On the other hand, it is shown how reductive and prejudiced are certain commonplace views about Paul which define him as a “disevangelist” who betrayed the original “good news” proclaimed by Jesus. As a matter of fact, the gospel of Paul is the gospel of Jesus, even though the apostle brought to light the effectively wider potentialities of Christological revelation, one not bound within the original “hive” of Judaism (for the Italian version of this paper, see: La Rivista del Clero Italiano 87, 2006, 66–78). ThD 53/3 (2006) 243–250

1806 James D.G. Dunn, Ek pisteôs: A Key to the Meaning of pistis Christoû Against an argument promoted by Richard Hays (according to whom pistis Christoû in Galatians 3 and Romans 3 refers to Christ’s own faithfulness), Dunn asserts his own interpretation: the expression must refer to faith in Christ. J. Ross Wagner et al. (eds.), The Word Leaps the Gap; Eerdmans, Grand Rapids, Mich. (2008) 351–366 (BL)

1807 Jens Adams, Paulus und die Versöhnung aller. Eine Studie zum paulinischen Heilsuniversalismus Paul est-il universaliste ou particulariste en ce qui concerne le salut des hommes? L’auteur de cette thèse (Université de Tübingen, faculté de théologie protestante) offre un sommaire de la recherche (pp. 7–82) et une série d’études exégétiques, surtout des textes de l’épître aux Romains (Rom 1,16–17; 3,21–26; 4,1–25; 5,12–21; 8,28–30; 11,32), pour en conclure que Paul croit effectivement au salut de toute l’humanité. Pourtant, Paul insiste sur le fait que le salut vient uniquement du Christ, et que sans le Christ il n’y a pas de salut. Extra Christum nulla salus. Neukirchener Verlag, Neukirchen-Vluyn (2009) X/1–469 (BL)

1808 Michael Tait, The Two shall become One: Paul’s Bridal Image as the Source of his Body Language about the Church Das Bild der Kirche als ‘das Volk Gottes’ im Lumen Gentium des II. Vaticanums lässt das Besondere ihrer Eigenart, nämlich christologische Bezüge, vermissen. Demgegenüber stellt der Verf. das paulinische Bild von der Kirche als ‘Braut Christi’. Diese bildhafte Vorstellung, wie der Beitrag zeigt, erscheint häufig im Corpus Paulinum, was hier anhand

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eines kurzen Einblicks in Gal, 1/2 Cor und Röm demonstriert ist. Diese Braut-Metaphorik dürfte auf das Konzept von Israel als Braut Jahwes zurückgehen, und sie verbindet somit beide Teile der Bibel mit Betonung des besonderen christlichen Selbstverständnisses. Das Bild der Kirche als Braut Christi mag auch die Grundlage für die Entwicklung von der im AT unbekannten Redeweise von der Gemeinschaft der Glaubenden als der ‘Leib Christi’ gewesen sein. ScrB 38/2 (2008) 80–91 (DL)

1809 Romano Penna, Paolo e la chiesa di Roma This is a collection of Italian papers, mainly on St Paul, by a leading Italian specialist in the New Testament, author of a three-volume commentary on Romans. Key papers deal with the political dimension of the Christian ethos in Rom 13:1–7 (pp. 146–177), the rhetorical structure of Romans (pp. 71–98), Junia in Rom 16 (pp. 178–185), and the church as Christ’s body in Paul (pp. 209–224). Biblioteca di cultura religiosa 67; Paideia Editrice, Brescia (2009) 1–301 (BL)

1810 Eckhard J. Schnabel, Paul the Missionary: Realities, Strategies and Methods This is a revised, somewhat less technical presentation of the relevant chapters in the author’s earlier book: Early Christian Mission, Downers Grove 2004 (for the German version, see IRBS 49:1508). Two substantial chapters sketch the history of Paul’s missionary activity and what he writes about mission in his letters. The book includes a final chapter on missionary aims in the twenty-first century. The author is a leading evangelical New Testament scholar. Intervarsity Press, Downers Grove, Ill. (2008) 1–518 (BL)

Anthropology – resurrection – discipleship 1811 Peter Spitaler, Diatribe and the Construction of a Negative Pauline Anthropology The search for thematic unity within Romans 1–3 has led to the consensus that Paul here develops the theme of universal sinfulness. Abstracted from the text, the theme functions, in the analysis of these chapters, as a meta-thematic interpretive concept. It favours four distinct conclusions about Paul’s theology and argument: (1) sinfulness is an anthropological reality; (2) goodness is an anthropological hypothesis; (3) literary (diatribal) characters exemplifying unjust conduct are factually real; and (4) characters exemplifying just conduct are factually unreal. The purpose of this article is to survey and critique the subtle ways in which meta-thematic interpretations (that is, reading the text through the lens of universal sinfulness), supported by the literary style of diatribe (that is, identifying positive literary characters as fictional, and negative literary characters as factual), contribute to a negative Pauline anthropology and negative portrayals of first-century Israelite religion. EThL 84/4 (2008) 445–475

1812 L.L. Welborn, ‘Extraction from the Mortal Site’: Badiou on the Resurrection in Paul This essay explores the heuristic force of Alain Badiou’s theory of ‘truth-processes’ for an understanding of the psycho-social effect of Paul’s gospel upon first-century inhabitants of the Roman Empire, both elite and lower class. Badiou’s analysis of the ‘situated void’ around which existence is constructed directs attention to figures of the subject as ‘living death’ in the literature of the first century, illuminating the process by which a new, liberated self came forth, in response to Paul’s message of the resurrection. An immanent critique of Badiou’s singular emphasis upon the resurrection as the Pauline ‘truth-event’ gives rise to an hypothesis regarding Paul’s description of his gospel as ‘Christ crucified’ in his later epistles: Paul dared to name the ‘situated void’ around which the existence of

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slaves was constructed in order to redeem the oppressed, whose identities were submerged in shame, from the annihilating power of the cross. NTS 55/3 (2009) 295–314

1813 Jerry L. Sumney, Post-Mortem Existence and Resurrection of the Body in Paul When read in both their broader historical and epistolary contexts 1 Corinthians 15, 2 Corinthians 4–5, 1 Thessalonians 4, and Philippians 1 suggest that Paul thinks most people (including believers) cease to exist at death. Martyrs and others of exceptional faithfulness (including apostles who die for the faith) may be exceptions to this general rule and thus possess a limited existence with God before the parousia. Paul does not seem to envision any sort of conscious or even unconscious intermediate state for most people who have died. They simply await the parousia to receive life with the resurrection body that is patterned after the body of the resurrected Christ. This is the form of existence that God intends for humans and that is appropriate for human fulfilment. Embodiment is an essential aspect of this full existence for Paul. HBT 31/1 (2009) 12–26

1814 Paul Middleton, ‘Dying we live’ (2 Cor 6.9): Discipleship and Martyrdom in Paul Paul’s positive statements about suffering lead him to say that suffering is the mark of the apostle. Since those who are alive have an impaired relationship with Christ, suffering and death are needed to advance the relationship with Christ. Nevertheless, it is clear that Paul would not have contemplated committing suicide (contra A.J. Droge in NT 30, 1986, 262–286 and Bible Review 1989, no. 5, 14–21). Paul Middleton et al. (eds.), Paul, Grace and Freedom; T & T Clark, London (2009) 82–93 (BL)

Ethics – women 1815 Michael Wolter, Paulinische Ethik als angewandte Ekklesiologie This article aims to develop a coherent theological connection between Paul’s doctrine of justification and his ethical teaching. It begins with the observation that both parts of Paul’s theology are bound together by their common relatedness to the Christian community. Paul’s doctrine of justification and his ethics are here interpreted as aspects of his ecclesiology. Within this framework Paul’s ethical teaching can be viewed as the theological sister of his doctrine of justification: the latter argues in favour of an ecclesial inclusiveness that is created by faith in Jesus Christ, whilst in the former, Paul summons his readers to display the commonality of their identity at their meetings and in everyday life. SaSc 6/1 (2008) 44–57

1816 David Charles Aune, Passions in the Pauline Epistles: The Current state of Research This paper surveys: (1) Paul’s descriptions of his suffering and hardships; (2) his treatment of grief, anxiety, and anger in the communities he founded; (3) his strong rejection of sinful passions and desires. Although Paul accepts and utilizes particular methods for describing and treating certain passions through self-mastery (enkrateia), he avoids philosophical (i.e., therapeutic) models for mastery of the passions. Instead of relying on therapeutic models, Paul exhorts his audience to identify with Christ and allow Christ’s spirit to reverse the experience of moral decline (see S. Stowers, A Reading of Romans, New Haven 1994). John T. Fitzgerald (ed.), Passions and Moral Progress in Greco-Roman Thought; Routledge, London (2008) 221–237 (BL)

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1817 Nijay K. Gupta, The Theo-Logic of Paul’s Ethics in Recent Research: Crosscurrents and Future Directions in Scholarship in the Last Forty Years This essay presents a survey of scholarship on the theology or logic (hence ‘theo-logic’) of Paul’s ethics in the last forty years. Exploring the work of such prominent Pauline scholars as V.P. Furnish, P. Sampley, W. Schrage, R. Hays and D. Horrell, attention is drawn to their contributions as well as future desiderata in this field. An important conclusion drawn from this study is that Furnish’s work is a milestone in Paul’s theo-logic of ethics especially with regard to eschatological, Christological and sociological dimensions, and subsequent Pauline interpreters have largely expanded on his work. Such elaborations, though, have often been necessary and welcome as new trends in scholarship have yielded great insights not possible in the late 1960s when Furnish penned his tome. CBR 7/3 (2009) 336–361

1818 Annette Merz, Die Frau schweige in der Gemeinde? Mit Paulus gegen Paulus in der Frauenfrage Paulus gilt vielen als Frauenfeind, als derjenige, der mit seinem Gebot, dass die Frau in der Gemeinde zu schweigen habe (1 Kor 14,34), dafür verantwortlich ist, dass die Kirche eine patriarchale Institution wurde, in der Frauen keine Stimme hatten und keine mit Autorität versehenen Ämter ausüben durften. Dieser Beitrag zeichnet ein historisch nuancierteres Bild und zeigt, dass es wohl die ambivalente Haltung des Paulus in der Frauenfrage war, die zusammenwirkte mit machtvollen kulturellen Stereotypen und Paulusepigonen, deren unter dem Namen des Paulus geschriebene Texte in den neutestamentlichen Kanon gelangten und dafür sorgten, dass Frauen in der Kirche nicht den gleichberechtigten Platz einnehmen konnten, der ihnen, gemessen an den paulinischen Grundüberzeugungen, unbedingt zusteht. WUB 51 (2009) 41–45

1819 Troels Engberg-Pedersen, The Material Spirit: Cosmology and Ethics in Paul This essay argues that the traditional dichotomy between ‘apocalypticism’ and philosophy should be transcended with regard to Paul’s understanding of the pneuma in relation to sarx. The essay first analyses the cosmology of the pneuma in connection with the future resurrection of believers (1 Cor 15.35–50), then considers its presence in the bodies of believers here and now (2 Corinthians 3–5), then interprets the ‘anthropology’ of 1 Thess 5.23 and 1 Cor 2.14–15 and 15.44 and its connection with Paul’s ‘ethics’, and finally proposes a reading of Rom 8.1–13 in relation to 7.7–25 that is based on Paul’s concrete cosmology. NTS 55/2 (2009) 179–197

1820 Andries van Aarde, Paulus se versie van “draai die ander wang” – gedagtes oor geweld en toleransie The aim of this article is to argue that Paul’s denunciation of vengeance should be seen as the outcome of a personal transformation form an apocalyptic destructive thinking with regard to those who irate him to a state of mind of tolerance and eventually to the “internalization of eschatological hope”. Instead of rebuking Paul prayed for those who heap burning coals upon his head. This disposition is seen as another version of the Jesus-tradition regarding the turning of the left cheek when an evildoer strikes one on the right one. The article explains Paul’s version and his change in attitude with regard to violence in terms of René Girard’s scapegoat theory and Paul’s rhetoric of mimesis which he consistently conveyed from his first letter to the Thessalonians through his last letter, written to the Romans. For Paul, Jesus Christ forms the model. It is Paul’s gospel about

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the participation of Jesus’ exemplary conduct, vis à vis violence that was executed against him, which constitutes the transformative framework of overcoming evil with good. HTS 64/4 (2008) 1667–1697

1821 Franz-Josef Ortkemper, Paulus – ein Frauenfeind? Der Verf. nimmt das gemeinhin gängige Vorurteil, Paulus habe Frauen nicht gemocht, als Ausgangspunkt seiner Untersuchung. Nach einer kritischen Analyse der beiden unter der Frauenfrage problematischen paulinischen Texte 1 Kor 11,2–16 über das prophetische Reden der Gemeinde und 1 Kor 14,34 über das Schweigen der Frauen in den Gemeinden kommt der Verf. zu dem differenzierten Urteil, dass Gal 3,28 über die Einheit aller in Christus und die Aufhebung der Unterschiede von Mann und Frau in Christus als Leitsatz paulinischer Anthropologie eine Hintanstellung der Frauen hinter die Männer nicht zulässt. Eine Unterordnung der Frau und ihr Gehorsam ist erst den Pastoralbriefen zu entnehmen. Strukturen, aus denen sich Schlussfolgerungen in heutigen Debatten um Amtsbekleidungen für Männer und Frauen ableiten ließen, hat es zur Zeit des Paulus noch nicht gegeben. Thomas Schmeller (Hg.), Neutestamentliche Exegese im 21. Jahrhundert. Grenzüberschreitungen; Verlag Herder, Freiburg (2008) 125–130 (EB)

Johannine theology General – miscellaneous 1822 Craig R. Koester, The Word of Life: A Theology of John’s Gospel Koester organizes his ‘theology of the Fourth Gospel’ around the following themes: God; death, sin, evil; Jesus; crucifixion and resurrection; the Spirit; faith; and discipleship. See also the author’s book Symbolism in the Fourth Gospel: Meaning, Mystery, Community, 2nd ed, 2003. W.B. Eerdmans Publishing Co., Grand Rapids, Mich./Alban Books, Edinburgh (2008) XIV/1–245

1823 Johns Varghese, The Imagery of Love in the Gospel of John Love in the gospel of John reflects three notions: that of marriage love, that of friendship, and that of covenant. The author of this thesis (supervised by Johannes Beutler) discusses the following subjects: the nuptial symbol in the Bible (survey), the bridegroombride relationship in John; the concept of friendship in the Greco-Roman world and in the Bible (survey); the friendship of Jesus with the Bethany family and with the beloved disciple in John; notions of covenant in the Bible and in Qumran (survey); covenant as love in John. The final hermeneutical reflections include a note on the Hindu notion of ‘bakhti’. – The book can be obtained from the Gregorian and Biblical Press, Piazza della Pilotta 35, I-00187 Roma. Gregorian & Biblical Press, Rome (2009) 1–483

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CONCEPTS AND SYMBOLS English terms: anger – conversion – covenant – envy – exile – food – holy ones – Israel – lament – love – oath – ordination – partnership – poverty/wealth – Son of Man – tolerance – violence – voice of God – war – wrath 1824 Stefan Wälchli, Jhwhs Zorn als Element deuteronomistischer Geschichtsdeutung. Ein Überblick und offene Fragen That the fate of Israel is due to Yahweh’s anger seems to be fairly obvious from the Deuteronomistic History (see 1 Kings 8:46) and, more generally, from the mentality of the ancient Near East. Wälchli sketches previous research on the subject (D. McCarthy, N. Lohfink, K. Latvus) and his own thoughts. It is not entirely clear whether the theme is introduced or gains in prominence in secondary layers within the Deuteronomistic History. Thomas Naumann u.a. (Hg.), Diasynchron. Beiträge zur Exegese, Theologie und Rezeption der hebräischen Bibel; Verlag W. Kohlhammer, Stuttgart (2009) 403–414 (BL)

1825 Gregory E. Sterling, Turning to God: Conversion in Greek-Speaking Judaism and Early Christianity The author surveys ‘conversion’ (and the associated notion of ‘repentance’) in Hellenistic Judaism and Luke-Acts, analyzing the data as falling in three categories: intensification, institutional transition (i.e., leaving Judaism for Christianity), tradition transition (i.e., leaving paganism for Christianity). NT.S 129; Patrick Gray et al. (eds.), Scripture and Traditions; Brill, Leiden (2008) 69–95 (BL)

1826 Christoph Koch, Neue Perspektiven auf das Verhältnis von altorientalischem Vertragsrecht und Bundestheologie Die traditionsgeschichtliche Analyse der vermutlich ältesten bundestheologischen Texte im Buch Deuteronomium (Dtn 13; 28) ergibt, dass Parallelen sowohl zu westlichen (hethitischen und aramäischen) als auch zu neuassyrischen Vertragstexten bestehen. Im Hintergrund der biblischen Bundestheologie steht demnach nicht ein einzelner neussayrischer Vasallenvertrag (der Asarhaddons, wie E. Otto vermutet), sondern die Rezeption einer breiten altorientalischen Überlieferung durch die Schreiber Israels. Doris Prechtel (Hg.), Fest und Eid. Instrumente der Herrschaftssicherung im Alten Orient; Ergon Verlag, Würzburg (2008) 89–107 (BL)

1827 Steven D. Mason, ‘Eternal Covenant’ in the Pentateuch: The Contours of an Elusive Phrase The expression berit olam (eight times in the Pentateuch: Gen 9:16; 17:7,13,19; Exod 31:16; Lev 24:8; Num 18:19; 25:13) refers to a bilateral, conditional, and breakable covenant that involves obligations for both God and humans. From Gen 9 to Num 25 three themes reoccur in eternal covenant contexts: the kingdom mandate to be fruitful and multiply, the authority of God’s people over its enemies, and the idea of cutting off (i.e., a form of discriminate bloodshed) those in rebellion to God and his will. LHBOTS 494; T & T Clark, London (2008) X/1–261

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1828 Christoph Koch, Vertrag, Treueid und Bund. Studien zur Rezeption des altorientalischen Vertragsrechts im Deuteronomium und zur Ausbildung der Bundestheologie im Alten Testament While earlier scholarship derived Old Testament “covenant” theology from second-millennium BCE circumstances (G.E. Mendenhall) or located it in the Assyrian period (i.e., the seventh century BCE, see the work of E. Otto), the present author suggests the sixth century BCE. The notion of covenant, he argues presupposes the end of the Judaean monarchy. The two key texts Deut 13 and Deut 28 are post-586 BCE, and they mix elements from the Assyrian (“eastern”) and the Aramean (“western”) political language. This book will no doubt renew the debate about the chronology of Deuteronomistic texts in the Bible. BZAW 383; W. de Gruyter, Berlin (2008) XI/1–374 (BL)

1829 Christfried Böttrich, Die “Anatomie des Neides” im Spannungsfeld zwischen jüdischer und christlicher Paränese The phenomenon of envy plays an important role in the Mediterranean culture area. Being far more than an affect limited to ethics, envy is an indicator for social relations. There are many biblical basic-texts in the Jewish-Christian tradition which are especially significant in this respect. Based on 1 Clem 1, where envy in the Corinthian community is regarded in the light of an Old Testament paradigm series, this article scrutinizes some of these biblical narrations. The applied method is based on the cultural-anthropological approach of G.M. Foster and his “Anatomy of Envy” (1972). BThZ 25/1 (2008) 52–74

1830 Dalit Rom-Shiloni, Deuteronomic Concepts of Exile Interpreted in Jeremiah and Ezekiel The Jeremiah writers and redactors as well as Ezekiel knew and cherished the dialectic deuteronomic concepts of the land given as a gift and the loss of the land as a punishment. The major difference between Deuteronomy and the prophetic books rests on Deuteronomy’s preexilic perspective that presents exile as a total and inclusive event. Reality, as reflected in the prophetic books, showed only partial waves of exile. Chaim Cohen et al. (eds.), Birkat Shalom: Studies in the Bible; Eisenbrauns, Winona Lake, Ind. (2008), vol. 1, 101–123 (BL)

1831 Nathan MacDonald, Not Bread Alone: The Uses of Food in the Old Testament This study includes the following thematic chapters: Food, anthropology, text and history (a survey of the work of Mary Douglas on the dietary laws of the Old Testament, with reference collateral debates); The diet of the Israelites; Food and memory in Deuteronomy; The confusion of food in Judges; Food and the rise of the monarchy; The literary motif of Judgement at the table Food and identity in the postexilic period. Oxford University Press, Oxford (2008) XII/1–265

1832 John A. Davies, The Heavenly Access of the Holy Ones Les ‘saints’ sont des divinités ou des hommes ayant accès à la demeure d’une divinité supérieure. Selon l’inscription phénicienne du trône d’Astarte, trouvée à Tyre, la déesse Astarté est accompagnée d’une ‘congrégation sainte’ (gw qdsh) au ciel ( J.C.L. Gibson, Textbook of Syrian Semitic Inscriptions, Oxford 1982, vol. 3, p. 116–118). Mais dans le monde sémitique, il y a aussi certains homes privilégiés qui ont accès à la demeure des dieux et deviennent

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‘saint’ par contact. C’est le cas du groupe des anciens d’Israël qui accompagnent Moïse pour voir et rencontrer Yahvé sur la montagne sainte (Exode 24:9–11). RTR 68/1 (2009) 3–11 (BL)

1833 Stephen Voorwinde, How Jewish is Israel in the New Testament? W. Bauer’s Lexicon of the Greek New Testament lists three meanings of the term ‘Israel’ in the NT. Actually, two of the meanings listed there are misleading. The entry should be confined to explaining: ‘Israel can refer to the people of nation of Israel’. – The paper includes a review of all the 77 occurrences of ‘Israel’ in the NT. RTR 67/2 (2008) 61–90 (BL)

1834 Frances Klopper, Lament, the Language for Our Times Lament has many faces. The kind of lament addressed in this paper is indeed a form of mourning but not about death, not for a purpose, but an existential wail as primal as a child’s need to cry. Through the ages it was a way of bearing the unbearable, a supremely human need. In Israel it was integral to the people’s relationship with God. The paper discusses particular cases of lament in the Hebrew Bible as well as expressions of lament during painful moments in the world history. Lamenting is healing and the need for healing is paramount the world over, therefore the loss of lament in Western culture in lamentable. OTE 21/1 (2008) 124–135

1835 Jörg Frey, “God is love”: On the Textual Tradition and Semantics of a Core Expression of the Christian Notion of God The key to understanding that ‘God is love’ is the narrative and revelatory context explained in John 3:16 and 1 John 4:9–10. FAT II.33; Reinhard G. Kratz et al. (eds.), Divine Wrath and Divine Mercy in the World of Antiquity; Mohr Siebeck, Tübingen (2008) 203–227

1836 Yael Ziegler, Promises to Keep: The Oath in Biblical Narrative This study is in two parts. In part 1, the author studies the terminology related to oath and oath-taking in the Hebrew Bible. In part 2, the longer and more detailed section, she examines the oath as a recurring motif in the stories that feature kings Saul and David. Not keeping an oath is always detrimental. In the David story, the use of the oath motif is particularly striking: after having committed adultery and having killed the husband of Bathsheba, David affirms a death sentence by oath (2 Sam 12:5), thus, without knowing it at first, pronouncing a death sentence concerning himself. This incident is grave, and contributes to characterizing David. As a matter of fact, David, before this sin, is characterized mainly as a mighty, gracious, and righteous hero; after it, he functions as an ineffective, apathetic, and sinful person. VT.S 120; Brill, Leiden (2008) XVI/1–309

1837 Thomas B. Dozeman, Holiness and Ministry: A Biblical Theology of Ordination Brevard Childs introduced the term “Mosaic office” to capture the corporate nature of the story of Moses as a paradigm for religious authority. In the present book, Dozeman, specialist in Old Testament exegesis, uses the idea to suggest that Moses, the mediator of the covenant, is the model also for what came to be ordination in Christianity. The two commissions of Moses told in Exodus 3–4 and 6–7 are central to the formation of the identity of someone whose responsibility it will be to proclaim the covenant. The office of

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elders (presbyteroi) is already present in the book of Exodus: Yahweh says to Moses, “Go and assemble the elders of Israel” (Exod 3:16). The elders accompany Moses when he goes to meet Pharaoh, and they return in the later account. Eventually, God took “some of the spirit than was on him [i.e., on Moses] and put it on the seventy elders” (Num 11:25). In these accounts, a twofold meaning of holiness is visible: the sacred as a numinous dynamic force (leading to the ordination for the service of the divine word) and as a ritual resource (leading to the ordination for performing sacred rites). Oxford University Press, Oxford (2008) VII/1–158 (BL)

1838 Sigrid Rutishauser-James, ‘Partnership’ or ‘Fellowship’: which, today, is truer to the biblical witness? The language of society, and of the Church, changes. This paper focuses on contemporary concepts of ‘partnership’ and suggests that these renew and reinvigorate Christian understanding of what a ‘shared life’ in Christ may mean today. ET 120/7 (2009) 327–330

1839 Ulrich Berges et al., Arm und reich Two German biblical scholars – U. Berges for the OT and Rudolf Hoppe for the NT – have teamed up to produce this study of ‘poor and rich’ in the Bible. While the OT section focuses on the Pentateuch an on discussing poverty against the background of the ancient Israelite social and economic system (‘rent capitalism’ is mentioned as a way of looking at Israel’s economy), the NT one presents a more detailed historical survey that moves from Jesus to the gospels to Paul, the letter of James, and the book of Revelation. The study includes scholarly notes and a bibliography. Die Neue Echter Bibel: Themen 10; Echter Verlag, Würzburg (2009) 1–136 (BL)

1840 Mogens Müller, The Expression ‘Son of Man’ and the Development of Christology: A History of Interpretation This historical study surveys two developments: (1) the history of the notion of the Son of Man in the history of Christian thought, with chapters on the early church, Gnosticism, the church fathers, medieval exegesis, and the eighteenth century (Pietism, Enlightenment, etc.); (2) the history of modern research into the original meaning of the notion or title in modern historical research, starting with David Friedrich Strauss in the early nineteenth century and ending with a detailed summary of the views of those scholars who argue that the Son of Man is an early-Christian, post-Jesuanic theological construct. We cannot trace the expression Son of Man before its emergence in the gospel of Mark. Even if it has its roots in an Aramaic circumlocution, it has been transformed with a new meaning. The authors of the later gospels took it over, either directly from the gospel of Mark, or from sources behind Mark. It never became a Christological title. Equinox Publishing, London (2008) 1–518 (BL)

1841 Baruch A. Levine, Tolerance in Ancient Israelite Monotheism Ancient Israel went through several stages, and each is marked by a characteristic stance toward other religions. The oldest layer of tradition apparently allowed for the veneration of several deities, and there was an implied toleration of other gods. Later, when “Yahweh is (the only) one” (Deut 6:4) became the rule, a negative attitude toward other religions became the rule. The triumph of universal monotheism was envisaged in two forms: as a catastrophic event that brought the destruction of Israel’s enemies, i.e. the worshippers of other gods (thus in apocalypticism); and as a spiritual event that brings a universal conversion to the God of Israel (thus in Isa 2:1–4). Jacob Neusner et al. (eds.), Religious Tolerance in World Religions; Templeton Foundation Press, West Conshohocken, Penn./Alban Books, Edinburgh (2008) 15–27 (BL)

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1842 Ráanan S. Boustan et al. (eds.), Violence, Scripture, and Textual Practice in Early Judaism and Christianity This thematic issue includes the following papers: A.P. Jassen, The Dead Sea scrolls and violence; K. Stratton, The eschatological arena: reinscribing Roman violence in fantasies of the end times [eschatological violence is ‘colonial mimicry’]; C. Roetzel, The language of war (2 Cor 10:1–6) and the language of weakness (2 Cor 11:21–13:10); J. Glancy, Violence as sign in the Fourth Gospel; S. Matthews, Clemency as cruelty: forgiveness and force in the dying prayers of Jesus and Stephen; B. Berkowitz, Reconsidering the book and the sword: a rhetoric of passivity in rabbinic hermeneutics; M. Mitchell, Christian martyrdom and the ‘dialect of the Holy Scriptures’; R.S. Boustan, Immolating emperors: spectacles of imperial suffering and the making of a Jewish minority culture in late antiquity; J.W. van Henten, Martyrdom, Jesus’ passion and barbarism. BI 17/1–2 (2009) 1–264

1843 J.W. van Henten, Religie, Bijbel en geweld This contribution is the slightly adapted introductory lecture given at the conference on the New Testament and Violence held in Stellenbosch from 21–23 January 2008. The lecture offers a personal survey of some of the recent contributions with regard to the nexus of religion and violence and their relevance for New Testament studies. The work of René Girard, Regina Schwartz, Mark Juergensmeyer and J. Howard Ellens is discussed in particular. HTS 64/4 (2008) 1583–1600

1844 Pieter G.R. de Villiers, Hermeneutiese perspektiewe op geweld in die Nuwe Testament This article discusses hermeneutical perspectives on violence in the New Testament as they appear in articles of this thematic HTS issue and in New Testament Studies in general. It contrasts the traditional perspective on the New Testament as book of peace with the growing insight in its violent nature. It is followed by a discussion of the multi-faceted nature of both notions of peace and violence and the various forms in which they are expressed. After an analysis of the relationship between violence and its alternatives, the various forms of violence are outlined in terms of their relationship to their experiential realities. This is followed by remarks about an adequate methodology for the study of violence, the way in which violence is countered in the New Testament texts and, finally three possible explanations for the nature of violence. HTS 64/4 (2008) 1923–1951

1845 Pieter J.J. Botha, Bloedoffers en morele vorming: Gewelddadigheid as faset van Christelike tradisies The author of this paper asks if it is possible that the discourse (and the corresponding assumptions) of blood sacrifice contribute to violent behaviour. After a brief review of the pervasive presence of blood sacrifice language in formative Christianity, some theoretical perspectives on the concept of sacrifice are discussed. Attention is given to traditional views emphasizing sacrifice as transaction and communication, as well as to the theories of René Girard and Walter Burkert. These theoretical reflections reveal the interrelation of sacrifice and Christian cultural history. Some connections between blood sacrifice imagery and sacrificial talk and the possible substantiation and naturalization of violent actions and values are indicated. The article concludes that sacrificial language is not the only cause of violent behaviour, but it does contribute to the cultural scripts of communities, promotes egocentric values, maintains magical components in world view and facilitates the perception of violence as a commodity. HTS 64/4 (2008) 1601–1631

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1846 Jeremy Punt, Geweld in die Nuwe testament en die Romeinse Ryk: Ambivalensie, andersheid, agentskap The ambivalence of the New Testament texts regarding violence, particularly their virtually concurrent rejection and condoning of violence, mirrors the ambivalence of the New Testament’s imperial setting. And, the agency regarding violence is situated variously by and through the documents addressing various socio-historical contexts in the agonistic first century CE, with the one common factor being the ubiquitous presence of the Roman Empire. It is argued in this paper that greater consideration for the impact of the imperial setting on the New Testament positions regarding violence provides an important starting point for and valuable insight in understanding the mixed messages (and accompanying tensions) of the New Testament concerning violence. HTS 64/4 (2008) 1633–1651

1847 Thomas Krüger, Die Stimme Gottes. Eine ästhetisch-theologische Skizze Die alttestamentlichen Texte, in denen von der ‘Stimme Gottes’ die Rede ist, weisen jeweils eigenes Gepräge auf. Besonders berücksichtigt werden: Ps 29; Hiob 37–38; Hos 11; 1 Kön 19; Ex 19. “Jahwes Stimme ist ein Symptom seiner Präsenz” (p. 63). Stefan Gehrig u.a. (Hg.), Gottes Wahrnehmungen; Verlag W. Kohlhammer, Stuttgart (2009) 41–65

1848 Thomas R. Elssner, Josua und seine Kriege in jüdischer und christlicher Rezeptionsgeschichte Die Rezeptionsgeschichte der Landnahmekriege unter Josua in Texten des Alten Testaments lässt weder eine Ethisierung erkennen noch eine Distanzierung von kriegerischer Gewaltanwendung. Wenn im Chronistischen Geschichtswerk die Landnahme übergangen wird, steht die Konzeption im Hintergrund: Isrel und sein Land gehören von jeher zusammen. In der Chronik werden die von David geführten Kriege als ein bevorzugter Ort angesehen, an dem sich offenbart, dass Jahwe für sein Volk kämpft. Zwar übergehen die Bücher Esra und Nehemia den Namen Josua in Verbindung mit der Landnahme, aber in den Bußgebeten (Esra 9, Neh 9) wird das Landnahmegeschehen thematisiert, jedoch nicht auf die Vernichtung oder Vertreibung der Vorbewohner hingewiesen. Theologie und Frieden 37; Verlag W. Kohlhammer (2008) 1–336 (BL)

1849 Reinhard G. Kratz, Chemosh’s Wrath and Yahweh’s No: Ideas of Divine Wrath in Moab and Israel Kratz compares the ninth-century Mesha inscription with a similar report in 2 Kings 3. The divine wrath plays a decisive role in both texts. FAT II.33; Reinhard G. Kratz et al. (eds.), Divine Wrath and Divine Mercy in the World of Antiquity; Mohr Siebeck, Tübingen (2008) 92–121

Hebrew and Aramaic words: amen – cherem – hatta’ – mashal – todah 1850 Heinz-Dieter Neef, Amen. Beobachtungen zur Verwendung einer alttestamentlichen Formel The verbal adjective “amen” occurs only 27 times in the OT. The oldest occurrence from the Early Kingdom is found in I Kings 1:36, while the use of “amen” in Trito-Isaiah, Nehemia, Chronicles, and the Psalms shows that “amen” was used slightly more often in the post-exilic period. With the exception of Isaiah 65:16 “amen” could be spoken by individuals as well as the community, yet all the instances in the OT are found in a theological context. Since the expression is used in the context of cursing, blessing, confession, and worship, it is possible to speak of the confessional character of “amen”. Its usage corresponds closely with the words and actions of God, under whose control the

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speaker stands. Lastly, to make a bridge between the Old and New Testaments, the usage in the Gospels differs from that of the OT. Here, “amen” is used in the sense of “Verily, I say unto you”. With this expression Jesus reveals his authority, while in the OT “amen” merely serves to strengthen the speaker’s own words. TBe 39/6 (2008) 363–375

1851 Barbara Schmitz, Dem Untergang geweiht. Cherem – Schlaglichter auf ein biblisches Motiv Das cherem-Konzept diente in erster Linie der Sicherung sozialer und kultischer Identität nach innen. Auf dieser Basis wurde eine Idee entwickelt, die cherem mit Vernichtung gleichsetzte. So bleibt dieser Topos in biblischer Überlieferung ein breites und nicht auf eine Facette einzugrenzendes Phänomen. Die Schnittmenge seiner so unterschiedlichen Verwendungen ist die kultisch-soziale Grenzziehung der JHWH-Verehrenden. Vor diesem Hintergrund erfolgt eine je unterschiedliche Füllung von cherem mit allen positiven wie negativen Folgen. WUB 49 (2008) 54–57

1852 Leigh M. Trevaskis, On a Recent “Existential” Translation of ā ā’ This study examines N. Kiuchi’s proposal (FAT II/2, Tübingen 2003; IRBS 49:276) that ā ā’ refers to an existential condition in which a person remains aware of his actions (i.e. hû’ yāda‘ ) but simultaneously unaware that these run contrary to YHWH’s will (i.e. nî ‘lam min). On this basis he argues that ā ā’ is not a conduct oriented notion (i.e. “sin”) but describes what happens within a person’s psyche. Nevertheless, the present study identifies certain contradictions in Kiuchi’s exegetical arguments which make his proposal implausible. VT 59/2 (2009) 313–319

1853 Katrine Brix, Erste Annäherung einer Hermeneutik des mashal in alttestamentlichen Schriften, mit Überlegungen zur Rezeption dieses Begriffes in den neutestamentlichen Evangelien The parabolê-speaking Jesus of the synoptic gospels is a sage who, in obedience to God, explains divine reality. In the gospel of John, the word parabolê is absent, for here Jesus is himself a divine figure and not a sage. ZAC 13/1 (2009) 127–141 (BL)

1854 Christophe Lemardelé, De l’aveu aux vœux: le rite tôdāh d’exaltation Translating the term tôdāh is not an easy task and the rites which it designates seem to be too contrasting to give the right meaning of it. If the sacrifice and the praise are bound to the practice of vows as act of gratefulness, then the notion of exaltation permits the understanding of why this term is used for the confession of a fault. This meaning would result from a figurative sense of the verb yādāh: to cast words. BN 137 (2008) 5–16

Greek words: aretê – eucharistein – koinônia 1855 Moisés Mayordomo, Möglichkeiten und Grenzen einer neutestamentlich orientierten Tugendethik The concept of virtue (arete), which was at the centre of greco-roman ethics, is playing a more and more important role in actual ethical discourse. This article aims at a virtueethical interpretation of New Testament morality. In a first part the evidence is analyzed in ancient philosophy, biography, expressions of daily life and in some Jewish-hellenistic

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works (Philo, IV Macc, Josephus). In the second part some aspects of New Testament morality (Paul and Matthew’s Sermon on the Mount) are interpreted in a virtue-ethical perspective. The article ends with some theological proposals for New Testament oriented virtue ethics. ThZ 64/3 (2008) 213–257

1856 Jerome H. Neyrey, Lost in Translation: Did It Matter If Christians “Thanked” God or “Gave God Glory”? As we become considerate readers, we recognize the basic cultural elements of the appropriate scenario of the ancient world that are needed to translate words such as epainein and eucharistein: (1) the foundational nature of “praise” and “honour” in antiquity; benefactorclient relations; and (3) types of reciprocity. The first is most frequently absent in translation. Although it is not an absolute criterion, praise is public, whereas thanks is private. Praise is essentially vocal and spontaneous; it seeks to persuade others to acknowledge the deeds of God. Thanks, however, is a thought within a person; if expressed, it is of no concern to anyone else. CBQ 71/1 (2009) 1–23

1857 B.W. de Wet, Koinonia (deelgenootskap): ’n Gemis in ons 21ste eeuse kerkbegrip This article argues that in translating koinonia one should not use terms such as “fellowship”, as koinonia focuses on the idea of “sharing”, in particular within a dynamic relationship of active participation and shared interests. After showing how Paul succeeds in applying the koinonia dynamics when addressing some of the issues of the Corinthian church in, for instance, 1 Corinthians 8:1–11:1, it becomes clear that one should rather attempt to make koinonia part and parcel of current church concept. ATh 28/1 (2008) 33–57

Symbols: birds – clouds – Daughter of Zion – garden Eden – Jerusalem – kingship of God – seven – temple 1858 Nili Wazana, Anzu and Ziz: Great Mythical Birds in Ancient Near Eastern, Biblical, and Rabbinic Traditions This study reveals that Anzu, a mythic Mesopotamian bird, left its mark in biblical and post-biblical literature as zīz śāday (see Ps. 50:11; 80:14) preserving the memory of mythic elements originating in the Mesopotamian Anzu epic. The reconstruction of the journey of this motif from the ancient Near East to the Bible and rabbinic literature reinforces Cassuto’s claim, that elements repressed in the Bible reemerged in rabbinic literature, indicating continuity of folk traditions based on an ancient Near Eastern heritage. Cassuto’s cease study for this phenomenon was description of divine combat against water – “Ruler Sea,” “Leviathan.” It is now possible to add another divine conflict, the battle against the rebellious mountain bird. Traces of this myth found expression in biblical poetic texts, comparable to traces of the cosmogonic battle of God against the chaotic water monster and the sinister land monster. JANES 31 (2008) 111–135

1859 Richard D. Patterson, The Imagery of Clouds in the Scriptures Die Erwähnung von Wolken in biblischen Texten ist so gewöhnlich, dass es leicht übersehen werden kann. Sie sind darin aber keineswegs nur reine meteorologische Phänomene, ihr Auftreten hat oft symbolische Inhalte. Der Beitrag geht zunächst kurz auf die WolkenSymbolik in der Antike und in der Moderne ein. Anschließend wird die Wolkenmetaphorik in der Bibel in mehreren Abschnitten analysiert: genereller Gebrauch, Wolken als

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Bedeckung, als ein Symbol der Höhe und als ein Szenario einer Übergangserscheinung. Zum Abschluss geht der Verf. gesondert auf die Wolken-Symbolik der Theophanien im Alten und Neuen Testament ein. BS 165/1 (2008) 13–27 (DL)

1860 Michael H. Floyd, Welcome Back, Daughter of Zion! The phrase bt sjwn cannot be grammatically analyzed as an appositional genitive. Comparisons of this figure with various goddess archetypes should be rejected. The role of “the daughter of Zion” can be more plausibly explained as a personification of the city’s female inhabitants, characterized primarily in terms of the conventional role played by women in communal rejoicing and lamentations. When the generational connotations of this figure are recognized, rhetorical nuances of its use are clarified. CBQ 70/3 (2008) 484–504

1861 Terje Stordalen, Heaven on earth – Or Not? Jerusalem as Eden in Biblical Narrative The notion that an ancient mind would require a physical garden in order to see the Garden of Eden as ‘real’, is both remarkable and erroneous. An ancient audience would identify utopian qualities in biblical concepts of Eden, and so would not have expected to find the original park in actual geography. – The paper includes a section, complete with illustrations of the “four rivers” of paradise from ancient iconography. FAT II.34; Konrad Schmid et al. (eds.), Beyond Eden; Mohr Siebeck, Tübingen (2008) 28–57 (BL)

1862 Christiane Koch, ‘Es war aber an dem Ort ein Garten’ ( Joh 19,41). Der Garten als bedeutsames Erzählmotiv in den johanneischen Passions- und Auferstehungstexten There is a ‘Genesis atmosphere’ about the gospel of John, right from the beginning, but culminating in the garden motif in passion and resurrection contexts, pointing to a ‘new creation’. Reference is made to J.N. Suggit, Jesus the Gardener, Neotest. 33 (1999) 161–168. Neutestamentliche Abhandlungen 52; Konrad Huber et al (eds.), Im Geist und in der Wahrheit; Aschendorff, Münster (2008) 229–238 (BL)

1863 Jacques Vermeylen, Jérusalem centre du monde. Développements et contestations d’une tradition biblique Ausgangspunkt dieser Studie ist das kultische System des Jerusalemer Tempels, der sich als Zentrum der Welt versteht. Diese Symbolik wird unterstützt von der Kultzentralisierung des Joschija ebenso wie von der Erwartung einer Völkerwallfahrt zum Zion (Hag 2,6–9; Sach 1–8, Jes 2,2–5 usw.); auch das Buch der Offenbarung weist Jerusalem eine zentrale Position zu. Diese wird durch einen Völkersturm gegen den Zion zwar in Frage gestellt, doch von Jahwes König verteidigt ( Jes 8,6–10; 9,7–20; 29,1–8; Ps 2 usw.). Die Zentralsymbolik wird in Frage gestellt durch Texte, die Babel als Anti-Jerusalem präsentieren (Gen 11, Jes 13; 24; Jer 50–51), oder die prophetischen Protest erheben (Micha 3,9–12; Jer 7,1–15; Am 5,21–27 usw.). – Eine wichtige Motivstudie. LeDiv 217; Editions du Cerf, Paris (2007) 1–401 (BL)

1864 Jan Muis, God our king This article discusses whether the metaphor of “king” can still be used in Christian Godtalk. Firstly, it is argued that the “king” metaphor for God is an indispensable key metaphor in both the Old and the New Testament. “King” has become a root metaphor in the canonical text of the Old Testament and Jesus’ proclamation of the coming kingdom of

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God presupposes that God is king. Secondly, the Biblical meanings of the metaphor are explored. God’s kingship implies his authority and power to fight the forces of evil, to liberate and lead his people and to control the events of history. Modified by Jesus Christ, God’s kingship is universal, nonviolent and in accordance with his love. Then, the use of the metaphor in contemporary God-talk is considered. Because “king” is the only metaphor that can give expression to God’s ultimate highness and authority, it cannot be replaced by others. In the concluding section the “king” metaphor for God is conceptually explained in terms of the relationship, the agency and the power of God it implies. HTS 64/1 (2008) 269–288

1865 Gotthard G.G. Reinhold (ed.), Die Zahl Sieben im Alten Orient This is a collection of German papers that deal with the symbolic quality attributed to the number seven in the ancient Near East and in the Bible. The main author is Reinhold, but there are also contributions by P. van der Veen, C.L. Meyers, B. Kahler, V. Golinets, and U. Worschech. Here is a partial list of the subjects discussed: seven dots on Mesopotamian seals, thrones with seven steps, seven-spout oil lamps, seven-day periods relating to wooing, wedding, birth, circumcision; the number seven in the context of covenant making; the number seven as indicating completeness of a group; a four-legged creature with seven snake-heads; Samson’s seven locks; ‘seven’ as a unit of time; ‘seven’ as part of personal names. – The book includes three bibliographies (pp. 1–3): numerology, biblical number symbolism; the number seven. Peter Lang Verlag, Bern (2008) XII/1–177, plates (BL)

1866 Andreas Vonach et al. (eds.), Volk Gottes als Tempel The contributions to this volume explore the symbolic use of the ( Jerusalem) temple as an image of the people of God. – A. Vonnach, Der Mensch als ‘Heiligtum Gottes’ – eine alttestamentliche Spurensuche; G. Fischer, Träger religiöser Verantwortung im Jeremiabuch; J. Oesch, Leben im Beisein Gottes; J. Maier, Bausymbolik, Heiligtum und Gemeinde in den Qumrantexten, G. Stemberger, Das allgemeine Priestertum im rabbinischen Denken; J. van Banning, Tempel-Substitution und Selbstverständnis der Gemeinde von Dura-Europos; B. Repschinski, ‘Denn hier ist Größeres als der Tempel’ (Mt 12,6) – Neudeutung des Tempels als zentraler Ort der Gottesbegegnung im Matthäusevangelium; M. Hasitschka, ‘Wir sind der Tempel des lebendigen Gottes’ (2 Kor 6,16) – bibeltheologische Skizze zur Tempelmetaphorik bei Paulus; K. Huber, Volk Gottes als Tempel in der Offenbarung des Johannes. Synagoge und Kirchen 1; Lit Verlag, Münster (2008) 1–282

Metaphors: heart – marriage 1867 Alec Basson, Metaphorical Explorations of the Heart (lbb/lb) in the Old Testament: A few Remarks Ancient Israelite anthropology considered the heart to be the seat of emotions, personality, rationality and volition. Multiple allusions to the heart in the Old Testament support such a notion. This paper investigates four conceptual metaphors, namely The Heart as a Living Organism, The Heart as an object of Value, The Heart as a Solid, and The heart as a Container as a means of illuminating the cognitive reality behind the metaphorical expressions of the heart occurring in the Old Testament. Through a cognitive analysis of the relevant textual information it is demonstrated that there exists a link between metaphors, body and experience. Scriptura 96 (2007) 310–315

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1868 Martti Nissinen et al. (eds.), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity Ishme-Dagan, the Sumerian king, proclaims that “Inanna, the lady of heaven and earth, chose me as her beloved spouse” (p. 55). Hierogamy between king and goddess belongs to the royal rhetoric, but was it also ritually enacted, e.g. between a priestess (representing the goddess) and the king? Possibly yes, in ancient Sumer for a certain period, but it was then replaced by a ritual that involved two statues (p. 23). The many contributions to this volume explore the theme of the marriage or sexual union between deities and between a human and a divine partner mainly as ideological and poetic devices. Key contributions speculate about the idea of the human soul’s encounter with the divine as the esoteric meaning of the ancient notion of sacred marriage (P. Lapinkivi) and the debt that the biblical Song of Songs owes to a wide variety of ancient lyric that celebrates the love between a god and a goddess (M. Nissinen). Many papers focus on specifically biblical varieties of sacred marriage: J. Collins contributes a paper on Genesis 6:1–4; P.L. Day deals with Yahweh’s broken marriage with Israel in Hosea 2 and Ezekiel; R. Zimmermann writes on Lady Wisdom as man’s lover in biblical wisdom literature; K. Syreeni on nuptial imagery in the New Testament, esp., the gospels and the book of Revelation. From this collection, the nuptial metaphor emerges as a key metaphor that is nevertheless very flexible, used as it is in a variety of only loosely related contexts. Eisenbrauns; Winona Lake, Ind. (2008) XII/1–543 (BL)

1869 Richard D. Patterson, Metaphors of Marriage as Expressions of DivineHuman Relations Metaphorical language abounds in the Bible and constitutes its living spirit. One of the striking metaphors is that of marriage. This human institution is often drawn upon by the biblical writers to express God’s relation to His people. The study examines marriage under the metaphors of the husband and wife, and the bridegroom and bride and states that metaphors are meditative forms. JETS 51/4 (2008) 689–702

BIBLE IN THEOLOGY AND LIFE OF CHURCH Theology: general

themes OT – NT

1870 Thomas McCall, On Understanding Scripture as the Word of God Two views can be distinguished: (1) the ‘classical’ or ‘essentialist’ view that understands the Bible as God’s written word (as suggested by the Vatican II-constitution Dei Verbum, 1965), and (2) the ‘actualist’ doctrine of Karl Barth, according to which the Bible ‘becomes’ the word of God. McCall offers a re-reading of Barth’s view in terms of the ‘speech-act’ theory. Oliver D. Crisp et al. (eds.), Analytic Theology; Oxford University Press, Oxford (2009) 171–186 (BL)

1871 Vern Sheridan Poythress, Kinds of Biblical Theology Vor dem Hintergrund des programmatischen Artikels von R.B. Gaffin Jr., Systematic Theology and Biblical Theology (WThJ 38, 1976, 281–299) untersucht dieser Beitrag die Entwicklung der sog. ‘Biblischen Theologie’ und deren Einflusses auf die systematische Theologie. Angesichts der Vielfalt theologischer Entwürfe allein innerhalb der neutestamentlichen Schriften, ist es ratsam, einzelne theologische Hauptthemen der jeweiligen Bücher auszuwählen, um anschließend das gesamte NT aus der Perspektive des ausgewählten Themas zu betrachten (idea of ‘multiple perspectives’) und auf diese Weise biblische Themenkomplexe für die Systematik zugänglicher zu machen. WThJ 70/1 (2008) 129–142 (DL)

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1872 Michael Bongardt, Mehr als ein altes Buch. Die Heilige Schrift in der Liturgie Das Gott bezeugende menschliche Wort ist in einem umfassenden Sinn Gottes Wort, denn es ist dieses Wort, in dem allein Gott in der Welt der Menschen zur Sprache kommt. Seinen liturgischen Ausdruck findet dieser Tatbestand in der Unersetzbarkeit der Schrifttexte als eben dieses Wort Gottes. Lebendige Gottesdienstfeier ist in Verkündigung, Auslegung und Bedenken der Schrift somit die Beteiligung an der Suche nach der jeweils aktuell geforderten Treue zum Wort Gottes. BiLi 82/1 (2009) 4–14 (CB)

1873 Heinzpeter Hempelmann, Wenn die Bibel nicht mehr spricht: Kleine Pathologie geistlichen Hörens Entsprechend reformierter Überzeugung spricht Gott zum Menschen insbesondere durch die Schrift; sein Sprechen kann allerdings ungehört bleiben. Dieser Beitrag beschäftigt sich mit den Gründen der menschlichen Hörunfähigkeit und zeigt Strategien auf, die diese Hörunfähigkeit mithilfe Gottes Gnade überwinden helfen können. TBe 39/5 (2008) 280–298 (DL)

1874 Abraham Kuruvilla, Text to Praxis: Hermeneutics and Homiletics in Dialogue This work develops a theological hermeneutic for preaching. ‘Pericopal theology’ is identified as the key intermediary between biblical text and modern sermon; it is this theology that lends validity to the entire homiletical transaction. One textual example is explored in detail: 2 Samuel 11:1–27 (the story of David and Bathsheba, pp. 164–174). – The author teaches at Dallas Theological Seminary. LNTS 393; T & T Clark International, London (2009) XV/1–223

1875 Georg Braulik, Mit dem Volk Gottes die Bibel “lesen” Im biographisch orientierten Rückblick wird der dem Autor eigene Zugang zur Bibellektüre im Psalter durch Stundengebet und Eucharistiefeier reflektiert. Über die im Dtn beschriebenen verschiedenen Techniken der Schriftlektüre und Ps 1 als hermeneutischem Schlüssel zum Psalter öffnet er einen Weg zum Psalmenrezitieren sowie Bibellesen und -deuten für den Alltag, der so zu einer reicheren und gerechteren Welt führen mag. BiLi 81/4 (2008) 227–232 (CB)

1876 Arie C. Leder, Holy God, Holy People, Holy Worship The cultic texts of the Old Testament, Paul’s sanctuary theology, Hebrews, and the worship scenes in the Apocalypse suggest that any reflection on the Christian worship service is incomplete if it does not treat worship itself as a holy event. With respect to his own different liturgical tradition the author discusses the biblical founded concept of holiness in worship. First, he examines the holiness of the place of worship especially in its relationship to the presence of God, second, he briefly reflects on the reasons for antiholiness thinking in relationship to the cult; third, he discusses the nature of the holiness of the people who worship in the presence of God; and fourth, he takes a look at the holiness of worship itself. CTJ 43/2 (2008) 213–233

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1877 Andrew Sloane, At Home in a Strange Land: Using the Old Testament in Christian Ethics In essayistic and lecture format, the author analyzes a number of Old Testament texts for their relevance for Christian ethics. Some of the passages discussed are 2 Samuel 11–12, Psalm 24, Ecclesiastes 11, Micah 6:6–8, Genesis 1–3, and of course the Ten Commandments. The book includes an annotated bibliography. Hendrickson Publishers, Peabody, Mass./Alban Books, Edinburgh (2008) XII/1–259 (BL)

1878 Michael Allen, Theological Politics and the Davidic Monarchy: Three Examples of Theological Exegesis Karl Barth, Oliver O’Donovan, and Walter Brueggemann explicitly link their constructive political projects to extensive Scriptural exegesis. This study investigates their different readings of the Davidic monarchy within the life of Israel as a means by which to exposit and critique their respective accounts of centralized governmental authority. Along the way, three important judgments are suggested from their theological exegesis for the task of theological politics: the analogical subordination of human government to divine judgment, an encouragement of prophetic counter-politics to ward off imperial idolatry, and affirmation of a positive creaturely witness to divine action. HBT 30/2 (2008) 137–162

1879 J. Janse van Rensburg, ’n Empiriese ondersoek na preekvoorstelle oor Ou-Testamentiese tekste in die Leesrooster van 2005 After examining the basic principles for preaching from the Old Testament in a previous article (ATh 27/2, 2007, 105–127; IRBS 54:1931), this article endeavours to investigate a sample of the current state of preaching from the Old Testament. A phenomenological assessment of sermons from the Lectionary of BUVTON (2005) serves as study example. The aim of the research is to determine whether sermons from the Old Testament deal responsibly with the many pitfalls explained in the first article and so often found in preaching from the Old Testament. ATh 28/1 (2008) 76–92

1880 Erik Borgman et al. (eds.), Image of the Living God: Toward a New Phase in Christology This thematic number includes the following papers (all in Dutch, with English summaries): A. van Wilgenburg, Living a free life: the Messiah’s Torah as the heart of Christology; W. Logister, Jesus, an extraordinary ordinary person: in search of an Old Testament tonality in Christology; W. Weren, Portrait of Jesus in the gospels: a plea for plurality; G. Essen, ‘The ugly ditch’: the meaning of the renewed quest for the historical Jesus for contemporary dogmatic theology; M. Moyaert et al., The Church and the Jews; H. Goris et al., ‘For in Him the whole fullness of deity dwells bodily’: Jesus and the religions. TTh 48/4 (2008) 337–421 (BL)

1881 André Munzinger, Gewissheit der Liebe. Paulinische Impulse für den Umgang mit Kontingenz als Beitrag zur Fundamentaltheologie Welche Art Gewissheit ist gemeint, wenn Paulus in Röm 8,38f behauptet, angesichts bedrohlicher Kontingenz vertrauen zu können? Nach einer Bestimmung der Begriffe der Kontingenz und der Gewissheit werden diese auf die Reflexion der Gewissheit bei Paulus bezogen. Paulus kann, so die These, seine Überlegungen an verschiedene Gemeinden

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unterschiedlich ausrichten, weil der Gegenstand seiner Theologie, die Offenbarung in Jesus, in einer geschichtlich bestimmten Person konkret wird. Fundamentaltheologisch betrachtet bietet Paulus somit bedeutende Impulse für eine Theologie der Kontingenz, in der Möglichkeitsräume inmitten des Angefochtenseins und in Anerkennung von kontingenten Strukturen entdeckt werden können. Der Aufsatz stellt den Versuch dar, exegetische und systematische Fragestellungen miteinander zu verbinden, indem die kategoriale Bestimmung des Kontingenzbegriffs und die inhaltliche Bestimmtheit der paulinischen Erfahrung wechselseitig aufeinander bezogen werden. EvTh 68/3 (2008) 193–209

1882 Jürgen Habermann, Visitation aus neutestamentlicher Sicht While Scripture is recognized as norma normans in evangelic understanding, the New Testament research surprisingly shows little interest for the important issue of the Visitation. This article demonstrates that it is necessary and helpful to evaluate the New Testament concept of Visitation for contemporary ecclesiastical practice. Contrary to other opinions the New Testament doesn’t offer a homogeneous and consistent view of the Church. Unity and diversity are equal and stay relevant. Central keyword for the Visitation is paraklesis with the different meanings exhortation and encouragement (paranesis), commitment and solace, admonition and warning. The integrated concepts of visitation and supervision of Paul on the one hand and of the Apostles of Jerusalem on the other hand, representing the involvement of the diverse abilities of contributors, are worth considering to this day. KuD 54/4 (2008) 238–263

Practical guides 1883 Gottfried Orth, Leben im Regenbogen. Der Dekalog – Angebote für Lebensregeln This book originated in a project that started with a collection of individually compiled “rules of life” of German school children and young adults. These rules of life are compared to the Ten Commandments. Three chapters address (1) the Decalogue in the Old Testament and its reception in the New Testament; (2) the Decalogue in systematic theology; (3) the Ten Commandments as they appear in educational materials for Protestant religious instruction in Germany. Evangelische Verlagsanstalt, Leipzig (2008) 1–287

1884 Sven van Meegen (ed.), Bilder einer Ausstellung. Erschließung prophetischer Visionen Passages recounting visionary experience from the books of Isaiah, Jeremiah, Ezechiel, Daniel, Amos, Zechariah, and elsewhere in the Old Testament are here presented and briefly analyzed. The book is semi-popular, though occasionally bibliographical references are given. Bibel konkret 5; Lit Verlag, Münster (2009) 1–226

1885 Johannes Woyke, “Darunter leide ich, dass die rechte Hand des Höchsten sich so ändern kann” (Ps 77,11). Erwägungen zur Relevanz eines alttestamentlichen Klagemotivs für die Didaktik neutestamentlicher Wundergeschichten The understanding and interpretation of wonder stories in the New Testament often reaches its limit when considering aspects of theodicy. According to the author, this is a well-known problem in religious education. Solving this, the author offers an understanding of wonder stories as timeless pictures of hope. In a second step, these meanings shall

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be transferred into a current and relevant understanding of the stories through adding a didactic perspective. The author suggests following the main theme of Ps 77 to reach the assumed solution: Evoking remembrance of past wonders in current times of distress. Further, he presents a biblical approach and finally summarizes the presented assumption under a didactic point of view. ZNT 21 (2008) 55–66 (SSt)

1886 Dieter Baltzer (ed.), Lehren und Lernen mit dem Alten Testament. Unterrichtsentwürfe für Primarstufe und Sekundarstufe I The following subjects are ably presented in the form of teaching sketches: creation, Abraham, Joseph, Moses, Decalogue, King David, prophets, Jonah, Psalms, Job and wisdom. Münsteraner Einführungen 4; Lit Verlag, Münster (2003) 1–402

HISTORY OF EXEGESIS General

patristic literature: general

authors (alphabetically)

1887 Donald K. McKim (ed.), Dictionary of Major Biblical Interpreters The first edition (1998), entitled Historical Handbook of Major Biblical Interpreters, was about half size of what has become the present Dictionary. Accordingly, there are now no longer some 100, but some 200 individual entries, including several very recently deceased ones such as N.A. Dahl (d. 2001), P. Bonnard (2003), P. Ricoeur (d. 2005), R.W. Funk (2005), J. Barr (2006), L.L. Morris (2006), B. Childs (d. 2007), C.F. Moule (d. 2007), R.H. Fuller (2007), and living senior scholars such as G. Mendenhall (b. 1916), Ph. Trible (b. 1932), W. Brueggemann (b. 1932), and E. Schüssler Fiorenza (b. 1938) – but these names are not meant to indicate that only twentieth-century scholars are here surveyed, complete with bibliographies. Instead, the entire history of exegesis, beginning with Tertullian and Clement of Alexandria (ca. 200 CE), is here represented. Among the general survey articles, placed at the beginning, two merit special attention: Biblical interpretation in Europe in the twentieth century (G. Shepperd, A. Thiselton), and Biblical interpretation in America in the twentieth century (T. Olbricht). Among the scholars not mentioned are R. de Vaux, C.H. Gordon, M. Dahood, Morton Smith, H. Koester and M. Hengel. – An indispensable resource for all theological libraries. Intervarsity Press, Nottingham (2007) XXVIII/1–1106 (BL)

1888 Ivan Biliarski et al. (eds.), The Biblical Models of Power and Law These are the proceedings of a colloquium held in Bucarest, Romania, on the political influence of the Bible in political life. Key contributions are: G. Klaniczay, The ambivalent model of Solomon for royal sainthood and royal wisdom; E. Bakalova, King David as model of the Christian ruler: some visual sources; M. Kuyumdzhieva, David rex penitent: some notes on the interpretation of King David in Byzantine and post-Byzantine art; I. Iancovescu, L’autorité du modèle biblique: le temple de la vision d’Ezéchiel; H. Hattenhauer, Per me reges regnant (Prov 8:15): biblische Spruchweisheit als politisches Argument; M. Miladinov, Coluistis deos alienos: authority of the Old Testament in the early Protestant polemics against the veneration of saints and images; J. Brand, Das Jüngste Gericht als kollektive Erinnerung und stetige Mahnung bei der Ausübung irdischer Gerechtigkeit. Rechtshistrorische Reihe 366; Peter Lang Verlag, Bern (2008) 1–309

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1889 Konrad Schmid et al. (eds.), Beyond Eden: The Biblical Story of Paradise (Gen 2–3) and Its Reception History Twelve papers study the original text ( J.-L. Ska), the history of interpretation, and the history of the paradise story’s echo in art and theology. One paper, by Konrad Schmid, deals specifically with the notion that Gen 2–3 includes a reference to the loss of original immortality (Loss of immortality?, pp. 58–78); another one, by H. Spieckermann, with the goodness of creation (Is God’s creation good? From Hesiodus to Ben Sira, pp. 79–94). FAT II.34; Mohr Siebeck, Tübingen (2008) XIV/1–295 (BL)

1890 Jay Twomey, The Pastoral Epistles through the Centuries 1 and 2 Timothy and Titus seem to be inconspicuous New Testament letters when it comes to discussing their reception in theology, literature, and the arts. Indeed, Twomey does not come up with any illustrations, but he presents a rich harvest of theological and literary reflection in another well-written volume of the Blackwell commentary series that focuses on the reception history rather than on the (reconstructed) original meaning of the biblical text. – One problem that the series editors should reconsider is the way medieval authorities are quoted; to me at least, ‘Thomas Aquinas 2007:168’ for a reference to a particular biblical commentary is not acceptable in a work to be used by scholars. Equally, when certain Latin words are discussed, it would be good to get the original terms and not just the English translation (p. 96). Apart from these matters of scholarly style, one can only congratulate the author to have produced such a fine and eminently useful work. As a digest of commentaries, it guides the reader better than any other work on the subject. Blackwell Bible Commentaries; Wiley-Blackwell, Oxford (2009) XII/1–259 (BL)

1891 Susan A. Harvey et al. (eds.), The Oxford Handbook of Early Christian Studies The forty-six contributions survey as many aspects of early-Christian studies, a discipline that used to be termed, we are told, patristics. Relevant to biblical studies are mainly the following articles: The biblical canon (M.W. Holmes, pp. 406–421 text, pp. 422–426 bibliography); Early-Christian apocryphal literature (S.J. Shoemaker, pp. 521–548); Interpretation of Scripture (F.M. Young, pp. 845–863); Gnosticism (A. Marjanen, pp. 203–220). While this is a most valuable handbook, I am afraid I should point out a number of defects pertaining to things German in the general bibliographical guide placed at the end of the volume. This part of the manual cannot be trusted fully: the Reallexikon für Antike und Christentum is not listed properly, and the same applies to the Lexikon für Theologie und Kirche; the Fontes Christiani series continues and is now published by Brepols; altogether missing is a major standard encyclopedia: Siegmar Döpp et al. (eds.), Lexikon der antiken christlichen Literatur, 3rd ed., 2002; not to mention a number of misprinted German names (p. 972 read Altenberge, not Attenberge; the name of the Schöningh publishing house appears in strangely disfigured form). Oxford University Press, Oxford (2008) XXVII/1–1020 (BL)

1892 Thomas C. Oden (ed.), Ancient Christian Commentary on Scripture The “ACC” offers annotated patristic anthologies that follow the text of the Bible. Two new instalments of this important series have become available recently: Marco Conti (ed.), 1–2 Kings, 1–2 Chronicles, Ezra, Nehemiah, Esther (Old Testament, volume 5); Kenneth Stevenson et al. (eds.), Ezekiel, Daniel (Old Testament, volume 13). In the historical books, the church fathers use King Solomon and the prophets Elijah and Elisha as “types” that foreshadow Christ; other figures, including Ahab, Jehu, and Josiah, supply the occasion for moralizing instruction. Ezekiel is the source of the emblematic “four creatures” lion,

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eagle, ox and man, traditionally associated with the four evangelists of the New Testament. In Daniel, Nebukadnezzar’s madness (Dan 4) and the Son of man (Dan 7) provide the occasion to speak about Christ’s resurrection and everlasting kingdom. The Syrian father Ephrem’s work has been anthologized throughout these volumes that are a “must” for all theological libraries. Intervarsity Press, Downers Grove, Ill. (2008) XXX/1–450; XXVII/1–378 (BL)

1893 Craig A. Blaising et al. (eds.), Psalms 1–50 Both Latin and Greek church fathers figure prominently in this commentary that consists exclusively of anthologized excerpts from early-Christian commentaries and homilies. Each Psalm is given in the Revised Standard Version, followed by a brief overview of themes taken up by patristic authors, and then follows the anthology. The volumes of this standard scholarly – and spiritual – resource continue to appear, and the editors are to be congratulated on their fine work. – Essential for all theological libraries. See also IRBS 53:1976 (Theodore of Mopsuestia’s commentary on Ps 1–81). Ancient Christian Commentary, Old Testament 7; Intervarsity Press, Downers Grove, Ill. (2008) XXVII/1–459 (BL)

1894 Christiana Reemts, Biblische Gestalten bei den Kirchenvätern: Samuel How was the Old Testament prophet Samuel seen by the church fathers? The author answers this question in a detailed survey that follows the life of Samuel from his vocation to his postmortem appearance to the witch of Endor (pp. 13–126). From this analysis and the perspective of the church fathers, Samuel emerges as the greatest prophetic figure that has lived between Moses and Jeremiah. Appended are bilingual editions (Latin and German, Greek and German) of Origen’s first and fifth homilies on the book of Samuel, and quaestiones 27 and 46 by Ambrosiaster. Reemts, abbess of a Benedictine monastery in Germany, has also compiled two similar volumes that feature Adam and Abraham. – A valuable resource for patristic studies. Aschendorff Verlag, Münster (2009) 1–233 (BL)

1895 Peter C. Bouteneff, Beginnings: Ancient Christian Readings of the Biblical Creation Narratives Starting with Paul, Christians took much interest in Genesis 1–3. At the close of the first century, Christian writers could look to the book of Genesis and find authoritative narratives of the origins of the world, of humanity, and of sin. They could also look to these narratives with “unveiled” eyes to see Jesus Christ, through whom the world was made and in whose image and for whom Adam was made. Bouteneff sketches the story of the interpretation of Genesis 1–3 from Paul (and Philo) to the end of the fourth century. Considered is the work of Greek theologians, including Origen, but not Latin-writing ones such as Jerome and Augustin. Baker Academic, Grand Rapids, Mich. (2008) XV/1–240 (BL)

1896 Hans Reinhard Seeliger, Gefallene Engel und schnelle Quälgeister. Aspekte der patristischen Dämonologie Der Beitrag erläutert die Entwicklung der Dämonisierung der paganen Götterwelt in frühchristlicher Theologie seit Justin bis und über Augustinus hinaus. Als die vier entscheidenden Elemente für die Gestaltung der altchristlichen Dämonologie werden genannt: (1) Die aus der jüdischen Exegese stammende Auslegung von Gen 6,2–4; (2) Die Heranziehung der alttestamentlichen Stellen mit der Gleichung theoi = daimonia, wie sie in Ps 96(95),5 zu finden ist; (3) Die euhemeristische Götterauffassung; (4) Die heidnische Dämonologie der Spätantike. ThQ 188/3 (2008) 171–180 (DL)

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1897 Najeeb G. Awad, How the Church Fathers Read the Gospel of Mark as a Reliable Theological Text. A Comparison between Early and Modern Scholarship As opposed to the generally microcosmic characteristic of modern exegesis, which lies in focusing on only a single dimension of the text (i.e. primarily the historical) and leaving the others intact, the early Fathers’ treatment of the texts as a combination of both history and theology is macrocosmic in character. The Fathers’ interest was in the meaning of the history of salvation. They interpreted historical facts in a spiritual manner. The typological-allegorical method they used was both historically and theologically indispensable. ThRev 29/2 (2008) 83–114

1898 Roy Hammerling (ed.), A History of Prayer: The First to the Fifteenth Century In this collective volume, contributions to the history of the Lord’s Prayer figure prominently. Individual papers deal with the Lord’s prayer in patristic literature (K. Froelich), Gregory of Nyssa (M. Brown), in early baptismal education (R. Hammerling), early-Christian polemics (R. Hammerling), in medieval sermons (P. Robinson). Brill’s Companions to the Christian Tradition 13; Brill, Leiden (2008) XVIII/1–484 (BL)

1899 Agnethe Siquans, Esther in der Interpretation der Kirchenväter: Königin, Vorbild der Tapferkeit oder Typus der Kirche? This article deals with the interpretation and use of the book of Esther in patristic texts. A special focus lies on the person of Queen Esther herself. She is described and estimated very differently in different texts. Very often she is praised for her courage and the salvation of her people (sometimes together with Judith). Other texts focus on her prayer and her fast which give her the strength to save her people with God’s help. So Esther is an example of Christian life. Especially the plurality of perspectives in the patristic texts can be interesting for modern biblical scholarship. ZAC 12/3 (2008) 414–432

1900 H.A.G. Houghton, Augustine’s Adoption of the Vulgate Gospels This paper examines Augustine’s text of the Gospel according to John to trace the process by which he adopted Jerome’s revision of the Gospels. An important feature is the distinction between ‘primary citations’ taken from a codex and ‘secondary citations’ likely to have been made from memory, which change affiliation at different rates. Augustine’s progress from Old Latin to Vulgate text-types is illustrated by the comparison of selected passages with surviving manuscripts. Textual variants in these citations suggest that Augustine’s biblical text has been transmitted accurately. NTS 54/3 (2008) 450–464

1901 Sébastien Falardeau, Ex 3,14 dans l’œuvre d’Augustin. Une révision de la liste des Bénédictins de Beuron et de la liste de James W. Wiles et un complément du Corpus Augustinianum Gissense II, de la Patrologia latina et du Corpus Christianorum This paper updates, with revisions, corrections and new additions, the “Liste des Bénédictins de Beuron” and the list of James W. Wiles as well as the CD-ROM Corpus Augustinianum Gissense II, Patrologia latina et Corpus Christianorum with regard to the scriptural citation of Ex 3:14 in the works of Augustine. The author presents a cumulative index of the

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citations of Ex 3:14 by Augustine together with pertinent notes on his objectives when mentioning the Name of God in his works. This update, with its sound additions and corrections, provides a precious tool for those studying the question of the Name of God in Augustine’s works. LTP 64/1 (2008) 127–145

1902 Sébastien Falardeau, Augustin conjugue-t-il souvent Ex 3, 14 à Ex 3, 15? Études sur l’exégèse augustinienne d’Ex 3, 14–15 According to knowledgeable authors, Augustine often, or nearly always, joins together verses 14 and 15 of Ex 3: Ego sum qui sum, the unique Name of God, and Deus Abraham, the name of God in the history of salvation of man. After studying all citations of Ex 3,14 and 15 in the entire works of Augustine the author concludes however, that Augustine rarely cites together these verses: in the 31 sermons and the 11 books mentioning Ex 3,14, a link is made with Ex 3,15 in only 11 sermons and one book. Although Augustine frequently associates Ex 3,14 with the God of the history of salvation, he does so mostly by ways of scriptural verses other than Ex 3,15. SR 37/2 (2008) 293–310

1903 Isidor von Sevilla, Die Enzyklopädie. Übersetzt von Lenelotte Möller Isidore (ca. 560–636 CE), bishop of Sevilla in Spain, ranks as the foremost encyclopedist of late antiquity. His main work, the encyclopedia – in Latin Etymologiae or Origines – can be found in vol. 82 of Migne’s Patrologia Latina, but there is a critical edition by W.M. Lindsay (1911) and a more recent one by Jacques Fontaine. Noteworthy for biblical studies is book 6 which includes a brief survey of the Bible. The present book offers a German translation, complete with introduction, explanatory notes, and inserted information about modern etymological derivation of many of the words discussed by Isidore. While one can dispute the wisdom of supplying modern etymological speculation, the project as such is most welcome. The work has one grave defect, however: it lacks an index. Moreover, a somewhat more solid binding would also have enhanced the durability of the book. At any rate, the translator is to be congratulated on her fine work. Marixverlag, Wiesbaden (2008) 1–736 (BL)

1904 Jerome, Commentary on Matthew. Translated by Thomas P. Scheck The Latin text of Jerome’s commentary can be found in Migne’s Patrologia Latina vol. 26, but more recent editions are available (in Corpus Christianorum Series Latina, vol. 77; and Sources Chrétiennes, vols. 242 and 259). The translator offers a fine annotated translation. In the preface, he explains that Jerome highlights three themes: the revelation of the triune God, heaven as a reward, and polemic against heretics. Perhaps one is justified to say that Jerome has delivered the standard commentary on Matthew for the Middle Ages; even in the sixteenth century, Erasmus recognized its quality. The Fathers of the Church; The Catholic University of America Press, Washington (2008) XVI/1–347 (BL)

1905 Boudewijn Dehandschutter et al., John Chrysostom – Interpreter of the Scriptures The following papers are included in this thematic issue: B. Dehandschutter, Stephen the proto-martyr in the writings of John Chrysostom; V. Mihoc, Saint Paul and the Jews according to Saint John Chrysostom’s commentary on Romans 9–11; H. Klein, Wort und Wunder bei Johannes Chrysostomus; K. Zamfir, Men and women in the house(hold) of God: John Chrysostom’s homilies on 1 Tim 2:8–15; S. Tofana, John Chrysostom’s view on reading and interpreting the Scripture; D. Mihoc, Aspects of ecclesiology in the letter to the Ephesians according to St. John Chrysostom. SaSc 6/2 (2008) 109–199

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1906 Paul Parvis, Justin Martyr Justin is an early Christian figure who is very much of his own time, yet his ideas and intellectual legacy transcend temporal confines. He does not represent just a snapshot of the Christianity of Rome in the mid-second century, but was a courageous figure who challenged the prevailing philosophical systems of his own day with a muscular and robust presentation of Christian thought. Rather Justin, leader of a ‘school-church’ in Rome, is a key figure in the early development of Christianity. Some of the ideas he offered remain central to Christian thinking. ET 120/2 (2008) 53–61

1907 Origenes, Predigten des Origenes zum Buch Exodus. Lateinisch – deutsch This book offers the Latin text (the Greek is not extant) and a German translation on facing pages, with an introduction and a few notes. The translator, Theresia Heither, has also published a small introduction to the patristic exegesis of the book of Exodus (Th. Heither, Das Buch Exodus bei den Kirchenvätern, Stuttgart 2002). Although not meant as a scholarly work, this is a helpful study edition, complete with biblical index and subject index (with an index to Latin key terms). Aschendorff Verlag, Münster (2008) 1–278 (BL)

1908 Jean-Marie Auwers, Les chaînes exégétiques comme modèle de lecture polysémique: l’exemple de l’Epitomé sur le Cantique des Cantiques The article focuses on the Catena on the Song of Songs by Procopius of Gaza (d. 530), who takes 90 items from Gregory of Nyssa as the basis of his anthology. RTL 40/2 (2009) 213–235

1909 Paul Foster, Tatian Tatian, Christian apologist and author of the most famous gospel harmony, was a disciple of Justin Martyr. His single complete surviving work, Oratio ad Graecos, is an example of the apologetic genre, which sought to offer a robust defence of the Christian faith. By contrast, his gospel harmony, the Diatessaron, survives only in fragmentary form, or embedded in later gospel harmonies, as well as being partially recoverable via Ephrem’s Commentary on the text. What can be reconstructed of this work is potentially important for more fully understanding the textual form of the gospels in the second century. Later writers charge Tatian with heresy due to his association with Encratite Christianity. Such a perspective reflects the concerns of subsequent generations, and for this reason there appears to be no clear ‘error’ attributed to Tatian. ET 120/3 (2008) 105–118

Middle Ages

Jewish exegesis

1910 Evelyn Scherabon Firchow, Der Codex Vindebonensis 2681 aus dem bayerischen Kloster Wessobrunn um 1100 Der Kodex enthält folgende Texte in deutscher Sprache: Fragment einer Predigt, Kommentar zu Psalm 1–50, Glaubensbekenntnis, Notkers Kommentar zu Psalm 101–150, Predigt über die Aussendung der 72 Jünger, Lied des Propheten Jesaja ( Jes 12), Lied des Königs Hiskija ( Jes 38), Hannas Lobgesang (1 Sam 2), Moses Lobgesang (Ex 15), Psalm des Habakuk (Hab 3), Lied des Mose (Dtn 32), Vaterunser, zwei Glaubensbekenntnisse, Predigt über die Arbeiter im Weinberg, Predigt über das Gleichnis vom Sämann. Es handelt sich um eine exakte diplomatische Textausgabe einer Handschrift, von der allerdings nur ein größeres Fragment erhalten und von Scherabon Firchow ediert werden konnte. Auf

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textkritische Anmerkungen wurde verzichtet (nicht jedoch auf kodikologische Anmerkungen), doch ist eine ausführliche Forschungsbibliographie beigegeben. Georg Olms Verlag, Hildesheim (2009) LII/1–468 (BL)

1911 Gilbert Dahan, Interpréter la Bible au moyen âge. Cinq écrits du XIIIe siècle sur l’exégèse de la Bible traduits en français Il s’agit effectivement de six textes traduits du Latin: Thomas d’Aquin, Quodlibet VII, question 6; Thomas de Chobham, Manuel de prédication (préface); Pierre de Jean Olieu, Principium (‘le Christ, centre de l’Ecriture’); Henri de Gand, Somme des questions ordinaires (art. VIII, q. 6); Nicolas de Gorran, Introduction à l’Ecriture sainte; Hugues de Saint-Cher, Correctoire biblique (préface). Le treizième siècle est celui qui voit la naissance de la modernité par le souci d’objectivité de la recherche. Editions Parole et Silence, Paris (2009) 1–183

1912 Aleksander Horowski, Tractatus magistri Alexandri de significationibus et expositione sacrarum scriptuarum: Introduzione ed edizione critica Publication of a Latin treatise ‘On the meanings and explanation of the sacred Scriptures’ that can be attributed to Alexander of Hales (d. 1245). Collectanea Franciscana 79/1–2 (2009) 5–44 (BL)

1913 David B. Burrell, Deconstructing Theodicy: Why Job has Nothing to Say to the Puzzle of Suffering This exercise in philosophical exegesis presents three major chapters that deal with (a) the structure of the debates within the book, (b) the figure of Job in the Qur`ân (contributed by A.H. Johns), (c) four classical philosophical commentaries on Job (Saadiah, Maimonides, Thomas Aquinas, Gersonides). Burrell argues that the book of Job, far from teaching a system of theodicy, actually deconstructs this approach. Eventually, all is a matter of speaking to God, and not one of finding answers. Brazos Press/Baker Publishing Group, Grand Rapids, Mich. (2008) 1–144 (BL)

1914 Roberta Bertuzzi, Il prologo del vangelo di Giovanni nei rituali e nei testi catari The dichotomy of ‘sons of the flesh’ and ‘sons of the spirit’, present especially in the first eighteen verses of the Fourth Gospel, allowed the Cathar thinkers to maintain the existence of both a god (i.e,, Satan) who is creator of the material world, and another god, creator of the spiritual world. The underlying Gnostic dualism had penetrated various Easter Christian groups before it was brought to the West through Bogomils and crusaders coming back from the Holy Land. CrSt 30/1 (2009) 39–72 (BL)

1915 Walburga Zumbroich, Die Schöpfung im Spannungsfeld der TheodizeeFrage. Rabbinische Erwägungen zum ersten biblischen Schöpfungsbericht This article examines how the theodicy question was answered by the rabbinic traditions of the first creation narrative. Some suggest that the experience of evil and suffering was intended by the Creator to bring his creation to deeper insights and to a better life. Sometimes suffering is seen in the context of human guilt. Other voices interpret the existence

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of suffering as a result of an unfinished aspect in God himself, who has an ambivalent relation to his creation. CV 50/2 (2008) 171–198

1916 Christiane Steuer, Der Fetus ist ein Glied seiner Mutter (ubar yerekh imo): Eine rabbinische Interpretation von Exodus 21:22–24 According to rabbinic literature, Exodus 21:22–24 entails a distinction between the legal status of a foetus and that of a pregnant woman. The mishnah Arakhin 1.4 accordingly rules that, if a pregnant woman is sentenced to death, one executes the punishment immediately and does not wait until the child is born. Contrary to commonly held opinion in scholarly literature, this article argues that the talmudic discussion, which revolves around this mishnah, is not motivated by an attempt to treat the condemned woman with mercy. The participants in this discussion systematically ignore her perspective and read her case as a teaching, the function of which is solely pedagogic: it demonstrates the clash of two contradicting halakhic principles. lectio difficilior (2008) Ausgabe 2

1917 Victoriano M. Armenteros, Protología en el judaísmo antiguo a la luz de los midrases haggádicos Einige wichtige Trends bezüglich der Interpretation von Gen 1 im antiken Judentum sind in diesem Beitrag erörtert. Angesprochen werden folgende Themen: JHWH als exklusiver Schöpfer, das Tempo und die Elemente des Schöpfungsprozesses und die Eigentümlichkeiten der Syntax von Gen 1,1. Die Auslegung des Schöpfungsberichtes führt in der Regel zur Entwicklung eschatologischer Vorstellungen. DavarLogos 7/1 (2008) 1–18 (DL)

1918 Gilad Sasson, “When Solomon Married the Daughter of Pharaoh” – Shifting the Breaking Point of Solomon’s Kingdom from End to Beginning in the Homilies of the Sages (Hebr., Engl. summary) King Solomon’s marriage to the daughter of Pharaoh is mentioned twice in the First Book of Kings. The first reference is a straightforward, non-judgmental descriptive statement by the writer. In contrast, in the later reference the marriage is mentioned within the framework of a more comprehensive and harsh criticism of Solomon’s marriages to foreign women who turned his heart to other gods. The Sages were familiar with the two different references to Solomon’s marriage to Pharaoh’s daughter, but in several homilies they chose to describe the marriage in negative terms from its very outset. The result of this change is shifting the breaking point of Solomon’s kingdom from the end of his reign to the beginning, thereby also changing the biblical description of the kingdom. In addition, according to these expositors the implications of Solomon’s marriage to Pharaoh’s daughter are dire not only for Solomon’s kingdom, but also for the entire First Temple period and even for the Jews under Roman rule. Beit Mikra 53/1 (2008) 145–164.11*–12*

1919 Felicia Waldman, The Mystical and Magical Powers of Letters and Numbers in the Jewish Tradition Im vorliegenden Beitrag werden die Versuche der jüdischen Weisen vorgestellt, Einblick in die Geheimnisse der Tora zu gewinnen: die Verwendung von Symbolen, die vier Ebenen des Lesens, die siebzig Bedeutungen von Buchstaben und Worten, die 600.000 Schlüssel, Verschiebungen der Buchstabenfolge und die Annahme, dass ein einzelner Buchstabe oder auch zwei ganze Bücher in der Tora fehlen könnten. Es zeigt sich, dass diese Methoden als hermeneutische Ansätze fungieren, die es erlauben, in das Göttliche einzudringen und es

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zu verstehen. Ein besonderes Augenmerk liegt auf den kabbalistischen Methoden, welche auf der Gleichsetzung von Buchstaben und Zahlwerten beruhen. Gematria, Temura und Notarikon wurden entwickelt, um sowohl die im Text verborgenen göttlichen Geheimnisse als auch das Göttliche selbst zu erschließen. Der letzte Teil des Aufsatzes wurde einem Beispiel der magischen Verwendung von Buchstaben und Zahlen gewidmet, dem Golem als einer eingeschränkten Nachahmung der göttlichen Schöpfung. BN 137 (2008) 75–104

1920 Pekka Lindqvist, Sin at Sinai: Early Judaism Encounters Exodus 32 This doctoral thesis studies how the “Golden Calf ” incident, told in Exodus 32, was understood and (re)interpreted in post-biblical literature, especially in Philo, Josephus, the Liber antiquitatum biblicarum, the Tragums, and rabbinical sources from the Talmudic era. One chapter deals with Merkavah-mysticism, and here one can learn how the ox of Ezekiel’s vision was used as a bridge to the Golden calf incident. See also: P. Lindqvist, Sin at Sinai, in: J. Neusner et al. (eds.), Israel, Judaism, and Christianity in Contemporary Perspective, Lanham 2006, 225–246. Studies in Rewritten Bible 2; Eisenbrauns, Winona Lake (2008) VIII/9–391

1921 Meira Polliack, The ‘Voice’ of the Narrator and the ‘Voice’ of the Characters in the Bible Commentaries of Yefet ben Eli A unique interpretive concept introduced by the medieval Karaite exegetes in discussing aspects of authorship, editing, and structuring of the biblical text is the Arabic term mudawwin = author, narrator, or compiler of the text. Chaim Cohen et al. (eds.), Birkat Shalom: Studies in the Bible; Eisenbrauns, Winona Lake, Ind. (2008) vol. 2, 891–915 (BL)

1922 Robert A. Harris, Rashi and the ‘Messianic’ Psalms Rashi’s intention in writing his Psalms commentary was to present an exclusively Davidic and nonmessianic commentary for his community of readers. However, he included a modicum of messianic interpretation. Chaim Cohen et al. (eds.), Birkat Shalom: Studies in the Bible; Eisenbrauns, Winona Lake, Ind. (2008) vol. 2, 845–862 (BL)

1923 Michael Avioz, Moses in the Passover Haggadah This essay tries to uncover the reason for the omission of Moses from the Passover haggadah. According to the author’s interpretation, the editors of the haggadah expressed an opinion on an issue which already occupied the authors of the Biblical stories. Integrating Moses’ name intensively in the haggadah may have blurred the viewpoint that wishes to attribute miracles solely to God. HBT 31/1 (2009) 45–50

1924 Walter Homolka, Offenbarung und Heilige Schrift in Tradition und Liturgie des Judentums Das Judentum glaubt an einen fortschreitenden Offenbarungsprozess. Es geht von der Vorstellung aus, dass sich der Wille Gottes fortwährend entfaltet und abweichend von den Interpretationen der Vergangenheit gedeutet werden kann. Dieser Offenbarungsbegriff ermöglicht eine Relativierung der schriftlichen Tora durch das Korrektiv der mündlichen Tora – also durch interpretatorische Eingriffe –, die die Brücke zwischen vernunftmäßiger Einsicht und Offenbarungstext schlägt. BiLi 82/1 (2009) 15–21 (CB)

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Modern Times: general

16th–19th centuries

1925 Kevin Killeen et al. (eds.), The Word and the World: Biblical Exegesis and Early Modern Science The following key contributions are included in this collective volume: P. Harrison, Reinterpreting nature in early-modern Europe: natural philosophy, biblical exegesis, and the contemplative life; L. Catana, Giordano Bruno’s hermeneutics: observations on the Bible in De Monade (1591); H. Hakansson, Tycho the prophet: history, astrology and the Apocalypse in early-modern science; V. Remmert, Whether the stars are innumerable for us? Astronomy and biblical exegesis in the Society of Jesus around 1600; J. Sawday, The fortunes of Babel: technology, history, and Genesis 1–3; K. Edwards, Days of the locust: natural history, politics, and the English Bible [in the Bible, the locust swarms stand for destructive forces; in the sixteenth century, they were variously identified as Jesuits; John Milton likens Presbyterian ministers to locusts; Thomas Brown seeks to rehabilitate the insect, pointing out that English grasshoppers are not to be identified with biblical locusts]. Palgrave Macmillan, Houndmills (2007) XII/1–264 (BL)

1926 Martin Kessler et al. (eds.), Biblische Theologie und historisches Denken. Wissenschaftsgeschichtliche Studien This collective volume includes several German papers on the history of biblical research. They are here given in chronological order of their subject: C. Bultmann, Das Mosebild im Handbuchwissen der frühen Neuzeit; G. Arnold, Spinoza von den Propheten [edition of a note found in the papers of J.G. Herder]; H.-P. Mathys, W.M.L. de Wettes Dissertatio critico-exegetica von 1805; J. Rogerson, De Wette, Jan und Sand; E. Stegemann, W.M.L. de Wette und F.Chr. Baur über Zweck und Veranlassung des Römerbriefes; O. Merk, Forschungsgeschichte im Werk Ad. Jülichers; U. Becker, Julius Wellhausens Sicht des Judentums; T. Seidensticker, Julius Wellhausen und das ‘arabische Heidentum’; K. Schmid, Die Geschichte vom Sündenfall zwischen historischer Bibelkritik und Theologie. Die Kontroverse zwischen L. Köhler, E. Brunner und H. Greßmann aus dem Jahr 1926; M. Kessler, Basler Wissenschaftsförderung im Jahre 1958. Zum Anlass der Dissertation von Rudolf Smend [on how Smend’s thesis on Moses was funded in Switzerland]. Schwabe Verlag, Basel (2008) 1–402

1927 Juan José Bartolomé, Paolo come problema: il ‘paolinismo’ dilemma del cristianesimo ‘Paulinism’ is a term coined by radical nineteenth-century German scholarship. The present paper sketches what we know about Paul, how he was a controversial figure during his lifetime, how his letters became appropriated by the ecclesiastical community in the second century and how his letters eventually became part of the New Testament canon. The author also offers a panorama of Pauline research done in the nineteenth and twentieth centuries, featuring names such as F.C. Baur, A. von Harnack, K. Barth, R. Bultmann, O. Kuss, and E.P. Sanders. Sal. 71/1 (2009) 7–50; 71/2 (2009) 213–238 (BL)

1928 Rudolf Smend, Zwischen Mose und Karl Barth Smend (b. 1932), Nestor of German Old Testament scholars, takes delight in sketching literary portraits of exegetes and theologians. This volume of essays, besides offering brief papers on Moses as a historical personality and on the Ten Commandments, includes papers on G.E. Lessing, J.G. Herder, J. Wellhausen, and K. Barth (whose student Smend was at the University of Basel, Switzerland). Mohr Siebeck, Tübingen (2009) VIII/1–362

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1929 Pier Cesare Bori, Imagini di Dio, immagini dell’umano. Letture di Gen 1,26–28 tra Pico e Locke In early-modern times, Gen 1:26–28 was frequently invoked in arguments about the dignity of man. This paper comments on such references found in many authors, including Pico della Mirandola and John Locke. ASEs 25/1 (2008) 181–201

1930 J.P. Labuschagne, Die Reformasie en Skrifinterpretasie: Die nuwe wat die Reformasie gebring en ook moontlik gemaak het The aim of this article is to emphasize new trends in the interpretation of the Scriptures that were brought about by the Reformation and that were consequently made possible for the future. Reformation thinking and modern and contemporary thinking are compared and analyzed in order to establish the consequences of the openness created by the Reformation, in response to Medieval objectified thinking in which the Church always had a final and an arrived definition and statement. What should therefore be avoided is the misconception that Reformation thinking represented an arrived and stagnated way of doing theology. HTS 64/3 (2008) 1187–1212

1931 Stephen Chester, It is No Longer I Who Live: Justification by Faith and Participation in Christ in Martin Luther’s Exegesis of Galatians Traditional Protestant accounts of Paul’s theology are often criticized for their inability to relate justification by faith and the participatory categories of Paul’s thought. The two are driven apart by sharp distinctions between declaring and making righteous, between justification as a once for all external act and regeneration as an internal lifelong process. The way is left open for justification to be treated as a legal fiction. Contrary to popular misconceptions, these difficulties do not stem from Martin Luther. In his exegesis of Paul, Luther intimately connects justification by faith and participation in Christ, integrating the two effectively. This article explores the manner in which Luther does so, evaluating his exegetical conclusions and assessing their relevance for contemporary attempts to interpret Paul’s theology. NTS 55/3 (2009) 315–337

1932 Mark Thompson, Luther and the Jews Since the Holocaust it has been impossible to speak about Luther without facing squarely his harsh words against the Jews and association of Luther and anti-Semitism has become conventional. The task of this article is to attempt to understand Luther’s stance towards the Jews on his terms as much as possible today. This means attending to Luther’s fierce and offensive words from 1543 in their own context, suspending any desire to condemn or vindicate him. The author takes particular note of the catalyst for Luther’s various writings about the Jews and the sources from which he gained his information. As the most important point, the author tries to understand Luther’s larger agenda – what was the critical and non-negotiable core of his ministry and his life. RTR 67/3 (2008) 121–145

1933 Wulfert de Greef, The Writings of John Calvin. Expanded Edition This is an English translation of a standard introduction to Calvin’s writings, compiled in Dutch by a major specialist. The present book is based on the Dutch edition of 2006. It includes a section on Calvin’s biblical commentaries (pp. 69–104). – A reliable scholarly resource. Westminster John Knox Press, Louisville, Ky./Alban Books, Edinburgh (2008) XVIII/1–253

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1934 Steven Coxhead, John Calvin’s Interpretation of Works Righteousness in Ezekiel 18 Calvin clearly interprets Ezek 18 as teaching a doctrine of justification by works. Furthermore, he understands Ezekiel’s doctrine of justification by works as realistic in nature and not just hypothetical for the believer. At the same time, however, Calvin believes that Ezekiel’s concept of law righteousness does not contradict the scriptural teaching on justification by faith alone but stands in harmony with it. For Calvin, the solution to this apparent contradiction is found in the “gratuitous imputation” of the righteousness of Christ to the works of those who have been united to Christ through faith. He did not commit the logical fallacy of the false disjunction whereby justification by faith alone and justification by works are considered as being mutually exclusive categories in every instance. WThJ 70/2 (2008) 303–316

1935 Kathy Ehrensperger et al. (eds.), Reformation Readings of Romans The contributions to this multi-authored volume comment on how the sixteenth-century reformers – Erasmus, Luther, Bucer, Calvin, Melanchthon, and Bullinger – felt about the message of Paul’s letter to the Romans and how they used it in their theologies. Romans through History and Cultures; T & T Clark International, London (2008) IV/1–222

1936 Simon Staffell, The Mappe and the Bible: Nation, Empire and the Collective Memory of Jonah This article uses the work of the English cartographer John Speed as a way to explore the role of the collective memory of Jonah in social and political discourses during the sixteenth and seventeenth centuries. The paper engages with debates concerning nationalism during the early modern period. Collective memory theory is also used to consider how Jonah became a reified site of memory. By placing Speed’s writing alongside the works of his forebears and examining the function of the Jonah text within three sermons, the evolving collective memory of the biblical text, and its imagined attachment to national identity, is traced. It is suggested that Speed’s cartographic selectivity in depicting biblical narratives can be seen in relation to the nascent nationalist and imperialist worldviews and ideologies of sixteenth and seventeenth century England. BI 16/5 (2008) 476–500

1937 Robert Bellarmin, Katechismen – Glaubensbekenntnis – Vaterunser. Übersetzt und herausgegeben von Andreas Wollbold Four of the minor works of the Jesuit Cardinal R. Bellarmin (1542–1621) are here offered in fresh German translation, prefaced by two introductory essays by A. Wollbold and R. Haub. The Latin text, not printed with the translation, can be found in vol. 12 of the standard edition (ed. Justin Fèvre) and vol. 10 of the Opera oratoria postuma (ed. Sebastian Tromp). Of particular relevance are the notes. Among the biblical texts explained by the learned author are: The Lord’s Prayer, the (Matthean) Beatitudes, and the Decalogue. – A useful historical resource. Echter Verlag, Würzburg (2009) 1–304 (BL)

1938 Mark W. Elliott, Leviticus in Early Modern Netherlands A paper on the seventeenth-century commentaries by Cornelius a Lapide ( Jesuit) and Hugo Grotius (Reformed). BEThL 215; Thomas Römer (ed.), The Books of Leviticus and Numbers; Peeters, Leuven (2008) 677–684

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1939 Luis del Alcázar, In Evangelium Joannis [c. 8] Another instalment of a commentary by a Spanisch Jesuit theologian (1554–1613); see IRBS 54:1976. Archivio teológico granadino 70 (2008) 147–235

1940 Christoph Bultmann, Beyond the Vulgate: Hugo Grotius’s erudite response to the biblical representation of Solomon Für die Rezeptionsgeschichte der Hebräischen Bibel in der Frühen Neuzeit ist eine bemerkenswerte Überschneidung von biblischen und klassischen Studien festzustellen. Einige der Gelehrten mit einer gründlichen Kenntnis der antiken griechischen und lateinischen Historiker, Dichter, Philosophen und Anthologisten wandten sich auch der hebräischen Tradition zu, um Religion im Rahmen einer universalen Ethik zu verstehen. Hugo Grotius (1583–1645), gleichermaßen mit der Gelehrtenwelt von Leiden wie derjenigen von Paris vertraut, veröffentlichte 1644 einen wichtigen Band von kommentierenden Anmerkungen zum Alten Testament. Der Beitrag bietet eine Analyse von Grotius’ Erklärung von I Reg 1–11 um zu zeigen, wie sich in seiner Deutung der biblischen Darstellung von Israels größtem König ein Interesse am philologischen und historischen Detail mit einem moralphilosophischen Interesse verbindet. ZAW 120/1 (2008) 92–106

1941 Richard Simon, Histoire critique du Vieux Testament. Suivi de Lettre sur l’inspiration Simon (1638–1712), today celebrated as one of the early-modern pioneers of biblical criticism, was not immediately successful during his lifetime. Bishop Bossuet saw to it that the first edition of the Histoire critique (1678) was confiscated and destroyed. The present edition, in slightly modernized French, gives the text printed in Amsterdam in 1685. The editor, Pierre Gibert, has written a long introduction (pp. 11–64), annotated Simon’s text, and added valuable collateral material: all the prefaces available (pp. 795–846) and a treatise on inspiration (1686; pp. 847–914). This book is a monument of the history of biblical studies, and Gibert has done much to facilitate its study. It should have a place in all theological libraries. – Gibert has also edited another foundational text of the history of biblical studies: Jean Astruc, Conjectures sur la Genèse (1999). Bayard Editions, Paris (2008) 1–954 (BL)

1942 Bertram E. Schwarzbach, Les cauchemars et les concessions de dom Calmet Between 1707 and 1717, the French Benedictine scholar Augustin Calmet published his Commentaire littéral sur tous les livres de l’Ancien et du Nouveau Testament. The present paper ponders the question of Calmet’s position in the age of the Enlightenment, and he comes up with the suggestion that Calmet was a conservative scholar, though he occasionally did make concessions to a new age (the scriptural text might be corrupt in some passages). The article is accompanied by a selection of passages in which Calmet writes about toleration, women, and Jews. Philippe Martin et al. (eds.), Dom Augustin Calmet: un itinéraire intellectuel; Riveneuve éditions, Paris (2008) 195–229 (BL)

1943 Jean-Louis Ska, Richard Simon: un pionnier sur les sentiers de la tradition Ska introduces the work of the founder of Catholic critical biblical scholarship – Richard Simon (1638–1712), pointing out that his idea of a tradition that keeps evolving and correcting itself is still relevant for exegetical work (as shown by B. Levinson and M. Fishbane). RSR 97/2 (2009) 307–316 (BL)

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1944 Antoine Fleyfel, Richard Simon, critique de la sacralité biblique This paper investigates the secular approach of the Bible carried out by Richard Simon, whose philological and historical criticism originates from Cappel and Spinoza. Simon’s use and development of a secular methodology weaken the authority of the Bible and insert Biblical history into the framework of world history. Simon carried out this approach in his works on the Pentateuch, the prophets, the Hebrew language, and inspiration. RHPhR 88/4 (2008) 469–492

1945 Paul B. Harvey Jr. et al., W.M.L. de Wette’s “Dissertatio Critica . . .”: Context and Translation For at least one-hundred and thirty years, W.M.L. de Wette (1780–1849) has been cited in practically every scholarly discussion of the history of textual and source criticism of the Pentateuch, especially with reference to the “documentary hypothesis” of the Pentateuch composition. Citations of de Wette commonly refer to his 1804 Jena doctoral dissertation, “Dissertatio Critica . . .”, approved in March 1805. Not all who cite de Wette, however, have had access to or have read his dissertation, not least because the dissertation was written in an abstruse style of academic Latin. The authors of this paper present an English translation of de Wette’s dissertation, preceded by a discussion of his dissertation in the context of Biblical scholarship, mainly from Jean Astruc to Julius Wellhausen. ZABR 14 (2008) 47–85

1946 Phöbe Annabel Häcker, Geistliche Gestalten – gestaltete Geistliche. Zur literarischen Funktionalisierung einer religiösen Sprecherposition im Kontext der Neologie ‘Neology’ was a movement of Protestant theology in the generation after 1740, indebted to the Enlightenment and promoting its spirit. The present book is a study of four books by Friedrich Nicolai, Christoph Marin Wieland, J.W. Goethe, and J.M.R. Lenz, all dating from the early 1770s and in all of which the ‘pastor’ is a prominent figure. Reference is made to the pastor as an enlightenment philosopher in the work of J.J. Rousseau, Oliver Goldsmith, and Henry Fielding. The book includes a remarkable chapter (pp. 265–297) on Goethe’s ‘Zwo bisher unerörterte biblische Fragen’ (1772–73). Königshausen & Neumann, Würzburg (2009) 1–385 (BL)

1947 Arianne Baggerman et al., Child of the Enlightenment: Revolutionary Europe Reflected in a Boyhood Diary Otto van Eck, Dagboek 1791–1797, Hilversum 1998: this eighteenth-century diary was edited by Baggerman and Rudolf Dekker, and now the editors offer a thorough analysis of this important document. One chapter deals with the books Otto’s parents gave the boy to read. In so doing they relied on the advice of philanthropists and apparently made sure that the boy was not exposed simply to the biblical text, but studied it from Hess’s Geschiedverhalen (a children’s bible; see p. 126). Egodocuments and History Series 1; Brill, Leiden (2009) XII/1–553 (BL)

1948 Rudolf Smend, Franz Delitzsch – Aspekte von Leben und Werk Smend sketches the life and work of Delitzsch (1813–1890), a Lutheran who taught Old Testament exegesis at the University of Leipzig, Germany. On p. 360, line 11 read: Neuen Testaments (for Delitzsch produced a Hebrew version of the complete New Testament). BZAW 400; Anselm C. Hagedorn et al. (eds.), Die Erzväter in der biblischen Tradition; W. de Gruyter, Berlin (2009) 347–366 (BL)

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1949 Bernhard Maier, William Robertson Smith: His Life, His Work, and His Times William Robertson Smith (1846–1894), author of Lectures on the Religion of the Semites (1889) is known as a biblical scholar at least to those with an interest in anthropology. Renewed interest in Smith began with a monograph by T.O. Beidelman (1974) and culminated in the publication of an unpublished sequel to the Lectures in 1995. The present book offers a complete biography. Meier tells the story of a man who, after being tried for heresy in Scotland travelled to the Middle East and became one of Britain’s most famous specialists on the Old Testament. Smith insisted on the importance of ritual in ancient Hebrew life – a perspective still relevant to biblical studies in the twenty-first century. FAT 67; Mohr Siebeck, Tübingen (2009) VIII/1–341 (BL)

1950 Knut Holter, ‘A Negro, Naturally a Slave’: An Aspect of the Portrayal of Africans in Colonial Old Testament Interpretation The essay analyzes how Old Testament references to black people – the so-called ‘Cushites’ – are portrayed in colonial Old Testament interpretation. The point of departure is an Edinburgh commentary from 1899 on the Books of Samuel, where a Cushite officer in King David’s army (cf. 2 Sam 18) is described as ‘a negro (naturally, a slave)’. Based on a discussion of various hermeneutical approaches to the relationship between ‘Africa’ and the Old Testament, it is argued that the term ‘naturally’ reflects a late nineteenth century, colonial understanding of Africans. OTE 21/2 (2008) 373–382

20th and 21st centuries: general

names (alphabetically)

1951 Michael Wojciechowski, Biblical Studies in Poland Poland has a rich history of translating and commenting on the Bible (five full translations in the sixteenth century; seven in the last fifty years). During the twentieth century Polish academic life was being restored. It has promoted the theological studies as well. More than two hundred biblical scholars produce now nearly 1,000 books, articles, reviews and papers per year, but rarely in foreign languages. ET 119/11 (2008) 538–542

1952 Bernd U. Schipper, “So hat sich die Überlieferung zu Judentum und Christentum zum guten Teile aufgelöst”. Adolf Erman, Hermann Gunkel und der Babel-Bibel-Streit The article evaluates a letter from the Old Testament scholar Hermann Gunkel to the Egyptologist Adolf Erman, which touches on the relationship between the Old Testament and the Ancient Near Eastern cultures. Against the backdrop of what has become known as the ‘Babel-Bibel-Streit’ and in combination with a passage of Ermans autobiography “Mein Werden und mein Wirken” the letter from the Bremer Erman-Archive indicates that Erman was on the side of Friedrich Delitzsch but because of his view of a strict distinction between academic research and public discussion he avoided any public statement. WdO 38 (2008) 221–231

1953 Scott M. Langston, The Americanization of the Ten Commandments, 1880–1920s The Ten Commandments figure prominently in public and political rhetoric in the United States. While in the period considered here many, including Theodore Roosevelt, quoted

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the Decalogue to point to the moral foundation of public life, others used the form of the Decalogue to draw up lists of ‘ten commendments for Americans’. PRS 35/4 (2008) 393–410 (BL)

1954 Hubert Wolf et al. (eds.), ‘In wilder zügelloser Jagd nach Neuem’. 100 Jahre Modernismus und Antimodernismus in der katholischen Kirche This collective volume on Modernism in the Catholic church includes two papers of special interest to those who study the history of critical biblical scholarship: (1) B. Montagnes, Lagrange dénoncée au pape Pie X en 1911 (pp. 171–186); (2) J. Schepers, Dokumentation der römischen Zensurverfahren gegen deutschsprachige Publikationen (1893–1922) (pp. 525–689). The documentation compiled by Schepers lists several names of biblical scholars: Karl Holzhey (author of an Old Testament introduction, 1912), Franz von Hummelauer (author of a book on biblical inspiration, 1904), Nivard Schlögl (translator of the Bible, 1920, 1922), Anton Scholz (author of a paper on the dates of Old Testament books, 1893), Franz Xaver Steinmetzer (the star of Bethlehem, 1913), Fritz Tillmann (translator of the New Testament, 1912), Johann Konrad Zenner (translation of the Psalms, 1906/7), Vinzenz Zapletal (Koheleth, 1911). Römische Inquisition und Indexkongregation 12; Verlag F. Schöningh, Paderborn (2009) 1–705 (BL)

1955 Niels Peter Lemche, The Old Testament between Theology and History: A Critical Survey Lemche offers a survey and critique of mainstream historical-critical scholarship on the Old Testament as it has established itself in the twentieth century. The survey of this scholarship is placed at the beginning of the book (pp. 29–98). The remaining parts of the book show how the (vague) historical-critical consensus collapsed (pp. 101–163), how biblical interpretation and especially the construction of biblical theology was affected by this collapse. Alternative theologies (such as canonical theologies suggested by J.A. Sanders, B. Childs, and R. Rendtorff ) and histories of Israelite religion (by R. Albertz) lack a firm historical foundation and are therefore both questionable and, ultimately, irrelevant. The book ends with two surveys: one of the contributions of the ‘minimalist’ or Copenhagen school to which the author belongs, and one of the history of Palestine (that makes no use of the Old Testament). This is a necessary book, and even those who might (occasionally) disagree can learn a lot from Lemche. Westminster John Knox Press, Louisville, Ky./Alban Books, Edinburgh (2008) XX/1–476 (BL)

1956 Barthel Hrouda et al., Vorderasiatische Altertumskunde. Forschungsinhalte und Perspektiven seit 1945 Written by three leading representatives of Western Asiatic archaeology and cultural history, all students of Anton Moortgat (1897–1977), this book is an elegiac report on what a generation of German scholars did – and perhaps did not – achieve in their lifetime. The three authors are octogenarians Wolfgang Nagel (b. 1923), Eva Strommenger (b. 1927), and Barthel Hrouda (b. 1929). The book includes bibliographies, biographical sketches of many German scholars (of whom I happened to know Ruth Opificius, d. 2006), and plates showing some of the protagonists of the discipline. Böhlau Verlag, Köln (2009) 1–244 (BL)

1957 Tobias Nicklas, Vom Umgang mit biblischen Texten in antisemitischen Kontexten The article focuses on the (ab-)use of New Testament texts in the time of National Socialism. After a definition of central terms, it describes how anti-Semitic authors interpreted biblical texts. It then presents an overview of authors who attempted to prove Jesus’ Aryan origins and anti-Jewish position (e.g., the so-called “Pantherathesis”). After explaining how

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(and why) Paul is seen as “too Jewish” by Third Reich scholars, the article investigates the continuing influence of Nazi exegesis and concludes with and overview of recent developments regarding this issue. HTS 64/4 (2008) 1895–1921

1958 Joachim Kügler et al. (eds.), Biblische Religionskritik The following papers contribute to recent debates about biblical interpretation in general and, more specifically, the interpretation of monotheism: Lukas Bormann, Gott in der Sackgasse: Hans Blumenberg als Bibelleser (pp. 9–32); Martin Hailer, Religionskritik und der Streit um den biblischen Monotheismus. Bemerkungen, nicht nur zur Debatte um Jan Assmann (pp. 95–110); Johannes Thonhauser, Das Unbehagen am Monotheismus. Ein Rekonstruktionsversuch der Debatte um Jan Assmanns Thesen zur ‘mosaischen Unterscheidung’ (pp. 229–259; an excellent summary of a debate initiated by the German Egyptologist about a decade ago; see also J. Thonhauser, Das Unbehagen am Monotheismus. Der Glaube an den einen Gott als Quelle religiöser Gewalt? Eine Debatte um Jan Assmanns Thesen, Marburg 2008). Bayreuther Forum Transit 9; Lit Verlag, Münster (2009) 1–259 (BL)

1959 Birger Olsson, Att läsa Bibeln tillsammans med de döda: Om svensk receptionskritik på 2000–talet Six Swedish dissertations in Biblical Studies from 2001 to 2008 analyze usages, functions and interpretations of the Bible in commentaries, children’s Bibles, rewritings of the Bible, an oratorio and literary works by E.L. Grant Watson, Amoz Oz, Dostojevsky, Pär Lagerkvist and Sara Lidman. The six reception critical investigations are presented together with some critical remarks and analyzed with regard to choice and analysis of Biblical material and reception material, uses of texts in Hebrew and Greek, the reception process from the beginning to the end, different methods, hermeneutical reflections and significance for a historical interpretation of the Biblical text. The article ends with some conclusions about future reception investigations and gives arguments for including much more of reception history in Biblical Studies. SEÅ 73 (2008) 143–159

1960 James G. Crossley, Jesus in an Age of Terror: Scholarly Projects for a New American Century Contemporary scholarship relating to Jesus, the New Testament and Christian origins is much influenced by and supportive of Anglo-American power and that power’s pro-stateof-Israel politics – hence the strong emphasis, especially after 1967, on the Jewishness of Jesus. Among the scholars whose work is assessed are N.T. Wright, L. Hurtado and C. Fletcher-Louis. – A book that calls for honesty and a self-critical attitude among scholars who claim to be dedicated to objectivity and a disinterested stance. Equinox Publishing, London (2008) XVI/1–265 (BL)

1961 Christina Biere, Jüdische Theologie als Gegenstand christlich-theologischer Rezeption bei Paul Billerbeck Der NT Kommentar von Billerbeck (1922–1928) ist trotz der Bearbeitung einer sehr großen Stoffmasse keine außergewöhnliche Kraftleistung. Erschwerend kommt hinzu, dass er vom Systemzwang eines hermeneutischen Negativverfahrens geprägt ist. Die jüdische Seite wird darin, wo immer es sich anbietet, als negative Folie benutzt, um die christliche Seite davon abzusetzen und dadurch zu profilieren. VF 53/2 (2008) 16–26 (WSch)

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1962 Michael O’Dwyer, Julien Green’s Reading of Saint Paul From an early age, Julien Green was an avid reader of Saint Paul’s letters. References to Saint Paul abound in his Journals, in his Autobiography and in his novellas, novels, and plays. A convert to Catholicism, Green endeavoured in his writings to explore various aspects of the conflict between sin and grace both in his own life and in the lives of his fictional characters. This study discusses the impact of Saint Paul on J. Green according to following topics: Paul’s Personality, Sexuality, Man’s Dual Nature, The Theme of Folly, The World, Resurrection and Hope. IThQ 74/2 (2009) 193–201

1963 Jürgen Ebach, Der Bibelexeget und Bibelrezipient Heer Heer (1916–1983), Austrian intellectual and representative of the Catholic Left, frequently included exegetical essays and essays on the medieval and modern reception of the Bible in his vast opus. Ebach appreciates Heer’s pro-Jewish anti-Antisemitism and his exegetical insight (e.g. his interpretation of the book of Job’s notion of God), though he concedes that Heer also made mistakes in details. Richard Faber et al. (eds.), Die geistige Welt des Friedrich Heer; Böhlau Verlag, Wien (2008) 65–84

1964 Larry W. Hurtado, Martin Hengel’s Impact on English-speaking Scholarship Professor Martin Hengel is one of the most widely respected and influential New Testament scholars of the late twentieth century. Though German, he has also been very widely read and influential among English-language scholars, his influence facilitated through the prompt translation of so many of his works. He is also distinguished in having made major contributions to the study of second-temple Judaism as well as the NT and early Christianity. ET 120/2 (2008) 70–76

1965 Rudolf Smend, Gustav Hölscher – Alttestamentler und Zeitgenosse A portrait of an Old Testament specialist (1877–1955) who taught in the universities of Heidelberg and Bonn, and was acquainted with H. Gunkel and K. Barth, and engaging in controversies with both of these. Thomas Naumann et al. (eds.), Diasynchron; Verlag W. Kohlhammer, Stuttgart (2009) 345–373 (BL)

1966 Dan Jaffé, Le Jésus de Joseph Klausner: une œuvre pionnière et courageeuse parmi les historiens juifs L’article porte sur le livre Jésus de Nazareth, paru en hébreu en 1922, puis en traduction française en 1933. C’était la première monographie historique en langue hébraïque sur Jésus. Parmi les vives réactions qu’a suscité cet ouvrage, Jaffé note plusieurs livres polémiques d’Ephraïm Deinard. CrSt 30/1 (2009) 151–166 (BL)

1967 Wilhelm Lütgert, Die Bergpredigt als Grundgesetz der Kirche Dieser kurze Text zur Bergpredigt entstammt W. Lütgerts 1936 erschienenen und ein halbes Jahr später beschlagnahmten Sammelband Der Kampf der deutschen Christenheit mit den Schwarmgeistern, in dem sich der Verf. mit der Glaubensbewegung der Deutschen Christen auseinandergesetzt hat. Lütgers Aufsatz belegt in seinen Anspielungen auf den nationalsozialistischen Führerkult und den Überlegenheitswahn des Herrenmenschen, dass die Entfaltung ethisch-theologischer Zusammenhänge im Blick auf menschliche Überzeugungs-und Handlungsmuster ebenso aufklärend wie provozierend wirken kann. Dabei führt er die Auseinandersetzung im Kern auf eine Frage zurück, die bis heute nichts

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an ihrer Aktualität verloren hat und im ökumenischen Horizont weiter zu bedenken ist: die Stellung des Christen zum Gesetzt an der sich “entscheidet, was in der Kirche Geltung hat und was verwerflich ist”. Dem eigentlichen Text ist eine kurze Einführung von C. Raedel vorangestellt. TBe 40/2 (2009) 125–132

1968 Paul Mendes-Flohr, Between Sensual and Heavenly Love: Franz Rosenzweig’s Reading of the Song of Songs Rosenzweig’s Star of Redemption (originally published in German, 1921) includes a noteworthy interpretation of the Song of Songs. See also Samuel Moyn, Divine and Human Love: Franz Rosenzweig’s History of the Song of Songs, in: Jewish Studies Quarterly 12 (2005) 194–212. Deborah H. Green et al. (eds.), Scriptural Exegesis; Oxford University Press, Oxford (2009) 310–318 (BL)

1969 Guy G. Stroumsa (ed.), Morton Smith and Geshom Sholem, Correspondence 1945–1982 The Israeli G. Sholem (1897–1982) and the American M. Smith (1915–1991) were both scholars of ancient Judaism, and both sought to free the study of Judaism from narrow confessional perspectives. The two met in the 1940s in Jerusalem, and stayed in contact ever since. Their correspondence gives insight into their common endeavour to establish the history-of-religions approach in their respective fields of expertise which was the Kabbalah in the case of Sholem, and early Christianity in the case of Smith. The correspondence also sheds light on the famous (and still controversial) publication of the fragments of Secret Mark that Smith discovered in the Mar Saba monastery near Jerusalem. Thanks to the efforts of Stroumsa, we now know more about these two important personalities, and especially about Morton Smith’s scholarship whose value has been doubted by some (who wrongly accused Smith of forgery). Jerusalem Studies in Religion and Culture 9; Brill, Leiden (2008) XXIV/1–206 (BL)

1970 James West, Thomas Thompson: A Word of Appreciation from a Pastor In this essay the author describes his appreciation for both the person and the work of Thomas Thompson, beginning with his first experiences of both, and then pointing out how it is that Thompson’s “minimalism” is both meaningful to and important for the community of faith and not just for the community of scholars. SJOT 23/1 (2009) 127–134

Institutes – societies – commentary series – Festschriften 1971 Maurice Gilbert, L’Institut Biblique Pontifical. Un siècle d’histoire (1909–2009) Ce livre est actuellement la source la plus importante pour comprendre le chemin que l’exégèse catholique à fait de la crise moderniste au début du XXe siècle jusqu’à son ouverture à l’exégèse critique moderne. On y apprend beaucoup sur le Père Leopold Fonck, Jésuite allemand et fondateur de l’Institut biblique. C’était un fondamentaliste, ennemi du Père Lagrange O.P., qu’il ne manquait pas à opposer. En 1918, Fonck a dû quitter l’institut par ce que le pape n’était plus convaincu de la compétence scientifique du recteur fondateur de cette nouvelle institution. Un autre chapitre, aussi passionnant, est celui sur le nouveau Psautier Latin de 1945 (pp. 127–131; cf. p. 145: ‘Pie XII gardait fermement l’idée que l’Institut biblique devrait retraduire en latin toute la Bible.’). – Tout historien de l’église catholique profitera de la lecture de ce livre très riche dont on félicite l’auteur érudit. – Signalons aussi: J.N. Aletti et J.-L. Ska (éds.), Biblical Exegesis in Progress, Roma 2009 (du même éditeur), dont plusieurs articles portent sur l’histoire du travail exégétique

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à l’Institut biblique, p.ex. sur ‘l’hypothèse documentaire’ du Pentateuque et son évaluation (Ska, pp. 1–32), sur Juges 1 et la conquête de la Palestine en relation avec le livre de Josué ( J.L. Sicre Díaz, pp. 67–96), sur l’étude des livres sapientiaux (M. Gilbert, pp. 151–171), et sur l’évangile de Jean ( J. Beutler, pp. 397–423; Y. Simons, pp. 425–468). Editrice Pontificio Istituto Biblico, Roma (2009) 1–488, photos (BL)

1972 Helmut Utzschneider, Der Text als ‘doppletes Lottchen’? Zum Verhältnis von synchroner und diachroner Exegese in Ex 1–5 Walter Dietrich and David Car plan the edition of an ‘International Exegetical Commentary on the Old Testament’, to be published by W. Kohlhammer, Stuttgart, Germany. The hallmark of this commentary will be that each text is viewed from two perspectives: a diachronic one (that focuses on its antecedents and literary layers) and a synchronic one (i.e., a reading of the text as we have it). Each perspective will be dealt with by a separate author. Utzschneider’s paper explains the procedure with reference to Exod 1–5. Thomas Naumann u.a. (Hg.), Diasynchron. Beiträge zur Exegese, Theologie und Rezeption der hebräischen Bibel; Verlag W. Kohlhammer, Stuttgart (2009) 389–401 (BL)

1973 Emilia Fernández Tejero et al., Paul E. Kahle and Federico Pérez Castro: The Origins of the Madrid School of Biblical Text Criticism In his time, Paul Kahle (1875–1964) was the foremost expert on the Masoretic tradition. Between 1948 and 1964, the Spanish scholar Pérez Castro had contact with him, and one can say that he was one of the inspiring forces behind what came to be a flourishing school of Masoretic studies. Sef. 68/1 (2008) 5–14 (BL)

1974 Zdzislaw J. Kapera, On the 55th Anniversary of the ‘International Review of Biblical Studies’ On the occasion of the publication of vol. 55 of IRBS, founded in 1951 by Fridolin Stier and since 1980 edited by Bernhard Lang, Kapera surveys periodical publications that report on new publications in biblical studies (Elenchus of Biblica, New Testament Abstracts, Book List, and Review of Biblical Literature). He comments on the fact that IRBS includes publications in Polish. PJBR 8/1 (2009) 41–50 (BL)

1975 John H. Elliott, From Social Description to Social-Scientific Criticism. The History of a Society of Biblical Literature Section 1973–2005 The thirty year history of an SBL Section reveals an essential component of the exegetical enterprise coming of age. Focused from the beginning on the social and cultural dimensions of New Testament writings and their social settings, the Section has undergone notable permutations and cleavages while also reflecting the development, refinement, and academic influence of a now standard sub-discipline of the historical critical method. BTB 38/1 (2008) 26–36

1976 Gerald A. Klingbeil, Summing up a Life’s Work: Some Recent Festschriften in Biblical and Ancient Near Eastern Studies Taking as its point of departure a brief discussion of the merits and drawbacks of the genre of Festschriften, the article introduces and reviews some recent entries into the field: (1) Y. Avishur et al. (eds.), Michael: Historical, Epigraphical and Biblical Studies in Honor of Prof. Michael Heltzer, Tel Aviv-Jaffa 1999; (2) O. Loretz et al. (eds.), Ex Mesopotamia et Syria Lux: Festschrift für Manfried Dietrich zu seinem 65. Geburtstag, AOAT 281, Münster 2002;

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(3) M. Heltzer et al. (eds.), Te shûrôt LaAvishur: Studies in the Bible and the Ancient Near East, in Hebrew and Semitic Languages: Festschrift Presented to Prof. Yitzhak Avishur on the Occasion of His 65th Birthday, Tel Aviv-Jaffa 2004; (4) S. Bickel et al. (eds.), Bilder als Quellen / Images as Sources: Studies on Ancient Near Eastern Artefacts and the Bible Inspired by the Work of Othmar Keel, OBO Sonderband, Fribourg 2007; (5) M. Pröbstle et al. (eds.), “For You Have Strengthened Me”: Biblical and Theological Studies in Honor of Gerhard Pfandl in Celebration of His Sixty-Fifth Birthday, St. Peter/Hart 2007. JAAS 12/1 (2009) 73–92

BIBLE IN LITERATURE, ART, FILM AND MUSIC General 1977 John F.A. Sawyer, A Concise Dictionary of the Bible and Its Reception Recent works such as the Blackwell Companion to the Bible in English Literature (2009) and the Blackwell Bible Commentary (2004ff.) demonstrate a new willingness by biblical scholars to include the reception of biblical characters, texts, and ideas in literature, art, film, and cultural life at large. Sawyer offers here, in accessible language, a helpful survey of ‘reception history’. A typical entry is that on ‘Job’: it begins with a summary of the plot of this Old Testament book, points to the presence of this work in New Testament allusions, lists some patristic, mediaeval and early-modern commentaries, in order then to focus on how modern scholars, artists, and musicians have handled the theme of Job. In addition to biblical characters and books, Sawyer includes articles on biblical interpreters and authors: Benjamin Britten, Martin Buber, William Faulkner, Abraham Heschel, Rembrandt, and many others. But there are also entries on the Sistine Chapel, slavery, and the Qur’an – to name just a few of many. – Written by an internationally acknowledged expert, this unique work can be recommended for readability, reliability, and extraordinary scope. Westminster John Knox Press, Louisville, Ky./Alban Books, Edinburgh (2009) XIII/1–295 (BL)

1978 Henning Graf Reventlow u.a., Die Bibel als Kulturerbe Folgende Beiträge behandeln das Thema: H. Graf Reventlow, Die Bibel als abendländisches Kulturgut; M. Motté, Mehr als Spuren: Der Einfluss der Bibel auf unsere Sprache und unsre Literatur; W. Schneider-Quindeau, Bibel im Film: Spuren. Entdeckungen und wechselseitige Blicke. Theologisch-praktische Quartalschrift 157/2 (2009) 113–145

1979 Elina Gertsman (ed.), Visualizing medieval Performance: Perspectives, Histories, Contexts This volume reflects current interest in ‘performance’, generally understood as the consideration of human behaviour or artefacts as being staged for an audience. The contributors to this book do not concentrate on the theory of performance; instead, they analyze individual medieval examples. The following papers are particularly relevant for historians of the Bible: R. Emmerson, Framing the Apocalypse: the performance of John’s life in the Trinity Apocalypse; P. Sheingorn, Performing the illustrated manuscript [on an illuminated French manuscript of the twelfth century]; B. Kienzle, Performing the gospel stories: Hildegard of Binbgen’s dramatic exegesis; E. Fischer-Lichte, the medieval religious plays – ritual or theater? [it does not make sense to apply the separate categories ‘ritual’ and ‘theater’]; G. Ehrstine, Framing the passion: mansion staging as visual mnemonic [on the two-day Donaueschingen passion play of ca. 1480]. The lavishly illustrated book is splendidly produced – as one is used from Ashgate that continues to be a first-rate publishing house. Ashgate, Aldershot (2008) XVII/1–348 (BL)

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1980 Horst Wenzel, Spiegelungen. Zur Kultur der Visualität im Mittelalter Medieval courtly culture is a ‘visual culture’, and Wenzel, specialist in medieval literature in German, develops the theme in a series of ten independent essays. What unites all the chapters is the search for strategies of visualization both in texts and in works of art and of course in medieval manuscripts that are often accompanied by illustrations. One paper (chap. 5 – ‘the courtly glance’) studies a passage of Walther von der Vogelweide in the light of biblical passages reporting on the male glance upon a bathing beauty (2 Sam 11 – David and Bathsheba, Dan 13 – bathing Susanna; pp. 141–149), emphasizing the transition from physical to spiritual seeing. Reference is made to Edith Wenzel, Die schuldlose Schöne und die schöne Schuldige: Bathseba in mittelalterlicher Kunst und Literatur, in: Ulrike Gaebel et al. (eds.), Böse Frauen – Gute Frauen, Trier 2001, 89–107. – Regrettably, this valuable book lacks an index. Philologische Studien und Quellen 216; Erich Schmidt Verlag, Berlin (2009) 1–316 (BL)

1981 Isabelle Renaud-Chamska, Marie Madeleine en tous ses états. Typologie d’une figure dans les arts et les letters (IVe–XXIe siècle) This is a delightful essay, pictorial and textual, of the representation of Mary Magdalene in art and literature, with emphasis on the continuity and variation of themes down to our own generation. Accordingly, early-Christian art figures along with the nineteenth century and contemporary photography. The reviewer found the – unexpected – chapter entitled ‘intériorité’ on the pensive Magdalene particularly suggestive. The book begins with this statement: ‘Marie Madeleine appartient au domaine public’ (p. 7). Cerf histoire; Editions du Cerf, Paris (2008) 1–288 (BL)

Literature: general

authors and themes

1982 Rebecca Lemon et al. (eds.), The Blackwell Companion to the Bible in English Literature In recent years, the Blackwell publishing house has focused not just on theology, but on ‘the Bible in literature’, and has managed to become the leading publisher in this field, primarily due to its commentary series (see IRBS 54:1941, 1944 and 1947). The present book offers 49 papers on the Bible in English literature from the Middle Ages (Chaucer, the Pearl poet, etc.) all the way up to James Joyce, D.H. Lawrence, and T.S. Eliot, i.e. the early twentieth century. All contributions include bibliographies, some very long ones (see the chapters on Piers Plowman, John Milton, and George Eliot). While the Englishspeaking world did not produce a Thomas Mann and a major ‘Joseph’ novel, it did have a John Bunyan and a John Milton, and the harvest is accordingly rich. Nevertheless, one should not think of this field of study as overcrowded; in fact, there are still serious gaps of research. To give but one example: there is in this volume practically nothing about the Bible in literary criticism. – This wonderful volume regrettably lacks a subject index. – See also David L. Jeffrey (ed.), A Dictionary of the Biblical Tradition in English Literature, 1992; Bernhard Lang, Joseph in Egypt: A Cultural Icon from Grotius to Goethe, 2009. Wiley-Blackwell, Oxford (2009) X/1–703 (BL)

1983 Andrea Polaschegg et al., Die Bibel in der Literatur This thematic issue of BThZ deals with the Bible in literature. The following papers are included: A. Polaschegg, Das Wort in den Büchern: Ein kleines Panorama literarischer Bezugnahmen auf die Bibel; L. Hagestedt, Literarische Werkstiftung auf zweiter Stufe [references to the Bible in the work of E. Jünger, P. Wühr, R. Gernhardt, and P. Roth, in some cases satirical allusions to biblical persons and God]; K. Brember, Hiobs dramatische Modernität; D. Weidner, Zitieren in Wort, Bild und Schrift: Bibelzitate in “Sankt Joseph der Zweite” aus Goethes “Wilhelm Meisters Wanderjahre”; W. Hoffmann, Schillers “Verlorener Sohn – Die Räuber”; K. Schöpflin, Belsazar – die literarische Karriere eines Bösewichts; J. Henkys, Bobrowskis Bibeln: Lesespuren – Einträge – Werkreflexe. – The author of the

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introductory paper also refers to another study: A. Polaschegg, Literarisches Bibelwissen als Herausforderung für die Intertextualitätstheorie. Zum Beispiel: Maria Magdalena, Scientia Poetica 11 (2007) 209–240. BThZ 25/2 (2008) 203–378 (BL)

1984 Volker Meid, Die deutsche Literatur im Zeitalter des Barock. Vom Späthumanismus zur Frühaufklärung 1570–1740 In retrospect, German literature of the period here discussed is largely forgotten, perhaps with the exception of the novels of Grimmelshausen (well known to students and specialists) and Christian hymns (still used in German church services). But this does not mean that the story told by Meid is dull and uninspiring. His vast panorama never neglects the detail, and he carefully sets the story of literature into the context of social, political, and religious developments, paying close attention to subjects such as censorship, the growth of literacy, and the increase in the taste for reading. A special feature is Meid’s careful attention to the emergence of literary criticism and literary theory. Readers interested in the reception of biblical subjects in German literature will find much material in this volume, and we may refer to Christian Weise (play on Abraham 1680, p. 391), Philip von Zesen (novel on Joseph in Egypt, 1679, p. 548–551). Relevant – and today little known – are the many accounts written by those who travelled to Palestine and other ‘biblical lands’ (p. 856). – A major manual of German literature in early-modern times. Geschichte der deutschen Litearatur 5; C.H. Beck, München (2009) XVI/1–984 (BL)

1985 A. Katherine Grieb, The Bard and the Book: Shakespeare’s Interpretation of Scripture This paper reports on previous research on the presence of the Bible in the work of William Shakespeare and offers a case study on Measure for Measure. For the scholarly debate about Shakespeare’s use of the Geneva Bible, see Brian Cummings, Shakespeare and the Geneva Bible, Times Literary Supplement no. 5521, January 23, 2009, 6, who suggests that the poet may actually have used one of the eighty-one editions of this Bible printed in England between 1576 and 1611. J. Ross Wagner et al. (eds.), The Word Leaps the Gap; Eerdmans, Grand Rapids, Mich. (2008) 543–571 (BL)

1986 Maximilian Bergengruen et al. (eds.), Philipp von Zesen. Wissen – Sprache – Literatur Zesen (1619–1689) was one of the most prolific and innovative German authors of his period, but his fame is overshadowed by that of Grimmelshausen whose work has received much more scholarly attention. To remedy this situation, the present book publishes the proceedings of a conference held in 2006. The reviewer’s impression is that research on Zesen’s work is still fragmented and scattered, and there is need for a major monograph on his work, and a biography. Nevertheless, the present collection does offer interesting papers, and one, by Andrea Wicke, comments on Zesen’s biblical novels, notably ‘Assenat’ (1670), a novel whose hero is the biblical patriarch Joseph. Wicke argues that this novel reveals Zesen’s political philosophy, i.e. his notion of the divinely elected and providentially guided ruler. Unfortunately, the book lacks a subject index. Frühe Neuzeit 130; Max Niemeyer Verlag, Tübingen (2008) VIII/1–240 (BL)

1987 John Milton, Das verlorene Paradies Milton’s Paradise Lost (1668), the epic celebration of the love of Adam and Eve (which imitates the love among the angels) and the primeval couple’s successful temptation by

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Satan ranks as the foremost biblical epic in world literature. The German version that is here printed in a slightly modernized form is that of Adolf Böttger; it appeared first in 1846 and ranks as a monument of German Romanticism. The brief introductory essay on Milton, by Katharina Maier, commemorates Milton’s 400th anniversary. Marix Verlag, Wiesbaden (2008) 1–480

1988 Bernhard Lang, Joseph in Egypt: A Cultural Icon from Grotius to Goethe In five thematic sections the author offers a survey of how the story of Joseph (Genesis 37–50) was interpreted and echoed in European literature of the seventeenth and eighteenth centuries. (1) The Joseph story was considered a ‘classic’ for children, and recommended by educational theorists such as John Locke and Bishop Fénelon. This section studies how J.K. Lavater’s 1771 manual for children retells and interprets the Joseph story, and how Goethe, as a boy, made ‘Joseph’ the subject of his first literary effort. (2) Early-modern readers were fascinated with Joseph’s resistance to the attempt of Mrs Potiphar to seduce him. Elizabeth Singer Rowe (echoing G. Fracastoro and J. Sylvester) and J.J. Bodmer treated the theme in epic format, while Henry Fielding used the subject in his novel Joseph Andrews (1742) in a modern setting. (3) For many authors, Joseph was a model of a ‘first minister’ who, in loyalty to a country’s ruler, served the country, typically by introducing reforms. Hugo Grotius wrote a Latin play on the subject (Sophompaneas, 1635), Philipp von Zesen made it the subject of a historical novel (Assenat, 1670), and Johann Albrecht (1792/4) made Joseph the protagonist of an (unfinished) Masonic novel that favours Jewish admission to Masonic lodges. (4) At least some Enlightenment historians sought to distinguish between the biblical story and the historical character underlying it. According to the English philosopher Thomas Morgan, the historical Joseph was a despot who sought to conquer Egypt for the Hebrews, while according to Voltaire, the biblical Joseph echoes a third-century Jewish tax-collector who features in Josephus’s Jewish Antiquities. (4) Early-modern literary critics unanimously hailed the Joseph story as a literary masterpiece of ancient prose. Voltaire considered it a ‘philosophical tale’ akin to the stories of the Arabian Nights and valued its moral teaching, while Chateaubriand (like Alexander Pope before him) sought to demonstrate its literary superiority to Homer. Each of the book’s four sections is introduced by a chapter that sketches an aspect early-modern cultural life – education, sexual morality, statecraft, historical research, and literary criticism. – This is the first detailed study of a biblical character as interpreted by early-modern educators, novelists, poets, essayists, philosophers, historians, and literary critics. Yale University Press, London (2009) VIII/1–392 (BL)

1989 Simon D. Podmore, Crucified by God: Kazantzakis and the Last Anfechtung of Christ Christ’s struggles in Nikos Kazantzakis’s The Last Temptation against temptations of the flesh and trials of the spirit can be read as a post/modern analogy of the differentiation – as formulated by Martin Luther and reaffirmed by Søren Kierkegaard – between earthly ‘temptation’ [Versuchung] and divinely instigated spiritual trial [Anfechtung]. Moreover, Kazantzakis’s novel enriches previous literature on Anfechtung by vividly and appositely illustrating how Anfechtung and temptation may coexist antagonistically within the same trial of Christ. Through this Kierkegaardian-Lutheran lens, Kazantzakis’s novel may thus be read as evocatively transcribing a humanistic rendition of the angefochtener Christus which implicitly collapses the ‘infinite qualitative difference’ between humanity and divinity so essential to Kierkegaard’s own modern rehabilitation of the archaic notion of Anfechtung. Literature & Theology 22/4 (2008) 419–435

1990 Marco Bellarini, Quando l’ebreo litiga con il suo Dio The book of Job encouraged the development of a modern Jewish literature that takes up the subject of debating with God. Before the Shoah, dispute with God could lead to

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reconciliation (Stefan Zweig, Joseph Roth, Isaac Bashevis Singer), but after the Shoah, this reconciliation seems most difficult (Elie Wiesel, Zvi Kolitz, Lizzie Doron). ScC 137/1 (2009) 155–181

1991 Adele Reinhartz, ‘Rewritten Gospel’: The Case of Caiaphas the High Priest Although the term ‘rewritten Bible’ has been used primarily of postbiblical Jewish retellings of the Hebrew Bible, the phenomenon which it describes extends to the present day, and pertains to the NT as well as the Hebrew Bible. This paper examines two examples of ‘rewritten Gospel’ – Dorothy Sayers’s play cycle, The Man Born to Be King (1941–2) and Sholem Asch’s novel, The Nazarene (1939) – in order to argue that such postcanonical Jesus narratives should be of interest to NT scholarship just as ‘rewritten Bible’ is of interest to scholars of the Hebrew Bible. NTS 55/2 (2009) 160–178

1992 Hellen Mardaga, “Reli-Thrillers” en hun spannende complottheorieën “Thrillers with a religious plot” seem to flourish. Frequently, they include, as does Dan Brown’s The Da Vinci Code (2004), a secret wedding between Jesus and Mary Magdalene. This paper lists many religious thrillers, especially books published after 2000. Coll. 38/3 (2008) 315–347 (BL)

1993 Katharina Schramm, Das Joseph-Project. Sklavenhandel, Diaspora, Erinnerungskultur African slave-trade has become the subject of a booming memory culture, especially in the United States. Drawing upon this culture and invoking the Bible, a tourism initiative of the state of Ghana launched the ‘Joseph project’ in 2004. African Americans are invited to visit Ghana and discover in their own (collective) biography the life of the biblical character of Joseph who was cast into the hell of slavery, yet brought out of it by the power of God. This story implies ‘the promise of God to Africa’. Historische Anthropologie 16/2 (2008) 227–246 (BL)

Art: general

iconography

periods

1994 Johannes Jahn et al. (eds.), Wörterbuch der Kunst First published in 1939 and subsequently revised and reprinted many times, the present 13th edition has been completely overhauled by Stefanie Lieb. As in the case with some of the other dictionaries issued by Kröner, the publisher has adopted a larger size for the present volume. The result is a valuable one-volume dictionary on all matters pertaining to art – technical vocabulary, artist’ names (including contemporary ones: Chr. Boltanski, Thomas Ruff, Oswald Ungers), periods, etc. Many of the entries include bibliographies, though I must say that the criteria of inclusion are not always clear (a s can be seen in the bibliographies appended to the entries “Assyrische Kunst”, “Eleusis” and “Reliquiare”). Certain terms are missing, e.g. Aspektive (while Frontalität has an entry), a term that also fails to be mentioned in the entry on ancient Egyptian art. But criticism aside: German students and scholars will use this well-produced book rather frequently, and it is to be hoped that there will be more editions in the future. Alfred Kröner Verlag, Stuttgart (2008) X/1–917 (BL)

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1995 Arwed Arnulf (ed.), Kunstliteratur in Antike und Mittelalter. Eine kommentierte Anthologie This is a very rich annotated anthology of ancient and medieval textual sources that describe pictures and monuments (including the Holy Sepulcher of Jerusalem). Included are texts that address the question of the legitimacy and use of pictorial media in Christianity. Actual ekphrasis (the description of pictures) figures prominently in this collection. Many of the texts are hard to find, and frequently translations are not available. All texts are presented in annotated translations, carefully introduced by the editor. – A most helpful scholarly resource. Wissenschaftliche Buchgesellschaft, Darmstadt (2008) 1–194 (BL)

1996 Rosa Giorgi, The History of the Church in Art The author presents an annotated collection of Christian themes and subjects in Western art. The lavishly illustrated book has five sections: liturgical objects and furnishings; clothes and vestments; worship and images; episodes from church history; historical figures of the Catholic tradition (i.e., saints, popes, and bishops). This is a well-produced guide to Christian art. Getty Publications, Los Angeles (2008) 1–382

1997 Gerfried Sitar et al. (eds.), Macht des Wortes. Benediktinisches Mönchtum im Spiegel Europas Currently, cultural exhibitions flourish in German-speaking lands (as elsewhere), and in many cases, they are accompanied – as well as survived – by huge pictorial and textual catalogues that are compiled for the occasion. This is also the case with an exhibition put on in the Benedictine abbey of St. Paul in Kärnten, Austria, in 2009. The two volumes offer introductory and survey papers on Benedictine history, liturgy, libraries, and art (vol. 1) and an annotated exhibition catalogue (plus bibliography; vol. 2). St. Paul was established in 1091 and has been a Benedictine monastery ever since then, with a brief interruption between 1778 and 1809, a period during which the crown had it closed down. The abbey church dates from the twelfth century, but it was during the seventeenth century that the monastic culture reached its culmination. The objects shown range from manuscripts, relics and illuminated books to vestments and chalices. Among the manuscripts, one may single out a fifth-century CE manuscript of Pliny’s Natural History (catalogue no. 1.18). One of the abbey’s most valued objects is the illuminated Spanheim book of gospels dating from 1129 (catalogue no. 8.8); objects from other treasuries are also shown, e.g. astronomical objects from the Schmidt/Wohlschläger collection, Vienna. In volume 1, Melanie Prange explains that in the Middle Ages and beyond, Benedictine abbeys were known for their collections and production of treasures. The lavishly illustrated volumes and – not least – the bibliography will make this a treasure for historians, book lovers, and librarians. – All historical libraries should have these well-produced volumes. Schnell & Steiner, Regensburg (2009) vol. 1, 1–423; vol. 2, 1–480 (BL)

1998 Nira Stone, The Four Rivers that Flowed from Eden This study of the ‘four rivers of paradise’ in Christian iconography is accompanied by 12 illustrations. FAT II.34; Konrad Schmid et al. (eds.), Beyond Eden; Mohr Siebeck, Tübingen (2008) 227–250 (BL)

1999 Nika Bakhia, Die Skulptur ‘Das Opfer des Abraham’ In this book chapter, placed at the end of a study of Abraham, the author presents a sculpture he created at the request of Renate Brandscheidt: an octagonal block on the

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eight faces of which he incised scenes from the life of Abraham. The two most prominent scenes are the priest Melchizedek (a priest holding chalice and bread, strongly reminiscent of a Catholic priest) and Abraham’s sacrifice of a ram. – The artist, born in 1972, lives in Berlin. Renate Brandscheidt, Abraham. Glaubenswanderschaft und Opfergang des von Gott Erwählten; Echter Verlag, Würzburg (2009) 318–343, 348–350 (BL)

2000 Georg Schöllgen et al. (eds.), Jahrbuch für Antike und Christentum, vol. 50:2007 This volume of the annual of the Dölger Institute (University of Bonn, Germany) includes several research papers of great value: Franz Rickert, Zu den Opferdarstellungen des Ashburnham-Pentateuch (pp. 111–120; sacrificial scenes involving Cain and Abel, the postdeluge offering of Noah, and the sacrifice of Moses at the foot of Mt. Sinai); Johannes G. Deckers, Gnade für Hades? Beobachtungen am Bild der Anastasis (pp. 123–138; Christ’s victory over Hades); Sabine Schrenk et al., Erstaunen oder Flucht? Zur Darstellung des Jordan in spätantiken Bildern der Taufe Jesu (pp. 180–198); J. Engemann, Aktuelle Fragen zu Methoden der Bildinterpretation (pp. 199–215, reference is made to a Berlin ivory showing Moses as he receives the law from God and to the biblical iconography of the Hildesheim door panel). Aschendoff Verlag, Münster (2009) 1–257, plates (BL)

2001 David Brown, Sinai in Art and Architecture Christian artists often depict Sinai and Moses the mediator of revelation as a type foreshadowing the revelation brought by Christ. For Jewish artists, Moses and Sinai have non-typological timeless immediacy, especially in the modern period. Recent Jewish architecture has created ‘mountainous’ (i.e., Sinaitic) synagogues to assert the difference between synagogue and church. Themes in Biblical Narrative 12; George J. Brooke et al. (eds.), The Significance of Sinai; Brill, Leiden (2008) 15–27 (BL)

2002 Theodore Feder, Solomon, Socrates and Aristotle Like the entire city of Pompeii, Italy, the ‘house of the physician’ was buried under volcanic ash when Mt. Vesuvius became unexpectedly active in 79 CE. Excavators have found in this house a fresco that is now in the Museo Nazionale, Naples, Italy. It shows how two philosophers – by Feder tentatively identified as Socrates and Aristotle – witness the scene of King Solomon’s judgement reported in 1 Kgs 3. This may well be the earliest extant depiction of a biblical scene in art. BAR 34/5 (2008) 32–36 (BL)

2003 Mary Chilton Callaway, The Lamenting Prophet and the Modern Self: On the Origins of Contemporary Readings of Jeremiah Early post-biblical interpreters view Jeremiah as a man of action, while beginning with Rembrandt in the seventeenth century, the prophet’s inner life is highlighted. Callaway sketches the iconographic background to Rembrandt’s 1630 painting entitled ‘Jeremiah lamenting the destruction of Jerusalem’. John Kaltner et al. (eds.), Inspired Speech: Prophecy in the Ancient Near East; T & T Clark, London (2004) 48–62 (BL)

2004 Martin Illert, Die Abgarlegende – Das Christusbild von Edessa The ancient city of Edessa, today called Urfa, situated in south-eastern Turkey, was a centre of Syriac-speaking Christians in late antiquity. It boasted a famous theological

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institution of theological studies (‘school of Edessa’) and had an equally famous icon showing the face of Christ, the so-called Mandylion, which, according to legend, was ‘not made by human hands’. The present book, a complete collection of the relevant textual and inscriptional sources relating to this icon, supersedes an earlier collection published by Ernst von Dobschütz in 1899. While Syriac texts are given only in translation, all Greek and Latin documents are given in the original language with a fresh German translation on the facing page. There is an introduction of one hundred pages and a long bibliography. – An important scholarly resource, especially for art historians and patristic scholars. It also includes an apocryphal letter of Christ (p. 135, in the Doctrine of Addai). Fontes Christiani 45; Brepols Publishers, Turnhout (2007) 1–372 (BL)

2005 Mark Gascin, The Image of Edessa The legend of a miraculous first image of Jesus that appeared on a cloth he pressed to his wet face appears first in John of Damascus (ca. 655–750 CE), was adopted by the Eastern Orthodox church not as legend, but as historical fact. Countless reproductions of what was considered to be the image were painted as icons. The present work gives some of the medieval legends in Greek and English, and discusses the history of what came to be seen as the true ‘image’ of Christ. The Medieval Mediterranean 82; Brill, Leiden (2009) XI/1–226 (BL)

2006 Mirjam Rajner, The Iconography of the Holy Family in Chagall’s 1909–1910 Works Mark Antokolsky was the first Russian Jewish artist to introduce the image of a Jewish Jesus (Ecce homo, sculpture 1873/74). Chagall continued this approach and in late 1909 and 1910 created a series of drawings and paintings of the Holy Family, seen from a Jewish point of view. 15 color plates (placed at the end of the volume) illustrate the article. Jewish and Christian Perspectives 17; Marcel Poorthuis et al. (eds.), Interaction between Judaism and Christianity in History, Religion, Art and Literature; Brill, Leiden (2009) 495–507 (BL)

2007 Hans Christoph Askani, La parabole du ‘fils prodigue’ dans la Bible et chez André Gide Le fils prodigue de l’évangile (Luc 15) et la nouvelle Le retour de l’enfant prodigue (1907) expriment deux théologies tout à fait différentes. Dans le texte de Gide, ce n’est pas sa repentance, c’est son courage et sa liberté qui mériteraient notre admiration. Selon Askani, le ‘père’ du récit biblique est un père humain, et non pas Dieu. PosLuth 57/1 (2009) 1–21

2008 Colum Hourihane, Pontius Pilate, Anti-Semitism, and the Passion in Medieval Art This huge, lavishly illustrated tome, dedicated to Pilate in Christian art, shows that one should carefully distinguish between iconography that appreciates Pilate, going so far as making him a Christian (art up to the tenth century CE, with Pilate’s washing of his hands equated with baptism, p. 79), and art that makes him a friend of the Jews and indeed a Jew himself, responsible for the death of Christ. See also Hourihane’s article ‘She who is not named: Pilate’s wife in medieval art’, in: K. Kogman-Appel et al. (eds.), Between Judaism and Christianity, Leiden 2009, 215–239. – The reader should be aware of the learned author’s earlier books: Virtue and Vice: The Personifications in the Index of Christian Art (2000); King David in the Index of Christian Art (2002); and Time in the Medieval World: Occupations of the Months and Signs of the Zodiac (2007). Hourihane has done a great service to art history. Princeton University Press, Princeton (2009) XIII/1–464 (BL)

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2009 Enrico De Pascale, Death and Resurrection in Art Following the format of the ‘Guide to imagery’ series, the author arranges a selection of paintings from all periods of art history under the following headings: blood and arrow (murder, war, suicide, martyrdom, blood, etc.), vanitas vanitatum (skeletons and skulls), Eros and Thanatos, between heaven and earth (Veronica’s veil, crucifixion of Christ), the mistress of the world (i.e., death; with iconography of danse macabre), cult of the dead, afterworld, rebirth (resurrection of Christ, Christ’s ascension, etc.). Each illustration is carefully explained. – A wonderful book. Guide to Imagery; The Paul J. Getty Museum, Los Angeles (2009) 1–384 (BL)

2010 Barbara Baert et al., The Twilight Zone of the Noli me tangere: Contributions to the History of the Motif in Western Europe (ca. 400– ca. 1000) In this essay, the iconological method is used to locate the genesis of the Noli me tangere motif. The authors examine the ways in which the motif evolved iconographically during the Carolingian and Ottonian periods. It subsequently became the source of a rich visual tradition. The history of its iconographic development is considered against the background of the history of the Church and spirituality, cult formation and socio-religious context. These contexts supplied the mechanisms which determined the earliest form of the Noli me tangere motif. LouvSt 32/3 (2007) 255–303

2011 Hartmut Kühne et al. (eds.), Das Zeichen am Hut im Mittelalter. Europäische Reisemarkierungen This book is in two parts. Part 1 (pp. 19–250) offers a series of learned papers on medieval pilgrim badges, especially as they appear in various collections. Part 2 (pp. 251–383) is a catalogue of the collection of pilgrim tokens, badges, rings, crosses, and buttons, all in metal (usually tin), in the Staatliche Museen zu Berlin, Germany. An early piece, now lost, dates from the thirteenth century (p. 279). Most items date from the fourteenth and fifteenth centuries, but some of the objects catalogued date from later periods. Such objects make their first appearance in the second half of the twelfth century, and their popularity continued for more than four centuries. Depicted are saints, the face of Christ, the Virgin Mary, the showing of a relic, and the like. Europäische Wallfahrtsstudien 4; Peter Lang Verlag, Bern (2008) 1–404 (BL)

2012 Jeffrey F. Hamburger (ed.), Leaves from Paradise: The Cult of John the Evangelist at the Dominican Convent of Paradies bei Soest A pair of fourteenth-century leaves recently acquired by the Houghton Library (Harvard University) presents the opportunity to examine the illuminated sequence composed in honour of John the Evangelist. The manuscript was written and illuminated at the Dominican nunnery of Paradies near Soest, Germany, as part of a set of liturgical books that are among the most elaborate of their kind from the entire Middle Ages. John the Evangelist was considered the gospel of John’s ‘beloved disciple’, i.e. the one of Christ’s disciples who was closest to the Lord. The book includes colour plates and the fine liturgical poem in Latin and in an English translation. – A fine contribution to the study of medieval art and liturgical poetry. Houghton Library Studies; Harvard University Press, Cambridge, Mass. (2008) XXX/1–213 (BL)

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2013 Helmut Stampfer et al. (eds.), Die romanische Wandmalerei in Tirol. Tirol – Südtirol – Trentino Fresco painting flourished in the Tyrol between 1100 and 1280, and some of it is still extant in such places as Brixen, Naturns, Müstair, and Trent, though often requiring restoration and other measures of protection. The present volume, written by H. Stampfer and Thomas Steppan, gives a historical introduction, comments on the painting techniques used, and on the iconography (the details of which often escape us, in part due to the bad state of preservation). Steppan explains that the Fourth Crusade (1204) renewed the contact between East and West, with western artists being eager to imitate their Byzantine models. The volume is lavishly illustrated; both black and white photos and colour plates are of high quality. Both the authors and the publisher are to be congratulated on this fine volume. Schnell & Steiner, Regensburg (2008) 1–272 (BL)

2014 Anton von Euw et al. (eds.), Liber Aureus. Codex Fabirensis 2 des Stiftsarchivs Pfäfers im Stiftsarchiv St. Gallen This is the facsimile, with commentary and collateral studies, of a late eleventh-century CE illuminated gospel lectionary in Latin. It originated in and was meant for liturgical use in the monastery of Pfäfers, Switzerland. Full-page illuminations show the evangelists in the Reichenau style. The present edition is a shortened version of a more sumptuous facsimile originally published in 1993. Glanzlichter der Buchkunst 17; Akademische Druck- und Verlagsanstalt, Graz (2008) fol. 1–52/1–69 (BL)

2015 Paul Hetherington, Enamels, Crowns, Relics and Icons: Studies on Luxury Arts in Byzantium Hetherington is known for his expertise on Byzantine enamel art, and the present collection of eighteen papers (all reprinted with original pagination and illustrations) demonstrates that the author’s reputation as a major historian of medieval art is well deserved. Some of the papers are relevant for the study of Christian iconography, esp. study XIV on the Face of Christ (sacro volto) and studies IX and XV on staurothèques (a type of presentation of particles of the True Cross). Study VII, originally published in 1983, gives us a glimpse of how relics were originally kept in eastern lands: how they were mounted for being carried around the neck, or displayed, or concealed in reliquary crosses. It is a pleasure to see these valuable studies collected in one volume that is complete with an index. Variorum Collected Studies; Ashgate, Farnham (2008) XII/1–314 (BL)

2016 Jaroslav Folda, Crusader Art: The Art of the Crusaders in the Holy Land, 1099–1291 Thirteen maps and one hundred and eight annotated plates, mostly in colour, tell the story of the art of the crusaders. Most of the pieces shown date from the thirteenth century. It is fascinating to see how Western artists interpreted and copied Byzantine art, and some of the resulting pieces – such as icons – stayed in the East (see plate 104, an Anastasis = Resurrection icon). Folda is a major specialist on the subject that he handles with virtuosity; see Folda, Crusader Art in the Holy Land, Cambridge 2005. The illustrations are of excellent quality. Lund Humphries/Ashgate, Aldershot (2008) 1–176 (BL)

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2017 Harald Meller et al. (eds.), Der heilige Schatz im Dom zu Halberstadt Edited by a team associated with the state department of public monuments in SachsenAnhalt, Germany, this large-size pictorial and textual catalogue can serve as an addition to Petra Janke’s Ein heilbringender Schatz. Reliquienverehrung am Halberstädter Dom (2006). Each item of this wonderful treasure is represented by a colour photo (by Jurai Lipták) and a one-page commentary written by major specialists in the fields. The treasures are presented under the following headings: relics and their receptacles, vessels for liturgical use, liturgical books, textiles associated with the liturgy, altars and art associated with altars, furniture of the cathedral. Of particular interest are the illuminated Halberstadt Bible (pp. 188–191) and the so-called Semeka missal (again illuminated, pp. 192–197). – While this is a feast for the eye, the volume’s worth is impaired by the fact that there are no bibliographical notes associated with the individual objects. One has the suspicion that something went wrong with the production. Schnell & Steiner, Regensburg (2008) 1–436 (BL)

2018 Michael Viktor Schwarz, Giottus Pictor. Band 2: Giottos Werke The author, art historian at the University of Vienna, Austria, is a major specialist on Giotto, the Italian painter who flourished around 1300. Vol. 1 (2004) is dedicated to the publication of all texts and documents relating to Giotto’s life, the present volume is a critical review of Giotto’s work, complete with detailed historical analysis. The established view is that Giotto pioneered naturalism, and this view seems to be supported by Boccaccio’s testimony. Schwarz feels that this view had to be modified, and that Giotto should be thought of as someone who manipulates visual expectations and conventions (rather than foreshadowing increasing naturalism). The painter, Schwarz argues, relocates the mystical experience from the recipient’s imagination to the painting. – No one dealing with Giotto’s oeuvre can afford not to consult this essential work. Böhlau Verlag, Wien (2008) 1–631 (BL)

2019 Assaf Pinkus, Patrons and Narratives of the Parler School: The Marian Tympana, 1350–1400 The Marian themes of some fourteenth-century tympana found in cathedrals or major parish churches of Thann (Alsace), Augsburg, Ulm and Freiburg (Germany) have been dealt with in traditional art history only from a stylistic point of view. The present study deals with more challenging contextual aspects such as the narrative program, the patron hidden in the narrative, the civic pride that led to the creation of such tympanon sculptures, thus bringing tympanon studies up to a new level of broader cultural analysis. – A valuable contribution to medieval art history. Deutscher Kunstverlag, München (2009) 1–251 (BL)

2020 Antoine de Schryver, The Prayer Book of Charles the Bold: A Study of a Flemish Masterpiece from the Burgundian Court This illuminated prayer book, now housed at the J. Paul Getty Museum, dates from 1469, and we happen to know the Antwerp-based illuminator by name: Lieven van Lathem. The present book, lavishly illustrated, is an in-depth study about the illuminator and the iconography. We even know the name of the calligrapher payed for writing the text: Nicolas Spierinc. This fine study reveals that the illuminator was aware of contemporary large-size paintings of Flemish masters. The book combines iconographic analysis with historical-contextual study in a way not often met with in art history. The J. Paul Getty Museum, Los Angeles, Cal. (2008) 1–310

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2021 Ulrich Schöntube, Emporenzyklen in der Mark Brandenburg. Ein Beitrag zum lutherischen Bildprogramm des 16.–18. Jahrhunderts Lutheran churches in early-modern Europe not only had altarpieces with rich iconography, but also paintings attached to the balustrade of the gallery, visible from the nave of the church. Creation of the world and man, the Fall, the deluge, the binding of Isaac, Jacob and the ladder, Jacob fighting with the angel, the Ten Commandments, the brazen serpent, and Samson’s killing of the lion are frequent Old Testament themes depicted. Favourite New Testament subjects include the annunciation, the birth of Christ, the passion of Christ, Christ’s ascension, and the Pentecost miracle. The author establishes a complete inventory of still extant paintings and offers an interpretation that highlights the relationship between the gallery paintings and biblical illustration. Peter Lang Verlag, Bern (2008) 1–608 (BL)

2022 Rosa Giorgi, European Art of the Seventeenth Century This is another volume in the by now well-known Getty series “Art through the Centuries”. In three parts, this pictorial guide surveys key words (such as baroque, genre painting, portraiture, and still life), places (from Amsterdam to Rome and Versailles), and artists (from Jan Brueghel and Caravaggio to Murillo, Guido Reni, Peter Paul Rubens and Rembrandt). Religious iconography is dealt with under the following key words: Jesuits, devotion, and ecstasy. Key scenes depicted include the angel who appears to prophet Elijah (p. 246), Ecce homo (p. 203), and Christ healing the paralytic at the pool of Bethesda (p. 143). – This is wonderful book with numerous high-quality illustrations and good explanations. Getty Publications, Los Angeles (2008) 1–383 (BL)

Film – music 2023 David Shepherd (ed.), Images of the Word: Hollywood’s Bible and Beyond As the title indicates, this is a collection of papers on Bible films and biblical echoes in non-biblical films. Films mentioned or analyzed include: Life of Moses (1909), Born to Kill (1947), The Killers (1946), eXistenZ (1999), Local Hero (1983), Songs from the Second Floor (a Swedish film, 1999), Barabbas (1962), The Gospel of John (Philipp Saville, 2003), Karunamayudu (1978). Semeia Studies 54; Society of Biblical Literature, Atlanta, Ga. (2008) IX/1–227

2024 Evelyn Staudinger Lane et al. (eds.), The Four Modes of Seeing: Approaches to Medieval Imagery in Honor of Madeline Harrison Caviness Stained glass windows and ‘gender’ in medieval art figure prominently in this collection, dedicated to Professor Caviness who is known for her many contributions to the study of medieval art and specifically to the ‘modes of seeing’ discussed Richard of Saint-Victor (see her list of publications, pp. 565–573). The collection is very rich indeed. The reviewer was particularly interested in three contributions: one, by Marilyn Beaven, on how a collection of medieval stained glass came to America in 1913; and one by Sarah Stanbury. Stanbury’s paper, entitled ‘Pathos and Politics’ (pp. 515–529), is a study of the portrayal of suffering in medieval art and in Mel Gibson’s film The Passion of Christ (2003), which, via sister Anne Catherine Emmerich’s visions, reflects a medieval piece of writing: Meditationes Vitae Christi, by Johannes a Caulibus. – A fascinating collection. Ashgate, Farnham (2009) XXI/1–588 (BL)

2025 Jürg Stenzl, Der Klang des Hohen Liedes. Vertonungen des Canticum Canticorum vom 9. bis zum Ende des 15. Jahrhunderts The two volumes of this book on the Song of Songs in Christian music sketch the history of its liturgical adaptations from the ninth to the fifteenth century, generally identifying

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the sponsus with Christ, and the sponsa with the Virgin Mary. Volume 1 offers the author’s sketch, volume 2 gives a selection of notes. Königshausen & Neumann, Würzburg (2008) 1–231; 1–214

2026 Wolfgang Bretschneider, Bewundert – verstoßen – wiederentdeckt: Die Sequenz “Dies Irae”. Ein musiktheologischer Beitrag Ein berühmter mittelalterlicher Hymnus über das Jüngste Gericht ist die Sequenz “Dies irae” (Tag des Zorns). Sie wurde bis in das Jahr 1970 in der katholischen Totenmesse gesungen und hat darüber hinaus viele Komponisten zu großen Vertonungen angeregt. Dieser Beitrag erörtert die Entstehung, liturgischen Gebrauch, den Inhalt, biblische Verwurzelung und musikalische Rezeption dieses Hymnus. BiKi 63/4 (2008) 233–237

HISTORY OF RELIGIONS General

basic concepts and issues

2027 Hans-Dieter Betz et al. (eds.), Religion Past and Present: Encyclopedia of Theology and Religion. Vol. 4: Dev-Ezr New volumes of RPP, by now well known (see IRBS 53:2079, 2080; 54:2076), continue to be issued at regular intervals. This translation of the fourth edition of Religion in Geschichte und Gegenwart, the authoritative German encyclopedia of religion, has been adapted and revised for the English-speaking public, though occasionally the German still shines through (e.g. “anthropology” appears as “ethnology”, reflecting Ethnologie). Some of the bibliographies have been updated, but some are already out of date (an example is the bibliography appended to the entry on Durkheim). In the case of Droste-Hülshoff, one could have added M. Reiser’s innovative re-interpretation of what the article calls the Westphalian author’s “secularized consciousness”; in fact, hers is not a secular voice. Among this volume’s highlights are entries dealing with doctrine, dogma, and dogmatics, and more topical ones on the “ecological movement” and “ecological theology”. RPP continues its strength in articles pertaining to the history of religions, see the entries on Egypt ( J. Assmann being one of the authors), Elephantine, the Enlightenment (A. Beutel), epiphany, eschatology (very technical, multi-authored, and with much bibliography), ethics, and (archaeological) excavations, and existence of God (proofs). Brill, Leiden (2008) CXI/1–789 (BL)

2028 Hans-Dieter Betz et al. (eds.), Religion Past and Present: Encyclopedia of Theology and Religion. Volume 5: F – Haz The fifth volume of RPP reaffirms the projects general idea: that of presenting, within one single work, basic information on traditional Christian subjects (such as, in the present volume: the very long entries on ‘faith’ [with E. Jüngel as the main author] and ‘God’; but also ‘free will’, ‘God as father’, ‘gospel’, ‘grace’) with information on other religions (see the frequent inclusion of sections on Judaism and Islam in long, multi-authored articles such as ‘God’ and ‘Fear of God’; also articles such as ‘Handsome Lake’) and current ethical and political topics (such as ‘feminism and feminist theology’ [with a section ‘religious feminism in North America’], ‘fundamentalism’, ‘gender segregation in the church’, ‘gender studies’, ‘genetic engineering’, ‘happiness, bliss’). Although ecumenical in its general perspective, the work can be best understood from its background in German liberal Protestantism. The present volume includes numerous biographical articles: Fénelon, Ludwig Feuerbach, James George Frazer, Frederick the Great, Romano Guardini (but also ‘Grimm brothers’), to name just some of the better-known personalities. – For

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the English version, the bibliographies have been updated and edited to suit the Englishspeaking user. – Indispensable for all libraries. Brill, Leiden (2009) CXI/1–685 (BL)

2029 Carl Ploetz (founder), Der große Ploetz. Die Enzyklopädie der Weltgeschichte. 35th Edition Ever since its first edition in 1863 has “the Ploetz” become a household word among German students and scholars. Starting as a list of names and events, chronologically arranged and presented in the form of a simple list, the Ploetz manual of historical dates and facts has not only survived its founder (d. 1881), but has also grown in size and diversified into a small paperback (Der kleine Ploetz, ca. 639 pp.) and a major encyclopaedic presentation of world history: Der große Ploetz, of which we can present here a new edition. Prehistory, ancient history, and the Middle Ages get about one third of the space available, the rest is used for the history – or, more properly, the histories – of all nations of modern times. Asian, African, and Latin American history is treated with much detail. Historians of religion will use it with much profit, though religious history as such is not selected for special attention (though one must praise the editor for not allowing Abraham or Moses to figure in ancient Israelite history). By contrast, the history of science and technology, and to a certain extent also the history of culture, receives special subsections. The relevance of the computer for modern forms of communication is briefly mentioned (p. 1450) though perhaps not to the extent that it deserves. It is to be hoped that the Ploetz will survive as a printed book even in the electronic age. Vandenhoeck & Ruprecht, Göttingen (2008) 1–2128 (BL)

2030 Michael Klöcker et al. (eds.), Praktische Religionswissenschaft Although it is by no means clear what “applied religious studies” stands for, it seems clear enough from this collective volume that it has to do with research about contemporary phenomena, especially as they appear in the media, including film and the internet. The contributions are presented under the following headings: theoretical papers, everyday language and media (including museums), further fields of research (including sports and religion, tourism and religion, international conflicts), interreligious dialogue and learning. Böhlau Verlag, Köln (2008) 1–328 (BL)

2031 Rainer Flasche, Religionswissenschaft Treiben. Versuch einer Grundlegung der Religionswissenschaft Flasche, who teaches religious studies at the University of Marburg, Germany, insists that much of traditional ‘science of religion’ is pre-scientific, because it is based upon an idea expressed by Joachim Wach in 1924: every human person may act as a student of religion, for he or she has inevitably some innate religious sensibility. Wach seeks more objective criteria. According to him, the academic study of religion is geared toward explaining each religion as a flexible system that seeks to explain the world and that offers guidelines for coping with life. Although the name of the sociologist N. Luhmann is not mentioned, Flasche seems to think in terms of Luhmann’s ‘theory of social systems’. Marburger religionsgeschichtliche Beriträge 5; Lit Verlag, Münster (2008) 1–193 (BL)

2032 Benjamin Ziemann, Sozialgeschichte der Religion. Von der Reformation bis zur Gegenwart Ziemann, who teaches European history at the University of Sheffield, England, discusses the relevance of religion – meaning, on the whole: the Christian churches – for understanding European history, though occasionally America is also mentioned (Billy Graham, pp. 147–149). Dealt with are definitions of religion, processes of change, religious roles and

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media of religious communication and, finally, the notion that religion becomes more diffuse today. Ziemann argues that although many churches complain of declining membership numbers, diffuse religion (or spirituality) is to be clearly distinguished from ecclesiastical life that still flourishes. As the author wisely notes, one should not call everything ‘religious’ (such as the ideology of National Socialists or sports events). The reader must be warned: this is not a sketch or compendium of the social history of religion in early-modern Europe, but a discussion about several basic notions relevant for such a project. Historische Einführungen 6; Campus Verlag, Frankfurt (2009) 1–189

2033 Nigel Rappaport et al., Social and Cultural Anthropology: The Key Concepts. Second edition Fifty-eight essays – the majority by Rappaport, a few by Joanna Overing – deal with subjects such as alterity, classification, individualism, methodological eclecticism, methodological individualism and holism, myth, postmodernism, worldview: concepts that are often invoked in anthropological discourse. This volume offers concise sketches of the meaning and use of these terms, often also of their history and controversies associated with them. The entry on “discourse” (pp. 134–143) deals with discourse analysis, Foucault, and the anti-Foucault stance normally adopted by anthropologists who insist that “it would appear a mystification not to see the individual speakers and hearers behind the conventional role allotted to them” (p. 142). This useful book invites browsing, and no reader will put it down without having learned something new or interesting. Routledge Key Guides; Routledge, London (2007) XIII/1–513 (BL)

2034 José Sanchez de Murillo et al. (eds.), Ort und Landschaft This issue of an annual publication in the field of cultural studies (broadly conceived) is dedicated to the notion of landscape, but it also includes other contributions in separate sections on the Catholic philosopher Edith Stein, the museum of world religions in Taiwan (by Maria Reis Habito), and other subjects. The editors of the periodical publication are committed to a phenomenological approach initiated by Edmund Husserl whose work is invoked in several contributions, e.g. by Rolf Kühn in “Erde und Landschaft in radikal phänomenologischer Sicht”. Of special importance are the papers “Wie kann ein Ort heilig sein” by the philosopher Hermann Schmitz and “Orte monastischen Lebens” by the historian Ulrich Köpf. Aufgang. Jahrbuch für Denken, Dichten, Musik 5; W. Kohlhammer, Stuttgart (2008) 1–453 (BL)

2035 Christopher M. Moreman (ed.), Teaching Death and Dying In American universities, “death and dying” has become a standard class taught to undergraduate students. In the present book, experts such as Lucy Bregman and Paul Badham explain what they think of it and how they go about it. Badham, in particular, explains standard afterlife beliefs students are likely to have (without reference to images of heaven). Buddhism, the books of Kübler-Ross and, surprisingly but not without justification, Tolstoy are themes and names that come up frequently in this book. Teaching Religious Studies Series; Oxford University Press, Oxford (2008) XV/1–282

2036 Alain Caillé, Anthropologie der Gabe Marcel Mauss’s The Gift (1924) ranks as a classic in anthropology. While the book had always been known and read, Alain Caillé renewed interest in the subject, and in 200 published a collection of essays entitled Anthopologie du don. The present German edition represents a partial translation (two essays omitted, but another one added), accompanied by a long introduction by Frank Adloff and Christian Papilloud. Chapter 5, “Sacrifice,

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gift, and utilitarianism” deals with religious rituals. The book includes a bibliography but, alas, not an index. Campus Verlag, Frankfurt (2008) 1–234 (BL)

2037 Veronika Hoffmann (ed.), Die Gabe. Ein “Urwort” der Theologie? Marcel Mauss’s book Essai sur le Don (1924) tends to be rediscovered periodically, as can be seen from the present book. Nine essays, written by Protestant and Catholic theologians explore the subject, highlighting some of the notion’s many aspects, including sacramental giving and God’s self-offering to man. One subject, however, is not considered (as the editor admits): that of sacrifice. Nevertheless, this is an interesting collection that shows how anthropological categories find their way into theological language and discussion. Regrettably, the book lacks an index. Verlag Otto Lembeck, Frankfurt (2009) 1–207

2038 Victor Turner, Vom Ritual zum Theater. Der Ernst des menschlichen Spiels The original book From Ritual to Theater was published in 1982, shortly before the famous author’s death in 1983. A German version was first printed in 1989, and the present book is a reprint with an added study, by Erika Fischer-Lichte (Zur Aktualität von Turners Studien zum Übergang vom Ritual zum Theater, pp. i–xxiii). Fischer-Lichte comments specifically on ‘liminality’ and ‘communitas’, two key elements of Turner’s theory of ritual and theatrical performance. Campus Verlag, Frankfurt (2009) i–xxiii, 1–198 (BL)

2039 Benedikt Kranemann et al. (eds.), Modern Ritual Studies as a Challenge for Liturgical Studies Early attempts, for instance by B. Lang in the 1980s and 1990s, to use anthropology as a valuable approach to liturgical studies, have had little impact. This begins to change, however, as can be seen from the present volume. One contribution merits to be singled out for mentioning: V. Neckebrouk, The general evaluation and definition of ritual in social anthropology (pp. 197–225). Liturgia condenda; Peeters, Leuven (2009) VI/1–323

2040 Wolfgang Reinhard (ed.), Sakrale Texte. Hermeneutik und Lebenspraxis in den Schriftkulturen Advanced civilizations generally continue their traditional life in the form of ‘textual cultures’, i.e. as traditions based upon and using books such as the Qur’an and the Bible. The present book offers initial interpretations of this theme as it appears in Judaism, the world of the occident (W. Reinhard, pp. 68–119. ‘Die hermeneutische Lebensform des Abendlandes’), Buddhism, India, China, and Japan. The studies originated in an interdisciplinary research project at the University of Freiburg. They show how cultural studies are practiced in present-day Germany. Unfortunately, the book lacks an index. Verlag C.H. Beck, München (2009)

2041 Jeppe Sinding Jensen (ed.), Myths and Mythologies: A Reader This anthology of essential writings about mythology organizes the excerpts under the following headings: philosophical approaches (E. Cassirer et al.), psychological approaches (S. Freud, M. Eliade, et al.), sociological approaches (E. Durkheim, G. Dumézil. Mary Douglas, et al.), semiological approaches (C. Lévi-Strauss et al.), and – less well known – cognitive approaches (E. Hutchins, Andy Clark et al.). Each section is introduced by the

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editor who has also written a concluding summary appraisal. According to Jensen, ‘myths are narrative and discursive products that are rooted in language and culture and which influence humans in their complex social behaviour. An important point is that myths mostly work subconsciously’ (p. 4). – Other anthologies published in the same series are on syncretism, religious experience, Eliade, the definition of religion, and Judaism. Each of these volumes is a treasure for both scholar and student. Critical categories in the Study of Religion; Equinox Publishing, London (2009) XIII/1–448 (BL)

2042 Julien Ries, L’homme et le sacré This is the first of three volumes in which Julian Ries (b. 1920) republishes his previously published articles (from the 1980s and 1990s) so as to form a systematic phenomenology of religion. Although the book includes much valuable material, not many researchers are now prepared to use ‘le sacré’ as the basic category for describing religious phenomena. Nevertheless, there is one very informative section: the one in which the author discusses sociological and phenomenological approaches to religion, from Durkheim to Eliade (pp. 203–272). – An index would have enhanced the value of the book. Patrimoines; Editions du Cerf, Paris (2009) 1–529

2043 Helmut Obst, Reinkarnation. Weltgeschichte einer Idee The author, professor of the history of religions, sketches the history of the idea of reincarnation from its ancient beginnings to being considered heretical to rapidly developing in an attractive idea in the twentieth and twenty-first centuries: a religious idea that does not need to be integrated into a theistic frame and can claim to be ‘rational’. Beck’sche Reihe 1896; Verlag C.H. Beck, München (2009) 1–296 (BL)

2044 Tilo Schabert, Die zweite Geburt des Menschen. Von den politischen Anfängen menschlicher Existenz Schabert (b. 1942), German emeritus professor of political science, sketches an intercultural ‘philosophy of political existence’, arguing that the notion of a ‘second birth’, found in many traditions, including those of ancient Greece and the far East, can help us understand how the discovery of the social dimension of human existence is the very foundation of political life and thought. Schabert is otherwise known for his interest in comparative religion. Verlag Karl Alber, Freiburg (2009) 1–192

Cultural and intellectual history 2045 Peter Dinzelbacher (ed.), Europäische Mentalitätsgeschichte First published in 1993 and well known for the editor’s own contributions on medieval mentalities (and for J. Le Goff ’s contribution on “work and feasting” in the Middle Ages), this compendium has now received a slightly updated new edition. The additions are mainly bibliographical (see e.g. p. 79 – a good selection on recent publications on sexuality in ancient societies). Dinzelbacher comments on the fact that despite its respectability, the history of mentalities and psycho-history has not actually led to its firm integration in European universities. So the discipline continues to have a bookish existence – which is kept healthy by the present volume. The article “Religiosität” is by H. Sonnabend, P. Dinzelbacher, and W. Beutin who write on antiquity, the Middle Ages, and modern times, respectively. Kröners Taschenausgabe 469; Alfred Kröner Verlag (2008) XLIII/1–771

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2046 Ludwig Marcuse (ed.), Ein Panorama europäischen Geistes. Texte aus drei Jahrtausenden The 122 excerpts from philosophical and essayistic works of all times, ably presented by the late editor (d. 1971) who was a literary critic, were originally broadcast in 1959 by a German radio station. The anthology begins with a selection from the book of Job and ends with Max Scheler on life after death and Th. Mann on Hitler, and there is much interesting material in between, often bearing on religious issues. If you are looking for a treasury of food for thought, this anthology is a good suggestion. – The anthology was originally published in 1977. Diogenes Verlag, Zürich (2008) vol. 1:1–399; vol. 2:1–435; vol. 3:1–452 (BL)

2047 Wiep van Bunge et al. (eds.), Pierre Bayle (1647–1706), le philosophe de Rotterdam: Philosophy, Religion and Reception Fifteen papers discuss as many aspects of the thought and work of one of the most important figures who inspired what became the eighteenth-century Enlightenment in Europe. As J. Israel shows, Enlightenment authors offered two rival interpretations of Bayle: for some, he was the radical critic who subverted established opinion in the unrelenting search for truth, while for others, he was a pious fideist. In his contribution, J. Israel also comments on Voltaire’s appreciation and critical stance toward Bayle – whom he sought to marginalize, presumably because he was envious of his impact. Brill’s Studies in Intellectual History 167; Brill, Leiden (2008) VII/1–274 (BL)

2048 Johannes Rohbeck et al. (eds.), Die Philosophie des 18. Jahrhunderts. Band 2: Frankreich Not even the French have a historical manual that is as comprehensive, detailed and reliable as this German handbook of French eighteenth-century philosophy. The leading spirits of the age – Diderot (pp. 519–546, G. Stenger), Voltaire (pp. 215–261, G. Stenger), Rousseau (pp. 618–683) – receive much attention, but there is much more, especially on the sciences, comparative cultural studies (with a chapter on Lafitau by K.-H. Kohl), materialism, political economy (with focus on the physiocrats), the philosophy of history (with a short chapter on Bossuet), and on the way philosophy was studied at the universities and seminaries. Editors and authors have cast the net widely, so that even the specialist will find unexpected information. It is a pleasure to note that some of the contributions do not spurn the significant anecdote ( Jaucourt, one of the major contributors to the famous Encyclopédie, wrote a medical dictionary to be published in several volumes, but the manuscript was destroyed by shipwreck, p. 287), feel that one should include references to belles letters (not easily to separate from eighteenth-century philosophical discourse), and annotate the bibliographies of secondary literature (p. 256 – ‘inspiring but somewhat superficial’). Of course each reader will be able to contribute his or her own remarks and marginal comments. Here is mine: Emilie du Châtelet’s Examens de la Bible (this is the exact title) published in 2010 in a fine edition by B.E. Schwarzbach (p. 222). – The work includes a compact disk with the full text of the book. – Essential for all libraries. Grundriss der Geschichte der Philosophie; Schwabe Verlag, Basel (2008) XXXVIII/1–1044 (BL)

2049 Jeremiah Alberg, A Reinterpretation of Rousseau: A Religious System Rousseau (1712–1778) is celebrated as an educational thinker, a political philosopher, and a novelist, but his theological thought (apart from the “Vicaire Savoyard” passage in Emile) is rarely considered. Alberg suggests that Rousseau is both addicted to and rejecting Christianity: he cannot live without it, and he cannot live with it. What scandalizes him, Alberg argues, is original sin; Rousseau feels unable to accept the doctrine. And what equally scandalizes him, is forgiveness: he cannot accept it either, but nevertheless

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wishes to do so. In his generous foreword, René Girard explains and accepts the author’s well-argued thesis. Palgrave Macmillan, Houndmills (2007) XVII/1–232 (BL)

2050 Wolfgang Förster, Klassische deutsche Philosophie. Grundlinien ihrer Entwicklung Förster presents an interpretation of German philosophy from Lessing to Feuerbach that echoes the socialist orthodoxy as it flourished in Eastern Germany between ca. 1950 and 1990. This is to say that this is an uninteresting perspective, and the author has interesting chapters on Herder, Goethe, and Hölderlin. Bremer Beiträge zur Literatur- und Ideengeschichte 51; Peter Lang Verlag, Bern (2008) 1–534

2051 Max Stirner, Der Einzige und sein Eigentum. Ausführlich kommentierte Studienausgabe Ce livre allemand, publié en 1844, reste un classique de la philosophie allemande du dixneuvième siècle. Comme nous explique Bernd Kast, qui a annoté le texte, il s’agit d’un classique souvent mal compris. Stirner est ni solipsiste ni égoïste, ni quelqu’un qui justifie meurtre, inceste ou parjure. Parmi les lecteurs modernes se trouvent Jean-Paul Sartre et Albert Camus – l’ouvrage de Stirner est une des bases de la philosophie existentialiste et annonce celle-ci. En plus, la psychologie humaniste der Fritz Perls est redevable à Stirner. – Une édition importante. Verlag Karl Alber, Freiburg (2009) 1–452

2052 Friedemann Stengel (ed.), Kant und Swedenborg. Zugänge zu einem umstrittenen Verhältnis Kant (1724–1804) and Swedenborg (1688–1772) never met, but Kant read some of the works of the latter and published a small book entitled Dreams of a Spirit-Seer (1766). While most Kant specialists in the past have argued that Kant indulged in writing this satirical book to distinguish his own critical philosophy from mystical speculation and fantasy, recent scholarship voices a more cautious approach. It now seems, as can be seen from the contributions of Friedemann Stengel and Gregory Johnson to the present book, that Kant actually did benefit from studying Swedenborg, accepting some of his ideas and counting them among the ‘regulative ideas’ that function in practical life, without being amenable to theoretical knowledge. As Stengel points out, Kant’s notion of ‘das Reich der Zwecke’ most likely echoes Swedenborg’s ‘regnum finium et usuum’. Hallesche Beiträge zur Europäischen Aufklärung 38; Max Niemeyer Verlag, Tübingen (2008) IX/1–175 (BL)

2053 Wilhelm Wundt, Völkerpsychologie. Ein Reader Christa Schneider has compiled and edited this book of papers by Wundt (1832–1920) who ranks as the founder of what was then called ‘ethnological psychology’. The collection’s title is a little misleading, for apart from one chapter, the texts reprinted here are not from Wundt’s ten-volume Völkerpsychologie, but from other sources. One paper merits close reading: ‘Märchen, Sage und Legende als Entwicklungsformen des Mythos’ (1908). The book includes two introductory essays (by Chr. Schneider and K. Lichtblau) and a subject index. V & R Unipress, Göttingen (2008) 1–180 (BL)

2054 Sabine Haupt et al. (eds.), Handbuch Fin de Siècle This book does not have a subtitle (which would detract from its claim to being monumental), but one should actually add one: the culture of German-speaking lands between

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1885 and 1914. This is the time of Fr. Nietzsche (d. 1900), Franz Kafka (d. 1924), R.M. Rilke (d. 1926), the sociologists M. Weber (d. 1920) and G. Simmel (d. 1918), the age of S. Freud (d. 1939) – and there is no end of famous names included in the biographical part of the Handbuch. Names of theologians and personalities associated with religion also appear: H. Cohen (d. 1918), Fr. Naumann (d. 1919), and G. von Le Fort (d. 1971), but Adolf von Harnack (d. 1930) and E. Troeltsch (d. 1923) are not included, and my feeling is that the “fin de siècle” religious situation is not sufficiently reflected in this otherwise excellent, multi-authored account of cultural life during one of Germany’s and Austria’s most creative periods. The focus of the Handbuch is on literary life and the arts, and one will often consult it on these subjects. Alfred Kröner Verlag, Stuttgart (2008) XXII/1–951 (BL)

2055 Alexandra Grieser, Transformationen von Unsterblichkeit. Zum Wandel religiöser Plausibilitätsmuster in der Moderne In the modern world, plausibilities about life after death seem to have vanished. In her Tübingen thesis, the author studies a series of modern versions of the afterlife, especially those associated with Romanticism, spiritualism, the study of nature (E. Haeckel), and the experience of war. One interesting idea here studied is that of collective immortality, by Germans after National Socialism abandoned in favour of extreme individualism. Tübinger Beiträge zur Religionswissenschaft 6; Peter Lang Verlag, Bern (2008) 1–268 (BL)

2056 Christian Niemeyer (ed.), Nietzsche-Lexikon While the philosopher Nietzsche (1844–1900) thought of the essay and the even shorter aphorism as the adequate literary genre for the nineteenth century, twentieth-century authors seem to favour alphabetically ordered miniature essays. The present work’s entries deal with all aspects of Nietzsche’s life, work, and reception. Here is a partial list of some articles, each of which is written by a specialist and spiced with references to Nietzsche’s works and to secondary literature: Bibel (A.U. Sommer), Himmel ( J.C. Koecke), Jesus ( J.C. Koecke), Judentum ( J. Figl), Kirche (A.U. Sommer), Luther (A.U. Sommer), Philosemitismus (M. Brumlik), Prophet (H.-M. Gerlach), Religion (M. Skowron), Sünde (R. Sanchinio Martinez). Nietzsche was inspired not only by A. Schopenhauer, but also by J. Wellhausen (well known to biblical scholars) and Ernest Renan. Among those who in one way or other were influenced by Nietzsche one finds: E. Bloch, S. Freud, E. Jünger, R. Pannwitz, O. Spengler, M. Weber, and L. Wittgenstein. – A most valuable companion for all who wish to immerse themselves in Nietzsche. Wissenschaftliche Buchgesellschaft, Darmstadt (2009) 1–472 (BL)

2057 Heiner Feldhoff, Nietzsches Freund. Die Lebensgeschichte des Paul Deussen Deussen (1845–1919) was philosopher, Indologist, and founder of the Schopenhauer Society. The present book sketches Deussen’s biography on the basis of Deussen’s published autobiography as well as archival material. Apart from getting acquainted with Deussen, who taught at the University of Kiel, Germany, one learns much about Fr. Nietzsche and Henriette Hertz as well as other worthies of German intellectual life in the nineteenth and early twentieth centuries. Deussen published a book entitled “Die Philosophie der Bibel” (1913), as part of his seven-volume history of philosophy. (p. 190, read: “Du warst in abgelebten Zeiten meine Schwester . . .”.) Böhlau Verlag, Köln (2008) 1–281 (BL)

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2058 Marino Pulliero, Une modernité explosive. La revue Die Tat dans les renouveaux religieux, culturels et politiques de 1’Allemagne d’avant 1914–1918 Die Tat, a German monthly founded by Ernst Horneffer (1871–1945) in 1909, advocated in its early years a religious renewal based on Masonic and monist principles. The present study looks at the first two phases of the publication, the “free religious” phase of 1909–1912, and the “reformist” phase that began in 1912. Much historical and circumstantial detail can be found in this publication that, alas, lacks an index. Labor et Fides, Genève (2008) XIX/1–729

2059 Hermann Cohen, Religion der Vernunft aus den Quellen des Judentums. Eine jüdische Religionsphilosophie This book, a classic of modern liberal Jewish theology, was originally published after the author’s death in 1919, and again printed in 1929. The present edition is to be praised for its introduction (by Ulrich Oelschläger), its index, and the incorporation of the corrections appended to the second edition. Regrettably, however, the original pagination is not indicated, which makes it at times difficult to trace passages quoted in scholarly literature. Nevertheless, this is a fine edition, and it will be read and used by a new generation of German readers. Marixverlag, Wiesbaden (2008) 1–582 (BL)

2060 Sean J. McGrath, Heidegger: A (very) Critical Introduction Heidegger (1889–1976) single-handedly resurrected the study of ontology in the twentieth century. McGrath praises the effort, but laments the result, and ends his book with a chapter entitled “why I am not a Heiderggerian”. This is good reading, but not for the fainthearted. W.B. Eerdmans Publishing, Grand Rapids, Mich./Alban Books, Edinburgh (2008) X/1–131

2061 Lorenzo Ravagli, Zanders Erzählungen. Eine kritische Analyse des Werkes ‘Anthroposophie in Deutschland’ Helmut Zander, Anthroposophie in Deuschland (Göttingen: Vandenhoeck & Ruprecht, 2007), the author’s two-volume historical habilitation thesis, is the most detailed historical account of Rudolf Steiner and the anthroposophical movement thus far written by someone who is not a member. Zander’s work was generally received favourably, and has even seen a second printing. Not all members of the movement are happy with the book, though. Zander, the present author claims, has not only overlooked a number of sources from the use of which he could have benefited; he also is generally unsympathetic to the movement and lacks what may be termed spiritual understanding. Ravagli is a well-known apologist who from his home in Munich seeks to defend Steiner and his legacy against their detractors. It is to be hoped that the books of Zander and Ravagli will contribute to establishing a reliable historical discourse on a controversial yet fascinating subject. Berliner Wissenschafts-Verlag, Berlin (2009) 1–440 (BL)

2062 Michael Grandt, Schwarzbuch Waldorf “Waldorf ”, in Germany, refers to a consortium of private schools, known for their reform ideas of education and their historic relationship to the teaching of Rudolf Steiner that they cultivate. Grandt’s book is a journalist’s polemical exploration of information about these schools’ allegedly esoteric worldview, marked by racism and idiosyncratic philosophy. Gütersloher Verlagshaus, Gütersloh (2008) 1–224

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2063 Rudolf Bultmann et al., Briefwechsel 1925–1975. Edited by Andreas Großmann and Christof Landmesser This is the edition of the correspondence between Martin Heidegger and R. Bultmann. It began in 1925, when the two taught in Marburg, and it continued until 1975, the year before the two giants of twentieth-century philosophy and theology died (Heidegger 1889–1976, Bultmann 1884–1976). The correspondence comprises 120 items. Many discoveries can be made in these letters. To quote but one example: writing in 1928, Heidegger congratulates Bultmann for his article on alêtheia (truth), adding that this article merits to be made known among philosophers (p. 68). Among the later letters, Bultmann’s response to Heidegger’s essay on ‘Phenomenology and Theology’ stands out as a particularly valuable statement of Bultmann’s position (pp. 239–242). The edition also includes some collateral material, e.g. Bultmann’s 1933 statement ‘The Task of Theology in the Contemporary Situation’ (pp. 276–286). – An important source on twentieth-century German intellectual life. Vittorio Klostermann, Frankfurt (2009) XXV/1–342 (BL)

2064 Gabriella Slomp, Carl Schmitt and the Politics of Hostility, Violence and Terror According to the German political theorist C. Schmitt (1888–1985), politics is intrinsically based on the distinction between enemy and friend. This is unprecedented in political theory and departs from the liberal position of Thomas Hobbes. Slomp sees Schmitt’s theory of partisanship as particularly relevant for the contemporary political debate. Palgrave Macmillan, Houndmills, Basingstoke (2009) VIII/1–182

2065 Philipp zum Kolk, Hannah Arendt und Carl Schmitt. Ausnahme und Normalität – Staat und Politik The main difference between the political thought of Arendt (1906–1975) and Schmitt (1888–1985) has to do with their evaluation of the state. The state, for Schmitt, forms the basis of all political decisions. Arendt, by contrast, locates politics within the realm of the social, so that society is more relevant than the state. Europäische Hochschulschriften XXXI.573; Peter Lang Verlag, Bern (2009) 1–128

2066 Bastian Ronge, ‘Der Mensch ist ein Landtreter’. Die Bedeutung des Raums im politischen Denken von Carl Schmitt Ronge is impressed by the fact that the fashionable ‘spatial turn’ in cultural studies has not yet led to new insights in political theory. In the present book he demonstrates that the political theorist Schmitt (1888–1985) has struggled with the notion of ‘space’ and ‘territoriality’ in many of his writings, and that Schmitt’s thought seems relevant in the current debate about American notions of ‘empire’ (in Germany discussed by H. Münkler). Europäische Hoschulschriften 20/727; Peter Lang Verlag, Bern (2008) 1–126 (BL)

2067 Otto Friedrich Bollnow, Das Wesen der Stimmungen German twentieth-century philosophy invented a discipline it called ‘theological anthropology’; its protagonists were M. Scheler and H. Plessner, but it radiated widely, with existentialists, educational theorists, and cultural historians being drawn into its orbit. Bollnow (1903–1991) was, chronologically, the last of those philosophers committed to this approach. His own contribution was the analysis of literature – in the present volume of Proust and Nietzsche – to bear on the discipline. The present work was originally published in 1941, but was republished in 1956 in revised form, of which we are now offered a new printing, supplemented by two general papers on ‘philosophical anthropology’ (1972, 1986). The

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edition also includes a brief introduction to Bollnow’s thought. Bollnow was an excellent observer of human nature, and he describes the human temper with virtuosity. O.F. Bollnow Schriften Band 1; Königshausen & Neumann, Würzburg (2009) XVII/1–227 (BL)

2068 Otto Friedrich Bollnow, Die Ehrfurcht – Wesen und Wandel der Tugenden Two independent books are printed in the present book, the second volume of the author’s collected works: a book on ‘respect’ (1947) and ‘virtues – their essence and variations’ (1958), both originating, it seems, in lectures held at the University of Tübingen, Germany, where Bollnow held a chair in philosophy. Often drawing upon German and French literature, Bollnow sought to inspire in his students and readers a new sense of being human, a sense much required after the breakdown of National Socialism; and he did this to great effect. Unfortunately, Bollnow’s work is almost forgotten today. May the present edition win him new friends – readers willing to consider a non-dogmatic existentialism. O.F. Bollnow, Schriften Band 2; Königshausen & Neumann, Würzburg (2009) XVIII/1–283 (BL)

2069 Otto Friedrich Bollnow, Einfache Sittlichkeit – Maß und Vermessenheit des Menschen This is vol. 3 of the collected works of Bollnow (1903–1991), one of Germany’s quiet philosophers who nevertheless counts among its most interesting ones. The present book republishes two collections of short papers all of which were written during the years immediately following the end of World War II, texts that aim at reminding the reader of the ethical foundation that is to be sought not in heroic and culturally specific forms of behaviour, but in elementary everyday virtues such as doing one’s duty, being reasonable, respecting one’s neighbors, and refraining from exaggerated expenditure. This is common-sense ethics as studied (much later than Bollnow) by Clifford Geertz. Occasionally, scholars have pointed out that what Bollnow describes comes close to describing the spirit of ancient Egyptian and Old Testament sapiential thought. – A book full of wisdom that resists the changing fashions of philosophical discourse. Königshausen & Neumann, Würzburg (2009) XIII/1–279 (BL)

2070 Marcus Dick, Welt, Struktur, Denken. Philosophische Untersuchungen zu Claude Lévi-Strauss The author seeks to demonstrate that Lévi-Straussian structuralism can be understood as a philosophically updated form of Marxian historical materialism. Despite Lévi-Strauss’s own disclaimer, he may be counted among the philosophers. Unlike some postmodern philosophers, but like Marx, Lévi-Strauss is committed to the universality of human nature and especially the universal validity of the rules of structural transformation. Epistemata 461; Königshausen & Neumann, Würzburg (2009) 1–448

2071 Michael Böhm, Alain de Benoist und die Nouvelle Droite. Ein Beitrag zur Ideengeschichte im 20. Jahrhundert Alain de Benoist (b. 1943) is a French intellectual who is famous for his call for a ‘conservative revolution’ and his preference of pagan religious traditions to those of biblical provenance. As the present book explains, Mircea Eliade and Georges Dumézil are among his favourite authors. Böhm also explains that de Benoist, although certainly a conservative thinker, is not an advocate of fascism. Geschichte 86: Lit Verlag, Münster (2009) 1–313 (BL)

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History of literature

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2072 (no editor), Literatur-Lexikon. Autoren und Begriffe in sechs Bänden From the specialized literary encyclopedias for which the publisher is well known, the publisher has selected entries on authors (vols. 1–4) and subjects (vols. 5 and 6) to create a comprehensive yet inexpensive library of information about world literature. While the subject volumes are a little dry and presumably of less interest to most readers (though there are interesting entries on “Fantasy” and “Heimatkunst”, to name but two), the articles on persons are well-written miniature essays. Appended to vol. 1 to 4 are forty-one journalistic essays on literature and literary figures; they have originally been printed in Die Zeit, one of German’s most prestigious weeklies. The newspaper article on H. Böll, e.g., is from 1972, when the author was awarded the Nobel prize for literature. This is an excellent resource, though I miss an entry on Willa Cather. Verlag J.B. Metzler, Stuttgart (2008) vol. 1:1–601; 2:1–602; 3:1–618; 4:1–649; 5:VII/1–460; 6:1–454 (BL)

2073 Elisabeth Frenzel, Motive der Weltliteratur. Ein Lexikon dichtungsgeschichtlicher Längsschnitte Originally published in 1976 and subsequently reprinted with additions, the present book is now in its 6th edition. It ranks as a major resource for comparative literary research on themes such as gypsies, blood feuding, the city, the island as setting for utopia, brothers who are enemies, ruins, etc. Again, the bibliographies have been expanded to include new items. Research on themes is still viable, as could be shown with reference to recent interest in “Oceanism” in German and French literature as analyzed by G. Dürbeck and A. Hall, a theme regrettably absent from Frenzel’s dictionary. Another item sorely missing is an entry on Jews. Nevertheless, this is one of the most basic tools for literary research, and one can only hope that Frenzel or her publisher will eventually find someone to continue the project. – A supplement to all existing literary dictionaries. Kröners Taschenausgabe 301; Verlag Alfred Kröner, Stuttgart (2008) XVIII/1–941 (BL)

2074 Günter Butzer et al. (eds.), Metzler Lexikon literarischer Symbole A large number of literary symbols (and motifs) from ‘Abend’ (evening) to ‘Zwölf ’ (twelve) and ‘Zypresse’ (cypress) are here dealt with by experts, each of whom has contributed one or a small number of entries. Most articles have one or two columns (and a bibliography), but there are also some longer ones, for instance on ‘Reise’ (travelling, journey) and individual colours. The material digested is immense, and one can only be grateful to the contributors and editors. This book will be shelved close to the reference works by Elisabeth Frenzel, and it will be considered a standard reference shortly. (Two small things, however: there is now a new, enlarged edition of Michael Ferber’s Dictionary of Literary Symbols, published in 2007, see IRBS 54:2016; and I missed an entry ‘Käfer’, relevant to the understanding of Kafka’s Verwandlung.) J.B. Metzler, Stuttgart (2008) XXVI/1–443 (BL)

2075 Zaal Andronikashvili, Die Erzeugung des dramatischen Textes. Ein Beitrag zur Theorie des Sujets Three dramatic texts form the basis of the analysis: Sophocles, Oedipus at Colonus; Sophocles, Oedipus Tyrannos; Friedr. Schiller, Don Carlos. In drama, a given ‘sujet’ – argues the author – is better expressed than in narrative form (Erzählung). ‘Sujet’ is here defined as narrative content, i.e. as a story with a precise beginning and an end. Non-dramatic narration tends to ‘rhyzomatic’ expansion in which contours are blurred and one story merges with another, possibly in endless variation. – A valuable contribution to dramatic theory. Allgemeine Literaturwissenschaft 11; Erich Schmidt Verlag, Berlin (2009) 1–340 (BL)

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2076 Michel de Montaigne, Die Kunst, sich im Gespräch zu verständigen This is a new German translation of Montaigne’s essay De l’art de conférer (no. III, 8), here published with a long interpretive paper by Hans-Martin Gauger. Montaigne (1533–1592) is rightly famous for his brilliant style and his humanistic if somewhat skeptical thinking. Verlag C.H. Beck, München (2008) 1–91

2077 Jutta Heinz (ed.), Wieland-Handbuch. Leben – Werk – Wirkung C.M. Wieland (1733–1813), a contemporary of Goethe, was one of Germany’s foremost writers of novels and poetry, but is now only known to literary historians. Steeped in the literature of classical antiquity that he read in the original languages, he produced novels that never lack ancient intertexts. The present book provides all the material without which a serious study cannot do: bibliographies, sketches of Wieland’s biography, and criticism of most of his work. It seems that Wieland’s early work, and his association with J.J. Bodmer, still lack adequate treatment. There is an interesting chapter on “Wieland and religion” (by B. Auerochs). Verlag J.B. Metzler, Stuttgart (2008) IX/1–486 (BL)

2078 Johann Wolfgang Goethe, Faust. Eine Tragödie (1808) This is a critical edition of the first edition of Faust, followed by textual notes (pp. 201–225) and a critical survey of other, often doubtful editions (pp. 229–275). The rest of the huge volume is an interpretive commentary by Karl Heinrich Hucke, lecturer at the University of Münster, Germany. The interpretation, presented as a series of learned essays, seeks to understand Faust in its original Goethean setting, but does not refrain from adding more modern perspectives such as the argument that, psychologically speaking, Methisto functions as Faust’s alter ego. All researchers on Goethe will delight in this book, though they will regret the absence of an index. Aschendorff, Münster (2008) 1–878 (BL)

2079 Johann Wolfgang Goethe, Briefe. Band 1 und Band 2 The first volume of this new, historical-critical edition of Goethe’s letters offers the freshly established text of 125 letters from 1764 to 1772, most of which are addressed to Cornelia Goethe (the poet’s sister), Ernst Wolfgang Behrisch (the poet’s student friend), and Johann Christian Kestner (who became a close friend in 1772), and also include quotations from the poet’s early work. Vol. 1/I presents the critically established text, vol. 1/II is the commentary volume; both parts are the work of Elke Richter and Georg Kurscheidt. The same editors are responsible for vol. 2/I and vol. 2/II, the edition and commentary of 272 items, dated 1772 to 1775, with letters to Sophie La Roche and J.C. Lavater (and many others). While there are no sensations in this edition, it must be said that in many details they correct and move beyond Hanna Lamberg-Fischer (ed.), Der junge Goethe. New edition, 6 vols., 1963–1974. A special feature of the new edition is the inclusion of some collateral material such as a French epistolary story by Cornelia (vol. 1/II, pp. 139–145), and translations of all letters Goethe wrote in French and English. Several indexes give access to a wealth of information included in the commentary. (Vol. 1/I, p. XXVII and vol. 2/I, p. XXIII: the cursive letter “l” should be explained as “Abbrechungszeichen im handschriftlichen Text”, and not “. . . im deutschen Text”.) – All libraries that carry German literature should have these elegantly bound volumes. Akademie Verlag, Berlin (2008) vol. 1/I: XXVII/1–279; vol. 1/II: XXXVIII/1–551; (2009) vol. 2/I: XXIII/1–295; vol. 2/II: XL/1–643 (BL)

2080 Sinziana Ravini, Goethes Schöpfungsmythen Adopting a chronological outline, the author sketches Goethe’s lifelong interest in the creative process of the artist and writer as well as his lifelong interest in mythology. Goethe

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seems to have seen the creative process as metamorphoses, and he invented his own literary mythologies to describe and analyse the process. Heidelberger Beiträge zur deutschen Literatur 19; Peter Lang Verlag, Bern (2008) 1–255

2081 George MacDonald, Phantastes: A Faerie Romance for Men and Women First published in 1858, this Victorian novel presents an imaginary world in which someone travels through his own life. The Scottish-born author was inspired by Novalis (who is quoted at the end of the novel, in German) and later imitated by C.S. Lewis and later “fantasy” authors: a Victorian classic to reread and ponder. The present edition includes an introduction, explanatory notes, and a bibliography. Paternoster, Milton Keynes (Bucks.) (2008) 1–284 (BL)

2082 Leo Tolstoi, Der Tod des Iwan Iljitsch This short novel by the famous Russian author, written in 1886, ranks as a major work of world literature. Shown is how a Russian gentleman confronts – and comes to reassess – his past life in the face of approaching death. The present edition gives the German translation by Fega Frisch (1950). Brunnen Verlag, Gießen (2009) 1–138 (BL)

2083 Britta A. Fuchs, Poetologie elegischen Sprechens. Das lyrische Ich und der Engel in Rilkes ‘Duineser Elegien’ Die Duineser Elegien (1923) gelten als R.M. Rilkes Meisterwerk, doch erschließt sich ihr Sinn nur durch sorgfältiges Studium. Die vorliegende Heidelberger Dissertation geht ihr Thema von vier Seiten an: der literarischen Gattung der Elegie und ihrer Geschichte; dem Begriff des lyrischen Ich, das nicht mit dem ‘Ich’ des Autors identisch ist; der französischen symbolistischen Ästhetik, der Rilke verpflichtet ist; und die in Rilkes Werk zum Ausdruck gebrachte Beziehung zwischen Ich und Engel. Den Hauptteil der Arbeit bildet eine durchgehende Kommentierung der Duineser Elegien (S. 129–365). – Ein wichtiger Beitrag zum Verständnis eines der Hauptwerke der neueren deutschen Literatur. Königshausen & Neumann, Würzburg (2009) 1–421

2084 Sabine Graf, Poetik des Transfers. ‘Das Hebräerland’ von Else LaskerSchüler The Jewish poet (1869–1945), in the 1930s exiled to Zurich, spent two months in Palestine in 1934, and in 1937 published a brief report on her impressions. The present book, a Zurich thesis in German literature, offers a reading of the Das Hebräerland, drawing for interpretation on Sigmund Freud, Walter Benjamin, Michel Foucault, and Julia Kristeva. Like Freud, Lasker-Schüler works on her Jewish heritage, though very differently. Her Hebräerland is a piece of writing situated in a poetic space between the sacred and the profane. – Regrettably, there is no index. Böhlau Verlag, Köln (2009) VIII/1–284

2085 Klaus Jäger, Die Phänomenologie der poetischen Imagination bei Gaston Bachelard In French intellectual life, the philosopher G. Bachelard (1884–1962) has a firm presence and is considered a master. In German lands, however, he remains little known. The present book recommends Bachelard’s final phase of thinking as meriting special consideration: Bachelard, La Poétique de l’éspace, 1957. The book’s focus is on poetic creativity.

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Reading the work of writers and poets, the reader can hope to acquire an ‘imaginative consciousness’. Miroir et Image 9; Peter Lang Verlag, Bern (2009) 1–183

2086 Rudolf Fahrner, Gesammelte Werke. Edited by Stefano Bianca Fahrner (1903–1988), German literary historian and professor of literature (successor to Friedrich Gundolf in Heidelberg), is today mostly remembered for his association with the friends of Stefan George and the Stauffenberg circle that sought to assassinate Hitler. This two-volume edition of Fahrner’s work reveals him as a poet as well as a gifted prosaist and memorialist. His unfinished autobiography is well worth reading, and may earn him new friends. Fahrner remained true to an idea inherited from the George generation: the idea of living not so much for the production of books but for living in contact with like-minded friends. The editor has contributed a sketch of Fahrner’s life (vol. 2, pp. 1–24). Böhlau Verlag, Köln (2008) vol. 1:XI/1–352; vol. 2:XII/1–424 (BL)

2087 Ilka Scheidgen, Hilde Domin. Dichterin des Dennoch Between the mid 1950s and the 1990s, Hilde Domin (1909–2006) ranked as one of the foremost contemporary poets in Germany. Her Jewish background is a powerful influence in her work. She follows W.H. Auden in arguing that poetry is written to make us ‘un-learn hatred’. The present book, based on interviews with Domin, sketches her life. Verlag Ernst Kaufmann, Lahr (2009) 1–248

2088 Georg Langenhorst, ‘Ich gönne mir das Wort Gott’. Annäherungen an Gott in der Gegenwartsliteratur Between Reinhold Schneider and Heinrich Böll in early post-war Germany and contemporary twenty-first-century authors such as Felicitas Hoppe, Lukas Bärfuss and Werner Fritsch there is a gap of almost a generation of German authors that avoided religious subjects. Langenhorst introduces a dozen or so authors who feel that God is a viable literary subject. Langenhorst is a leading authority on the religious dimension of German literature. Verlag Herder, Freiburg (2009) 1–328 (BL)

2089 Olivier Boulnois, Au-delà de l’image. Une archéologie du visuel au Moyen Age, Ve–XVIe siècle One of the central arguments of this book is that in the Latin West, aesthetic thinking focuses on the creation of mental images (that may be inspired either by reading or by looking at a picture), and the question is whether one should eventually move beyond mental images or whether one is actually bound to images. Is God visible? Yes, ultimately, in the beatific vision, was the opinion of leading theologians of the thirteenth century. Editions du Seuil, Paris (2008) 1–496 (BL)

2090 Klaus Niehr, Die Kunst des Mittelalters. Band II: 1200 bis 1500 This short history of medieval art and (ecclesiastical) architecture is remarkable not only for its elegant presentation, but also for its lavish illustration (49 illustrations of which many are in colour) and its affordable price. Special attention is paid to leading centres of the production of innovative art – Paris, Prague, and Milan. The value of this little book is considerably enhanced by its bibliography, index, and glossary. – Highly recommended. C.H. Beck Wissen; Verlag C.H. Beck, München (2009) 1–129 (BL)

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2091 Anne Kurtze, Schaubedürfnis. Das Theorem der Schaudevotion in der Kunstgeschichte The notion of ‘visual devotion’, invented by Ildefons Herwegen, as an expression coined by Anton L. Mayer (1938) and developed by the latter, has become a standard theorem of art historians. It is frequently invoked to account for the fact that starting from about 1200, relics and the consecrated host were increasingly made visible to the eyes of the laity. As Kurtze demonstrates, the theorem was invented not so much as a reliable description of historically verifiable facts than as an argument in the discourse of those who wished to promote a healthy, community-oriented Catholic liturgy rather than an individualistic piety focused on objects of allegedly magical quality. This is a valuable argument, though one must say that the book’s second part, dealing specifically with relics, is now superseded by Gia Toussaint, Die Sichtbarkeit des Gebeins im Reliquiar, in: eadem and Bruno Reudenbach (eds.), Reliquiare im Mittelalter, Berlin 2005, 89–106. Verlag Dr. Müller, Saarbrücken (2008) 1–85 (BL)

2092 Andrea Palladio, I Quattro libri dell’architettura – Die vier Bücher über die Baukunst Palladio (1508–1580), together with Leon Battista Alberti (1404–1472) the founder of modern architectural theory, is well known to architectural historians, though his treatise is not easily available as a book, let alone in a bilingual edition. The present publication offers a thorough historical introduction by the translator, the art historian Hans-Karl Lücke, a facsimile of the work’s first edition of 1570, and a new German translation (with bibliography and index). Historians will take delight in Palladio’s reconstruction of ancient temples that he sought to reconstruct (and even visualize) from remains (book 4). Cultural historians should be alerted to the fact that the author also deals with the building of streets and bridges. While the present edition is not a critical one with explanatory notes and other scholarly material (as is the Italian edition, edited by L. Magagnato and P. Marini, 1980), it is an essential scholarly resource. Recommended to art historians and lovers of architecture. Marixverlag, Wiesbaden (2008) 1–455

2093 Simona Cohen, Animals as Disguised Symbols in Renaissance Art This book explores, both systematically and in the form of case studies, the relationship between medieval animal symbolism and the iconography of animals in Renaissance art. The paintings of Titian and Carpaccio receive special attention. The book includes illustrations in black and white as well as colour plates. Brill’s Studies in Intellectual History 169; Brill, Leiden (2008) XXXIX/1–316

2094 Christoph Wagner (ed.), Esoterik am Bauhaus? Eine Revision der Moderne? ‘Bauhaus’, the famous German movement of architecture and design (1919–33), seems to stand for straight lines and rational modernity. The papers included in the present volume look at Bauhaus from a different perspective – that of the involvement of the Bauhaus leaders with the philosophy of Nietzsche, occultism (prominent in Paul Klee), Mazdaznan, Zen, and other esoteric movements prevalent at the time. Schnell & Steiner, Regensburg (2009) 1–279

2095 Helmut Krämer et al., Die schönsten Tiroler Burgen und Schlösser This is an attractive pictorial guide to castles and related buildings, including the Cistercian monastery of Stams and the Benedictine abbey of Mals, in the Tyrol. The last-mentioned abbey is famous for its early medieval frescoes, of which the colour plates on p. 13 give a first impression. If you happen to travel in the area, this is the ideal guide book. Tyrolia, Innsbruck (2009) 1–180 (BL)

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2096 Folkhard Cremer et al., Hessen I. Regierungsbezirke Gießen und Kassel The Dehio series, with a tradition of more than a hundred years, is Germany’s most prestigious, authoritative and reliable guide to monuments such as castles and churches, noteworthy parks, and cemeteries. The present book is organized alphabetically and topographically, listing sites and monuments to visit from Abterode to Zwergen, covering the administrative areas centred in Gießen and Kassel. Major cities included are Fritzlar (cathedral), Fulda (cathedral), Helmarshausen, Kassel, Limburg (notable cathedral), Marburg (cathedral), and Wetzlar. Addressed is not just the intelligent tourist but the art historian who is keen to learn dates and facts. Maps, plans of buildings, and a glossary of technical terms form a regular feature of the Dehio volumes, whereas photos and illustrations are not included (to make the book usable as a travel companion). Minor tourist books generally depend on the Dehio, so why not immediately go the more authoritative source? Dehio Handbuch der deutschen Kunstdenkmäler; Deutscher Kunstverlag, Berlin (2008) XVI/1–1054, maps (BL)

Non-Christian religions 2097 Erich Kasten (ed.), Schamanen Sibiriens. Magier – Mittler – Heiler This large-size volume is both an exhibition catalogue of items relating to the shamanic cults of Siberia (shown in the Lindenmuseum in Stuttgart, Germany) and a collection of essays on traditional Siberian shamanism, written by major experts. Articles of special interest deal with the cosmological worldview of shamans (T.J. Sem, pp. 50–57; D. Funk, pp. 130–139 – Funk’s paper being the most innovative one for the study of worldviews), the initiation of the novice shaman (K.J. Solovena, pp. 42–49), and the shamamic ceremony (K.J. Solovena, pp. 82–95). The professional education of a shaman could take ten or fifteen years (p. 90). Each contribution has notes and a bibliography. – An excellent scholarly resource, not least through the numerous illustrations included in the volume. Dietrich Reimer Verlag, Berlin (2009) 1–251 (BL)

2098 Jeremy Narby et al. (eds.), Anthologie du chamanisme More than 60 short passages from the works of anthropologists and historians are here anthologized to provide reading material on all aspects of shamanism, broadly conceived to include spirit-seers from indigenous cultures all over the world. The authors excerpted include Denis Diderot, S. Shirokogoroff, John Neihardt, Alfred Métraux, Claude LéviStrauss, Edith Turner, and many others. The book was originally published in 2002; the present edition is in paperback. Espaces libres 206; Editions Albin Michel, Paris (2009) 1–347

2099 Bernhard Maier, Die Druiden Le druide est un personnage important de la société celtique, prêtre et gardien du savoir. Ce livre, écrit par un spécialiste de la civilisation celtique et historien de religion, présente d’abord les sources classiques, puis les documents de l’époque médiévale, et, pour finir, le néo-druidisme de l’époque contemporaine. Généralement, l’auteur s’abstient de toute interprétation voire spéculation. – Un petit livre fort utile. C.H. Beck Wissen; Verlag C.H. Beck, München (2009) 1–127

2100 Mitra Ara, Eschatology in the Indo-Iranian Tradition: The Genesis and Transformation of a Doctrine Death and the human soul’s journey to the afterlife are at the heart of the Indo-Iranian worldview, and this tradition left its mark on subsequently evolving worldviews that modified, but never completely abandoned the Indo-Iranian pattern. Via Zoroastrianism, it shaped Judaism, Christianity, and Islam. American University Studies 7/275; Peter Lang Publishing, Bern (2008) XIV/1–258

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2101 Peter Kupfer (ed.), Youtai – Presence and Perception of Jews and Judaism in China According to rumours, Jews came to China at a very early date; some claim that this happened as early as the sixth century BCE (p. 55), though documentation for what seems to be the most ancient community, that of Kaifeng, dates from stone inscriptions dated 1489 and 1512 (p. 7). One paper, by Salomon Wald, traces “Chinese Jews in European Thought” – a splendid paper that reviews the origins of the idea of an “axial age” or “age of transcendence” to which both the ancient Mediterranean world an China contributed. The present book is a collection of papers given at a symposium held at the Gutenberg University of Mainz, Germany, on Jews in China. Peter Lang Verlag, Bern (2008) 1–327 (BL)

2102 Nicholas Goodrick-Clarke, The Western Esoteric Traditions: A Historical Introduction The author of this historical introduction is the director of the Exeter Centre for the Study of Esotericism (University of Exeter, England) and the translator of K. von Stuckrad’s Western Esotericism (2005). Alchemy, Paraclesus, Swedenborg, and Rudolf Steiner all figure prominently in this enlightening book. May this book – and the study center headed by its author – help to promote a new research culture in the field. – Unfortunately, the book lacks a subject index. Oxford University Press, Oxford (2008) 1–286 (BL)

2103 Bruno Waldvogel-Frei, Das Lächeln des Dalai Lama – und was dahintersteckt The author seeks to warn his contemporaries of what the Buddhist mission of the Dalai Lama is aiming at: the conquest of the West for Buddhism and its demonic powers that are invoked in publicly celebrated rituals as well as through the erection of Stupas. The author also accuses the Dalai Lama of entertaining friendly relationships with faschists, including ones devoted to ideas inherited from National Socialism in Germany. Stiftung Christliche Medien/R. Brockhaus Verlag, Witten (2008) 1–158 (BL)

2104 Ulrich Dehn (ed.), Handbuch Dialog der Religionen. Christliche Quellen zur Religionstheologie und zum interreligiösen Dialog This anthology of sources on interreligious dialogue reprints sixteen papers written by Christian theologians (beginning with E. Troeltsch 1923, and ending with P. SchmidtLeukel, 2005), and six official pronouncements of the Catholic church, the Ecumenical Council of Churches, and the Evangelische Kirche in Deutschland. It is to be hoped that at least the liberal wing of Catholics and Protestants can be converted to what SchmidtLeukel calls “pluralism”, i.e. the notion of salvation or true knowledge of God being available in and through all or perhaps most religions. Verlag Otto Lembeck, Frankfurt (2008) 1–472 (BL)

2105 Ernst Fürlinger (ed.), Der Dialog muss weitergehen. Ausgewählte vatikanische Dokumente zum interreligiösen Dialog (1964–2008) All documents included in this collection – from statements issued by the Second Vatican Council in 1964 to papal pronouncements to papers issued by various Roman administrative bodies such as the Pontifical Biblical Commission – are given in German translation, annotated, and accompanied by introductions. The value of this collection is enhanced by the inclusion of photos that generally show a pope in the company of a Jewish rabbi or

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a representative of another religion. The controversies surrounding a lecture P. Benedict XVI gave in 2006 are also documented. Verlag Herder, Freiburg (2009) 1–591 (BL)

2106 Josef Peter Jeschke et al. (eds.), Kalender für das Jahr 2009: Feste und Feiertage der Religionen der Welt This is not a diary or agenda, but a calendar meant to familiarize the user with the festal and commemorative calendars of Christianity, Judaism, Islam, Hinduism, and other traditions. The book includes illustrations and explanatory texts as well as an anthology of texts that elucidate the meaning the days have for those who celebrate them. As becomes clear, most of the underlying religious calendars are inserted into, and bound up with, the lunar cycle. This cycle is indicated in the calendar but unfortunately, the phases of the moon are not explained – which would have been necessary in overcast Germany. This is a laudable publication, issued by a publisher whose aim it is to foster interreligious dialogue. Verlag der Weltreligionen, Frankfurt (2008) 1–246 (BL)

2107 Paul Schulz, Atheistischer Glaube. Eine Lebensphilosophie ohne Gott The author, ex-Protestant pastor (demoted after a heresy trial in the 1970s), explains his common-sense philosophy, in part inspired by a moderate form of Epicurean hedonism. Marix Verlag, Wiesbaden (2008) 1–287

Christianity General 2108 Robert Benedetto (ed.), The SCM Dictionary of Church History. Volume 1 Ca. 1400 articles seek to cover the period up to 1700 CE. Written by an expert, each article is signed and includes a brief bibliography. Here is a partial list of entries to exemplify the range of articles: early period – Lord’s Prayer, Didache, Ebionites, Philo, Simon Magus; patristic period – art in early Christianity, Melania the Younger, rule of faith; Middle Ages – councils (later Middle Ages), courtly love, historiography (medieval), miracles in the Middle Ages; early modern times – early-modern Catholicism, Germany (Reformation in), peace of Augsburg, Puritanism in New England, toleration in the Reformation, Bible translations (early modern), Eck ( Johannes, by Franz Posset). There are also more general articles: Augustinianism, peace and war in Christian thought, penance, perfectionism, sacraments, wealth and charity. – A splendid scholarly resource. SCM Press, London (2008) XLVII/1–691 (BL)

2109 Niels Peter Lemche, How Christianity Won the World This article traces the ideology that allowed Christian civilization to conquer the world. It opens with a view of biblical “national” foundation myths, the Exodus and the Babylonian Exile, and shows how this ideology also allowed for ethnic cleansing, if not genocide, and how those played a dominant role in the mind of western Christians who simply adopted the biblical attitude to foreign nations as their own. A changing perspective including a not so historically dominated reading of the Bible may put an end to the western idea of a God-given right to oppress all the nations of the world. SJOT 23/1 (2009) 103–121

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2110 Wolfgang Pauly (hg.), Geschichte der christlichen Theologie The individual sections of this survey of the history of Christian theology are written by seven catholic theologians, with Pauly being responsible for the chapters on the Enlightenment, the nineteenth and twentieth centuries. Among theological innovators, five are presented in detail: Rahner, Metz, Peuckert, Drewermann, Hasenhüttl. While recent non-European theologies and feminist theology get their own chapters, certain theological currents are mentioned not at all (Renaissance theologies, Eastern orthodox theologies, North American theologies such as process theology) or only very briefly (Neoscolasticism, Bathianism). Nevertheless, this is one of the very few surveys of the history of theology. Regrettably, there is no index. Primus Verlag/Wissenschaftliche Buchgesellschaft, Darmstadt (2008) 1–288 (BL)

2111 Christian Danz (ed.), Kanon der Theologie. 45 Schlüsseltexte in Porträt Thirty-eight German and Austrian theologians present forty-five theological books from Irenaeus and Tertullian (2nd century CE) to classics of the twentieth century such as P. Tillich’s Systematic Theology [but isn’t his The Courage to Be more important?], K. Rahner’s Grundkurs des Glaubens, and R. Bultmann’s Theology of the New Testament. Each essay has about seven pages and includes a bibliography. Thus the reader gets a crash course in the history of theological thought both Catholic and Protestant, but the individual essays are perhaps a little too short – though they are longer than what one gets about individual works in E. Jüngel (ed.), Lexikon der theologischen Werke (2003). A laudable enterprise! – Unfortunately, the book lacks an index. Wissenschaftliche Buchgesellschaft, Darmstadt (2009) 1–320 (BL)

2112 Gregor Maria Hoff et al. (eds.), Die ethnologische Konstruktion des Christentums. Fremdperspektiven auf eine bekannte Religion The eleven papers included in this volume explore Christianity from an anthropological perspective, i.e. a perspective practically absent from German scholarly discourse. Four anthropologists and historians lay the foundation in part 1; part 2 offers three case studies; and in part 3 word is given to four theologians who offer their meta-commentary on the project. Particularly valuable is the essay by Wolfgang Gantke: Mit fremden Augen. Außenansichten des Christentums in religionswissenschaftlicher Perspektive (pp. 44–63). Religionskulturen 8; Verlag W. Kohlhammer, Stuttgart (2008) 1–222 (BL)

2113 Joachim Bouflet, Une histoire des miracles. Du Moyen Age à nos jours Writing as a historian, third-order Carmelite, and believer, the author discusses the spiritual meaning of miracles on the basis of examples from several periods. The final chapter is about three of the 67 acknowledged miracles on public record at Lourdes, France. Edition du Seuil, Paris (2008) 1–301

2114 Herbert Vorgrimler, Geschichte des Paradieses und des Himmels This book is in two parts: the first deals with paradise (pp. 13–73), the second with heaven as the realm of life everlasting in Christian tradition (pp. 75–319). In the first part, the author presents a brief exegetical commentary on Genesis 2–3, followed by brief sketches on paradise traditions in Judaism, Islam, and modern Western literature. Part two surveys heaven in the Old and New Testaments, offers a survey of patristic sources (including much from Pseudo-Dionysius), the middle ages (with special emphasis on Aquinas), mysticism, Reformation theology, and modern theology. Taking up the terminological suggestion of B. Lang, Vorgrimler concludes that twentieth-century theologies of heaven are consistently theocentric, without any nods to anthropocentrism (p. 273). This book is useful more as a collection of sources than as a thorough historical analysis. Wilhelm Fink Verlag, München (2008) 1–327

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2115 Ted A. Campbell, The Gospel in Christian Traditions The author examines the ‘gospel as it has been communally affirmed and communally received in Christian churches’ (p. 129) from New Testament times up to the contemporary period. The emphasis on ‘affirmation’ by the community implies public recognition, but excludes ‘popular beliefs’ that have not received formal recognition. This historical essay seeks to demonstrate the striking continuity of the Christian tradition across the centuries. The ecumenical interest and perspective taken here is reminiscent of that of Jaroslav Pelikan. Oxford University Press, Oxford (2009) XVI/1–196

2116 Hans Geybels, Cognitio Dei experimentalis: A Theological Genealogy of Christian Religious Experience The author studies how theologians (and, to a lesser extent, philosophers) have felt about religious experience, from Augustine around 400 to William James around 1900. Geybels tells a fascinating story that starts with Augustine, who is more of a rationalist, and his contemporary Cassian, who prepares his fellow monks for mysticism and spurns intellectual speculation. Along the way, Abelard in the twelfth century promotes rationality rather than (Benhardian) mysticism, and the work of Luther, with its emphasis on the individual believer, announces the shift toward modern subjectivism. This is a learned work that offers the reader all the background information necessary for understanding and assessing the spiritual authors dealt with. There is one author whose name I miss in the book, however: Francis of Sales. BEThL 209; Peeters Publishers, Leuven (2007) LIV/1–457 (BL)

2117 Erwin Gatz (ed.), Atlas zur Kirche in Geschichte und Gegenwart. Heiliges Römisches Reich – deutschsprachige Länder The editor, a well-known historian of Catholic church history, has published an encyclopedia of the Catholic dioceses of German-speaking lands: Die Bistümer der deutschsprachigen Länder, 2 vols., 2003 and 2005. The present work, compiled with the help of many scholars, supplements the earlier work by offering a set of 197 maps, all accompanied by detailed explanatory texts. Studying these chronologically arranged maps we can see how the church in the sixth century was still largely confined to the Alps, but it soon spread north. Special maps show the attraction of pilgrimage shrines, the distribution of Catholics and Protestants in the past and today, the territorial organization of the Catholic church today, and many other aspects. One learns a lot from looking at maps (and consulting the topographical index), and no historian can do without this well-produced, large-size volume. Schnell & Steiner, Regensburg (2009) 1–376

Antiquity: themes – sources 2118 Anton Grabner-Haider et al., Kulturgeschichte des frühen Christentums As to be expected from Grabner-Haider, this is a well-written survey of early-Christian cultural history, divided into two periods – pre-Constantine and post-Constantine. Coauthor Johann Maier supplies a chapter on Jewish culture. The book is to be recommended for its attention to the philosophies of late antiquity. Vandenhoeck & Ruprecht, Göttingen (2008) 1–232

2119 Ramsay MacMullen, The Second Church: Popular Christianity A.D. 200–400 MacMullen (b. 1928), the Nestor of American historians of early Christianity, surveys the architectural remains of Christianity from the third and fourth centuries. His appendix gives a complete list of all churches built before 400 CE, with 40 items within the city of

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Rome. The interpretation emphasises the difference between the ‘established church’ of the bishops and theologians, and the ‘Christianity of the many’. The latter for instance, loved the lighting of candles at tombs, a custom outlawed by the bishops; in other words: within the church, pagan customs persisted. This is another important book by the author, and the detailed documentation is a feast for scholars. Writings from the Greco-Roman World, supplement series 1; Society of Biblical Literature, Atlanta, Ga. (2009) XII/1–210 (BL)

2120 Dmitrij Bumazhnov, Visio mystica im Spannungsfeld frühchristlicher Überlieferungen In early Egyptian monasticism two traditions of the vision of angels and of God existed – one biblical (implying that human eyes can indeed see God), and another one shaped by Christian Platonism (arguing that God cannot be seen by created eyes). The book also discusses the authorship of the corpus of the letters of saint Anthony of Egypt (fourth century CE), leading to the conclusion that letter 1 and letters 2–7 are from different authors, and that the ascription to Anthony is not evident in either case. – This is the author’s habilitation thesis (Tübingen). Studien und Texte zu Antike und Christentum 52; Mohr Siebeck, Tübingen (2009) XII/1–308 (BL)

2121 Peter Brown, The Body and Society: Men, Women, and Sexual Renunciation in Early Christianity This important book was first published in 1988. The present edition is a reprint, but it includes a new piece: a long introduction in which the author explains how research into sexuality in late antiquity has developed during the past two decades (pp. xxi–lxvii). Mention is made of the recent work of P. Zanker, J. Francis, K. Gaca, and G. Clark, and Brown also reports on the debt he owes to Michel Foucault (pp. xxxv–xxxvi). Columbia Classics in Religion; Columbia University Press, New York (2008) LXVII/1–504

2122 Burkhard von Dörnberg, Traum und Traumdeutung in der Alten Kirche. Die westliche Tradition bis Augustin One of the insights this thesis on dreams, dreaming and the interpretation of dreams in Latin Christianity, ca. 200–430 CE, is that early-Christian authors never refer to dreams when the reference does not in one way or another contribute to the message they wish to pass on when writing. As anyone familiar with the subject would expect, Perpetua’s Passion figures prominently in this exhaustive study that in its interpretive perspective remains within the confines of philological and historical scholarship. In other words: there is much to be learned from this study, but there are no forays into psychology and related disciplines. Arbeiten zur Kirchen- und Theologiegeschichte 23; Evangelische Verlagsanstalt, Leipzig (2008) 1–397

2123 Antti Marjanen et al. (eds.), A Companion to Second-Century Christian “Heretics” Each of the following individuals or schools within second-century CE Christianity is presented and discussed in a separate chapter written by a major specialist; Basilides, Sethianism, the school of Valentinus, Marcion, Tatian, Bardaisan, Montanism, Cerinthus, Ebionites, Nazarenes, Jewish Christianity of the Pseudo-Clementines, Elchasaites. Each chapter has notes and a bibliography. Brill, Leiden (2008) XIII/1–385

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2124 Patricia Cox Miller, The Corporeal Imagination: Signifying the Holy in Late Ancient Christianity Christianity began as a ‘spiritual’ religion, but as it became increasingly established in the world, especially during and after the fourth century CE, it sought to accommodate itself to the material world. This book takes up the study of what the author calls ‘the material turn’ in ancient Christianity, and she gives many examples that range from relics (dealt with in two extraordinary chapters, pp. 42–81) to hagiography and the development of Christian art. The saints in heaven no longer have material bodies, but when depicted in art, their bodies are not de-materialized but re-materialized as signs (p. 175). This important contribution to understanding the world in which Christian believers lived may be compared in relevance with the well-known books of Peter Brown. The study of late ancient Christianity has come up with spectacular results not due to new textual discoveries or the like, but due to careful interpretation of all extant documents. University of Pennsylvania Press, Philadelphia (2009) 1–263 (BL)

2125 Carsten Colpe, Griechen – Byzantiner – Semiten – Muslime. Hellenistische Religionen und die west-östliche Enthellenisierung Colpe (b. 1929) is the Nestor of German historians of religion. This book is the second volume of Colpe’s collected essays (IRBS 50:1522). Now the focus is on the cultural and religious life in late antiquity, a period that saw the de-hellenization and the re-barbarization that led to the establishment of ritualized Christianity and to the rise of Islam. Two particularly interesting essays deal with (1) pagan cults and christian liturgy (pp. 200–225) and (2) de-hellenized notions of universal rule in a seventeenth-century Indian context (pp. 407–434). All of the twenty-one papers merit close reading. Colpe is to be congratulated on this fine edition that makes much of his published work accessible. The present volume includes the index to both volumes. – For all research libraries. WUNT 221; Mohr Siebeck, Tübingen (2008) XIII/1–514 (BL)

2126 Ambrosius, De Virginibus – Über die Jungfrauen Ambrose’s book ‘On Virgins’, i.e. on Christian women taking the vow of virginity, has recently been translated into English by B. Ramsey (1997), but there is no current German translation, so it makes sense to have a new, bilingual edition with an impressive apparatus of explanatory notes. In one note one learns that Friedrich Schiller’s German poem ‘Die Bürgschaft’ (The Pledge) is based on an ancient story also mentioned by Ambrose (p. 259). In addition to the critical text and an annotated translation, the book includes a long introduction (pp. 7–93), a bibliography, and an index. – A most valuable scholarly resource, based on solid philological research. Fontes Christiani 81; Brepols Publishers, Turnhout (2009) 1–440 (BL)

2127 Athanasius von Alexandria, Gegen die Heiden – Über die Menschwerdung des Wortes Gottes – Über die Beschlüsse der Synode von Nizäa Athanasius, from 328 to 373 bishop of Alexandria in Egypt, is a pivotal figure of Eastern Christianity during the period in which Christianity gained the upper hand in the late Roman empire. The present book gives the text of three of the bishop’s theological treatises in a fresh German translation, complete with introductions and explanatory notes. The translator and editor, Uta Heil, is research associate at the University of Erlangen, Germany. – A major resource for the history of early-Christian thought. Verlag der Weltreligionen, Frankfurt (2008) 1–326 (BL)

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2128 J. Robert Wright, A Companion to Bede: A Reader’s Commentary on The Ecclesiastical History of the English people Bede’s Ecclesiastical History (731 CE) is the foremost source for the study of the beginnings of Christianity in England. The present book offers a chapter-by-chapter commentary and other material to help the modern student to get familiar with this important document. W.B. Eerdmans Publishing Co., Grand Rapids, Mich. / Alban Books, Edinburgh (2008) X/1–152

2129 Cäsarius von Arles, Klosterregeln für Nonnen und Mönche The rules for nuns and monks, established by Caesarius around 534 CE, were written in Latin. The standard edition, included in Sources chrétiennes, vols. 345 and 398, gives the Latin text and a French translation, the present book offers fresh German translations, by Ivo Auf der Maur, of the rules and of collateral texts – Caesarius’s letter to the abbess Caesaria and sermons. The book has an index. Eos Verlag der Erzabtei St. Ottilien, St. Ottilien (2008) 1–141 (BL)

2130 Beate Regina Suchla, Dionysius Areopagita. Leben – Werk – Wirkung The work of Pseudo-Dionysius, the anonymous church father who wrote in Greek and flourished around 500 CE, is available in critical editions (1990/91), but the study of this influential though somewhat intractable material is still deficient. To remedy this situation, Suchla offers an encyclopaedic treatment, complete with the translation of collateral sources, bibliographies, and other helpful features such as a chart of the angelic choirs as envisaged by the author. Suchla celebrates this author as a liberal thinker who forged a creative synthesis of Christian and Neoplatonic thought. This is an excellent piece of work! Verlag Herder, Freiburg (2008) 1–320 (BL)

2131 Epiphanius, The Panarion of Epiphanius of Salamis. Book 1 (Sects 1–46). Second Edition Epiphanius, a fourth-century CE bishop of Salamis on Cyprus, compiled a historical encyclopedia of sects and heresies, specializing on Gnostic and Jewish-Christian groups. The present book offers an annotated translation. This is an invaluable source on Marcion, the Valentinians, the Carpocratians, and numerous other individuals or sects the Catholic church sought unacceptable. The present book includes a detailed subject index. Nag Hammadi and Manichaean Studies 63; Brill, Leiden (2009) XLII/1–404

2132 Eusebius von Caesarea, De Vita Constantini – Über das Leben Konstantins A good edition of the Greek text of Eusebius’s Life of Constantine was published in 1975, and a fresh scholarly translation into English (by A. Cameron and S.G. Hall) followed in 1999. Now the Germans have caught up with two annotated translations of this source, both published in 2007 – by P. Dräger (Oberhaid 2007) and by Horst Schneider in the bilingual edition included in the Fontes Christiani series. Special mention should be made of the very long introduction (pp. 7–106) by Bruno Bleckmann. Schneider’s translation is very literal and therefore of much help for those studying the text in Greek, but not always idiomatic German (why ‘Platz der Auferstehung’ and not ‘Stelle der Auferstehung’ on p. 343?). But this mild criticism should not diminish our admiration of an edition which, with its bibliography and index, will serve scholars for a long time to come. The authors, and not to forget the Belgian publisher, can be congratulated on this fine book. – Indispensable for all theological libraries. Fontes Christiani 83; Brepols Publishers, Turnhout (2007) 1–548 (BL)

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2133 Kai Peter Hilchenbach, Das vierte Buch der Historien von Gregor von Tours. Edition mit sprachwissenschaftlich-textkritischem und historischem Kommentar The author offers a new critical edition of, and commentary on, book 4 of Gregory’s famous Historia Francorum. No translation is given, but the historical commentary (pp. 475–611) paraphrases and explains the work of this sixth-century CE historian. Lateinische Sprache und Literatur 42; Peter Lang Verlag, Bern (2009) XI/1–203; X/207–629

2134 Hieronymus, Die Mönchsviten des heiligen Hieronymus This German translation of three minor works of Jerome – Life of Paul the First Hermit, Life of Malchus the Captive Monk, Life of Hilarion – was published in 1914 and included in the Bibliothek der Kirchenväter. Katharina Greschat and Michael Tilly have reviewed the translation and added introductory material (pp. 7–112) that makes up more than half of the volume. – A fine scholarly resource, based on the Latin text in Patrologia Latina, vol. 23, cols. 17–60. Marixverlag, Wiesbaden (2009) 1–189 (BL)

2135 Isidore of Seville, De ecclesiasticis officiis. Translation and Introduction This Latin text, published in Migne’s Patrologia Latina vol. 83 and in Corpus Christianorum Series Latina, vol. 113 (1989, the critical edition) and dating from between 598 and 618 CE, is a major source for the Christian liturgy as celebrated in late antiquity and the middle ages. Thomas Knoebel offers an annotated English translation based on the critical text. – A fine scholarly resource. Ancient Christian Writers 61; The Newman Press/Paulist Press, New York (2008) IX/1–133

2136 Prudentius, Contra Symmachum – Gegen Symmachus Symmachus, a pagan who was in 384 CE prefect of the city of Rome, petitioned the emperor to rebuild the altar and statue of goddess Victoria. He had no success, however, in part due to the intervention of Ambrose, bishop of Milan. The present volume not only prints the Christian poet Prudentius’s long versified respose to Symmachus in Latin and German, but also the text and translation of Symmachus’s petition (pp. 79–95). This superb edition, translated and annotated by Hermann Trankle, though carrying the number 85, is actually the hundredth volume issued in this important series. The editorial board, the Arbeitsstelle Fontes Christiani at the University of Bochum (Germany), and the publisher are to be congratulated on this unique achievement. Fontes Christiani 85; Brepols, Turnhout (2008) 1–284 (BL)

2137 John Rufus, The Lives of Peter the Iberian, Theodosius of Jerusalem, and the Monk Romanus The Palestinian monk John Rufus, priest at Antioch and disciple of the great anti-Chalcedonian leader Peter the Iberian at Gaza, lived in the early sixth century CE. This book offers the Syriac text of the three works preserved from him together with an English translation. Each work contributes in its own way to our understanding of the underlying motives behind the anti-Chalcedonian movement and its belief in the divine (rather than human-and-divine) nature of Christ, declared unorthodox by the majority church. – The translators are C.B. Horn and R.R. Phenix. Writings from the Greco-Roman World 24; Society of Biblical Literature, Atlanta, Ga. (2008) XCII/1–370 (BL)

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Middle Ages: general

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sources

2138 Johannes Fried, Das Mittelalter. Geschichte und Kultur Apart from being written in brilliant German prose, this long essay on medieval culture has all the merits of Fried’s previous research: it insists on the rationality rather than irrationality of medieval men and women, it highlights their increasingly empirical approach to reality (rather than their being caught up in their imagination), and it celebrates their energy and creativity. Although it is possible to distinguish between pagan antiquity and the Christian middle ages, the distinction between what is medieval and what it post-medieval in (allegedly) early-modern times cannot be established properly. In Lévi-Straussian terms, Fried seeks to rescue the middle ages from being considered a static, “cold” society; instead, it was a “hot” society intent on discovery and progress. Verlag C.H. Beck, München (2008) 1–606 (BL)

2139 Thomas Kaufmann et al. (ed.), Ökumenische Kirchengeschichte. Band 2: Vom Hochmittelalter bis zur frühen Neuzeit This non-technical textbook of church history, written by German Catholic and Protestant church historians, was first published in the 1970s and is now offered in a thoroughly revised form. It covers the twelfth to eighteenth centuries. The book includes a classified bibliography and a detachable chronological table of eight pages, covering all of ecclesiastical history from the New Testament to 2005. Wissenschaftliche Buchgesellschaft, Darmstadt (2008) 1–586

2140 Wolfram Drews, Die Karolinger und die Abbasiden von Bagdad. Legitimationsstrategien frühmittelalterlicher Herrscherdynastien im transkulturellen Vergleich Au milieu du huitième siècle ap. J.-C., le royaume des Francs et 1’empire des califes changèrent leurs dynasties politiques. Or, l’exercice de pouvoir n’est pas automatiquement accepté. Dans les deux formations politiques, les autorités nouvelles sentaient bien la nécessité de se présenter comme légitimes et donc acceptables à leurs sujets. Les Carolingiens se réclamaient d’un charisme d’office qui se transmet par héritage, et ils impliquent l’église dans cette construction. Les Abbasides adoptaient une tout autre stratégie: ils basaient leur pouvoir légitime sur le fait de leur descendance du prophète Mahomet. Les Carolingiens et les Abbasides cherchaient de donner un fondement religieux à leur autorité. Autrement dit: ils engageaient le sentiment du sacré et la tradition religieuse à leur avantage. Europa im Mittelalter 12; Akademie Verlag, Berlin (2009) 1–502 (BL)

2141 Antje Fehrmann, Grab und Krone. Königsdenkmäler im mittelalterlichen England und die posthume Selbstdarstellung der Lancaster The monumental tomb of King Henry V of England (d. 1422), planned by King Henry himself and build by his son Henry VI, is in Westminster Abbey in London. Previous research has done little to explain the “grave and crown” complex that is the subject of the present large-sized book which originated as a doctoral thesis in art history (University of Marburg, Germany). The author sketches the history of royal tombs in England from 1066 to 1509, paying close attention to how things were handled in France. Royal tombs were conspicuous monuments designed to support dynastic claims. This and much else is ably set out in this well-documented study. Deutscher Kunstverlag, München (2008) 1–320

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2142 Kristin Marek, Die Körper des Königs. Effigies, Bildpolitik und Heiligkeit The ‘effigies’, life-size wooden dolls representing the king of England (kept in the museum of Westminster Abbey in London) have been famously interpreted by Ernst Kantorowicz, The King’s Two Bodies (1957). The present book argues that the medieval king actually had three bodies: a natural body, a political body, and a sacred body. It is the sacred body that is represented by the effigy. This is a valuable study on kings and queens as saints and the sacred dimension of medieval (and later) kingship. Wilhelm Fink Verlag, München (2009) 1–310 (BL)

2143 Christof L. Diedrichs, “Man zeigte uns den Kopf des Heiligen”. Bausteine zu einer Ereighiskultur in Mittelalter und Früher Neuzeit This extended essay builds upon the work of Hartmut Kühne, esp. Ostensio Reliquiarum (2000), arguing that the showing of relics in the later Middle Ages and in early-modern Catholicism might be considered under the categories of ritual, event, and “the performative”. While much of this is interesting, Diedrichs’s comments on the history of seeing and the visual, in which Anton L. Mayer figures as a pivotal point of reference, is largely misleading – built as it is on the Benedictine school of Maria Laach and that school’s critique of everything related to Gothic art, architecture, and liturgy. Weißensee Verlag, Berlin (2008) 1–342 (BL)

2144 Cordelia Hess, Heilige machen im spätmittelalterlichen Osteeraum Hess sketches the process whereby in the late Middle Ages a member of the church could be promoted, after death, to sainthood. Three case studies, all relating to saints of northern Europe, give substance to the investigation: Birgitta of Sweden (d. 1373), Nikolaus of Linköping (d. 1391), and Dorothea of Montau (d. 1394), all of whom were to some degree seen as ‘saints’ while still alive. It appears that the canonization served to draw an ecclesiastically peripheral region into the community of the late medieval church. This is the text of a thesis written by a historian and submitted to the University of Hamburg, Germany. Europa im Mittelalter 11; Akademie Verlag, Berlin (2008) 1–395 (BL)

2145 Michael Greenhalgh, Marble Past, Monumental Present: Building with Antiquities in the Mediaeval Mediterranean Medieval buildings, especially the more significant ones such as those associated with the church and the ruling classes of either Christians or Muslims, often included reused building materials that can be recognized as dating from Roman times. The author studies this widespread phenomenon and asks whether the re-use of ancient marble (often in the form of columns) did have any particular message or significance. It did have a meaning, of course, and the author spells it out carefully on the basis of a vast amount of archaeological material studied. Antiquities were re-used as (1) trophies or statements, intended to convey messages, (2) ready-made or easily convertible architectural elements intended to enhance new or refurbished buildings; and (3) convenient building materials with no aesthetic or symbolic value. The book includes plates (pp. 621–634); more illustrations are supplied by the compact disk that accompanies the fine volume that significantly advances research on architectural spolia. The Medieval Mediterranean 80; Brill, Leiden (2009) XVII/1–634 (BL)

2146 Abigail Firey (ed.), A New History of Penance This is not a systematic history of penance and penitential rites, but a collection of new or reprinted research papers on a number of relevant aspects of this history, with the focus on late antiquity and the Middle Ages. Brill’s Companions to the Christian Tradition 14; Brill, Leiden (2008) VII/1–463

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2147 Sabine Obermaier (ed.), Tiere und Fabelwesen im Mittelalter This is not an encyclopaedic treatment of the subject – animals and mythical creatures in the middle ages – but a collection of 12 papers, introduced by the editor’s encyclopaedic introductory essay (which also serves as a bibliographical guide, pp. 1–23). Dragon, deer, Leviathan and Behemoth (as they appear in Jewish tradition), lion, monkey, and birds (in Dante’s Divine Comedy) all feature in the collection, but there is also a general essay on heraldic animals and a paper on Albert the Great and the animals (including the ant). There is a subject index of animals, but no general bibliography. – For all research libraries. W. de Gruyter, Berlin (2009) VIII/1–342

2148 Heinz W. Wittschier, Dantes Convivio. Erschriebene Transzendenz. Einführung und Handbuch Dante’s Convivio is overshadowed by the Divine Comedy. Nevertheless, there is a substantial body of criticism, all of which is now available through the efforts of the compiler of this research manual. The book includes the complete Italian text of the Convivio’s poetic sections as edited by Ageno (1995) and by de Robertis (2002), and German users have the advantage to be given the full wording of two translations – by Krafft (1859) and Ricklin (1998). English readers find a useful list of all English translations (pp. 281–288). Wittschier offers a detailed introduction and commentary as well as a guide to the work’s reception history. Each item listed in the bibliography is accompanied by a brief abstract indicating the central thesis. – All Italianists are indebted to Wittschier for this fine handbook. Grundlagen der Italianistik 9; Peter Lang Verlag, Bern (2009) 1–482 (BL)

2149 Cornelia Logemann, Heilige Ordnungen. Die Bild-Räume der ‘Vie de Saint Denis’ (1317) und die französische Buchmalerei des 14. Jahrhunderts This lavishly illuminated ‘Life of saint Dionysius’ is a fourteenth-century manuscript, now bound as four volumes and housed in the Bibliothèque nationale, Paris (Ms. fr. 2090, 2091, 2092; Ms. lat. 13836). The present book, a thesis written at the University of Hamburg, Germany, focuses on the handling of ‘space’ by the French illuminators. In general, there was a medieval ‘avoidance of space’ (Raumscheu – Alois Riegl), but this changed toward the end of the medieval period. Logemann argues that our modern emphasis on ‘perspective’ and ‘space’ must not mislead us. The monarch who was presented with the manuscript may well have appreciated the insertion of his portrait, in ‘spaceless’ format, in an initial letter, and preferred it to illuminations that give him an architectural environment. The linear development from ‘avoidance of space’ to ‘perspective’ should be replaced, at least for the medieval period, by ‘space of action’ and ‘space of signs’, with the ‘signs’ enjoying greater prestige than ‘action’. It is good to see a thesis that moves beyond standard iconographic analysis. Pictura et Poesis 24; Böhlau Verlag, Köln (2009) 1–511 (BL)

2150 Christa Bertelsmeier-Kierst (ed.), Elisabeth von Thüringen und die neue Frömmigkeit in Europa This volume presents a series of papers about Elizabeth (1207–1231), one of the betterknown saints of medieval Germany. Many aspects are discussed, including the celebration of Elizabeth in medieval poetry and music. One paper has an English title (‘The Making of a Saint’), but is actually in German, and discusses how hagiography contributes to creating the saint as an iconic person. Kulturgeschichtliche Beiträge zum Mittelalter und der frühen Neuzeit 1; Peter Lang Verlag, Bern (2008) IX/1–348

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2151 Gertrud von Helfta, Geistliche Übungen The spiritual exercises of the nun Gertrude of Helfta (1256–1302), of which the standard Latin text can be found in Sources chrétiennes vol. 127, is here offered in a fresh, eminently readable, and annotated translation made by Johanna Schwalbe and Manfred Ziegler. Bibliography, introduction, and interpretive essay make this an attractive volume. Eos Verlag der Erzabtei St. Ottilien, St. Ottilien (2008) 1–192 (BL)

2152 Klaus Herbers, Der Jakobsweg. Ein Pilgerführer aus dem 12. Jahrhundert. Übersetzt und kommentiert In 1986, Herbers published, in German, his subsequently often reprinted annotated translation of the twelfth-century pilgrim’s guide to Santiago da Compostela. Ten years later (1997), he edited the Latin text of the pilgrim’s guide upon which his earlier translation was based, and now, again a decade later (2008), he offers a revised annotated German translation of this important medieval source. The present book also includes, in partial translation, the text of a sermon of Pope Calixtus II (pontificate 1119–1124), to whom the pilgrim’s guide was attributed. It also includes a full scholarly apparatus. Herbers ranks as a major specialist on the St. James pilgrimage which in our generation, has seen an extraordinary revival. This is an excellent scholarly resource. Both the author and the publisher can be congratulated on this fine and inexpensive edition. Universal-Bibliothek 18580; Reclam, Stuttgart (2008) 1–240 (BL)

2153 Hilary Anne-Marie Mooney, Theophany: The Appearing of God according to the Writings of Johannes Scottus Eriugena Eriugena (ca. 810–880), an early medieval theologian and translator who produced Latin translations from the Greek, is the subject of the present study. According to Eriugena, God appears in all reality, but especially in Jesus Christ, yet also in every human being (created in the image of God). Four key characteristics are highlighted by Eriugena: God shows himself (1) because of the divine goodness, (2) his revelation is aesthetically mediated (3) from above, (4) making humans grow towards the infinite. – A habilitation thesis, submitted to the University of Freiburg, Germany. Beiträge zur historischen Theologie 146; Mohr Siebeck, Tübingen (2009) XIII/1–248 (BL)

2154 Alkuin, Vita sancti Willibrordi – Das Leben des heiligen Willibrord. Lateinisch – Deutsch Alcuin (d. 804), together with the younger Einhard the most prominent figure of the Carolingian Renaissance, is the author of many books and poems. The present book – the life of Saint Willibrord, who as a missionary of the Friesians flourished around 700 – actually mixes prose (part one) and poetry (part two). The poetic portion of the text caters to the taste of the learned, while the prose text is meant for the simple, yet schooled ear of monks (it was meant for being read in public). Paul Dräger, the translator, has done a very good job indeed. The annotated translation is fairly literal. Dräger has also supplied an extensive scholarly apparatus. – The book is available from: Kliomedia, Max-PlanckStr. 10–12, D-54269 Trier, Germany. Kliomedia, Trier (2008) 1–219 (BL)

Modern Times: ca. 1450–19th century 2155 Bea Lundt, Europas Aufbruch in die Neuzeit 1500–1800. Eine Kulturund Mentalitätsgeschichte Each of the following subjects receives its own chapter: early-modern society; political authority; the attitude to the self – individualism, body, and death; attitudes to the other –

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couple, marriage, children, work and public communication; man and his material world – climate, ecology, mastery of nature, and witchcraft. The author teaches medieval history at the University of Flensburg. – The attractively illustrated volume forms part of a valuable series edited by Peter Dinzelbacher. Primus Verlag/Wissenschaftliche Buchgesellschaft, Darmstadt (2009) 1–160

2156 Georg Schmidt, Freiheit, Pluralität und Frieden. Überlegungen zur deutschen Reformationsgeschichte (1) Luther’s activity was successful because he articulated how people generally felt about the church, did so in a way that appealed to the masses, and found powerful supporters. (2) Without the Smalcald covenant and its institutionalized readiness for armed action, the Reform would not have succeeded. (3) The final toleration of two competing forms of Christianity led to the struggle against all forms of absolutism and thus promoted peace and freedom. Wolfgang E.J. Weber et al. (eds.), Faszinierende Frühneuzeit. Reich, Frieden, Kultur und Kommunikation 1500–1800; Akademie Verlag, Berlin (2008) 75–94 (BL)

2157 Paracelsus, Philosophie der Grossen und der Kleinen Welt. Aus der ‘Astronomia Magna’ (Vorrede, Kap. 1–3) Paracelsus (d. 1541), the famous early-modern physician and esoteric theorist, has left many published books that are not easily available and not easily understood by readers of the twenty-first century. The (Swiss) Paracelsus Society edits Paracelsian texts such as the one here presented in its original complex German (printed in 1591 in Basel) and a modern paraphrase (by G. Pörksen), thus making an important document available for further study. As the translator explains in the introduction, the human body for Paracelsus is a compendium of the entire material and spiritual world, an abbreviation of all of nature. – The book includes a chronological outline of Paracelsus’ life and a list of his works. Schwabe Verlag, Basel (2008) 1–191 (BL)

2158 Martin Luther, Die Kirche und ihre Ämter This is the third and final volume of a well-produced bilingual edition – Luther’s Latin with a fresh German translation on facing pages – of the Reformer’s major works. The present volume, carefully introduced by Wilfried Härle, includes eight texts. Three of these are indispensable in Reformation studies: De captivitate babylonica ecclesiae (1520; pp. 173–375); Formula missae et communionis pro ecclesia Wittenbergensis (1523; pp. 649–679); and Disputatio de potestate concilii (1536; pp. 681–685). Although all the texts included in the collection have notes, only one text has longer explanatory annotation (pp. 687ff., Against the Thirty-Two Articles of the Theologians of Leuven, 1545). It is a pleasure to use the Latin text and take a glance at the fine German version, mostly the work of Renate and Reiner Preul. – A standard resource for Reformation studies. Martin Luther, Lateinisch-deutsche Studienausgabe 3; Evangelische Verlagsanstalt, Leipzig (2009) XLIII/1–750 (BL)

2159 Liliane Crété, Où va-t-on après la mort? Le discours protestant sur l’au-delà: XVIe–XVIIIe siècles This is a series of loosely connected essays on Protestant theology, with special emphasis on British and American authors. Central chapters deal with ‘the art of dying well’, ‘angels and demons’, the age of philosophy, and ‘reasonable Christianity’ in the Great Awakening. While authors such as Baxter (who wrote much on heaven) are dealt with briefly, there is no actual focus on afterlife beliefs as one would expect from the title. One may learn

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much from the volume, but it does not contribute to the debates initiated by B. Lang and C. McDannell in Heaven: A History (1988). Labor et Fides, Genève (2009) 1–224 (BL)

2160 Andreas Scheib (ed.), “Dies ist mein Leib”. Philosophische Texte zur Eucharistie-Debatte im 17. Jahrhundert When the philosophy of René Descartes (1596–1650) began to replace the scholastic variety of Aristotle’s ontology, Catholic theologians had a problem with their traditional doctrine of transubstantiation, because res extensa and res cogitans are distinct and unrelated. The present book is an annotated anthology of seventeenth-century philosophical debates about the Eucharist. The texts anthologized are by Thomas Aquinas, Antoine Rochon, Louis Le Valois, Antoine Amauld, and François Bernier. Wissenschaftliche Buchgesellschaft, Darmstadt (2008) 1–208

2161 Albrecht Beutel, Kirchengeschichte im Zeitalter der Aufklärung. Ein Kompendium Beutel, well known as a specialist of German intellectual and ecclesiastical history of the early-modern period, offers a survey of eighteenth-century Protestantism (with a brief chapter on Catholic Enlightenment theology, pp. 170–181). At the center of this masterful account are chapters on theological ‘neology’ ( Jerusalem, Spalding), ‘rationalism’ (Reimarus), and ‘anti-rationalism’ (Hamann, Lavater). Originally published in 2006 as a fascicle of the textbook series Die Kirche in ihrer Geschichte and now printed with some corrections as a separate title. – A major scholarly resource, written by an expert whose encyclopaedic knowledge commands respect and admiration. A subject index would have enhanced the accessibility of this dense text. Vandenhoeck & Ruprecht, Göttingen (2009) 1–272 (BL)

2162 Dietrich Klein, Hermann Samuel Reimarus (1694–1768). Das theologische Werk Reimarus’ Apologie oder Schutzschrift für die Vernünftigen Verehrer Gottes wurde von seinem Verfasser nicht veröffentlicht; das Werk wurde erst 1972 gedruckt. Dagegen erschien das Werk Die vornehmsten Wahrheiten der natürlichen Religion 1754. In der vorliegenden Studie werden beide Schriften zusammengefasst (S. 67–107, 210–223) und einer ausführlichen Analyse unterzogen, die auf die Quellen und Denkanstöße eingeht, die Reimarus aufgenommen hat. Die Apologie wird als Angriff auf die protestantische Orthodoxie von Hamburg verstanden, während die Wahrheiten als eine Religionsphilosophie erscheinen, die mit der lutherischen Dogmatik in vielen Punkten verwandt ist. Zwei Seelen scheinen in Reimarus’ Brust zu leben: eine der radikalen Aufklärung verpflichtete und eine der lutherischen Orthodoxie nahestehende. – Diese inhaltsreiche Münchener Dissertation wurde von Jan Rohls betreut. Beiträge zur historischen Theologie 145; Mohr Siebeck, Tübingen (2009) X/1–310 (BL)

2163 John R. Betz, After Enlightenment: The Post-Secular Vision of J.G. Hamann Hamann (1730–1788), a German counter-Enlightenment (“post-secular”) thinker and publicist, is portrayed here as a founder of what may be called “theological aesthetics”. The core of the present book is a biography. The final chapter offers a wider perspective by discussing Hamann’s work “before the modern triumvirate”: Nietzsche, Heidegger, and Derrida. Both Hamann and Heidegger take language seriously and use it as a foundation for theological or philosophical speculation. Illuminations: Theory and Religion; Wiley-Blackwell, Chichester (West Sussex) (2009) XVI/1–355 (BL)

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2164 Friedrich Schleiermacher, Pädagogik. Die Theorie von der Erziehung von 1820/21 in einer Nachschrift Schleiermacher insisted that education, before being specifically directed toward preparing someone for professional life must be general. His lectures on education have never been published by the famous German theologian, and no manuscript has survived; but the lectures survive in various lecture notes taken by students. The present book has all the material available on 63 lectures, edited with a few explanatory notes and a good subject index. – An important scholarly resource. De Gruyter Texte; W. de Gruyter, Berlin (2008) 1–283 (BL)

2165 Friedrich Schleiermacher, Der christliche Glaube (1830/31) This one-volume study edition of Schleiermacher’s famous manual of Protestant doctrine gives the text and the critical notes of the Kritische Gesamtausgabe of Schleiermacher’s work. While this is a very useful edition, its use is nevertheless limited by the fact that Latin and Greek passages – that start on the title page – are left untranslated, as are Latin references supplied by the editor in the notes. So one wonders whether there is still scope for a study edition that may omit much of the critical apparatus and instead supply translations and other explanatory material. De Gruyter Texte; W. de Gruyter, Berlin (2008) XXIX/1–529; 1–618 (BL)

2166 Jürgen Osterhammel, Die Verwandlung der Welt. Eine Geschichte des 19. Jahrhunderts This world history of the nineteenth century adopts a multiplicity of perspectives, thereby creating the picture of a several, intertwined, chronologically overlapping but not neatly identifiable histories: the history of industrialization, political life, religion, education, and so on. There is not one single focus, and historians have thus far failed to come up with a handy term to characterize the nineteenth century (well, the century of industrialization is perhaps the most common term used in historiography). One chapter deals with religion (pp. 1239–1278), ‘a high-ranking existential power’ both for individuals and nations in the period here analysed. It was then that the notion of ‘world religions’ was invented, and that the notion of religious toleration, developed during the seventeenth and eighteenth centuries, was increasingly promoted and accepted. But it was also the century of ‘secularization’ and, linked to colonialist expansion, a century of missionary activity. – A book well worth reading and pondering. Verlag C.H. Beck, München (2009) 1–1568 (BL)

2167 Claude Langlois, L’autobiographie de Thérèse de Lisieux. Edition critique du manuscrit A (1895) Ce volume donne 1’édition critique annotée du manuscrit intitulé Histoire printanière d’une petite fleur blanche, écrite par elle-même et dédiée à la révérende Mère Agnès de Jésus (pp. 229–568), texte qui culmine dans 1’allusion à un fait de première importance pour Thérèse: la ‘révélation de la miséricorde divine’, reçue le 9 juin 1895. L’édition est accompagnée d’une une longue introduction historique. Selon Langlois, Thérèse est un bon écrivain qui a maîtrisé sa propre vie par l’écriture de textes autobiographiques. Sciences humaines et religion; Editions du Cerf, Paris (2009) 1–591 (BL)

Twentieth century – today

theology

2168 Ralf Georg Reuth, Hitlers Judenhass. Klischee und Wirklichkeit Reuth, a German historian specializing on National Socialism, traces Hitler’s anti-Judaism not to his early days as a soldier during World War I (as is often done by recent historians),

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but to the early post-war period, in fact to the summer of 1919, when Hitler associated Bolshevism and Judaism (p. 140). Later, inspired by Gottfried Feder, he added the notion of Jewish capitalism. Piper Verlag, München (2009) 1–375 (BL)

2169 Wolfgang W. Müller, Simone Weil – Theologische Splitter Müller, who teaches Christian doctrine at the university of Lucerne, Switzerland, introduces the life, works, and philosophical theology of Simone Weil (1909–1943). Central to this small book are thematic chapters that explore subjects such as existence, time, border, religion, a questioning theology, waiting (‘attente’), God, Christ, mysticism, grace. Müller on purpose refrains from correcting or completing Weil’s theology. Theologischer Verlag Zürich, Zürich (2009) 1–164 (BL).

2170 Reiner Wimmer, Simone Weil. Person und Werk Weil (1909–1943) is best described as a social and political philosopher who during and after the Second World War sought to contribute to the introduction of a new mentality that would enable society to find a new beginning. Weil’s work, although fragmentary and hard to dissociate from her biography, merits close attention. The present book, well written and informative, is the fruit of the work of a philosopher visibly fascinated with Weil. – A valuable study. Verlag Herder, Freiburg (2009) 1–300 (BL)

2171 Sebastian Kuhlmann, Martin Niemöller. Zur prophetischen Dimension der Predigt Niemöller (1892–1984) was a prominent Protestant pastor active in Berlin in the 1930s in Berlin where he sought to oppose Hitler; later, he sought to reconcile communists and Christians. Kuhlmann offers a biographical survey, an analysis of selected sermons, and an interpretation of Niemöller as a prophetic preacher. The interpretive frame is taken from Hermann Barth, Prophetie und Weisheit in kirchlichen Äußerungen, in: Jahrbuch für biblische Theologie 14 (1999) 257–274; see also B. Lang, in: P. Eicher (ed.), Neues Handbuch theologischer Grundbegriffe. Neuausgabe, München 2005, vol. 3, pp. 416–429. Arbeiten zur Praktischen Theologie 39; Evangelische Verlagsanstalt, Leipzig (2008) 1–385

2172 Henri de Lubac, Teilhard posthume. Réflexions et souvenirs The Jesuit theologian de Lubac (1896–1991, made cardinal in 1983) befriended Pierre Teilhard de Chardin (1881–1955), whose Catholic orthodoxy he explained and defended after Teilhard’s death. The present volume, part of the edition of de Lubac’s Oeuvres in 50 volumes, includes the following pieces: Blondel et Teilhard de Chardin, correspondence (with commentary by de Lubac); several essays on Teilhard; the text of de Lubac’s book Teilhard posthume (1977). Teilhard’s work is still worth reading. Retrospectively, he appears as one of the most creative, albeit controversial, Catholic theologians of the twentieth century. Henri de Lubac, Oeuvres completes 26; Editions du Cerf, Paris (2008) 1–442 (BL)

2173 Romano Guardini, Werke Guardini (1885–1968), Catholic publicist and professor of theology, was a forming influence within the German Catholicism between the 1920s and the 1960s. The present two volumes are entitled: Die religiöse Offenheit der Gegenwart, with the publication of an unpublished manuscript written in 1934 (with an essay by Stefan Waanders); and “Ich fühle, dass Großes im Kommen ist”, the publication of 223 letters addressed to Guardini’s friend, parish priest of Mooshausen in Southern Germany, dating from 1908 to 1962. The latter volume is

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fully annotated and has an index of names. All of this new material is fascinating, both for Guardini’s biography and, more generally, for the history of German Catholicism. Editors and publishers are to be thanked for their fine work. Matthias-Grünewald-Verlag/Schwabenverlag, Ostfildern (2008) 1–94; 1–423 (BL)

2174 Frédéric Debuyst, Romano Guardini. Einführung in sein liturgisches Denken This is a historical introduction to the thought of one of the protagonists of Catholic liturgical renewal and aestheticism in the twentieth century. The very fact that the present book on Guardini (1885–1968) is translated from the French attests to the significance of its subject. Verlag Friedrich Pustet, Regensburg (2009) 1–159

2175 Dietlind Langner, Schauen im Glauben. Die Bedeutung der Mystik bei Romano Guardini This theological thesis (University of Regensburg, Germany) includes a well-researched chapter on Guardini’s relationship with the Benedictine Abbey of Maria Laach (based, in part, on the research of A. Schilson). However, Langner does not refer to more recent controversies about the Abbey’s closeness, in the 1920s and 1930s, to National Socialist ideals of community. Studien zur systematischen und spirituellen Theologie 46; Echter Verlag, Regensburg (2008) XIV/1–863

2176 David L. Schindler (ed.), Love Alone Is Credible: Bans Urs von Balthasar as Interpreter of the Catholic Tradition. Vol. 1 The title is somewhat misleading: this is not a book exclusively on Balthasar (1905–1988), but a collective volume that publishes the proceedings of a conference commemorating the centenary of Balthasar’s birth. Several papers comment on and celebrate Balthasar’s theology as a resource for Catholic renewal. Ressourcement; W.B. Eerdmans Publishing Co., Grand Rapids, Mich. / Alban Books, Edinburgh (2008) XIV/1–360

2177 Esther-Maria Wedler, Splendor caritatis. Ein ökumenisches Gespräch mit Hans Urs von Balthasar zur Theologie in der Moderne The Swiss Catholic theologian Balthasar (1905–1988) attracts much attention, especially for his theological aesthetics and his theological interest in belles letters, but also in his insistence on the centrality of Christ’s passion for the ‘drama of salvation’. The present book sketches Balthasar’s theology, his understanding of what constitutes modernity, and his theology as a response to the modern temper. The book’s final section describes Balthasar’s ‘theory of cognition’ as a paradigm for aesthetic thought within theology. It is of interest to learn that this thesis has been written by a young Protestant who came to appreciate, rather than critique, Balthasar’s thought. – Unfortunately, the book lacks an index. Erfurter theologische Studien 94; Echter Verlag, Würzburg (2009) XLVII/1–338 (BL)

2178 Helmut S. Ruppert, Eingegangen in die ewigen Jagdgründe. Die Todesanzeige als Abbild der Zeit Ruppert, a retired journalist, has collected and classified obituary notices from a selection of German newspapers, 1972 to 2007, and presents them in thematic chapters. This is a revealing anthology, though for detailed analysis one has to turn to some of the literature the author lists in an appended bibliography. Interestingly, religious mottos or symbols

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have become rare in German death notes. Those interested in obituary notes will use this collection with pleasure and profit. Echter Verlag, Würzburg (2008) 1–232 (BL)

2179 Vincent D. Rougeau, Christians in the American Empire Christianity can never be allowed to serve as an apologia for American political power and the American way of life. Authentic Christianity, Rougeau argues, must challenge the United States to reckon more honestly with its failures and push the nation to use its awesome wealth and power in ways that promote global peace. Oxford University Press, Oxford (2008) XIII/1–233

2180 Sven van Meegen et al. (eds.), Menschen – Rechte. Theologische Perspektiven zum 60. Jahrestag der Proklamation der Allgemeinen Erklärung der Menschenrechte On December 10, 1948, the general assembly of the United Nations promulgated the Declaration of Human Rights. This collective volume includes seven papers that comment on human rights from the perspective of the Roman Catholic experience and Catholic theology. The Code of Canon Law (1983), can. 747, refers to personae humanae iura fundamentalia. Bibel und Ethik 2; Lit Verlag, Münster (2008) 1–161

2181 Ralph W. Hood et al., Them that Believe: The Power and Meaning of the Christian Serpent-Handling Tradition George Went Hensley (1880–1955) was among those Pentecostal believers who discovered that Mark 16:18 may be put to a test and, accordingly, introduced snake-handling into Pentecostal worship. While in American Pentecostalism, snake-handling is controversial, it does exist. Ralph Hood and W.P. Williamson tell the full story. University of California Press, Bereley (2008) XVI/1–301

2182 Jason C. Bivins, Religion of Fear: The Politics of Horror in Conservative Evangelicalism Among conservative Christians developed a “religion of fear” since the 1960s. Meant is the renewed emphasis on the fear to loose salvation and be damned eternally. The present book identifies this phenomenon and studies its expression in Jack Chick’s cartoon tracks, in anti-rock music criticism, moralist theatre performances, and the “Left behind” novels. The evangelical religion of fear has created an immense popular culture which is analyzed here for the first time. Oxford University Press, Oxford (2008) XII/1–317

2183 Neokatechumenales Zentrum (ed.), Neocatechumenale Iter. Statuta – Endgültige Appobation These statutes, approved by the Holy See on May 11, 2008, make the Catholic movement called ‘The Neocatechumenate Way’ an officially acknowledged organized community within the Catholic church. The group originated after Vatican II in Spain and by now has become a major force of the renewal of Catholic life. The German center is in Munich. Butzon & Bercker, Kevelaer (2008) 1–125 (BL)

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2184 Hans-Rüdiger Schwab (ed.), Eigensinn und Bindung. Katholische deutsche Intellektuelle im 20. Jahrhundert This long book offers a gallery of 39 literary portraits of Catholic intellectuals from German lands, from Karl Muth (d. 1944), Max Scheler (d. 1928) and Annette Kolb (d. 1967) to Hermann Kurzke (b. 1943) and Hanna-Barbara Gerl (b. 1945). Interestingly, only one artist – Georg Meistermann (d. 1990, famous for his stained glass windows and his frescoes in churches) – has made it into the volume. No major figure is left out, not even Carl Schmitt (d. 1985). Each essay is about thirteen to seventeen pages long and includes a bibliography (in very small print) and notes (at the back of the volume). The editor has taken the somewhat problematic decision not to include theologians or priests; accordingly, neither Karl Rahner nor Fridolin Stier nor Romano Guardini nor Hans Küng figure in this collection. Butzon & Bercker, Kevelaer (2009) 1–812 (BL)

2185 Christian Hermes, Konkordate im vereinigten Deutschland In the years following the reunification of Germany (1990), the Catholic church sought to integrate the new areas into its system of concordats, i.e. of legally binding agreements between the Holy See and the German state. Moreover, existing agreements were renewed and updated (such as the Hamburg concordate 2005, the Schleswig-Holstein concordate 2009). The present book, written by a former assistant to bishops Walter Kasper and Gebhard Fürst, is a thorough guide to and analysis of all concordatarian agreements that are currently valid. Many of the dispositions are about property owned by the church, educational institutions, and the position of the clergy. – Relevant for all who study church-state relations in Germany. Matthias-Grünewald-Verlag, Ostfildern (2009) XVI/1–693 (BL)

2186 William A. Dyrness et al. (eds.), Global Dictionary of Theology This work, compiled from an evangelical perspective and alphabetically arranged, offers a large number of articles on essential subjects of Christian theology: Christology, conversion, culture and society, Divine Comedy (by Dante), eschatology, God (doctrine of ), heresy, justification, etc. All of these articles are written from a perspective that privileges an African, Latin American, and Asian point of view rather than a North American or European one. This emphasis is heightened through the presence of entries such as these: acculturation, African background theologies in Latin America, Japanese theology, Middle Eastern and Arab theology, Migration, missionary movements, South African theology. Each article ends with a bibliography of between four and some twenty titles. The impressive book is a testimony to the vitality of evangelical theology and its claim for leadership within the ecumenical spectrum of theology. Intervarsity Press, Nottingham (2008) XXVIII/1–996 (BL)

2187 Otto Pöggeler, Philosophie und Hermeneutische Theologie. Heidegger, Bultmann und die Folgen The three sections of this book on twentieth-century Protestant theology discuss (1) the alliance of Rudolf Bultmann (New Testament exegesis) and Martin Heidegger in the 1920s, (2) the project of ‘revelation as history’ (involving a variety of participants, all in one way or another related to the debates about Bultmann’s theology: Heinrich Schlier, Hans Jonas, Ernst Käsemann, and others), (3) philosophy and hermeneutical theology. Pöggeler was personally acquainted with Heidegger and speaks with the authority of someone who has been a lifelong observer of theological developments in twentieth-century Germany. – Regrettably, the book lacks an index. Wilhelm Fink Verlag, München (2009) 1–313 (BL)

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2188 Don Thorsen, An Exploration of Christian Theology This is a comprehensive undergraduate textbook on Christian doctrine, a complete course that covers everything from revelation, biblical authority, and God to the sacraments and eschatology. Each chapter includes study questions and well-chosen indications for further reading. Hendrickson Publishers, Peabody, Mass. / Alban Books, Edinburgh (2008) XXII/1–453

2189 Edwin Chr. Van Driel, Incarnation Anyway: Arguments for Supralapsarian Christology The odd word “supralapsarian” was invented (not by the author) to refer to what God decided about the relationship between the second person of the Trinity and the human race prior to human (and perhaps angelic) sin. Two possibilities have been thought up in theological speculation: (1) without sin, the second person would not have been made man; (2) even without sin, the second person would have been made man, for this was already God’s initial plan. In modern theology, the second possibility gained upper hand (Hegel, Schleiermacher, Barth, Rahner, Küng, etc.). The present book discusses the arguments and decides that it had been God’s original plan to manifest himself eschatologically to humankind. – Captivating as an argument, but somewhat speculative nevertheless. Interestingly, H.U. von Balthasar does not figure in the account; his dramatic approach to the history of salvation would be more in tune with “possibility 1”. Oxford University Press, Oxford (2008) XI/1–194 (BL)

2190 Neil Ormerod, Creation, Grace, and Redemption This is an almost complete manual of Christian doctrine, written by a Roman Catholic. The ten chapters deal with: the God of creation; human beings within creation; moral evil; original sin; Jesus and the story of redemption, grace and the supernatural; church and sacrament; forgiveness and reconciliation; death and the afterlife. the end of all things. Orbis Books, Maryknoll, N.Y./Alban Books, Edinburgh (2008) XII/1–228

2191 Gordon T. Smith (ed.), The Lord’s Supper: Five Views The five views are those of a Roman Catholic, a Lutheran, a Reformed, a Baptist, and a Pentecostal author; each of these also responds to all of the others. The book also includes an annotated thematic bibliography. The book, excellent on the current theology and practice, is meant to inspire an ecumenical spirit and mutual understanding. Intervarsity Press, Downers Grove, Ill. (2008) 1–159

2192 Don E. Saliers, Music and Theology This enthusiastic defense of music as theologically relevant refers not only to K. Barth’s and Hans Küng’s essays on Mozart, but also to Negro spirituals and Jeremy Begbie, Theology, Music and Time, Cambridge 2000. Horizons in Theology; Abingdon Press, Nashville, Tenn. / Alban Books, Edinburgh (2008) XII/1–83

2193 Oliver Dürr, Der Engel Mächte. Systematisch-theologische Untersuchung: Angelologie The three sections of this theological ‘treatise on angels’ discuss: (1) traditional Christian teachings about angels, with special emphasis on the Reformation tradition; (2) the search for a new angelology in twentieth-century theology; (3) toward a new orientation. Dürr is interested in developing a non-metaphysical angelology of the kind envisaged by Karl Barth. Reference is made to Thomas Ruster, Von Menschen, Mächten und Gewalten. Eine Himmelslehre, Mainz 2005. Forum Systematik; Verlag W. Kohlhammer, Stuttgart (2009) 1–326 (BL)

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2194 Uwe Wolff, Alles über Engel und Dämonen. Ein himmlisches Wörterbuch Wolff (b. 1955) is the author of popular books on angels and works as a free-lance leader of spiritual retreats. The present book presents some of his insights into angelic lore in the form of brief entries arranged alphabetically. Fashionable subjects such as ‘satanism’ and ‘gothic’ receive their own articles. Gütersloher Verlagshaus, Gütersloh (2009) 1–157

2195 Thomas Herkert et al. (eds.), Zu den letzten Dingen. Neue Perspektiven der Eschatologie The seven contributions to this collective volume reflect the papers presented at a conference held at the Catholic Academy of Freiburg, Germany. The title is somewhat exaggerated, because there is nothing really new. What may be new, however, is that traditional Christian afterlife teachings, including the doctrine of hell and bodily resurrection, have become controversial. Matthias Remenyi reports that the notion of ‘resurrection at the moment of death’ (an idea invented by the Catholic theologian G. Greshake) has become widely accepted (p. 187); this may indeed be something new. But we should add that it may have become a viable option among German theologians, but presumably by no one else. Wissenschaftliche Buchgesellschaft, Darmstadt (2009) 1–224 (BL)

2196 Alexander Lahl, Hoffnung auf ewiges Leben. Entscheidung und Auferstehung im Tod The notions of ‘decision for God’ and ‘resurrection at the moment of death’ were developed by Ladislaus Boros (publications 1959ff.) and Gisbert Greshake (1969ff.), two Catholic theologians writing in German. The author of this thesis in dogmatic theology argues that while both theories are to be appreciated for their effort for translating traditional dogma into contemporary language, the theory of Boros remains more difficult than that of Greshake. The book includes long introductory chapters on the experience of death in contemporary society and on the history of Christian afterlife beliefs. Theologie im Dialog 2; Verlag Herder, Freiburg (2009) 1–372 (BL)

2197 Irene Mildenberger, Der ‘wirkliche’ Gottesdienst. Historische Annäherungen Eleven papers deal with as many aspects of the history of Protestant worship. Liturgy, the authors assert, should not be studied merely from written texts. Music, architecture, and autobiographical notes are just examples of what one may include in the study of worship. Beiträge zu Liturgie und Spiritualität; Evangelische Verlagsanstalt, Leipzig (2009) 1–188

2198 Jörg Zink, Gotteswahrnehmung. Wege religiöser Erfahrung Zink (b. 1922) is a well-known popular writer on religion in Germany. The present book argues that personal experience often has a religious dimension, and should not be dismissed as esoteric heresy by Protestant orthodoxy. We must shed the fetters of Protestant orthodoxy and return to experience, liturgical play and a worldview not very different from that of Pierre Teilhard de Chardin. Zink also tells episodes of his own spiritual life. Gütersloher Verlagshaus, Gütersloh (2009) 1–366 (BL)

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INDEX OF REVIEWS (Authors of reviewed books) Aageson, J.W. 1019 Anderson, C.B. 109 Assmann, J. 1958 Avery-Peck, A.J. 1528

Jewett, R. 933 Jost, R. 109

Bauckham, R. 704, 705 Baum, A.D. 709 Binder, D.D. 1528 Burckhardt, L. 1299

Lemaire, A.

Campbell, D.A. 1789 Chapman, C.R. 109 Craffert, P. 1597 Fiore, B.

1019

Gmirkin, R.E. 161 Goodman, M. 1659, 1660 Heise, J.

1307

Jackson, B.S. 247 Janowski, B. 447

Kugel, J.L.

68 1720

McGowan, A. 45 Nickelsburg, W.E. Nihan, C. 253

1768

Ratzinger, J. 1580, 1581, 1582 Römer, T. 166 Rollinger, R. 1299 Runesson, A. 1528 Schmidt, W.H. 455 Stackert, J. 159 Stanley, A.P. 1779 Taschner, J. 273 Tetlow, E.M. 109 Towner, P.H. 1019 van der Toorn, K. 1494

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. Abate, E. 377 Abraham, J.H. 208 Abramowski, L. 881 Achenbach, R. 1513 Adam, K.-P. 330, 341 Adamo, D. 611 Adams, J. 1807 Adams, K. 521 Adan-Bayewitz, D. 1433 Adler, Y. 1531 Ahiamadu, A. 271 A ituv, S. 546, 1127, 1355 Ahn, J. 616 Alberg, J. 2049 Albertz, R. 226, 1714 Aletti, J.-N. 937, 955, 1787 Alkier, S. 1322 Alkuin 2154 Allen, D. 1055 Allen, L.C. 454, 459 Allen, M. 1878 Allen, R. 793 Allen, S.L. 529 Allison Jr., D.C. 730, 752, 1596 Alomía, M. 1078 Althann, R. 124 Álvarez Valdés, A. 364, 989 Amar, Z. 1448 Ambrosius 2126 Amzallag, N. 1738 Anderson, G.P. 804 Andronikashvili, Z. 2075 Annen, F. 969 Appelbaum, A. 1257 Ara, M. 2100 Aranda Pérez, G. 46 Aristeas 1242 Aristoteles 1343, 1344 Armenteros, V.M. 1917 Arneth, M. 220 Arnold, B.T. 169 Arnulf, A. 1995 Artzi, P. 422 Ashton, J. 1619 Askani, H.C. 2007 Assis, E. 294, 479, 548, 615 Assmann, J. 1295, 1306 Aster, S.Z. 373 Athanasius von Alexandria 2127

508

Atkinson, K. 1654 Aune, D.C. 1816 Aus, R.D. 1770 Auwers, J.-M. 675, 1908 Avioz, M. 385, 1252, 1923 Awad, N.G. 1897 Bachmann, M. 1803 Backhaus, K. 1043 Bader, M.A. 1154 Baert, B. 2010 Baggerman, A. 1947 Bailey, K.E. 781, 829 Bailey, R.C. 100 Baker, W.R. 1057 Bakhia, N. 1999 Bakon, S. 1574 Balderas Tovar, L.A. 649 Ballhorn, E. 58 Balogh, C. 431, 433 Baloyi, E. 1455 Baltzer, D. 1886 Bandy, A.S. 1086 Bar, S. 238 Bar-Asher, M. 1138 Barbiero, G. 596, 604 Barbour, J. 667 Barclay, J.M.G. 933* Barker, K. 617 Barnard, J.A. 994 Barnes, P. 45* Barnett, P. 1595 Barrick, W.B. 449, 1271 Barrier, J.W. 992 Barta, H. 1298 Bartholomew, C.G. 653 Bartfeld, H. 298, 299 Bartlett, J.R. 1354 Bartolomé, J.J. 1927 Barton, J. 219 Bartor, A. 244 Baruchi-Unna, A. 539 Basson, A. 588, 619, 639, 1867 Batovici, D. 707 Bauck, P. 337 Bauckham, R. 1039 Bauer, T.J. 1104 Bauks, M. 60, 128, 1519 Baum, A.D. 1025

Baur, W. 1613 Bautch, R.J. 1744 Bayer, H.F. 766 Beale, G.K. 1695, 1701 Bechmann, U. 892 Beck, J.A. 313 Becker, E.-M. 1017 Becker, U. 216 Becking, B. 206, 476, 1533, 1721 Bediako, D.K. 453 Beentjes, P.C. 379, 1566 Beeri, R. 1386, 1439 Begerau, G. 359 Begg, C. 1241, 1251, 1253 Bellarini, M. 1990 Bellarmin, R. 1937 Ben-Ami, D. 1124 Ben-Daniel, J. 1099 Ben-Dov, J. 376, 1212, 1502 Benedetto, R. 2108 Ben-Shlomo, D. 1380 Benton, R. 204 Ben-Tor, A. 1384, 1387 Ber, V. 242 Berding, K. 1681 Berdowski, P. 1395 Berg, H. 1587 Bergengruen, M. 1986 Berger, Y. 325 Berges, U. 1839 Bergsma, J.S. 1208 Berlant, S.R. 1147 Berlejung, A. 1134, 1427, 1473 Berlin, A. 613 Berman, J. 89 Berman, J.A. 1717 Bernstein, M.J. 1230 Bertelsmeier-Kierst, T. 2150 Bertuzzi, R. 1914 Besch, W. 41 Betz, H.-D. 1793, 2027, 2028 Betz, J.R. 2163 Beutel, A. 2161 Beutler, J. 857 Bezzel, H. 470 Bickert, R. 266 Biere, C. 1961 Bieringer, R. 963, 975, 1562 Biliarski, I. 1888 Bilic, N. 551 Billings, B.S. 810, 1067 Bird, M.F. 1588 Bivins, J.C. 2182 Black, A. 899 Black, C.C. 770 Black, M. 1784 Blaising, C.A. 1893 Blenkinsopp, J. 151 Bloch, R. 1503

Bloch, Y. 148, 149 Blomberg, C.L. 1056 Blum, E. 415, 446, 524 Blyth, C. 221, 222 Boase, E. 482, 483 Böhler, D. 315, 580 Böhm, M. 2071 Boer, R. 106, 255, 1718 Börchers, C. 486 Böttrich, C. 1829 Bogaert, P.-M. 406 Bohak, G. 1536 Bohlen, M. 927, 1602 Bokovoy, D.E. 527 Bollnow, O.F. 2067, 2068, 2069 Bond, H.K. 1571 Bongardt, M. 1872 Bons, E. 586, 1733 Booij, T. 620, 621, 622 Borgman, E. 1880 Bori, P.C. 1719, 1929 Bormann, L. 72 Bosma, C.J. 563 Bosman, H. 1564 Bosshard, E. 452 Bosworth, D.A. 122 Botha, P.J.J. 575, 576, 587, 1845 Boucher, P.-M. 863, 864 Bouflet, J. 2113 Boulnois, O. 2089 Bourgine, B. 1609 Bourquin, Y. 783 Boustan, R.S. 1669, 1842 Bouteneff, P.C. 1895 Bovon, F. 797 Bowman Jr., R.M. 1034 Boyarin, D. 1677 Brandscheidt, R. 205 Braulik, G. 281, 1875 Bretschneider, W. 2026 Brettler, M.Z. 276, 612 Briggs, R.S. 260 Brighton, M.A. 1256 Brix, K. 1853 Brosh, B.-S. 353 Brown, D. 2001 Brown, M.J. 749 Brown, P. 2121 Brown, R.E. 701 Bruce, F.F. 1114 Brueggemann, W. 370 Bruno, C.R. 282, 951 Buchanan, G.W. 31 Bucur, B.G. 1092 Büchner, D. 466 Buitendag, J. 977 Buitenwerf, R. 915 Bullard, R.A. 678 Bultmann, C. 1940

509

Bultmann, R. 2063 Bumazhnov, D. 2120 Bunge, M.J. 1451 Bungishabaku, K. 461 Bunimovitz, S. 1377 Burge, G.M. 1349 Burk, D. 1794 Burnet, R. 1558 Burrell, D.B. 1913 Burridge, R.A. 73 Buscemi, A.M. 1012 Busse, U. 700 Bussmann, H. 1264 Butting, K. 1726 Butzer, G. 2074 Byron, J. 193 Byrskog, S. 704* Cäsarius von Arles 2129 Caillé, A. 2036 Callaway, M.C. 458, 2003 Callegher, B. 1389, 1436 Campbell, D.A. 938, 939 Campbell, T.A. 2115 Cancik, H. 1323 Carmichael, C. 243 Carter, W. 837 Casalini, N. 1020 Caulley, T.S. 1065, 1080 Cazelais, S. 185 Cazelles, H. 153 Cebulj, C. 1394 Celsor, S. 879 Ceulemans, R. 12, 868 Chapman, S.B. 919 Chapmen III, R.L. 1122 Charles, R. 1175 Charlesworth, J.H. 1590 Chatelion Counet, P. 1766 Chavel, S. 263 Chester, S. 1931 Chibici-Revneanu, N. 847, 866 Childs, B.S. 1788 Chilton, B. 1668 Chrétien, J.-L. 674 Christiansen, B. 640 Christiansen, E.J. 1060 Ciampa, R.E. 966 Cilliers, J. 62 Claassens, L.J.M. 436 Clark, A. 1463 Clarke, A.D. 787 Clauss, M. 1625 Clifton, J. 38 Coblentz Bautch, K. 1158 Coertze, S.V. 33 Coetzee, J.H. 610 Cogan, M. 543, 1119 Cohen, C. 1267

510

Cohen, H. 2059 Cohen, S. 2093 Cohen, S.L. 1358 Collins, A.Y. 794, 1765 Colpe, C. 2125 Combet-Galland, C. 841 Combs, J.R. 780 Cook, J. 9 Cook, J.G. 967 Cook, S. 545 Corley, J. 403 Cornelius, I. 1294 Cortese, E. 560 Cosaert, C.P. 20 Cottrill, A.C. 568 Couffignal, R. 342 Coxhead, S. 1934 Cremer, F. 2096 Crété, L. 2159 Crihălmeanu, F. 1215 Cromhout, M. 1657, 1662 Crosby, M.H. 754, 1555 Crossley, J.G. 1960 Crowell, B.L. 104, 625 Croy, N.C. 1168 Crüsemann, F. 1449 Crump, D. 699, 888 Cuvillier, É. 733, 1778 Dahan, G. 1911 Dalman, R. 1635 Dannhauser, E. 1585 Danylak, B.N. 958 Danz, C. 2111 Davidovich, T. 1274 Davies, J.A. 1832 Davies, P.R. 1627 Davis, C.W. 1049 Day, J. 138 Debanné, M. 1797 Debel, H. 11, 668 de Boer, M.C. 991 Debuyst, F. 2174 Dec, P. 1202 Decock, P.B. 1090 DeConick, A.D. 1181 de Greef, W. 1933 Dehandschutter, B. 1905 de Hemmer Gudme, A.K. Dehn, U. 2104 de Hoop, R. 6, 437 de Jong, M.J. 796 del Alcázar, L. 1939 del Castillo, A. 537 Dell, K.J. 656 del Olmo Lete, G. 1291 de Lubac, H. 2172 Demasure, K. 891 de Mey, P. 1577

262

Demoen, K. 1335 de Montaigne, M. 2076 Demsky, A. 427 den Braber, M. 295 Den Dulk, M. 1096 Deneaux, A. 833 De Pascale, E. 2009 de Schryver, A. 2020 Deselaers, P. 1062 deSilva, D.A. 1093 de Vaan, M. 1290 Dever, W.G. 156, 1352, 1364, 1440 de Villiers, G. 513 de Villiers, P.G.R. 1013, 1103, 1844 de Wet, B.W. 1857 Dick, M. 2070 Diedrichs, C.L. 2143 Dietrich, C. 569, 1489 Dietrich, W. 1749 Di Giulio, M. 119 DiLella, A.A. 507 Dillow, J.C. 1779* Dinnur, G. 302 Dinzelbacher, P. 2045 DiTommaso, L. 1153 Doan, W. 388 Docherty, S. 1046 Dochhorn, J. 948 Donfried, K.P. 1027 Dormeyer, D. 825 Dor-Shav, E. 654 Doutre, J. 1789* Dowling, E. 805 Downing, F.G. 821 Downs, D.J. 532 Dozeman, T.B. 1837 Drews, W. 2140 Dreyer, Y. 1467 Droge, A.J. 711 Drysdale, D. 1773 Dubach, M. 1735 Dubovský, P. 372 Dubs, J.-C. 1235 Dueck, D. 1526 Dürr, O. 2193 Duling, D. 988, 1004 Dunn, J.D.G. 1675, 1806 Duran, N.W. 791 du Rand, J. 1166 du Rand, J.A. 883 Dušek, J. 1109 Du Toit, A. 1796 du Toit, J.S. 1520 Dyrness, W.A. 2186 Earl, D.S. 853 Ebach, J. 1557, 1963 Ebel, E. 1561 Ebner, M. 764

Echols, C.L. 311 Eckhardt, B. 402 Eckholt, M. 758 Eckstein, H.-J. 1781 Edrey, M. 1372 Egger, P. 799 Egger-Wenzel, R. 681, 682 Ego, B. 1490, 1492, 1741 Ehling, K. 1560 Ehrensperger, K. 1935 Ehrlich, C.S. 1316 Ehrman, B.D. 18 Eichler, B.L. 248 Eisele, W. 862 Elgavish, D. 1482 Elgvin, T. 1200 Eliav, Y.Z. 1338 Elihai, Y. 39 Elliott, J.H. 1063, 1975 Elliott, J.K. 21 Elliott, M.W. 1938 Ellis, T.A. 477 Elmer, I.J. 932 Elssner, T.R. 1848 Eltrop, B. 759, 1707, 1710 Emerton, J.A. 1548 Endris, V. 312 Engberg-Pedersen, T. 1819 Epiphanius 2131 Erho, T.M. 1159 Erlemann, K. 1777 Erzberger, J. 1248 Esch-Wermeling, E. 1193 Eshel, E. 1110, 1131 Eshel, H. 1204 Esler, P.E. 931 Estévez López, E. 727 Eusebius von Caesarea 2132 Evans, C.A. 1575 Evans, P.S. 374 Eversmann, A. 322 Fabry, H.-J. 1203 Fahrner, R. 2086 Faist, B. 1284 Faivre, B. 935 Falardeau, S. 1901, 1902 Falk, D.K. 1161 Fant, C.E. 1108 Farisani, E. 1647 Faßbeck, G. 1441 Faust, A. 1366, 1397, 1430 Feder, T. 2002 Fehrmann, A. 2141 Feldhoff, H. 2057 Feldman, L.H. 1244 Ferguson, E. 1539 Fernández Tejero, E. 1973 Fink, U.B. 1174

511

Finkelstein, I. 1145, 1392, 1409, 1411 Finley, T.J. 503 Finsterbusch, K. 1491 Firchow, E.S. 1910 Firey, A. 2146 Firth, D.G. 85, 329, 347, 418 Fischer, G. 232, 1737 Fischer, I. 1724 Fischer, P.M. 1405 Fitzgerald, J.T. 1054 Fitzmyer, J.A. 1199 Flannery, F. 361, 1549, 1758 Flasche, R. 2031 Flavius Josephus 1255, 1259 Flebbe, J. 1800 Fleddermann, H.T. 801 Fleishman, J. 397, 465 Fleyfel, A. 1944 Flower, M.A. 1327 Floyd, M.H. 1860 Focant, C. 771 Förster, W. 2050 Folda, J. 2016 Forman, M. 942 Forti, T. 566, 647 Fosdal, L. 1116 Foster, P. 714, 1909 Fox, M.V. 643, 651 Frangoulidis, S. 1337 Frankemölle, H. 56 Franklin, N. 1402 Fredriksen, P. 1672 Freedman, D.N. 4, 1730 Frein, B.C. 800 Frenzel, E. 2073 Fretheim, T.E. 198 Freud, L. 1391 Frevel, C. 1521, 1626 Frey, J. 843, 1835 Frey-Anthes, H. 1743 Freyne, S. 1365 Fried, J. 2138 Friedman, R.E. 68*, 154 Frisch, A. 598 Fröhlich, I. 1213 Frolov, S. 305 Fuchs, A. 1302 Fuchs, B.A. 2083 Fürlinger, E. 2105 Fuhrmann, S. 1051 Futato, M.D. 562 Gärtner-Brereton, L. 91 Galil, G. 1120 Gallus, L. 1100 Galpaz-Feller, P. 343, 1470 Galup, P. 818 Gane, R.E. 508, 1151, 1517 Gangloff, F. 1648, 1739

512

Ganzel, T. 487, 489 Garbini, G. 1623 Gardner, A.E. 775 Gardner, A.E. 1643 Garr, W.R. 338 Garric, N. 184 Garsiel, M. 306 Gascin, M. 2005 Gaß, E. 268, 307, 316, 1111, 1319 Gathmann, S. 500 Gatz, E. 2117 Gault, B.P. 664 Gauthier, R. 573 Gaventa, B.R. 1591 Geiger, G. 1279 Gelardini, G. 1045 Gerhards, M. 533 Gerhardsson, B. 698 Gericke, J.W. 113, 147 Gerstenberger, E.S. 1523 Gertsman, E. 1979 Gertz, J.C. 202 Gestoso Singer, G.N. 1418 Geybels, H. 2116 Geyer, J.B. 417 Gibert, P. 1581* Gibson, C.A. 1346 Giesen, H. 941 Gignilliat, M.S. 523 Gilbert, M. 1407 Gilbert, M. 1971 Gilboa, A. 1379 Giorgi, R. 1996, 2022 Giurisato, G. 884 Gladd, B.L. 960 Glover, N. 324 Glynn, J. 125, 127 Görtz, H.-J. 792 Goethe, J.W. 2078, 2079 Goff, M. 528, 1227 Goldenberg, R. 1661 Goldingay, J, 448, 559, 1688 Gonçalves, F.J. 1713 Goodacre, M. 1550 Goodrick-Clarke, N. 2102 Goren, Y. 1137 Gorman, M.J. 1804 Gosse, B. 572, 590, 645 Goswell, G. 141 Gottlieb, I. 1283 Gourgues, M. 1019* Gowler, D.B. 1576 Grabbe, L.L. 1652 Grabner-Haider, A. 2118 Graf, S. 2084 Grandt, M. 2062 Grappe, C. 174 Green, G.L. 1075 Green, Y. 1501

Greenberg, L.A. 1708 Greenbury, J, 971 Greenhalgh, M. 2145 Greenlee, J.H. 16 Greenstein, E.L. 118, 478 Gregory, B.C. 690 Greidanus, S. 170 Grenet, É. 736 Grieb, A.K. 1985 Grieser, A. 2055 Grimm, W. 439 Grindheim, S. 760 Groenewald, A. 579, 595, 1042 Groß, W. 304 Grossman, J. 676 Gruber, M.I. 464, 631, 745 Gruen III, W.C. 1171 Gruenwald, I. 1802 Gruson, M.-O. 1249 Guardini, R. 2173 Guillaume, P. 1646 Gupta, N.K. 964, 1018, 1817 Gurtner, D.M. 1169 Guttenberger, G. 1771 Gzella, H. 200 Haacker, K. 695 Haarmann, V. 1515 Haase, R. 1309, 1311 Habel, N.P. 108 Haber, S. 1514, 1601 Habermann, J. 1882 Hadas, G. 1446 Häcker, P.A. 1946 Hägerland, T. 893 Haesen, M. 1567 Hagedorn, A.C. 215 Hahn, H. 1071 Hallo, W.W. 132 Halpern, B. 1645 Hamburger, J.F. 2012 Hamilton, C.S. 762 Hamilton, G.J. 1115 Hammerling, R. 1898 Handy, L.K. 534 Haran, M. 526 Hardmeier C. 472, 547 Harnisch, W. 1756 Harrill, J.A. 870 Harrington, H.K. 1532 Harris, R.A. 1922 Harris, W.V. 1336 Hartenstein, F. 1508, 1732 Hartley, H.-A. 1618 Hartmann, M. 42 Hartog, P. 53 Harvey, R. 1064 Harvey, S.A. 1891 Harvey Jr., P.B. 1945

Harweg, R. 1339 Hasegawa, S. 371 Hatina, T.R. 726 Hatton, P.T.H. 642 Hauge, E.H. 93 Haupt, S. 2054 Hausmann, J. 577 Hawk, L.D. 296 Hays, C.B. 394, 429 Hays, C.M. 798, 803 Head, P.M. 1125 Heath, J. 982 Heckl, R. 241 Heffelfinger, K.M. 314 Heinz, J. 2077 Hellholm, D. 979 Heltzer, M. 410, 1650 Helyer, L.R. 1752 Hempel, C. 1201 Hempelmann, H. 1873 Hendel, R. 186, 512 Hendriks, W. 784 Henshke, D. 1525 Hentschel, A. 1173 Hentschel, G. 323 Herbers, K. 2153 Herkert, T. 2195 Hermes, C. 2185 Hermisson, H.-J. 434 Herr, L.G. 1401 Herring, S.L. 183 Herrmann-Otto, E. 1326 Herzer, J. 1021, 1024 Hess, C. 2144 Hess, R. 1705 Hess, R.S. 1633 Hetherington, P. 2015 Heyden, K. 1198 Hieke, T. 69 Hieronymus 1904, 2134 Hilchenbach, K.P. 2133 Hill, J. 456 Hirsch-Luipold, R. 1328 Hizmi, H. 1371 Hjelm, I. 1644 Hobbins, J.F. 1 Hock, A. 1105 Hölscher, A. 997, 1456 Hoff, G.M. 2112 Hoffman, Y. 540, 602 Hoffmann, M. 1761 Hoffmann, P. 814 Hoffmann, V. 2037 Hoffmeier, J.K. 1351 Hofmann, P. 1005 Hogeterp, A.L.A. 1228, 1238 Holloway, P.A. 1001 Holmes, M.W. 1682 Holmstedt, R. 1278

513

Holmstrand, J. 1195 Holter, K. 1950 Holtz, G. 1205 Holtz, S.E. 1272 Homma, T. 3 Homolka, W. 1924 Hood, R.W. 2181 Hooker, M.D. 986 Hoppe, R. 813 Horn, C. 1333 Horowski, A. 1912 Horsley, R.A. 1578, 1702 Hossfeld, F.-L. 558 Houghton, H.A.G. 25, 1900 Hourihane, C. 2008 House, M.A. 1286 Howell, J.R. 924 Hrouda, B. 1956 Hub, B. 1341 Hübenthal, S. 820 Huizenga, L.A. 739 Huffmon, H.B. 1568 Hultgren, S. 715 Human, D. 601 Hurowitz, V.A. 201 Hurtado, L.W. 1762, 1763, 1964 Hutton, J.M. 223, 1374 Hutton, R.R. 474 Hutzli, J. 339 Idestrom, R.G.S. 490 Ilan, T. 1232, 1277, 1497 Illert, M. 2004 Irsigler, H. 1629 Isidor von Sevilla 1903, 2135 Jack, A. 722 Jacobs, J. 335 Jacobson, H. 22 Jacobus, H.R. 196 Jäger, K. 2085 Jaffé, D. 1598, 1670, 1671, 1966 Jahn, J. 1994 Janowski, B. 1113, 1734 Jansen-Winkeln, K. 1307* Janssen, C. 936, 972 Janzen, D. 378 Janzen, J.G. 655, 952 Jeal, R.R. 1036 Jensen, H.J.L. 80 Jensen, J.S. 2041 Jenson, R.W. 484 Jeppesen, K. 101 Jericke, D. 279, 1373 Jeschke, J.P. 2106 Jewett, R. 934 Jindo, J.Y. 99 Johnston, G.H. 177 Jonas, H. 1684

514

Jones, D.W. 747 Jones, I.H. 976 Jonker, L. 380, 389, 390 Joosten, J. 264 Jost, R. 1736 Joy, C.I.D. 107 Judge, E.A. 1679 Jung, M.H. 1665 Junior, N. 236 Kaiser, H. 1423, 1477, 1634 Kaiser, O. 661 Kaler, M. 1194 Kalimi, I. 1698 Kalmanofsky, A. 462, 463 Kamlah, J. 1361, 1504 Kamuwanga, L. 574 Kang, S.I. 357 Kapera, Z.J. 1356, 1974 Karakolis, C. 922, 1612 Karrer, M. 10 Kasten, E. 2097 Kaswalder, P. 1528* Katz, H. 1478 Kaufman, S.A. 1143 Kaufmann, T. 2139 Kazen, T. 1511 Keel, O. 1728, 1729 Keener, C. 913 Keith, C. 1620 Kelle, B.E. 516, 1483 Kelso, J. 382 Keown, G.L. 416 Keown, M.J. 996 Kepper, M. 136 Keren, O. 1556 Kessler, M. 1926 Kessler, R. 519, 553, 554, 1475, 1512 Kierspel, L. 861 Kilgallen, J.J. 815, 830 Killebrew, A.E. 1348 Killeen, K. 1925 Kim, J. 606 Kim, J.B. 1480 Kim, S.S. 859, 867 Kimilike, L.P. 646 King, N. 1614 Kirchschläger, P.G. 885 Kirk, J.R.D. 731, 930 Kiss, J. 284 Kitchen, K.A. 1624 Klaiber, W. 29 Klawans, J. 1540 Kleger, R. 430 Klein, A. 501 Klein, D. 2162 Klein, J. 214, 777 Klingbeil, G.A. 1976 Klinghardt, M. 703

Klink III, E.W. 874 Klöcker, M. 2030 Kloner, A. 1443 Kloppenborg, J.S. 827 Klopper, F. 1834 Knauf, E.A. 293, 1359 Knibb, M.A. 1156 Knoblauch, A.-M. 1322 Knohl, I. 163, 1136 Koch, C. 1862 Koch, C. 1826, 1828 Koch, D.-A. 1325 Köhler, K. 909 Koester, C.R. 1102, 1822 Koet, B.J. 876 Kohn, R.L. 1509 Konradt, M. 734 Korpel, M.C.A. 467, 495, 1432 Kosch, D. 1600, 1615, 1616 Koskenniemi, E. 716 Kotzé, Z. 594 Kowalski, B. 886 Krämer, H. 2095 Kraftchick, S.J. 998 Kranemann, B. 2039 Kratz, R.G. 1107, 1546, 1849 Kraus, T.J. 1177 Kraus, W. 13, 1048 Krause, V. 889 Krauter, S. 946 Kreuzer, S. 1524 Krispenz, J. 650 Kroschel, S. 1334 Kruck, G. 855 Krüger, A. 1474 Krueger, P. 190, 217 Krüger, T. 1847 Kruger, P. 1269 Kruger, P.A. 473 Krupp, M. 1260 Kügler, J. 1958* Kügler, J. 74 Kühne, H. 2011 Kugler, R.A. 1233 Kuhlmann, S. 2171 Kummerow, D. 1281 Kupfer, P. 2101 Kurtze, A. 2091 Kuruvilla, A. 1874 Kustár, Z. 5 Kutter, J. 1727 Kwon, Y.-G. 978 Labuschagne, C.J. 332 Labuschagne, J.P. 1930 Lahl, A. 2196 Lalleman, H. 460 Lalleman, P.J. 1350 Lambrecht, J. 756, 947, 985, 1795

Lamoreaux, J.T. 917 Lampe, P. 1769 Lane, E.S. 2024 Lang, B. 79, 189, 227, 1541, 1716, 1988 Lang, F.G. 769, 920 Lange, A. 395 Langenhorst, G. 2088 Langlois, C. 2167 Langner, D. 2175 Langston, S.M. 1953 Lauber, S. 116, 557 Laurant, S. 1424 Lauret, B. 1584 Lavoie, J.-J. 659, 666, 669 Lawrence, L.J. 817 Lawrence, P. 1630 Lawrie, D.G. 320 Leder, A.C. 237, 1876 Lee, N.C. 480 Lee, S.S. 785 Lefebvre, L. 1331 Lehmann, G. 1378 Lehmann, R.G. 1285 Leicht, B. 1422, 1563, 1694 Leisering, W. 1293 Leithart, P.J. 944 Lemaire, A. 283, 365, 530, 1140 Lemardelé, C. 1854 Lemche, N.P. 1628, 1955, 2109 Lê-Minh-Thông, J. 880 Lemon, R. 1982 Lémonon, J.-P. 790 Lenzi, A. 504 Leonard, J.M. 599 Leroy, Y. 1185 Leuchter, M. 391, 1505 Leuenberger, M. 442, 443, 627, 1112, 1133 Leung, M.M. 844 Levin, C. 162, 188, 229 Levine, B.A. 1841 Levine, E. 1459 Levinson, B.M. 245, 285, 1485 Levy, T.E. 1320 Lexutt, A. 1686 Liang, W.-H. 518 Lichtenberger, H. 1214 Lim, S.U. 535 Lincicum, D. 291, 928, 929, 1535 Lindqvist, P. 1920 Lipinski, E. 1518 Lipschits, O. 1400 Lipton, D. 435 Lisewski, K.D. 224 Liss, H. 261 Littmann, R.J. 398 Liverani, M. 1622 Lo, A. 658 Loader, J.A. 50, 145

515

Loader, W.R.G. 1211 Loba-Mkole, J.-C. 27, 103 Löhr, H. 1543 Löning, K. 1022 Logemann, C. 2149 Lohfink, N. 280 Lohse, E. 1790 Lohr, J.N. 194 Løland, H. 96 Lombaard, C. 212, 213 London, G. 249 Longenecker, B.W. 1678 Longman, T. 139 Loose, D. 1610 López, R.A. 1413 López Rosas, R. 1072 Lorencin, I. 1074 Lourié, B. 1044 Lubetzki, M. 428 Luciani, D. 152, 317, 1464 Lüdemann, G. 43 Lütgert, W. 1967 Luomanen, P. 1178 Lundt, B. 2155 Lunn, N.P. 231 Luther, M. 2158 Luz, U. 728 Luzarraga, J. 808 Lynch, M.J. 451 McCall, T. 1870 Macchi, J.-D. 441 Mccomiskey, D.S. 723 McConville, J.G. 1746 McCruden, K.B. 1040 McDermott, J.M. 788 MacDonald, G. 2081 McDonald, L.M. 51 MacDonald, N. 1447, 1831 McGeough, K. 409 McGrath, S.J. 2060 McGuire, J.A. 1500 Machiela, D.A. 1225 McHugh, J.F. 835 McKenzie, S.L. 1573 McKim, D.K. 1887 MacMullen, R. 2119 McNamer, E. 1412 McVann, M. 774 Macwilliam, S. 1457 Maeir, A.M. 334, 1141 März, C.-P. 824 MaGee, G.S. 1029, 1032 Magen, Y. 1396 Magnusson, J. 1604 Maier, B. 1949, 2099 Maier, G. 1083 Maier, J. 875 Majoros-Danowski, J. 767

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517

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Ziemann, B. 2032 Ziemer, B. 195 Zimmermann, R. 819 Zink, J. 2198 Zissu, B. 1385 Zucconi, L.M. 368 Zugmann, M. 912, 1245, 1289 Zumbroich, W. 1915 zum Kolk, P. 2065 Zwickel, W. 1651

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TABLE OF CONTENTS OF VOLUME 55 Contributors ........................................................................................ Abbreviations ......................................................................................

v vii

TEXT – VERSIONS 1–7 8–14 15–21 22–26 27–43

Text of the OT – Masorah ................................................................ Greek (OT): general – studies – modern translations of the Septuagint Bible ................................................................................. Greek (NT): editions – manuscripts – studies ................................... Early translations: Syriac – Latin ....................................................... Modern translations: general + English + French + German .......

1 2 4 5 6

THEOLOGICAL AND EXEGETICAL APPROACHES 44–58 59–73 74–77 78–83 84–99 100–111 112–113 114–123

Theological Foundations Inspiration – authority + canon (OT, NT) – canonical criticism .... Hermeneutics – Methods Biblical interpretation in general: manuals + basic perspectives + individual problems ............................................................................ Historical-critical methods .................................................................. Sociology – anthropology – psychology ............................................ Literary studies: general – narratology – intertextuality – rhetorical criticism – reader response – socio-linguistics ................................... Contextual exegesis: general + postcolonialism – ecology + gender studies – feminism – queer studies .................................................... Philosophical approaches ................................................................... Literary genres – stylistic devices .......................................................

11

14 18 19 20 24 27 28

BIBLICAL EXEGESIS 124–126

Bible as a Whole .................................................................................

30

127–136 137

Digital media General + internet + Bible software + research materials ............. Non-biblical electronic media ............................................................

31 34

OLD TESTAMENT EXEGESIS 138–151 152–168 169–231 232–251 252–271 272–292

Introduction – general ........................................................................ Pentateuch and historical books Pentateuch: general + Yahwist – Priestly Code + Deuteronomists ................................................................................... Genesis: general + Primeval History (Gen 1–11) + patriarchs (Gen 12–50) + Tale of Joseph (Gen 37–50) ..................................... Exodus ................................................................................................ Leviticus + Numbers ......................................................................... Deuteronomy: general + individual passages ...................................

34

38 42 56 61 66

293–303 304–323 324–328 329–350 351–378 379–391 392–397 398–412

Joshua .................................................................................................. Judges .................................................................................................. Ruth .................................................................................................... Samuel: general + 1 Samuel + 2 Samuel ........................................ Kings: general + 1 Kings + 2 Kings ................................................ Chronicles: general + 1 Chronicles + 2 Chronicles ........................ Ezra – Nehemiah ............................................................................... Tobit – Judith + Esther – 1/2 Maccabees .......................................

71 73 78 79 84 90 93 94

413–417 418–453 454–477 478–483 484–502 503–512 513–515 516–524 525–531 532–543 544–547 548–557

Prophets General ............................................................................................... Isaiah: general + Isaiah I + Isaiah II – Isaiah III ........................... Jeremiah: general + individual passages ........................................... Lamentations ...................................................................................... Ezekiel: general + individual passages .............................................. Daniel .................................................................................................. Minor Prophets general ...................................................................... Hosea .................................................................................................. Joel – Amos ......................................................................................... Jonah + Micah – Nahum .................................................................. Habakkuk – Zephaniah ...................................................................... Haggai – Zechariah + Malachi ........................................................

98 99 107 112 114 118 120 121 123 124 126 127

558–574 575–622

Psalms General ............................................................................................... Individual Psalms ................................................................................

130 133

623–627 628–641 642–652 653–670 671–677 678–691

Wisdom literature General ............................................................................................... Job: general + individual passages .................................................... Proverbs: general + individual passages ............................................ Koheleth: general + individual passages ........................................... Song of Songs – Wisdom of Solomon .............................................. Jesus Sirach (Ben Sira): general + individual passages .....................

144 145 149 151 155 157

NEW TESTAMENT EXEGESIS 692–699

Introduction – general ........................................................................

160

700–710 711–715 716–724 725–763 764–796 797–833 834–895 896–925

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 ...............

162 164 166 167 177 185 192 206

926–929 930–956 957–974 975–989 990–993 994–995 996–1006

526

Letters and Book of Revelation Pauline letters in general .................................................................... Romans: general + individual passages ............................................ 1/2 Corinthians general – 1 Corinthians: general + individual passages ............................................................................................... 2 Corinthians: general + individual passages ................................... Galatians ............................................................................................. Ephesians ............................................................................................ Philippians: general + individual passages ........................................

213 214 220 224 227 228 228

1007–1012 1013–1018 1019–1036 1037–1055 1056–1080 1081–1106

Colossians ........................................................................................... 1/2 Thessalonians .............................................................................. Pastoral Epistles: general + 1/2 Timothy + Titus – Philemon ...... Hebrews: general + individual passages ........................................... Catholic Epistles: James + 1/2 Peter + 1–3 John + Jude .............. Revelation: general + individual passages .........................................

231 232 233 238 242 247

EXTRABIBLICAL SOURCES 1107–1115 1116–1126 1127–1144 1145–1151 1152–1175 1176–1198 1199–1239

1240–1244 1245–1259 1260–1263

Inscriptions General – proto-Canaanite ................................................................ Aramaic + Akkadian + Egyptian + Greek ..................................... Hebrew + Phoenician ........................................................................ Philistine + Moabite – Ammonite .................................................... Apocrypha and pseudepigrapha Old Testament: general + 1 Enoch – Jub – 2 Enoch – 4 Ezra – 3 Macc – 2 Baruch – TestJob – ApocAbr – ParJer – JosAs ............. New Testament: general + GJudas + GPeter – GThom – GJames – Secret Mark + Acta Thecla – ApocPaul – Prayer of Paul – Didache – Aphroditian ........................................................... Qumran/Dead Sea Scrolls: general + particular subjects + Community Rule – Temple Scroll + texts from caves 1–4 + Qumran and the New Testament ...................................................... Jewish authors General – Jewish-Hellenistic authors – Philo .................................... Josephus: general + Antiquities – Jewish War – Against Apion ...... Rabbinical literature ...........................................................................

254 256 259 263

265 270 275 285 286 290

PHILOLOGY 1264–1277 1278–1283 1284–1290

Hebrew: general + lexicography + names ....................................... Hebrew: syntax + verb – tenses/aspects + prepositions + set phrases ........................................................................................... Akkadian – Phoenician + Greek + Latin ........................................

291 294 295

CIVILIZATIONS OF THE BIBLICAL WORLD 1291–1299 1300–1304 1305–1308 1309–1322 1323–1346

General: handbooks + miscellaneous ................................................ Mesopotamia: general – history – religion ........................................ Egypt: handbooks – texts in translation ............................................ Hittites + Ugarit + Philistines – Phoenicians + Moabites – Edomites + Asia Minor – Cyprus ..................................................... Greco-Roman civilization: general + religion + cultural history + texts in translation ..............................................................................

297 299 300 301 304

ARCHAEOLOGY AND TOPOGRAPHY 1347–1364 1365–1406 1407–1413 1414–1421

Biblical Archaeology: general – history of research + historical periods ................................................................................................. Palestine: regions + sites (alphabetically) ........................................... Jerusalem ............................................................................................. Sites outside of Palestine + holy places – pilgrims’ reports .............

310 314 324 326

527

REALIA 1422–1429 1430–1437 1438–1444 1445–1448

Museums – iconography .................................................................... Architecture – seals – coins ................................................................ Objects: ivory – stone – clay – lead – others .................................... Plants – food .......................................................................................

328 330 332 333

INSTITUTIONS AND RITUALS 1449–1459 1460–1469 1470–1474 1475–1478 1479–1484 1485–1489 1490–1503

1504–1515 1516–1527 1528–1536 1537–1545

Social institutions General + children – women – men – marriage and family ........... Gender relations – sexuality – homosexuality – eunuchs ................. End of life: widow – disability – death ............................................. Economic life: general – animals – money – trade ........................... Kingship/state – treaty – war ............................................................ Legal institutions: general – cultic administration of law – asylum ................................................................................................. World of learning: education – writing – scribal culture – time reckoning – astronomy – theatre ............................................... Religious institutions Cultic sites – temple – ban of images + priests/prophets + purity + conversion ............................................................................ Ritual acts: sacrifice – offering + oracle – praise/prayer + festivals ................................................................................................ Early Judaism: synagogue – circumcision – ritual bath – Sabbath – magic ................................................................................................... Early Christianity: leadership roles + ritual acts: general – baptism – Lord’s Supper – prayer + mission ...................................

334 337 339 340 341 343 344

347 350 353 355

BIBLICAL PERSONS 1546–1574 1575–1608 1609–1621

Persons: alphabetically ........................................................................ Jesus: research + comprehensive studies + particular aspects ......... Paul: contemporary research – comprehensive studies – particular aspects ................................................................................

358 364 372

HISTORY OF ISRAEL 1622–1632 1633–1640 1641–1646 1647–1651 1652–1660

General – problems of historiography .............................................. Premonarchical period ....................................................................... Period of the monarchy ..................................................................... Babylonian exile – Persian period ...................................................... Hellenistic and Roman periods until Bar Kokhba ............................

375 377 379 381 382

JUDAISM – EARLY CHRISTIANITY – GNOSTICISM – ISLAM 1661–1664 1665–1673

Judaism General + groups ............................................................................... Jewish-Christian dialogue and controversy ........................................

385 386

1674–1683

Early Christianity General – history + life – teaching + texts ......................................

388

1684–1686

Gnosticism – Islam Gnosticism + Islam ............................................................................

390

528

BIBLICAL THEOLOGY 1687–1694 1695–1700 1701–1710

Both Testaments General + God – angels .................................................................... Relationship between OT and NT .................................................... Themes in biblical theology: idolatry – resistance – Israel – violence – war – life after death – Last Judgment ............................

1711–1718 1719–1743 1744–1749

Old Testament General ............................................................................................... Monotheism – God + angels – demons ........................................... Themes: Abraham – covenant – political power – immortality – apocalypticism – Gentiles ...................................................................

391 393 394 397 399 404

1750–1758 1759–1767 1768–1778 1779–1785

New Testament General + essay volumes ................................................................... God – angels + Christology .............................................................. Resurrection – eschatology – apocalypticism .................................... Miscellaneous themes .........................................................................

405 407 410 412

1786–1796 1797–1804 1805–1810 1811–1814 1815–1821

Pauline theology General ............................................................................................... Paul and Judaism – law – works – justification ................................. Christology + church – mission ........................................................ Anthropology – resurrection – discipleship ....................................... Ethics – women ..................................................................................

414 416 418 419 420

1822–1823

Johannine theology General – miscellaneous .....................................................................

422

CONCEPTS AND SYMBOLS 1824–1849

1850–1854 1855–1857 1858–1866 1867–1869

English terms: anger – conversion – covenant – envy – exile – food – holy ones – Israel – lament – love – oath – ordination – partnership – poverty/wealth – Son of Man – tolerance – violence – voice of God – war – wrath ............................................ Hebrew and Aramaic words: amen – cherem – hatta’ – mashal – todah ................................................................................................... Greek words: aretê – eucharistein – koinônia ................................... Symbols: birds – clouds – Daughter of Zion – garden Eden – Jerusalem – kingship of God – seven – temple ................................ Metaphors: heart – marriage .............................................................

423 428 429 430 432

BIBLE IN THEOLOGY AND LIFE OF CHURCH 1870–1882 1883–1886

Theology: general + themes OT – NT ............................................ Practical guides ...................................................................................

433 436

HISTORY OF EXEGESIS 1887–1909 1910–1924 1925–1950 1951–1970 1971–1976

General + patristic literature: general + authors (alphabetically) ... Middle Ages + Jewish exegesis .......................................................... Modern Times: general + 16th–19th centuries ............................... 20th and 21st centuries: general + names (alphabetically) .............. Institutes – societies – commentary series – Festschriften .................

437 442 446 451 455

529

BIBLE IN LITERATURE, ART, FILM AND MUSIC 1977–1981 1982–1993 1994–2022 2023–2026

General ............................................................................................... Literature: general + authors and themes ........................................ Art: general + iconography + periods ............................................. Film – music .......................................................................................

457 458 461 468

HISTORY OF RELIGIONS 2027–2044 2045–2071 2072–2096 2097–2107

General + basic concepts an issues ................................................... Cultural and intellectual history ........................................................ History of literature + art ................................................................. Non-Christian religions ......................................................................

469 473 480 485

2108–2117 2118–2137 2138–2154 2155–2167 2168–2198

Christianity General ............................................................................................... Antiquity: themes – sources ............................................................... Middle Ages: general + themes + sources ....................................... Modern Times: ca. 1450–19th century ............................................. Twentieth century – today + theology .............................................

487 489 494 497 500

Index of Reviews ................................................................................ Index of Authors ................................................................................

507 508

530